Antiochus, Monk of the Laura of Saint Sabas

ANNO DOMINI DCXIV.

ANTIOCHUS, MONK OF THE LAURA OF SAINT SABAS.

NOTICE.

(FABRIC. Biblioth. Græc. ed. Harles. t. X, p. 499.)

Antiochus must be distinguished from the Syrian Antioch, for he was by birth a Galatian from a village called Medosaga, situated in the reaches of the same city of Ancyra, about twenty miles away ^A, a monk of the Laura or monastery of Saint Sabas, which was located eighty stades to the south of Jerusalem, who wrote not long after the disaster brought upon the city and the burning of the holy city of Jerusalem and the translation of the holy cross of Christ our God into Persia in the year of Christ 614 ^B, while the Persian king Chosroes was warring against the Emperor Heraclius. He mentions this same calamity in his *Exomologesis* in these words, page 1248: «O God, the nations have come into thine inheritance; they have defiled thy holy temple, in which the mystery of the Economy of thine Only-Begotten was perfected, and they have burned thy sanctuary with fire: for they have also made Jerusalem a place for the keeping of fruits. The dead bodies of thy servants have been cast out here and there in the midst and round about Jerusalem, and there was none to bury them. Thou hast delivered our strength, our ornament and beauty, I say the hope of our salvation, namely the cross of Christ, to the enemies of the faith,» and page 1250: «The city of thy Holy One has been reduced to a wilderness, etc. The city of thy Holy One has been reduced to a wilderness, and the glory of Sion has been consumed by fire, and at the same time all the monuments of our glory have perished.» There exists an exceedingly worthy work of this Antiochus, full of salutary admonitions, which is inscribed: Πανδέκτης τῆς ἁγίας Γραφῆς, ^C *Pandectes of the Holy Scripture*, divided into chapters, or, as a Latin interpreter contrary to the author’s mind calls it, 130 homilies ^D. Antiochus himself, in the epistle prefixed to the work addressed to Eustathius, abbot of the monastery of Ataline in the city of Ancyra in Galatia, testifies that he had compiled this epitome of divine Scriptures, digested into one hundred and thirty chapters, united and yet distinct from one another, so that the reader might not endure confusion and disorder, arranged in one hundred and thirty chapters, coherent among themselves yet distinct, lest they bring confusion to the reader. He alludes to the saying of the apostle Bartholomew [E], who declared that theology was "united and yet distinct," which saying Antiochus also mentions in Chapter I, page 1029, without naming the author, whom Dionysius, moving under the name of the Areopagite, names explicitly in his book *On Mystical Theology*, Chapter I. The same Antiochus, in the conclusion of the book, which Lambecius published in Greek, Vol. III, page 139 [page 354 Kollar], says: «To fulfill the obligation of the renunciation [required] of you, honorable Father Eustathius, I have sent the *Pandectes* of the God-inspired Scripture to your God-loving person, having arranged it into saving chapters; receiving it, pray unceasingly to the philanthropist God for my wretchedness, that I may find mercy in the presence of the good and philanthropist God.» That is: *That I might fulfill the duty which your command imposed upon me, honorable Father Eustathius, I have sent this Pandectes of the divinely-inspired Scripture to your God-loving dignity, comprising it in salutary chapters. Accept it therefore from me, I pray, and intercede unceasingly for me, a miserable man, before God who is the lover of men, that in the coming of the good God who is the lover of men I may find mercy.* Each chapter treats some moral matter, so that the whole work completes a beautiful system of moral theology, ^D contexted from the very words of the sacred writers and the ancient doctors of the Church, Hermas and others, although these are scarcely ever praised by name. It was published first, with the appended *Exomologesis*, in Latin from the translation of Godfried Tilmann, a Carthusian monk, Paris, 1543, 8vo, and thence in the *Bibliotheca Patrum*, Paris, 1579 [Paris, 1589, in Catal. Bibl. Leidens. page 341].

^A II, and Cologne 1618, vol. VII; and Lyons 1677, vol. XII. But Fronto Ducæus first provided it in Greek, with the addition of Tilmann’s translation in vol. I. *Auctarium Bibl. Patrum*, Paris, 1624, p. 1019. Hence the *Pandects* of Antiochus has been reprinted in both languages in the *Bibliotheca Patrum* of Morelli, Paris, 1644, 1654, vol. XII. As for the piece which, among the discourses of the Greek Fathers (Antwerp, 1601, 8vo, with his own translation, pp. 148, 167), Petrus Pantinus published as a homily of St. Antiochus to Eustathius, *on thoughts* (περὶ λογισμῶν), and which is appended to the Cologne and Lyons editions of the *Bibliotheca Patrum* in the *Pandects* of Antiochus from Pantinus’s edition, it is nothing other than chapter 81 of the *Pandects* themselves.

If anyone should wish to prepare a new edition of these *Pandects*, it would be worth the effort to collate the manuscript codices, such as the Imperial one, concerning which Lambecius speaks (vol. III, p. 138 seq.), and the Coislinian ones, which Montfaucon mentions (pp. 189, 190, where he also presents the prologue prefixed by another author in Greek and Latin), and page 297, etc. Lambecius also found in that Imperial codex a *Short Life of Euphrosynus the Cook* (Βίον σύντομον Εὐφροσύνου μαγείρου), a compendiary narrative of the life of the holy cenobitic cook, by an uncertain author and not yet published, and another *On the Eucharist* (περὶ Εὐχαρίστου ξενικοῦ) of a certain guest-dweller of an Egyptian village, which Heribert Rosweyde rendered into Latin in the sixth book of the *Lives of the Fathers*, p. 496. Two of the fathers were asking God that He might show them, etc., which entire sixth book Lambecius conjectures by uncertain surmise should be attributed to our Antiochus as author. There was also a manuscript in the library of Petrus Francius, p. 18.

^B In the Bavarian codex 47, there are 130 diverse chapters of Antiochus to Eustathius, with the letter of Antiochus to Eustathius and a prologue prefixed. See the learned Hardt in *Aretini Beyträgen*, etc., 1803, part VI, p. 4 seq., who also notes that certain chapters in the index and in the codex itself differ. At Venice, in the Nanian codex 126, n. 1, 2, are the *Sermons of Antiochus*. See the catalogue of Greek codices of Nan, p. 297. In the Marcian codex 134, with the letter to Eustathius and the whole prologue prefixed, together with an appended *Exomologesis*, with a brief narrative about Antiochus: additionally, the epigram of Arsenius the monk on the *Pandects* is added, in 130 iambic verses. See the *Catalogue of Greek Marcian Codices*, p. 77. At Florence, in the Laurentian codex 28, plut. 4, written in the 11th century in an excellent hand, the letter and prologue are prefixed; however, the *Exomologesis*, that is, *on prayer* (περὶ προσευχῆς), is missing. The same works, with the *Exomologesis*, are there in codex 13, n. 1, plut. 00. See Bandini, *Catalogue of Greek Laurentian Codices* I, p. 551, and II, p. 602. Paris, in fifteen codices of the public library; add Montfaucon, *Palæogr. Gr.*, p. 72. In the Vossian codex, various chapters; see *Cat. bibl. Leidens.*, p. 402, n. 12. At Moscow, in the Synodal codex 3, *Pandects* of 130 chapters, with letter and prologue prefixed, and at the end *A Prayer of Confession* (προσευχὴ ἐξομολογήσεως). After that, fragments of various Greek Fathers are read in the form of a prayer, perhaps arranged by the same Antiochus, under the index of Matthew in the *Notit. mss. Mosquens.*, p. 43 seq. According to the catalogue of English manuscripts, etc., in the Baroccian codex 30, at the end, are 116 chapters, and in codex 32, 31 sermons. N. 733, in codex 91, 132 homilies of the praises [of God]. N. 5771, in the Huntington codex 23, 130 chapters of Antiochus the monk of St. Sabas and others, in Greek. According to Montfaucon, *Bibl. bibliothecar. mss.*, besides those mentioned, there are codices in various libraries, p. 134 B. In the Vatican library, homilies, etc., p. 234 B. In the Neapolitan library, ascetica, p. 402 E. At Milan, in the Ambrosian library, *Letters to Eustathius* (sic) the abbot, 191 sermons of the same, 31 ascetic chapters to the abbot Sabbas (sic), perhaps ibid. p. 494 E. 130 ascetic chapters are by our Antiochus, p. 1506 E; in two Mazarine codices again, p. 53. *Pandects* in two Mazarine codices (or a collection of ascetic works from several authors, as is the case in the Coislinian codex 118, in which Antiochus also appears and is called *the Pandect*). See Montfaucon, *Bibl. Coislin.*, p. 192, add. p. 197, concerning codex 122; compare Cave, *Hist. litt. SS. eccles.* I, p. 575, ad a. 514.

PANDECTES OF DIVINELY INSPIRED SCRIPTURE

BY THE VENERABLE FATHER ANTIOCHUS, EDITED BY THE AUTHOR NINE HUNDRED YEARS AGO; TRANSLATED BY GODEFROID TILMANN, MONK OF THE CARTHUSIANS OF PARIS. (DUCÆUS, *Supplement to the Library of the Fathers*, Paris ed. 1624, vol. I, p. 1019.)

That Antiochus was a Palestinian monk of the Laura of St. Sabas the Abbot, a man distinguished in sanctity and doctrine, who lived under the Emperor Heraclius, and ^A during the fall of Jerusalem—at which time the city was captured and the sign of the holy cross was carried off into Persia by Chosroes (this occurred in the year of salvation 614)—he appears to have written, as is evident from homily 107 and other places, especially in the *Exomologesis*, which is at the end of the homilies in the dedicatory epistle. Antiochus himself explains the occasion and intent of writing this work at the beginning of homily 66. The *Ecclesiastical Annals*, vol. VIII, in the year 614, provide you with more on the same subject.

FROM THE SAME DEDICATORY PREFACE OF GOD. TILMANN TO ANTIOCHUS.

There are many who have written with greater eloquence, but few have happily achieved the clarity of this author—he speaks of Saint Antiochus. Rarely does this single gift fall to any one person; it is highly appealing to the men of our own age. How gracefully he maintained the *to prepon*, that is, the decorum of order, in arranging these Homilies, I wish to touch upon briefly. He begins the web of his work with faith, which is the most solid foundation of the Christian religion and of all virtues, and the basis of the entire spiritual structure. For, as Aurelius Augustine testifies, where the knowledge of eternal truth is missing, all virtue is false, even in the best of character. To faith he joins its inseparable companion, hope; the pinnacle of this structure is charity, which leads man directly to the kingdom; wherefore he relegated charity and the kingdom to the end of the work. ^A Having thus laid the foundation of faith and hope, those things that might prove a hindrance must first be removed; in the census of these, gluttony holds the first place, as Cassian testifies, chapter 3, book V. Having first cleared away the vices, he soon proceeds to the acquisition of virtues. But this is also a perpetual trait with him. There is no one of these 130 Homilies that he does not conclude by ending [Greek: eis tou Theou doxologian] [in the glorification of God]. And so much for the work. I must now turn my pen to the third point. Here, reader, I must first advise you not to pass a hasty judgment if anything should offer itself to your ears while reading that seems insolent or presents the appearance of a mark of curious novelty. This pious man had in common with the great Athanasius that [Greek: didaktikon] [instructive] manner: a style of teaching that is certainly concise and strict, utterly abhorring all ostentation and affectation. Six things occurred from the translation and reading that might offend a reader who is unrefined in the Greek language or of coarser judgment. The first is: some interjected, prudent, and incomplete little sentences presented themselves, and these I have completed; much was missing from the Aldine bibles, which indeed are said to be from the LXX edition: I would more truly believe them to be from Theodotion, from a collation of passages, especially in Jerome’s prophets. And these are very few, like that from homily 91: "Every word [Greek: to...]." And towards the middle of the next, from Job, the negation [Greek: me] is never wanting. The second is that, unless a fair evaluator of time and things is discerning, a note of novelty will be branded upon him. I will bring forward two notable examples. First, homily 98, *oiketen* [servant], or rather *poidon* [slave/bondservant]: for which Aldus has *iketen* [suppliant]. The second, homily 119 near the end, *oiktiron* [pitying] his prayer, for which Aldus has *ouparan* our prayer, Church, *cheron* [widow]. The transition is easy from *o* to *ch*. Read Jerome and Augustine. The third involves proper Hebrew names, which we Latins have corrupted. And this is common to him with the other Greek doctors. In the Prologue and Homily 2 *On Hope*, regarding the *Sunamitis*, he brings forward and interprets her as "the Celestial one," as if *schamain*, heaven, were the etymon; whereas *Sunamitis* should be said to be from *Suna* [a] dwelling, namely *Abysay*; [Greek: Sareptia], hom. 20, for the Sareptan widow; *Jothor* for Jethro. Similar things are everywhere in Chrysostom and Nazianzen; hom. 74, *Nabuthe* for Naboth: [Greek: Basileios]: "Who destroyed the Israelite Nabuthe?" Does not the greed for the vineyard of Ahab? Indeed, Ambrose, an emulator of Greek diction, wrote a book *On the Vineyard of Naboth*. For the favor of these, I think we owe everything, after God, to Jerome alone. The fourth is that, in amplifying virtues and exaggerating vices, he can be immoderate: but this also he has in common with the doctors of the ancient Church, especially that John Chrysostom. I would believe that Antiochus had practiced his talent from boyhood in writing panegyrics, encomiastic and epidectic orations. The fifth is...

^A there is no denying that memory can occasionally slip—as when, in Homily 78, he cites Sophonias in place of Habakkuk, Micah in place of Malachi, and toward the end of Homily 107, Sophonias again in place of Ecclesiastes. But these trifles should be attributed to the amanuensis, scribe, and copyist, to whom he was perhaps dictating from memory. There remains a sixth matter, one that holds more moment and consequently more danger than the others, and therefore it is more prudent for me to discuss this as well. For where there is a greater danger, there must be more consultation (as stated in Title 14 of the Carbonian Edict, Law 1, § 2). For counsel should not be rushed when the situation itself demands that we act with greater maturity (Distinction 50, *Ponderet*). You will ask: “What is that?” Listen briefly. How much danger there has been throughout all the stages of every age, from the very beginning of the primitive and early-rising Church, in bringing anything forth into the light from that most opulent storehouse of divine utterances, that one most sharp defender of the Christian religion, Gregory Nazianzen, whom our Jerome habitually boasts of as his teacher in more than one place, can abundantly testify. For in his *Apologeticus*, he teaches clearly that this danger arises in a triple way: from the sense, from the language, and from the hearing itself. But how much riskier a venture it is today to write, or to translate into a foreign language something that had long ago been published by some ancient doctor, and therefore to commit it to type for the common use of all, when whatever you say, no matter how devoutly, is wont to be snatched at and taken in the worst sense? ^B By these innovators of ancient heresies, there is no need for me to explain how crookedly they distort everything, since they spare neither Peter nor John, nor that living instrument of the Holy Spirit, Paul, and not even the Gospel itself. Yet this evil, as far as it concerns us, may seem somehow tolerable. For since they are incurable, they are to be avoided by hasty flight, according to the teaching of Paul, and in every way possible. But there is a greater concern regarding those who assume the name of "theologians" on private authority, not public, who have a brow so shameless and brazen, and have sunk to such a level of temerity that they set themselves up as a kind of Aristarchus, laying claim to the function of theologians, in whose power lies the honorary judgment of weighing the Scriptures, whether they are of legitimate coinage or are adulterated and supposititious. They are so hasty and precipitous in judgment that they dare to sit in census on whatever has not yet been maturely read, and to pronounce with great freedom. I would like to confirm this assertion of mine with a double experiment, so that the reader—if indeed one should finally chance upon this—may be warned against the piously yet not sufficiently balanced scales of judgment used by the learned, lest he condemn what is worthy of error, especially in this age, which surpasses all tragedio-graphy. What had to be said here in the first place, it seemed best to defer to the reconsideration of the imperfect work of John Chrysostom on Matthew. Now I descend to that which presses on me more closely. At the very beginning, having barely turned the spontaneous composition, I gave it to a friend to read—a learned man, indeed, but, as the result proved, more eager than diligent in searching the Bibles. ^C In the passage indeed: "For faith shall stand for the age," while he was biting his lower lip, he stalled as if stuck in the mud. He immediately subjoins: "This passage smacks of heresy; be certain you are never going to admit that to the theologians, in whose power the balance of just examination rests; therefore it will be in your interest to act prudently if you cross it out with a stroke of the pen." To him I replied: "I know the Apostle wrote apostolically that faith and hope will fall away, but that charity will stand eternally; nay rather, that it will receive an increment explainable to no one in the fatherland, according to the oracle of Isaiah who says: 'The Lord liveth, whose fire is in Sion, and whose furnace is in Jerusalem' (Isa. xxxi, 9). For the act of faith is of a thing not yet seen; of hope, of a thing not yet possessed. It follows logically that when it is seen as it is and possessed, that which is in part for both shall be done away with, and that which is the apex and summit of the spiritual fabric shall be perfected." Nevertheless, this proposition is Catholic: *Faith shall stand for the age.* This is to the Hebrews *olam*, to the Greeks *aiōn*, to us *sæculum*—a word polysemous to every tongue, as testified by Jerome in his *Prophets* and John of Damascus, Book II, Chapter 1; it signifies now the life of man, now the end of the age, as in this locus. But I also point out the place from which that axiom was taken in the aforementioned words, namely, from the 11th chapter of Ecclesiastes. Then for the first time I shook off this scruple from him. Nor would I have you think that I said this because I condemn the pious labors of the theologians in exploring the Scriptures to see whether they are legitimate and worthy of a Christian reader. So far from condemning them, I would argue that even for the defense of the orthodox faith, before a senatusconsultum was decreed and published on this matter, it has always been necessary, and for the same reason, that the vulgar and Lutheran rumors be held in contempt, as they are entirely full of nothing but Dathanic and Abironic obstinacy and temerity. Any craftsman—a cobbler, a tailor, a fisherman, a tanner—pronounces on his own craft; shall only these rudest of workmen decide on theological matters, the most august of all that are on earth, and shall it not be permitted for a theologian to pronounce in his own field? And I have chosen to write these things at such length so that you may understand in what great perils he is involved today who chooses to write. I come now to a few matters that desire some light by which they may be illustrated and made to shine, and these, I say, I will contribute very concisely, since the press urges me vehemently. The locus that offers itself for discussion is that first one, in the very vestibule of the Prologue, taken from the Canticles of Solomon, where he compares the books of the Bible (of exceptional authority among the rest) by a parabolic collation to sixty queens, although in no way are there so many books. However, he does not here attend to the number, but to the authority or dignity: which is enough for eliciting the truth of Homoeosis, the species of which are three: *eikōn* (image), *paradeigma* (example), and *parabolē* (parable). Homily 26, where he exhorts monks to work strenuously with their hands; the same Jerome to Rusticus, Benedict, and others. Homily 49 wards off the Simonists from judgment, not just any, but an usurped one.

^A regarding suspicion and rashness, especially from the judgment of condemnation which belongs to God alone: he does not, however, prohibit a public or contentious judgment in this institution, so that innocence may be protected and malice punished (2, q. 1, *Que Lotharius*). Homily 63, at the beginning, might seem to wish to forbid all swearing entirely to Christians, by a comparison of both laws, though otherwise an oath by its nature is not an evil thing, but is even an act of religious worship (*latria*), provided three companions are present: truth, judgment, and justice, as St. Thomas witnesses. But when the books of both laws teach most fully for what reasons it is lawful to swear and for what reasons it is not, and the school of theologians agrees on the same matter, I will seem to have done enough if I have taught that Antiochus wished to call his brothers away from the reprobate custom of swearing, whom no necessity of swearing urged, which custom no pious person can fail to abhor. That Antiochus wished this, the word *parakeleuomai*, that is, *protrepomai*—I exhort, I admonish—readily indicates. Hence, through the custom of unnecessary swearing, we ourselves experience with what proclivity men are dragged into perjury and sacrilegious blasphemy; wherefore the place here has relevance as the Gloss introduces on that point: "But since to perjure oneself..." (22, q. 1, ch. *Novo Testamento*). The argument is that sometimes something is prohibited not because of itself, but because of that which cannot follow from it (11, q. 3, *Nolite*, and *dist.*). And the venerable Bede, on that verse of James: "Before all things, my brethren, etc." (Jas. 5:12), prohibits the custom of swearing, lest through it one ends up in perjury. Homily 84, which is about dreams, teaches clearly by example that one should not put faith in dreams; but this is to be understood as applying unless the discernment of spirits is present. For there are various species, which Augustine in his book on spirit and soul examines; Hippocrates also comments at great length on his *Apotelesmata* concerning dreams. ^B Moreover, he takes "apathy" not for that absolute immobility toward affections or passions of the soul, which was the error of the philosophers—against whom Laertius, Diogenes, and Plutarch speak, and among the Latins, Aulus Gellius, St. Jerome, and Augustine against Pelagius—but for *euthymia*, that is, for a state of a composed mind, quiet and settled from the intemperance of tumultuous affections; that is, for tranquility. But that he himself is a rich witness to what I say here, he shows towards the end of Homily 79, which is about the struggle. Finally, he can be seen to be varied in some places in the acceptance of terms which are by their own nature polysemous. Two occur most especially. He entitles the twentieth homily *Peri sophrosynes*, which he teaches should be rendered, as we translate it, by the introduction of examples: *On Chastity or Modesty*. For he introduces Joseph, Susanna, the widow of Sarepta, Gregory of Neocaesarea, and Cyrus, of whom one reads in Xenophon; for he does not indicate only temperance or health of mind in this place. ^C But also, towards the end of that homily, introducing a passage from the chapter to Titus: "soberly and justly and godly" (Tit. 2:12), if I am not mistaken, he takes *sophronos* for "chastely, modestly," so that there might be a sequence of the sentence; we, however, thought it religious to vary the ecclesiastical reading, translating it "soberly and justly." You will find something similar in Homily 106; for where he took *euchen* for "prayer," towards the end he seems to take it for a "vow": "If you should vow, etc." But since that word indicates both, there is room for excuse. And these things, candid reader, are indeed those for which I was anxiously debating.

A Book containing the Lord's commandments, and furthermore their interpretations, in addition to the teachings fitting and following upon them. The Prologue to this present collection.

Antiochus, he who renounced the world completely and in the monastery of the great Saba in Jerusalem spent not a little time in seclusion; while he was free to attend to himself, having attained the knowledge of saving matters according to that commandment, "Be still and know," having thus gathered the wealth of the Spirit, and not being slothful in pouring it out lavishly to those in need, having brought forth the hundredfold fruit and multiplied the talent, so that as a faithful, prudent, and good servant he might be blessed by the benevolent Master: this Antioch ^D us, I say, at that time when the fierce mind of the Persians and their bloodthirsty impulse dragged the whole Oriental region, which was subject to the Roman scepter, to a miserable fate under their power—having found this an opportune occasion, he compiled a certain sacred book from the divine utterances, as he himself in that book most clearly declares, and he gave it a title of this sort; and he brought it forth into the midst.

having named, and having added to the middle of it for the greatest benefit of those then and until now encountering it.

EPISTLE OF ANTIOCHUS, MONK OF THE LAURA OF ABBA SABAS, TO EUSTATHIUS, ABBOT OF THE MONASTERY OF ATTALINE, IN THE CITY OF ANCYRA IN GALATIA, CONCERNING THE HOLY FATHERS DWELLING THERE, CONTAINING ONE HUNDRED AND THIRTY CHAPTERS AND A PRAYER OF CONFESSION

^BSince you have written to me, venerable Father Eustathius, that you have endured much affliction, moving from place to place and from region to region, for fear of the prevailing Chaldean storm, and that you are suffering from hunger and thirst—not of bread and water, but according to the saying, for hearing the word of the Lord—and because you can neither carry the burden of books nor easily find in the places where you are living as exiles those things that you seek, you have commanded my insignificance to summarize in short order all the divine Scripture, Old and New, so that it might neither be a heavy burden to carry nor yet lack anything conducive to the benefit and salvation of the soul. I complied readily with your command, immediately gathering together all that you sought from the divine Scripture into one hundred and thirty chapters, unified yet distinct from one another, so that the reader might not undergo confusion and turmoil. These I have sent to your piety; when you have received them, offer the fitting doxology and thanksgiving to God, who perfects His power in weakness. And as for us, repay us with your acceptable prayers, so that we may complete the remaining time of our life in a way pleasing to God. ^C And if you should find anything, as is likely, that is imperfect, grant pardon, I beseech you, both to my insignificance and to the urgency of the command. And since you also sent this request, venerable Father, that I might signify to you concerning the Holy Fathers of our Laura, whether the things you said you heard from many people about their life and their martyrdom are true, as they are unbelievable and surpass hearing, I deemed it necessary first to signify to you in brief ^D that—

which pertains to them, and then to subjoin those chapters of holy Scripture which we have mentioned.

As to their laudable life, the present time does not demand that I should speak of it, nor could my tongue easily recount it; this only I will say, that they were truly divine men (if indeed one should call them men, and not rather angels), having grown old from their youth in spiritual and monastic exercise and in the labors which they endured for piety's sake: they were venerable elders and had gray hair, but they excelled more in mind and humility; they were honest, modest, truthful, irreprehensible, just, pious, alien to all baseness and depravity, adorned with every good, and filled with divine love. Some of them had exceeded one hundred and fifty-six years of age, having spent their time in a quiet and monastic life, and had never withdrawn from the laura; and some had not even gone forth to the church, nor had they seen the city since they had first embraced the monastic life; they shone with various virtues, being, as it were, earthly angels and heavenly men. Wherefore they attained such an end, and gained the prize of victory.

^C For when the Ishmaelites had approached our monastery, one week before the holy city was occupied, and had already plundered all the sacred vessels of the Church, the greater part of the Fathers fled immediately; but those remained in the monastery who were the stronger servants of Christ, not wishing to abandon that sacred place by any means. When the barbarians had captured them, and had treated them inhumanely for many days, and had afflicted them with torments—thinking thereby to find money among those in whom nothing of this world was to be found—they, when they at last understood that they had been thwarted in their hope and purpose, turned into a most savage rage, and one by one they cut those blessed ones limb from limb. They, however, being filled with incredible joy, and for that reason shining with a cheerful countenance, with every act of thanksgiving, rendered up their souls to the Lord; for they had long before had it as their desire to be released and to be with Christ. ^D Their bodies, having been slaughtered more than tragically, lay for not a few days scattered upon the ground without the benefit of burial, until we hurried thither from Arabia. And indeed the excellent abbot Nicomedes, having beheld that miserable spectacle of the slaughtered Fathers, fainted from sorrow of mind, and having been carried away from there, he was nearly dead. Modestus, likewise a most holy man, having anticipated our arrival, and having first toured all the dwellings of those saints, was likewise seized with anguish of mind, and bathed himself in many tears; and embracing the holy and tireless remains that still resided there, he deposited them in the tombs of the former Fathers. Having performed over them the customary Canon, he soon recited with a clear voice that oracle of Isaiah which says: "Righteous men are taken away, and no one understands; from the face of iniquity the righteous man is taken away; his burial shall be in peace." And, "The souls of the righteous are in the hand of the Lord, and torment shall not touch them. In the eyes of the foolish they seemed to have died; but they are in peace, and their hope is full of immortality; and having been chastened a little, they shall be greatly blessed, because God tested them and found them worthy of Himself, and as a whole burnt offering of sacrifice He accepted them, and

^A in the time of their visitation they shall shine forth and sparkle. ^B Having spoken these things concerning our holy Fathers, he exhorted all of us not to abandon our place, but to endure bravely in temptations, remembering the Lord saying, "Because narrow is the gate and straitened is the way that leadeth unto life," and the Apostle, that "Through many tribulations we must enter into the kingdom of God." Yielding therefore to his exhortation, we remained in the Laura for about two months. And again, as a rumor of barbarians arose, we were afraid and fled to a monastery near the holy city, about twenty stades away, called the monastery of Abba Anastasius, which at that time had no one in it. And having spent about two years there, we were again exhorted by the aforementioned most holy Modestus to return and live in our place. Persuaded, therefore, by his good counsel, some of us immediately returned and took up residence in the Laura; but some, even a little later, due to fear of the Saracens dwelling near us, and some of us remained in that same monastery together with Justin, their most holy head, who had renounced the world in the Laura, and having spent much time in it, had shone in many virtues, so that he was honored with the dignity of the presbyterate. ^C This most God-fearing Justin gathered a large brotherhood into the same monastery by the grace of Christ, maintaining the rule of the Laura without fail, and its remaining order, and one would not find in all of Palestine or in any other monastery such a spiritual state. It flourishes and grows day by day; and by advancing, like Isaac, it becomes great, so that because of this we rejoice, rightly surmising that the seed of our holy Father Sabas shines forth in every land like a beacon. But we, the humble ones, by the grace of God and the zeal of the aforementioned most holy Modestus, sit in silence as in former years, thanking and glorifying God who brings death and brings to life, and who alone does great wonders. For His goodness had compassion on us, and brought our place to great progress, as far as the times allow, because of those who served Him there genuinely as His holy servants. And His goodness gave us a Father and shepherd, worthy of His providence, the most holy Thomas, who was a man of knowledge ^D and adorned with all manner of virtues, who from early youth had lived a quiet life; one meek and brotherly, and most compassionate, humble of heart, and most fervent in prayer and in the rule. Wherefore also God, under his leadership, brought a widening to his disciples. And the number of the slaughtered Fathers is forty-four in name. And their memory is celebrated on the fifteenth day of May. By the grace of Christ and the zeal of the aforementioned most holy Father of ours

Modestus, all the monasteries of this vast desert are currently inhabited. Therefore, venerable Father Eustathius, I have felt moved to convey to your love for God those things concerning those holy Fathers of ours and your Laura, and in a concise and very brief account. There remain some truly joyful reports, by the faithful relation of which, both your soul and that of every sincere Christian may ^B deservedly be gladdened. I therefore announce these things to you readily and eagerly. Modestus, a man of exceptional holiness (of whom it has been said more than once), is not only solicitous in taking provident care of the monasteries which are scattered throughout this vast desert, but he also keeps a skillful watch over this city and the entire surrounding region, with God cooperating with him in all things. For this man expresses to us to the life the image of a new Bezalel or certainly a Zerubbabel. For, filled with the grace of the Holy Spirit, he is raising up on high the temples of our Savior Jesus Christ, which had indeed been consumed by barbaric fire—namely, the church of the Holy Calvary and of the Holy Resurrection; furthermore, the house worthy of all honor of the venerable Cross, which is the mother of all churches. Moreover, he is building from the foundations the church of the Holy Assumption; so that through these joyful beginnings, we may likewise conceive the most ample hopes for the future, and that especially for the sake of those who are expected to come here from foreign regions to adore these holy places, so that we may all in common glorify God. To Him belongs glory for ever and ever. Amen. ^C Behold then, honorable Father Eustathius, I have briefly made known to your God-loving soul what concerns our saints and the Laura, and I bring you also other glad tidings which gladden your soul, and that of every Christian who hears them. For the aforementioned most holy Modestus cares not only for the monasteries of the desert, but also for the city and the entire surrounding region, God working with him in everything. For he is, in truth, our new Bezalel or Zerubbabel, filled with the Holy Spirit; he raised up and restored the venerable temples of our Savior Jesus Christ that had been burned—the Holy Cranium, and His holy Resurrection, and the venerable house of the precious Cross, and the Mother of the Churches, and His holy Ascension, and the other venerable buildings; so that from this we have good hopes also concerning the future, and especially for those coming from external lands for the veneration of the holy places, that all might glorify God, to whom pertains all glory, honor, and worship now and always and unto the ages of ages. Amen.

PROLOGUE OF ANTIOCHUS THE MONK

The wise Solomon says in the Canticles: "There are sixty queens, and eighty concubines, and maidens without number." We, therefore, according to our ability, argue that by these sixty queens are signified the select books of authority, beyond the others, which are stored up in the Old and New Testament. By the eighty concubines I understand those Scriptures which are not at all ranked in the first class, and are therefore ^D less approved. Hence they are called apocryphal, that is, obscure, and of not sufficiently certain authority. They are called concubines because, since they are illegitimate, they cannot be brought forward to persuade with the freer consent of all. But now, as for the maidens, I consider them to be the discourses of the new preaching of the teachers of the Church, because of the purity of their word. For maidens are called pure. For he says: "Let them seek for the king a maiden, a virgin," and they found the Shunammite,

^A that she might warm him 12; that is, heavenly thoughts and melodic verses: "My heart grew hot within me, and in my meditation a fire shall be kindled 13." For Shunammite is interpreted as 'heavenly.' And: "Corn for the young men, and wine making maidens sweet-scented." For those who are uncorrupt are nourished from the rainfall of that heavenly bread which abides unto eternal life; and their drink is from the chalice of the true vine. And the words of the pure are solemn; and, "The words of the just are pure 14," according to Scripture. They are said to be numberless because of the plurality and immeasurability of the word of their teaching. From the loom, therefore, of these sixty queens, I have taken a few threads, and made a girdle for the warmth of those who approach with faith. ^B Just as the loom, being manifold, is made into a single-part tunic, so too all the prophecies of the divinely inspired Scriptures have terminated in the Lordly tunic of the economy, which He took from the holy, glorious and Ever-Virgin Mary, having made it corruptible because of its likeness to us, yet incorruptible, so that He might liberate us who are held under corruption and transform us into incorruption. By 'girdle,' I do not mean that Jewish one which was hidden by Jeremiah and rotted in the river Euphrates, but that of the new grace, which the Lord has shown to us. Girding Himself and washing the feet of His own disciples 15, that, cleansed from the filth of the old leaven, they might become a new lump, and their feet might be beautiful like those of them that bring glad tidings of peace, and they might tread upon mountains and scorpions, and upon all the power of the enemy 16. ^C Christ has clothed His own Church in the comeliness of this girdle, covering our blemishes and the nakedness which resulted from the transgression of Adam, according to what was said: "You have torn my sackcloth, and girded me with gladness 17." We are clothed with this from the divine Scriptures. For searching them, we find eternal life, the Lord Himself, our Jesus Christ, who is our true God. But the time now invites us to subject the heads already mentioned to the glory and praise of the holy and life-originating Trinity—I mean of the Father, and of the Son, and of the Holy Spirit—unto the ages of ages. Amen.

HOMILY I. On faith.

^A With the Lord working with us and confirming the word, we begin first with this discourse concerning faith, and then proceed to those that follow in continuous order. In the first place, it is necessary that you believe in God, "that he is, and that he becomes a rewarder to those who seek him" (Heb. xi, 6). For faith shall stand forever. And: "The righteous shall live by faith" (Hab. ii, 4). But the one who is truly righteous by a sincere faith has a faith that is active, a faith that is increasing, a faith that is fully assured, a faith that illuminates through good works—so that the God of all may be glorified. Faith is the beginning of the soul’s adhesion to God. The perfect believer is a stone of the temple of God, ^B prepared for the building of God the Father, raised up to the heights by the ingenious mechanism of Jesus Christ—which is His Cross—aided by the support of the cable, which is the Holy Spirit. Faith is the guide of man, and love is the path that leads him up to God. And such a man becomes a Theophoros, that is to say, a Christophoros, and a temple of God, and a runner on the path of the saints, and one adorned in all things by the commandments of Jesus Christ. And the beginning of life, which is through faith and love, is not preferred *to* anything; rather, I speak of an active faith, since "faith without works is dead" by itself. Now the works of this faith are: love, joy, peace, longsuffering, goodness, kindness, humility, ^C and boasting in the Lord, confidence in God, to crucify the flesh, to cause it to rest from all its own works, just as it is written that God rested from His own works; to take up one's cross and follow Him; to live in the Spirit, and to obtain the Spirit—this shall be reckoned for righteousness. These are the works of faith. He who runs by faith through the commandments takes hold of the Jerusalem above. If we have faith, we are in the faith, and we stand firm in it, and we dwell well in the Lord. For the Lord says through the Prophet: "My eyes are upon the faithful of the earth, so that they may sit with me" (Ps. ci, 6). Likewise also Jeremiah: "Behold, O Lord, thy eyes look upon faith" (Jer. v, 3). And Peter says: "Supplant your faith with virtue, with love" (II Pet. i, 5); ^D and again: "Building yourselves up in the faith, be sober, be vigilant; because your adversary the devil walks about like a roaring lion, seeking whom he may devour; whom resist, steadfast in the faith" (I Pet. v, 8, 9). And Paul: "In whom, when you believed, you were sealed with the Holy Spirit of promise" (Eph. i, 13). And again: "In all things taking up the shield of faith, with which you shall be able to quench all the fiery darts of the wicked one" (Eph. vi, 16). And again: "Faith is the substance of things hoped for" (Heb. xi, 1). For by this the elders were testified of. For by faith all these died. And again: "The righteousness of God by faith unto all those who believe" (Rom. iii, 22). And again: "That we might receive the promise of the Spirit through [alt-version omitted]

faith" (Gal. iii, 14). And: "Abraham believed God, and it was accounted unto him for righteousness. But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness" (Rom. iv, 3-5). And he introduces: "Therefore it is ^A of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham." "Now it was not written for his sake alone, but for us also, to whom it shall be imparted, if we believe on Him that raised up Jesus our Lord from the dead" (Rom. iv, 16, 23-24). "Therefore being justified by faith, we have peace with God through our Lord Jesus Christ" (Rom. v, 1). And to Timothy: "Follow after righteousness, faith, charity, peace, with them that call on the Lord" (II Tim. ii, 22). And: "Without faith it is impossible to please God" (Hebr. xi, 6). And John: "And this is his commandment, That we should believe on the name of his Son Jesus Christ" (I Joan. iii, 23), "and that believing ye might have eternal life" (Joan. xx, 31). And our Lord ^B Jesus Christ, who is our true God, says: "He that believeth on me, out of his belly shall flow rivers of living water." But this he spoke of the Spirit, whom they that believe on him were to receive (Joan. vii, 38-39). And again: "Who then is a faithful and wise servant?" (Matth. xxiv, 45). And in another place: "Thy faith hath saved thee; go in peace" (Luc. vii, 50). And to Martha: "He that believeth in me, though he were dead, yet shall he live" (Joan. xi, 25). And to the disciples: "Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and greater works than these shall ^C he do" (Joan. xiv, 12). And: "He that believeth on me hath everlasting life" (Joan. vi, 47). And again: "Ye believe in God, believe also in me" (Joan. xiv, 1).

Sufficiently, therefore, I suppose, have we set forth the testimonies from the divine Scriptures concerning faith; and by faith we mean that which is referred to the Father and the Son and the Holy Spirit, the consubstantial and life-creating Trinity, in whom also we believe. It is necessary also to set forth the uses and testimonies of the divine Scripture concerning this for the illumination of those who encounter them. Through our entire theological treatise, therefore, we see the Theoarchy [Godhead] being ^D sacredly hymned; as a Monad and Unit on account of the simplicity and unity of its transcendent indivisibility, from which, as a unifying power, we are unified; and as a Trinity on account of the manifestation of its tri-hypostatic, super-essential fecundity. This, then, is what we declare: that theologians understand all the thearchic names as belonging to the super-essential and consubstantial Trinity; such as God, Lord, Holy, Good, Light, Life, Truth, Almighty, Omnipotent, Lord of Sabaoth—which is to say, of hosts—and whatever else is sacredly hymned by the theologians, as one may learn from the Theoarchy itself, instructing us concerning itself: "Why askest thou me concerning goodness? There is none good but one, that is, God" (Matth. xix, 17). And to those in the vineyard: "Because I am good" (Matth. xx, 15). And: "Thy Spirit is good" (Ps. cxlii, 10). And to Moses: "I am who I am" (Ex. iii, 14). And John says: "That which was from the beginning" (I Joan. i, 1). And: "He that cometh" (Matth. xi, 3). And—

^A"the Almighty Lord is His name." And: "The Spirit of truth who is, who proceedeth from the Father." And to Thomas: "I am the way, the truth, and the life." And: "Sanctify them in thy truth." And: "Thy word is truth." And: "But when the Paraclete cometh, whom I will send to you from the Father, the Spirit of truth, who proceedeth from the Father." And again: "But when He, the Spirit of truth, shall come, He will guide you into all truth; He shall glorify me, for He shall receive of mine and shall announce it to you." And again: "All things that the Father hath, are mine; therefore I said that He shall receive of mine and shall announce it to you." And again: "As the Father raiseth up the dead and giveth life, so the Son also giveth life to whom He will." And: "It is the Spirit that quickeneth." And: "The Lord is the Spirit." And: "All things are from God, and through Him, and in Him all things have been created." And that: "All things were made through Him." And: "Thou shalt send forth Thy Spirit, and they shall be created." And: "By the word of the Lord the heavens were established, and all their power by the spirit of His mouth." And to speak succinctly, the God-ruling Word Himself said: "I and the Father are one, and all my things are thine, and thine are mine." And ^Bagain, whatever belongs to the Father and to the Son Himself, He attributes to the God-ruling Spirit in a communal and united way, together with the worship of the God-working (theurgy) and the fountainous and inexhaustible cause, in saying: "Going therefore, teach ye all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit." By all the things therefore aforementioned, it is shown that all theology is both united and distinct. And it is not right either to divide the united [things], nor to confuse the distinct [things]. And the ones that are united belong to the whole Godhead: the Superever-good, the Super-god, the Super-essential, the Super-living, the Super-wise; with which also all the causal attributes [belong], the Good, the Beautiful, the Being, the Life-giving, the Wise, and whatever is named as the cause of all goods from its own good-befitting gifts. But the distinct [things] are the super-essential name and property of the Father and of the Son and of the Spirit, ^Cwith no reversal in these, nor any commonality whatsoever being introduced. Having then obtained the knowledge of God through faith, let us not be ignorant of the grace given to us, for which the Lord truly ^Dsuffered. For this reason also the Lord received ointment on His head, so that He might breathe incorruptibility upon the Church. Let no one therefore be anointed with the stench of unbelief of the prince of this age, let us not be turned aside from the straight path, so that we may be able to lay hold of the hope of eternal goods, and of eternal life, in Christ

Jesus our Lord, to whom be glory for ever and ever. Amen.

HOMILY II. On Hope.

^B Having departed from faith, let us proceed to that which obtains the second place, hope; which, indeed, bedewed with the spray of faith, brings forth fruit—one thirtyfold, another sixtyfold, and another a hundredfold. For there is nothing higher than hope when it is well established. But concerning charity, which is called third, but which is found to be the first of all the virtues, we shall speak later. The first was Enos, the son of Seth, righteous from a righteous man; he hoped to call upon the name of the Lord God. For as many as are led by the hand through hope in God are drawn up to Him and are enlightened by the radiance of the eternal light. David the king, grown old and no longer warmed by his own ordinances, asked for a virgin, namely, a Shunammite, that she might warm him (for "Shunammite" in its interpretation means heavenly); but the king did not know her; that is, he brought no vice or corruption into his heavenly hope. See what the Scripture says: "If two should be, surely there is heat to them." ^C This is, of course, if living and constant hope accompanies faith. But this is also the peculiar work of hope: it renders the one who possesses it fervent, according to the opinion of the blessed Peter, who says: "Having girded up the loins of your mind, be sober, and hope perfectly for the grace that is brought to you at the revelation of Jesus Christ, as children of obedience." To the same point refers that of Jesus the son of Sirach: "Who has hoped in the Lord, and has been abandoned? Or who has remained in his fear, and has despised him?" And the sweet composer of the psalms: "Blessed is the man whose hope the name of the Lord is." And, "Let all them that hope in thee be glad." And again, "My heart has hoped in Him, and I have been helped, and my flesh has flourished again from his help." ^D And he led others by the hand, saying: "Hope in him, all the congregation of the people; pour out your hearts before him, for God is your helper." And, "Hope in the Lord, and do good." And, "Reveal thy way unto the Lord, and hope in him, and he himself shall bring it to pass." And Isaiah—

^A says: "We have hoped in thy name and in the memory of thee is our desire." Again Paul says: "For by hope we are saved; but hope that is seen is not hope. For what a man seeth, why doth he yet hope for? But if we hope for that which we see not, we wait for it with patience." Again: "We have a strong consolation, who have fled for refuge to lay hold upon the hope set before us, which we have as an anchor of the soul, both sure and steadfast." And he adds: "For he that plougheth ought to plough in hope, and he that thresheth, in hope to partake of his hope." And in the Gospel according to Luke concerning Symeon it says: "It had been revealed to him by the Holy Spirit that he should not see death before he had seen the Christ of the Lord." And he did not let his hope die, but was awaiting the desired Redeemer and Savior of the world; and having received Him and clasped Him in his arms, he said with gladness: "Dismiss me, O Master, to go to the kingdom of thine which I have desired. For I have received my hope, the Christ of the Lord; to Him be the glory unto the ages. Amen."

HOMILY III. Concerning the Banquet.

Concerning the banquet, the writer of Proverbs says: "If thou sittest to dine at the table of the powerful, consider attentively what is set before thee, and stretch forth thy hand, ^C knowing that thou oughtest to prepare such things; but if thou art insatiable, do not desire his dainties." Another says: "Hast thou sat down at a great table? Do not open thy throat over it, remember that an evil eye is a wicked thing; wherever thou lookest, do not stretch forth thy hand, and do not press together with him in the dish; perceive the things of thy neighbor from thine own self, and in every matter be thoughtful. Eat as a man the things set before thee, and do not chew greedily, that thou be not defiled; cease first for the sake of discipline, and if thou art insatiable, do not be the first to cut; and if thou sittest in the midst of many, do not stretch forth thy hand before them. How sufficient for a disciplined man is a little!" And Moses says: "Take heed to thyself, adding, lest when thou hast eaten and art full, thou shouldst forget the Lord thy God." And Paul agrees: "Whether you eat, or drink, or whatsoever ye do, do all to the glory of God. And not unto disputes of arguments. ^D For one believeth that he may eat all things; but another, who is weak, eateth herbs." And he adds: "Let not him that eateth despise him that eateth not; and let not him who eateth not judge him that eateth; for who art thou that judgest another man's servant? To his own lord he standeth or falleth." And again: "He that eateth,

^A eateth to the Lord, and giveth God thanks; and he that eateth not, to the Lord he eateth not." "Do not for food destroy the work of God." And he adds: "All things indeed are pure, but it is evil for that man who eateth with offence." And, "Blessed is he that judgeth not himself in that which he approveth. But he that discerneth, if he eat, is condemned, because it is not of faith." "For meat commendeth us not to God; for neither if we eat shall we abound, neither if we eat not shall we be the worse." And the Book of Proverbs: "Be not deceived by the fullness of the belly. For a soul being in fullness dilleth with honeycombs; but to a soul in want, even bitter things appear sweet." And the Apostle, purifying foods, saith: "Which God hath created to be received with thanksgiving of them which believe and know the truth, because every creature of God is good, and nothing to be refused, if it be received with thanksgiving: for it is sanctified by the word of God and prayer." And, "Unto the pure all things are pure." And, "Tarry one for another to eat." Now the Law also saith: "When thou hast eaten and art full, bless the Lord thy God." And David, giving thanks, said: "Thou hast put gladness into my heart; from the fruit of corn and wine and oil." And again: "For he hath satisfied the empty soul, and hath filled the hungry soul with good things."

Now the good Lord, desiring us to be modest, saith: ^B "When thou art bidden to a feast, sit not down in the highest room, lest a more honourable man than thou be bidden of him; and he that bade thee and him come and say to thee, Give this man place; and then thou begin with shame to take the lowest room. But when thou art bidden, go and sit down in the lowest room; that when he that bade thee cometh, he may say unto thee, Friend, go up higher: then shalt thou have worship in the presence of them that sit at meat with thee. For whosoever exalteth himself shall be abased; and he that humbleth himself shall be exalted." And these things are sufficient for understanding and profit. But it is good also to call to mind Job. For he saith: "If I have eaten my morsel myself alone, and the fatherless hath not eaten thereof; for from my youth I nourished them as a father." And again the Lord: "When thou makest a dinner or a supper, call not thy friends, nor thy brethren, neither thy kinsmen, nor thy rich neighbors; lest they also bid thee again, and a recompense be made thee. But when thou makest a feast, call the poor, the maimed, the lame, the blind: and thou shalt be blessed; for they cannot ^D recompense thee: for thou shalt be recompensed at the resurrection of the just, by God." To Him be glory unto the ages. Amen.

HOMILY IV. On Edacity or Gluttony

^A It is altogether necessary for all men to apply force to the gluttony of the belly, and to moderate it with due temperance; but especially it becomes those whose concern it is to serve God with pious devotion. That meal is indeed honest which is consumed in moderate quantity. For to fill the belly with food without any temperance and with unchecked greed is very like a ship overburdened with excessive cargo, which, being thus weighed down, is easily submerged and sunk by the rolling waves. And indeed the body needs sustenance, but not dainty or luxurious dishes with which it might invite and stir itself to pleasure. The frugality of food is more suitable for it than an unpleasant satiety. There is a need for that which is sufficient for food, not for the more profuse luxury that softens the limbs of the body. For the former wonderfully benefits both body and soul, inasmuch as it produces health for the body, confirms strength, and adds a beautifully tempered constitution; but extremes harm both, and that not simply. For they are not only harmful to health by a certain innate tendency toward corruption, but they also beget diseases that are hard to overcome and most troublesome.

^B An evident proof of this is exhibited by the monks, who, being content with little food, are found both to be more perspicacious in the sharpness of their intellect and healthier in the constitution of their body than those who choose a life of delicate living and enjoy burying themselves entirely in the allurements of a softer life. Nor is this for the good only, but when you rein in the gluttony of the belly, you diminish by this means the turbulent affections of the soul. For he who allows himself to be overcome by the intemperance of food is, in any case, increasing the material that provides an occasion and an incentive for pleasures. For just as if you apply a large pile of wood to a fire, you excite a greater flame, so also if a quantity of food is put into the belly, it feeds desire. The splendid and more profuse luxury of eatables may indeed delight the throat, but it also feeds the restless and wakeful worm of intemperance.

^C For just as land that is squalid and unplowed naturally produces thorns, so the mind of a man addicted to the study of his belly brings forth altogether unseemly and obscene thoughts. A monk who is gluttonous is to be considered nothing other than a tributary to his own belly. And indeed he enumerates the saints in his reckoning and mentions them in his conversations, but when he becomes truly intemperate, he nowhere imitates their life or their ways. Being more addicted to sating the belly, he boasts in no other thing, nor does he hold anything in such veneration, as that he has a very broad and most capacious belly. Clearly, his belly becomes a storeroom and a more honored repository for excrement; but even the very breath that dwells in one so gluttonous is anxiously suppressed, and is wonderfully turbulent and most dismal. And while he bears it very grievously, which [coughs/exhales] from himself...

he seeks to depart and to flee from himself. For just as foul smoke miserably distresses and pursues bees, so also the man who is eager to sate his gluttony drives away from himself the grace of the Holy Spirit. ^A It would be better, therefore, to pass over such delicacies that invite the voraciousness of the belly, and to decline the necessities of the body with very spare food, lest we be found to be like that people who is read to have served its own belly so anxiously. "For the people sat down to eat and drink, and rose up to play." For while they were eating and drinking immoderately, they came into forgetfulness of the divine commandment; and not only that, but they fell into persuasive and insane idolatry. ^B Rightly, therefore, does the Apostle write to the successors of such people: "Whose god is their belly, and whose glory is in their shame, who mind earthly things." Again: "Meats for the belly, and the belly for meats: but God shall destroy both it and them." Again: "If because of food your brother is grieved, you are no longer walking in love; do not destroy with your food him for whom Christ died." He adds: "For those who are such do not serve our Lord, but their own belly, and by smooth speech and blessing they deceive the hearts of the innocent." Again: "The wisdom of the flesh is death; but the wisdom of the spirit is life and peace: for it is good to establish the heart with grace, not with foods." Again: "For the kingdom of heaven is not food and drink, but righteousness and peace and joy in the Holy Spirit." Yet neither the splendor of a genial life nor the seductive pleasure (as I have already said to you) is anything other than what day by day accumulates food for death and stores it up for the worms. For this enticement of the more indulgent life is nothing other than a soft and dainty food for reptiles, or, as James testifies—who wrote in reproach to those who serve their own belly too anxiously: "You have lived delicately on earth and have been lascivious and have nourished your hearts as in a day of slaughter." ^C Furthermore, the Lord says to the incredulous Jews: "Amen, amen I say to you: You seek me, not because you saw the signs, but because you ate of the loaves and were filled." He adds: "Labor not for the food which perishes, but for that which endures unto life everlasting, which the Son of man will give to you." To Him be glory unto ages of ages. Amen.

HOMILY V. On Drunkenness

Drunkenness far surpasses gluttony in its gravity, and is totally forbidden by the divine Scripture. For it is unlawful to boast in it, as certain simple-minded people do, who, when they are intoxicated by wine, vaunt themselves. For wine-bibbing provides nothing else but loss of mind and poverty. And it renders the body decadent and weak. ^D It is therefore good and acceptable, because of the infirmity of the body, to use a little wine. For just as the ground, when irrigated by a moderate shower, brings forth the pure seed that has been cast into it, with gain, but when it is made drunk by too many rains, it brings forth nothing but thorns and thistles; so also the ground of our heart, if we use wine in moderation, brings forth its natural, pure seeds. But if it becomes thoroughly soaked by excessive drinking, it truly brings forth only thorns as all its thoughts. Not only this, but it also causes the drunkard to be laughed at by the foolish, and to be mourned by the wise. For Noah, says divine Scripture, a just man, drank wine and was drunk, and lay uncovered; and not because the just man was a drunkard, but because he was inexperienced in the ... remaining.

use of wine; and he was mocked by the foolish Ham, but covered by his prudent sons. Let us therefore flee, brethren, from the demon of drunkenness, that we may not be mocked by him, but rather fortify ourselves with sobriety, so that a man may become whole with his ruling faculty; as also the Proverb-writer commands, saying: "Be not a wine-bibber; for every drunkard shall come to poverty." And again: ^B "To whom is woe? to whom is contention? to whom is judgment? to whom is unhappiness and chatter? to whom are bruises without cause? to whom are reddened eyes? Is it not to those who tarry long over wine? is it not to those who look for where drinking bouts take place?" And he adds: "Be not drunk with wine, but converse with just men." And another says: "Do not show yourself valiant in wine; for wine has destroyed many." And again: "He who is pleasant in drinking bouts, shall leave ignominy in his own fortresses." And again: "Be not a wine-bibber; for luxury is not profitable to a fool." And again: "A drunkard is intemperate and insulting; and he who mingles himself with these, shall not be wise." And the prophet Hosea, concerning that ancient people: "Wine and intoxication have taken away the heart of my people." And Isaiah, upbraiding those who tarry over wine, said: ^C "Woe to those who rise early, and follow strong drink, who wait until evening! For wine shall set them on fire." And again: "They are led astray by the drunkenness of wine," as also Joel cries: "Awake, you that are drunk with their wine; weep and wail, all you who drink wine to intoxication." To weep and wail is appointed for those who are lovers of drunkenness. For truly, drunkenness is of the most shameful of men, and of those led astray, as Job, being restrained by some, says: "Let them go astray like a drunkard." But those who desire to live decorously, and walk without error on the straight path, hearing the Apostle, who says: "Be not drunk with wine, in which is debauchery." And again: "Drunkards shall not inherit the kingdom of God." And that which says: "The widow who lives in pleasure, is dead while she lives." And he adds: ^D "Therefore do not be foolish, but understand what the will of God is." For all shameful passions arise from drunkenness; as David also says: "Night is illumination, in my pleasure," that is to say: Night was about me, a miserable man, and I knew it not, calling the pleasure night. For indeed there is mist and darkness for the drunkards, according to the Apostle. I will voluntarily pass over the history of the daughters of Lot. The Lord, confirming what is before us, commands all, saying: "Take heed lest your hearts be weighed down by surfeiting and drunkenness." To Him be the glory to the ages of ages. Amen.

CHAPTER VI. On Satiety

^A which sprout and shoot forth from the single stock of drunkenness, even as David asserts: "Night," he says, "is my illumination in my delights,"—that is, the night encompassed me in my feebleness, and I knew it not. By this he calls the night "delights," for drunkenness and darkness are a kind of dense fog. For those who wash and drown themselves in excessive wine certainly become drunk in the night, according to the opinion of the Apostle. I know the history of the daughters of Lot, yet I willingly pass it over. But the Lord, powerfully confirming what was said before by his own authority, prescribes to all in common: "Take heed lest your hearts be weighed down with surfeiting and drunkenness." To Him be glory to the ages. Amen.

HOMILY VI. On abstinence or temperance.

Abstinence or temperance is a virtue highly suitable to the whole human race; yet it is especially appropriate to those who desire to be very pleasing and dear to God. We do not say that abstinence is only that by which we abstain from food, but that which is all-encompassing: that is to say, the abstinence from all things that are forbidden. It is necessary, therefore, that he who practices abstinence should be abstinent in all things, according to the Apostle. For just as if any limb whatsoever were removed from a man, it would thereafter render the entire form of that man ^B misshapen, so too, the absence of one virtue from the members of abstinence destroys its whole elegance. There is need, therefore, not only to labor at the bodily virtues, but also at those that are able to cleanse our inner man. For the work of abstinence is to refrain from all irrational pleasure, and to do nothing contrary to the will of the commandments of God. Temperance is a bridle checking the impulse of the concupiscible power toward foods, or riches, or glory. For it is not possible for any good thing to be born without patience and the most sovereign abstinence. "For in your patience you shall possess your souls." He, therefore, who wishes to perfect abstinence, let him pray continuously. "Pray without ceasing," he says. Prayer and abstinence keep the mind from worldly pleasures, and restrain it from all wickedness. The Apostle regarded the carnal passions that drag the mind down to their own reasonings as "flesh and blood," because he said: "That flesh and blood cannot inherit the kingdom of God." This flesh is the food of the demons. For "in the drawing near of evildoers upon me to eat my flesh." He, therefore, who by means of abstinence wastes away the flesh, ^C starves the demons, and renders them weaker for the war against him. It is necessary, therefore, as has been said, to practice abstinence through all the senses: through sight, through hearing, through smell, through the tongue and the belly, and through touch, through decorous walking, and the rest. For the temperate man must be above every shameful pleasure and desire. For those who are lovers of abstinence ^D are plainly sound in body, and healthy in mind, rejoicing their soul with the delight in God, and keeping the mind standing apart from earthly things and yearning for those above. Being estranged from every indulgence, they are finally found to be moderate in their passions and beloved by God. Their prayer to the Lord is pure, and together with the angels they glorify God. The Scripture also says: "Do not follow"

^A your desires, and restrain yourself from your passions, and do not take pleasure in much food. And do not be greedy in any luxury, and do not pour yourself out over many dishes. For there will be sickness in many foods. But he who is attentive will add life." The blessed David, showing the perfection of abstinence, says: ^B "I was struck like grass, and my heart withered, for I forgot to eat my bread." By the voice of my groaning, my bone clave to my flesh. And again: "For I ate ashes like bread, and mingled my drink with weeping." Paul says: "Mortify your members which are upon the earth." And again: "Let us cleanse ourselves, brethren, from all filthiness of the flesh and spirit, perfecting holiness in the fear of God, that we may become temples of the living God." Peter says: "Supply in your faith virtue, and in virtue knowledge, and in knowledge abstinence, and in abstinence patience." It is necessary, therefore, always to be sober and watchful, and to seek and mind the things above, according to the commandment of the Lord which says: "Let your loins be girded about, and your lamps burning; and you yourselves like men waiting for their Lord, when he will return from the wedding; that when he comes and knocks, they may open to him immediately." And he adds: "Blessed are those servants, whom the Lord when he comes shall find watching. Amen I say to you, that he will gird himself, and make them sit down, and passing he will minister to them." To Him be the glory unto the ages. Amen. ^C

HOMILY VII. Of Fasting.

A monk who earnestly desires to merit the grace of God through a more sincere fast, and to reconcile it to himself familiarly, must by all means first choose for himself a fast—not just any, but one that is most pure from every sin—and fix it immovably like a nail driven home, that he may never, while he lives, serve any vicious affection, but rather cultivate the silence of perpetual quiet. ^D And such a one vies with the angels and dances with the righteous. For, being freed from earthly things, he meditates on heavenly things. Here he sighs, thence he is gladdened; here he is pressed,

HOMILY VII. — ON FASTING

^Arest and constantly protects him. Such a man associates most familiarly with the angels, and in the midst of the assembly of the righteous leads a spiritual dance: for, being now free from every earthly din, he is caught up to the contemplation of heavenly things. Hence, while he macerates himself with fasting, he appears at first like one mourning, but from that he becomes wholly gladdened by the consideration of eternal things. Hence also, by principle, he is compelled to do violence to his former custom; yet he is refreshed in soul, and enjoys tranquil quiet. He who fasts in this way may be seen to be like the flower of that palm tree * which is called *alatios*: for, while externally its color is intermingled with a hue that is plainly rather somber and inanimate, internally it presents a snowy whiteness, and the tree itself is pregnant with an admirable abundance of fruits. In this manner does anyone who sincerely fasts conduct himself: externally he appears somewhat somber in his very aspect, but internally, illuminated by the splendor of divine light, he converses with God with much confidence. "For as our outer man is corrupted, so much the more truly is the inner one renewed from day to day," says Paul. Fasting, therefore, is not ^Bonly to take food at a later hour than usual, or not to eat even twice (for such things belong to monastic discipline), but it is a matter of looking rather to it that one does not use dishes prepared and arranged with such varied apparatus. A monk’s exercise ought to be to restrict his little table to a uniform meal. Furthermore, I would say that fasting is entirely lacking in logic if, while you wait for the fixed moment of the time for taking food, in that very hour you invite yourself to the table with immoderate and unrestrained intemperance, and thus, along with your flesh, you still fasten and bind your mind to the pleasure of those things which are set before you. It is also a work to observe in abstaining regarding the taking of food that you should never abhor any food; for this is execrable above all, and very similar to the malignity of demons. For we do not refrain from any kind of food because they are evil by their own nature—far be it!—but rather so that, having been torn away from the more enticing pleasure and allurements of edibles, we may moderately castigate these members of our flesh which are easily inflamed and swell ^Cup; so that if they are healthy, they may be nourished and fattened by moderate indulgence. For the body of one who is engaged in the spiritual wrestling arena must not be so far exhausted that he cannot continue, but only as much as suffices to be able to sustain the contest once undertaken. That primary law said: "Whoever shall make a vow, shall be consecrated from wine and strong drink, and whatever is made from the vine, he shall not eat all the days of his vow, because he is holy to the Lord." Daniel moreover says: "I was mourning for three weeks of days, I did not eat bread of desires, and wine did not enter into my mouth, nor did I anoint myself with oil." Hence, having thus worn himself down by fasting, and not at all craving edible things, he became a man of the desires of the Spirit, and was deemed worthy to become a spectator of secret mysteries and a companion of the archangel Gabriel. Similarly, the feast of the three youths was from the seeds of the earth, and their temperance, and their love toward God, changed the fire of the furnace into dew. And Moses through forty days of fasting received the Law. Likewise, Elijah through as many days of fasting became an eyewitness of God. And Anna received Samuel through prayer and fasting. And the Apostle: "In labors, in vigils, in fastings," he enslaved his body. And the prophet Joel also says: ^D"Sanctify a fast, proclaim a healing, cry out: Woe, woe, for the day of the Lord is near." And after a little: "And now, says the Lord our God: Turn to me with all your heart in fastings, and in weeping, and in wailing, and rend your hearts, and return to the Lord your God, for He is merciful and compassionate."

And again David says: "But as for me, when they troubled me, I put on sackcloth, and I humbled my soul with fasting." And: ^B "My knees are weak through fasting, and my flesh was changed because of oil." For true fasting is not only to waste away one’s self, but also to give the amount of the expense that one intended to eat to a widow or a poor man, so that he who has received it, being satisfied, may pray for him, and his sacrifice may be acceptable before God; just as Isaiah also says: "Breaking your bread for the hungry while you fast." But our good Lord, wishing to teach us by work, was the first to fast. And concerning the one possessed by a demon, He says: "This kind can come out by nothing, except by prayer and fasting." And He adds: "When you fast, do not be like the hypocrites." And: "Blessed are those who hunger now, for they will be satisfied." To Him be the glory unto the ages. Amen.

HOMILY VIII. Concerning Philargyria, that is, the love of money.

The love of money is a disease extraordinarily stubborn, difficult to cast out, and finally, pernicious. For it is impossible for a man who is a follower of pleasures and at the same time a hoarder of money to live his life according to God. Indeed, whenever this disease takes hold of a soul becoming sluggish and lacking faith in God, ^C it immediately suggests to it some arguments consistent with its excuse, or such as provide the shadow of a just excuse. Such a shadowy pretext offers itself to the monk in secret thought: that old age is long-lasting, and furthermore, that bodily health is infirm. Just as the sea, however great a multitude of incoming rivers it may receive, is never satisfied or filled, so too is the desire of the covetous; for it is not filled by any amount of riches whatsoever. Whoever therefore wishes to cut out the insatiable affection of this cupidity, let him cut it out from the root. For while the root remains, and one only prunes the branches, others sprout again. A covetous monk works intensely; but he who possesses nothing, gives his time to prayers and readings. The covetous man stores up a purse, but he who possesses nothing, in heaven. The Scripture says: "Cursed is he who makes an idol, and sets it in secret." Likewise also the one who has the disease of greed. For the one bows down

to an idol—a thing useless—while the other carries about the fantasy of wealth. ^A And just as for those who are slaves to their bellies, the belly becomes their god, so to this man does gold. This demon becomes a worm in the bones of a man, consuming him through anxiety and sleeplessness. For the divine Scripture rightly prohibits this passion, as it is said: "The faithless and the hopeless are diseased," or rather, the lovers of pleasure and idolaters; for because they do not have their hope in God, but in royal images, they have strayed from the straight path and are carried off into cliffs and chasms of destruction, just as the Scripture says: "He who loves gold will not be justified." And again: "Nothing is more lawless than a lover of money, for thus he makes his own soul useless." And: "Many have been corrupted to the point of being killed by gold," just as Judas, through greed, fell not only from the choir of the apostles, but became a betrayer of the Master and perished by a noose. For truly, greed is also a disgusting leprosy, as has been demonstrated through Gezi; yet it is not permanent for the one who wills it, for it is not natural, but voluntary, and such a person can quickly be cleansed by crying out to Jesus: "Lord, if you will, you can make me clean." But to one who does not wish [to be clean], it is a club and a beam of stumbling to those who offer sacrifices, for: "Blessed, therefore, is the man who is found blameless and has not gone after gold," according to the Scripture. For James, threatening the lovers of money, says: "Your gold and silver have rusted, and their rust will be a testimony against you, and will eat your flesh like fire." And again: "Come now, you rich, weep and wail over the miseries that are coming upon you." Similar to these, the prophet Habakkuk also, rebuking the lovers of money, says: "Woe to him who multiplies for himself what is not his." For well did he say, "what is not his," for to all men wealth is fleeting. And David, supporting these things, said: "Behold the man who did not set God as his helper, but trusted in the abundance of his wealth and strengthened himself in his vanity." And Job says: "If a sinner should gather silver like dust, and gold like mud, all these things the righteous will acquire." And trusting in his own blameless life, he said: "If I have set gold as my strength, or if I have rejoiced in great wealth that did not come to me." Therefore, a little for the righteous is better than the great wealth of sinners. Paul also testifies that the love of money is the root of all evils. For the lover of money is also unsympathetic and unmerciful. Our Savior and Lord, knowing the passion of greed to be a destruction of the soul, offers the appropriate healing, saying: "Do not possess gold, or silver, or copper for your belts." And He adds: "Truly I say to you, that a rich man will with difficulty enter into the kingdom of the heavens," as ^B if you cut and uproot it. For while the root remains with useless labor you cut off the branches; for from somewhere else others will emerge again and be born anew. A monk who longs to accumulate money sets his mind most eagerly to the work; but he who seeks to possess no personal property now devotes strenuous effort to prayer, and now is entirely in reading. The monk who is studious of money gathers up treasure and puts it into a purse; but he who is without property gathers treasure for himself and stores it in heaven. The Scripture certainly says: "Cursed is he who makes an idol, and sets it in secret"; not otherwise does he act who labors with the vicious affection of greed. He indeed falls down before an idol, pale with rust and entirely useless, but this one carries around with him an image that is entirely empty, namely, the ambitious thought of riches. And as the belly becomes a god to its own ventrigluttons, so gold is held for a god by these men. This demon is made into a certain worm in the bones of the greedy man through anxious and restless concern and wakefulness, gnawing and consuming him. With the best of right we are forbidden by holy Scripture from this pestilent passion, as it has been said to us, by which it is known that those who labor with it are gravely estranged from obtaining faith and the hope of salvation; in the first place, however, they are exposed to pleasure and idolatry; for there remains for them no hope towards God, but in their royal little souls: for those who have turned aside from the straight path are carried by a headlong descent into the precipices of error and the chasm of perdition; or as the Scripture witnesses: "He who loves gold will not be justified." Again: "Nothing is more iniquitous than a greedy man: for this man has even his own soul for sale." Many have been brought to ruin for the sake of gold, as also was Judas: for he, through greed, fell not only from the company of the apostles, but also became a betrayer of the Lord, and at last strangled his throat with a noose, justly indeed. It is clearly a sin and an abomination. Leprosy, I say, is the greed for money, as has also been clearly demonstrated through Gezi: not because it cannot by any means be taken away from him who wills it, since it is not natural, but when one has fallen into it by the choice of free will, he can at least be cleansed from it; nor is it difficult, inasmuch as he cried to the Lord Jesus: "Lord, if you will, you can cleanse me": but to him who is unwilling, it is a club and a beam of offense to those who offer sacrifices to the Lord. ^D But also whoever is senseless will be caught by the desire for gold. "Blessed therefore is the man who is found without blemish, and who has not gone after gold," according to the Scripture. For this James says, threatening these gluttons for money: "Your gold and your silver have rusted, and their rust will be for a testimony, and will eat your flesh like fire." Item: "Come now, you rich, weep, howling over the miseries that will come upon you." Very similar things to these the prophet Habakkuk says, reproaching these greedy men: "Woe to him who multiplies for himself things that are not his," who through wicked greed

^A of poverty—which is humble and easily flies up to heaven—deprives himself of such things. To Him be glory unto the ages of ages. Amen.

HOMILY IX. On avoiding the acceptance of gifts.

Whoever reaches for gifts, or seeks to possess more than is fitting, likewise the lover of money and the usurer—these four pull one and the same chariot, but they do so led by the one who is the charioteer and prince of pride, who, though cast down by the Lord, nevertheless drags down all those who follow him to his own destruction. It is not, therefore, fitting for those who are of sound mind to be driven by ^B the enemy, lest being dragged along with him they be hauled into the pit of torment; but rather, led by the Apostle, may they press straight on toward life. "Having," he says, "food and clothing, with these we shall be content. For those who desire to be rich fall into temptation and a snare of the devil." Whoever, therefore, fears the commandment of the Apostle, or rather the commandment of the Lord Himself, saying: "Do not possess gold and silver," and "Do not be anxious about what you shall eat or what you shall drink," such a one throws that charioteer out of the chariot and tramples him under his own feet. Well, therefore, does the writer of Proverbs admonish those who take gifts, saying: ^C "Do not oppress the poor; for he is poor." And again: "He who loves silver will not be satisfied with silver," because the poor man knows how to walk in the presence of life. And: "Let not your hand be stretched out to receive, and contracted when giving." The same is also said by Paul: "It is more blessed to give than to receive." The Law also says: "You shall not justify the wicked for the sake of gifts." And: "You shall not take gifts; for gifts blind the eyes of those who see." And Samuel, holding to the commandment of the Law, said to the people: "Have I taken a ransom or a sandal from anyone's hand? Behold, the Lord is my witness." The prophet Amos, expressing indignation against the people, said: ^D "You have received chosen gifts from the poor." And Isaiah, agreeing with him, says: "Your princes, who love gifts, follow after rewards." And, lamenting them, he adds: "Woe to those who justify the wicked for the sake of gifts, taking away the righteousness of the righteous!" And another says: "Presents and gifts blind the eyes of the wise." And

^A again: "He destroys himself who accepts gifts, but he who hates the taking of gifts shall live." Again: "He who receives gifts in his bosom unjustly, shall not prosper in his ways." "A good name is therefore better than riches." David, praying to the Lord to be delivered from this harm, said: "Do not let my soul perish with the ungodly, nor my life with ^B men of blood, in whose hands are iniquities, their right hand is filled with gifts." He calls the bribe-takers ungodly and lawless men of blood. And again: "A fool and a senseless man shall perish, and they shall leave their wealth to strangers." It is the same as saying: "You fool, this night they require your soul from you; and the things you have prepared, whose shall they be?" He calls those fools who place their hope in riches, because of the uncertainty of life in the flesh. And again: "Incline my heart to your testimonies, and not to covetousness." Job also, declaring himself pure of this harm, says: "If I have touched gifts with my hands." And the Lord and our Savior also commands, saying: "Watch, and keep yourselves from all covetousness," because one’s life is not in the abundance of his possessions. To Him be glory forever and ever. Amen.

HOMILY X. On Sordid and Illiberal Parsimony.

Parsimony, or if you prefer, stinginess, ^C sprouts from the root of pusillanimity; or rather, it proceeds from unbelief and despair. For if we do not trust Him regarding these visible things, which the Lord's goodness lavishly and abundantly provides for us each day, but instead we hesitate, how shall we believe Him regarding the invisible and eternal and abiding good things which He has promised to bestow upon us, which "neither eye has seen, nor ear has heard, nor have they ascended into the heart of man"? Therefore, we are rightly reproved by the divine Scripture, which says: "Who shall endure a pusillanimous man?" Let us, therefore, ^D entrust the need of the body to God, and it is manifest that we should also entrust that of the spirit to Him, believing in Him. We shall therefore entrust everything to Him, because He cares for us and knows what we need before we ask Him. For God is the simplicity of those who are made simple; even as Wisdom says: "He who walks simply, walks confidently." And again: "To the faithful, the whole world is a kingdom of riches, but to the unfaithful, not even an obol." And: "The blessing of the Lord is upon the head of the righteous." And, "Every soul that is simple is blessed; and he who sows righteousness shall receive a faithful reward. For the Lord will not let the soul of the righteous famish. But he who trusts in his riches, he shall fall." And, "Possession acquired with lawlessness shall become less; but he who gathers for himself with piety shall be increased."

^A And Moses also says: "If there be in you a needy person from among your brothers, thou shalt not tighten thy hand against him, but thou shalt lend him as much as he lacks." And the Psalmist: "Behold, the eyes of the Lord are upon those who fear Him, to rescue their souls from death and to feed them in famine." For "the rich have become poor and have hungered; but those who seek the Lord shall not lack any good." And, "I have not seen the righteous forsaken, nor his seed seeking bread." And another: "He who pities the poor is blessed." And, "A merciful man does good to his own soul." Likewise also the Apostle: "He who sows sparingly shall also reap sparingly; each as he purposes in his heart, not out of sorrow or out of necessity; for God loves a cheerful giver." And the Lord, Who is most loving toward souls and all goods, says: ^B "Look at the birds of the air, that they do not sow, nor do they reap, nor do they gather into barns, and your heavenly Father feeds them. Are you not better than they?" And he adds: "Do not be anxious, therefore, saying, What shall we eat, or what shall we drink, or what shall we wear? For your heavenly Father knows that you need all these things. But seek first the kingdom of God and His righteousness, and all these things shall be added unto you." To Him be glory unto the ages of ages. Amen.

HOMILY XI.

That one should meet the needs of brothers by lending or giving.

To give something to be used by brothers through a loan or a gift, especially to those who are joined with you by the brotherhood of the faith, and are fellow-heirs in the expectation of the future inheritance, is of great benefit, according to the prescription of the law which says: "To thy brother thou shalt lend." ^C That is to say, to him who serves under the law with you. But you shall not lend to a foreigner, that is, to one who is lawless. These things the law indeed asserts with its own authority. But the Preacher also agrees, saying: "He who shows mercy lends to his neighbor." And, "He who is strong with his hand keeps the commandments." And again: "Lend to thy neighbor in the time of his need, and do not hold back from doing good to the needy; when you have in your hand and can help, do not say, Go and return, and tomorrow I will give." Similar to these, the Psalmist also advises, saying: ^D "A pleasant man is he who pities and lends." And again: "All the day the righteous man pities and lends, and his seed shall be in blessing." And again: "The sinner borrows and will not pay, but the righteous man pities and gives." It is necessary to know the goal of divine Scripture, that it has commanded to lend, meaning to show mercy to one's neighbor; as it is written: "Show favor for the sake of the commandment to the poor man, and lose thy money for the sake of thy brother." And again: "How beautiful is mercy in the time of affliction!"

^A You will strengthen your fellow-body, and you will have him present in the resurrection as a witness to your compassion, rather than groaning against you. For this is not unprofitable. Let us not, therefore, become inhumane for the sake of gold and silver and ointments, the ownership of which and yours will be a testimony to you; hearing Paul saying: "He that giveth, let him do it with simplicity; he that showeth mercy, with cheerfulness." And: "Communicating to the necessities of the saints." And elsewhere: "Let ours also learn to maintain good works for necessary uses, that they be not unfruitful." ^B And the prophet Zacharias says: "Judge righteous judgment, and show ye mercy and compassion every man to his neighbor." And John: "He that hath the substance of this world, and shall see his brother in need, and shall shut up his bowels from him: how doth the charity of God abide in him?" Consistent with these, the Lord, the provider of our salvation, admonishes us to act, saying: "Give to every one that asketh thee, and of him that borroweth of thee, turn not away." To Him be glory forever. Amen.

HOMILY XII.

On Usury.

^C The men of this world will never cease from litigating, unless they recover the goods of the defendants with the addition, especially when they collect usury before the debt, so that what is just for them becomes the beginning of a great injustice. And for this reason those who practice usury are called accursed and inexorable; for they are abominable before God and men. And ^D generally, the very idea of usury is forbidden to Christians. As the Prophet says concerning an unjust city: "Usury and deceit have not departed from its streets." But concerning the just man: "He hath not given his money upon usury." And again: "From usury and from injustice he shall redeem their souls." And the author of Proverbs: "He that gathereth together his wealth by usury and increase, gathereth it for him that will show mercy to the poor." And another: "Usury upon usury, and deceit upon deceit." I know some who, because of the profit of usury, lost together with their soul also the principal. For the law rightfully commands, saying: "Unto thy brother thou shalt not lend upon usury, of money, or of victuals, or of anything whatsoever." And again: "Thou shalt not lend thy money upon usury." And: "Thou shalt not lend thy increase for victuals." And Ecclesiastes, concerning those who grow rich from usury, or from injustices, thus declares: "There is a grievous evil which I have seen under the sun, wealth kept..."

by its owner to his own hurt, and those riches will perish in an evil occupation, and surely all his days are in darkness and in mourning and in much indignation and infirmity, and his labor will go into the wind." ^B To these agrees that saying of Paul to Timothy: "Charge the rich of this world not to be high-minded, nor to trust in the uncertainty of riches, but in God, who provides us all things abundantly for enjoyment, to do good, to be rich in good works, to be ready to distribute, to communicate, laying up in store for themselves a good foundation against the time to come, that they may lay hold on true life." Being persuaded, therefore, brothers, by the divine Scripture, let us turn our minds away from that insatiable greed for amassing wealth: let us remove ourselves as far as possible from this altogether execrable invention of usury; rather, let us imitate the pious zeal of the blessed Zacchaeus, saying with him: "Behold, the half of my goods, Lord, I give to the poor, and if I have defrauded anyone of anything, I restore it fourfold." And this we do so that we may merit to hear from Him who knows the secret recesses of our hearts, from our Lord and Savior: "Today salvation is come to this house." To Him be glory unto the ages. Amen.

HOMILY XIII. On the immoderate desire of acquiring, or on avarice.

The Lord says: "No man can serve two masters; for either he will hate the one and love the other, or he will hold to the one and despise the other. You cannot serve God and Mammon." ^C For being made free from sin, you have become servants of righteousness, and you can no longer serve God and Mammon: of which the interpretation is wealth, just as He says: "If riches abound, set not your heart upon them." For just as, according to the prescription of the law, if one part of the body is afflicted with leprosy, while the other is sound, the whole in the meantime is considered unclean, so the greedy man has no satiety of the love of money. For when he has acquired much, again he desires more eagerly; and when he has gathered these to himself, again with the bosom of desire expanded, he longs to accumulate others, and never stills this frenzied appetite. For he does not know that in proportion to the amount of material ^D of this vicious affection he possesses, by that same proportion he departs from God and becomes a partaker of apostasy. And such a man does not look for any end to this life; nor does he understand that he is a sojourner and an inhabitant in this life, and that the things he has acquired are not his own. Clearly, he is to be numbered in the rank of the foolish. For he is a sharer with that rich man whose lands were fruitful. And well does the Scripture say concerning such people: "As hell and destruction are not filled, so also are the eyes of men insatiable." The blessed James, therefore, wishing to heal such a sickness of greed, writes saying—

^A "Go to now, ye rich men, weep and howl for your miseries that shall come upon you. Your riches are corrupted, and your garments are motheaten." David also touches upon such men: "Surely man walketh in a vain show: surely they are disquieted in vain: he heapeth up riches, and knoweth not who shall gather them." For these hoarders of treasure are found to have sweated for nothing, and to have labored never for themselves, but for others. "For they that will be rich fall into temptation and a snare of the devil," and many desires, foolish and hurtful, which drown men in destruction and perdition, according to the Apostle. And again he warns to flee covetousness, "which is idolatry, for which the wrath of God cometh upon the children of disobedience." It is good, therefore, to cast away the unreasonable boastfulness of wealth, having hated one's own desires—which is to hate one's own soul—and to have acquired all things for the sake of the glory of the Gospel of God. For he who removes his mind from all covetousness is able to see the wiles of the devil. For when the mind emerges from bodily cares, it sees according to the measure of its strength the craftiness of the enemies. The Preacher also says: "Treasures of wickedness profit nothing: but righteousness delivereth from death." And: "A good name is rather to be chosen than great riches, than silver and gold, a good grace." "He that withholdeth corn, the people shall curse him." And: "He that selleth grain is cursed among the people: but blessing shall be upon the head of him that distributeth." And: "He that trusteth in his riches shall fall: but they that take hold of the righteous shall flourish." The Lord also says concerning him who had determined to pull down his own barns and build larger ones: "Thou fool, this night the angels shall require thy soul from thee; then whose shall those things be which thou hast provided?" And He adds: "So is every one that layeth up treasure for himself, and is not rich toward God." To Him be glory forever and ever. Amen. ^B

HOMILY XIV. On Distraction.

Of distraction, the Preacher teaches us openly, saying: "I gave my heart to seek and search out by wisdom concerning all things that are done under heaven: this sore travail hath God given to the sons of man to be exercised therewith." And after a little: "And I looked on all the works that my hands had wrought, and on the labor that I had labored to do: and, behold, all was vanity." ^C Rursus: Ante faciem ho- ^D

HOMILY XIV. On distraction, otherwise, importunate occupation.

And indeed, the Ecclesiast teaches us most clearly concerning distraction in these words: "I gave my heart to seek and search out by wisdom concerning all things that are done under the sun; because God hath given an evil occupation to the sons of men, that they might be occupied therein." A little later: "And I beheld all the works that my hands had wrought, and in the labor that I had labored to perform, and behold, all is vanity." Again: "Before the face of man..."

^A he gave wisdom, and knowledge, and joy; but to the sinner he gave distraction (for instead of 'he gave,' it must be understood as 'he permitted,' for the sake of man’s free will), to add and to gather; for even this is vanity. All things were made from dust, and all things return unto the dust." He adds: "Better is a handful with rest, than both hands full with labor." And again: "In which I gave my heart to know my sin, and to see the distraction of the things done upon the earth; because neither by day nor by night does his eye see sleep; and all life is in solicitude; for the beginning of evils is distraction itself." Since the divine Scripture clearly shows us that a life of distraction is the life of the impious and the sinful, we are all bound to flee from it; but above all, we who have in some measure bade farewell to this world and have voluntarily undertaken to practice the angelic life. For quiet, free and exempt from secular business, is far brighter and more illustrious than that splendor of a name which is acquired by attending to the affairs of the world; ^B as the Apostle himself first attests: "No man serving as a soldier entangles himself with the affairs of this life; that he may please him to whom he has engaged himself." And again: "That we may lead a quiet and peaceable life in all piety and chastity." The much-desired Lord teaches us these same things through Martha, saying unto her: "Martha, Martha, you are anxious and troubled about many things; but one thing is necessary." Similarly, through the parable of him who sows, when he says that some fell among thorns, and when they grew up, they choked it; he adds by way of interpretation: "He is the one who hears the word, but the solicitude of this world and the deceitfulness of riches choke the word, and it becomes fruitless; but that which was sown in good ground, ^C these are they who hear the word with a good heart, that is, in quiet and tranquility, and they bring forth fruit to God: one thirty, another sixty, and another a hundredfold." To Him be glory unto ages of ages. Amen.

HOMILY XV.

That this world is by no means to be loved.

You, O men, who, having been kindled by the fire of love for Christ, have left parents, and children, and brothers, and have esteemed all the things of this age as dung, that we might at length deserve to gain Christ: do not, I beseech you, let us hunt after vain glory in this place, nor let us provide for the flesh, nor let us so greatly love these temporary things ^D which are subject to corruption; nor let us bury our talent entrusted to us in the earth, nor let us as sojourners seek a fatherland here, but rather let us seek with our whole heart that which is to come. Let us look with great longing fixed upon those who hate the world, and we shall see them, having their intellect transported unto those eternal mansions. These are they who went about in sheepskins and goatskins, being destitute, oppressed, that they might satisfy themselves with the desirable Maker of the world . Therefore

beloved, let us flee the world and the things in the world. For the whole world lies in wickedness, as the divine Word has declared. For a soul that has not freed itself from worldly cares will neither love God genuinely, nor will it worthily loathe the devil; for it is once burdened by the heavy covering of the cares of this life. If, therefore, we attain the habit of despising the goods that are in the world, we are able to unite the soul’s desire ^B to its rational disposition, the communion of the Holy Spirit ^A directing this for us. If, then, we live as strangers, and our city is far removed from this city, and we know the city in which we are to dwell, why do we prepare in a foreign land fields and buildings and vain dwellings and costly arrangements? Whoever prepares these things in a foreign city clearly shows that he does not expect to return to his own city, that is, to the Jerusalem above. For such a thought belongs to foolish, double-minded, and wretched men. For he does not understand that all these things are foreign and are under the authority of another, that is, of the ruler of this world. We ought not, therefore, as we dwell in a foreign land, to prepare anything more for ourselves than that which is sufficient for our needs. For those who love their own Lord, and have Him always in their own heart, believe in His promises and wait for them. It is good, therefore, instead of possessions and money—which are ours today, but another's tomorrow—to purchase the souls of the afflicted, as one is able, and to visit widows and orphans, and not to overlook them. Likewise also in monasteries, and thus to manage well ^C what concerns oneself; and to spend on them the wealth that we have received from God in this life. For to this end did our good Master grant them to us, that they might be spent on this service, and that in their place we might store up an unfailing treasure. It is therefore much better to buy such fields and possessions as are lasting, and which lead us to our own mother-city when we depart to it. Let us therefore be free from care, beloved, regarding things that are temporary, so that we may attain the eternal; let us pass over the world, that we may attain the Maker of the world. Let us abandon what is not ours, that we may enjoy what is ours (for the form of this world passes away like a dream), and even if we make use of this world, let us be as those who do not use it; as the blessed John also commands, saying, “Do not love the world, nor the things in the world. If anyone loves the world, the love of the Father is not in him; for all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world.” ^D

^A And: “The world passeth away, and the lust thereof; but he that doeth the will of God abideth for ever.” James also says: “Whosoever will be a friend of the world is the enemy of God.” And Paul: “Having put off the old man with his deeds, and having put on the new man, which is being renewed.” And he adds: “We brought nothing into this world, and it is manifest that we can carry nothing out. And having food and raiment, we shall be content with these.” Solomon also requests these things from the Lord, saying: “Give me neither riches nor poverty; but appoint for me those things that are necessary and sufficient.” And again Paul, desiring us to walk on high and to become citizens of heaven, exhorts us, saying: “If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. Set your affection on things above, not on things on the earth. For ye are dead, and your life is hid with Christ in God.” And wishing us to be changed by a noble transformation, he adds: ^B “Be not conformed to this world, but be ye transformed by the renewing of your mind.” Our most merciful Lord, confirming the word of His own disciples with the weight of His own majesty, said: “For what shall it profit a man, if he shall gain the whole world, and lose his own soul? Or what shall a man give in exchange for his soul?” To Him be glory unto the ages. Amen.

HOMILY XVI. On immoderate and overly bold speech.

^D That rash and impudent freedom of speech may be seen to resemble a great firebrand—like a fever burning excessively—the heat of which others, by no means able to endure, flee from swiftly, rushing into a shady place for the sake of refreshing their souls. This refreshing shade is considered to be he who is more modest in speaking, and therefore more circumspect. For from him they do not flee without greeting, as they do from the sharp and nostril-obstructing smoke of a forward tongue, but gladly betaking themselves to catching the aura that blows more pleasantly, they betake themselves to the sweet fragrance of the incense, which is silence. Its

^A renewal of the soul, nothing so restores it as the fear of God, and fair prayer, and the unceasing meditation upon the words of the Lord, and arming oneself always with prayer, and tracing the profit of wakefulness. For boldness of speech is a loathsome thing, as it is written in Ecclesiastes: "An abomination to the Lord is he who fixes his eye," and "the unlearned, who are intemperate of tongue." If you chastise a fool in the midst of a council, shaming him, you will not take away his folly. And again: "The wisdom of a man will light up his face; but an impudent person in his countenance shall be hated." And in the Proverbs: "Rarely bring your foot into the house of your friend, lest, being full, he hate you." — "Turn away from yourself reproachful words." And again: "He who blesses a friend in the morning with a loud voice, shall seem to differ not at all from one who curses." And again: "He who guards his mouth and his tongue, preserves his soul from tribulation." Let us struggle, therefore, beloved, with all our power, not to give place for the passion of dreadful boldness of speech to master us. For it is very grievous, and the producer of all passions, and destroying all the fruits and virtues of a man; and it is hated even by God. Whence also Uzzah, who dared to stretch out his hand to hold fast the ark of God, He forthwith slew as ^B polluted and profane. Therefore, to be bold in speech and to exalt oneself is displeasing to God and to men. And David, clearly understanding this, said: "It is good for me that You have humbled me, that I may learn Your justifications." And, "Pierce my flesh with Your fear; for I have been afraid of Your judgments." And Paul says: "There was given to me a thorn in the flesh, an angel of Satan, that he might buffet me, that I might not be exalted." And another: "Who shall boast that he has a pure heart? Or who shall be bold before Him?" Whence also the Lord, when Peter spoke boldly and said, "Merciful to You, Lord, this shall not be to You," rebuked him, saying, "Go behind Me, Satan." But when questioned by the Lord after the resurrection, "Peter, do you love Me?" he answered with all reverence, "Yes, Lord, You know that I love You." To Him be the glory. Amen. ^C

HOMILY XVI. DE IMMODICA LOQUENDI FIDUCIA

HOMILY XVII. That one must abstain from the familiar company of women.

^A It is highly appropriate and altogether consistent with reason that those who desire to lead a blameless and unspotted life should abstain from the familiar company of women. For it is unfitting for those who have once fled this world to mingle with women, or to crave their company. For some, under the false pretext of sympathy, foolishly imagine that it is a pious thing to live among women, involving themselves in danger, and becoming the causes of many scandals. And yet, acting so shamelessly, they do not even blush. What indeed would they not do in secret evils, if they are so proud of those things that are visible to all? And how could those be expected to attain sobriety, who laugh at those who are sober, or who disparage those who reprove them? And how will they respect the divine oracles, they who consider them as mere fables? And how will they fear that final judgment, when they show by their deeds that they do not even believe it exists? And how will they obey Christ, not wishing to keep His commandments, but walking according to their own wills? Which is not permitted to pious Christians. Hence it is excellent to desert them. For this is pleasing to God and to men. ^B For the very sight of a woman is a weapon smeared with deadly poison. Just as, when the wound has first afflicted the soul and miserably pierced it with the impression of the arrow, the longer it lingers, the more dangerous a putrefaction it works within her. But he who, avoiding this, removes himself from the company of women, does not easily incur such danger, nor will he fall wounded by the weapon of a woman. For just as oil feeds the brightness of a lamp, so the acquaintance of a woman rekindles the fire of pleasure. Indeed, if a spark remains for too long amidst chaff, it bursts into flame: so too, the memory of some woman, if it lingers even a little, excites the conflagration of concupiscence. Just as those stones on the mountain facing the East, by their friction or contact, propel fire: so if male and female are kept sufficiently apart from one another, the fire will by no means be kindled; but if the female approaches the male more closely, the fire will burst into flame and consume everything, and the rational animal, the man, will be effeminated. ^C Let us therefore flee from their company, beloved, for they are nothing else to a man than a deadly poison, since they so easily entangle our souls with their snares, as if with hunting nets. Let us hear meanwhile what the divine Scripture commands regarding these things. Let the writer of Proverbs appear first: "From a woman is the beginning of sin, and through her we all die." And he adds: "Give no outlet to water, and to a wicked woman no freedom of speech." And: "Do not fall into the beauty of a woman."

^A And again: "Let your eyes look straight, for the ways of a man are before the eyes of God. Make straight paths for your feet; do not turn to the right, nor to the left. Turn your foot away from an evil way." And again: "My son, let not the desire of beauty overcome you, nor be caught by your eyes, nor be snatched by your eyelids, for a woman hunts the souls of honorable men. For much conversation leads the man astray; and with the snares of her lips she has caused him to stumble. He followed her, and, deceived, is led like an ox to the slaughter, and like a dog to the chains, not knowing that he runs for his life. Let not your heart, therefore, decline into her ways; for she has cast down and wounded many. And they are numberless whom she has slain; for her house is the house of Hades, leading down into the chambers of death." These things, then, are from Solomon. But what of the Egyptian woman? Did she not lust after the form of Joseph, who was most chaste, with a carnal desire? And when he would not consent, she enveloped the godly man in tribulations and straits through her false accusations, even unto death. Do you see how much tribulation the yearning of the flesh of the Egyptian woman brought upon the righteous man? Therefore it is advantageous for us in every way to abstain from them. For their associations have no profit for those who wish to gird up their loins in truth. Have you not heard about Samson the Nazarite, with whom the Spirit of the Lord walked? And yet a woman destroyed such a saint because of wicked flesh and unlawful desire. For this reason we are not permitted at all to sit with a woman, or to have associations, in any way whatsoever. ^B Similarly, have you not been taught about David, whom God found a man after His own heart? How, having lusted for the form of a woman, I mean Bathsheba, he fell into such evils! For the saint, having truly seen this woman bathing, and having become filled with desire for her form, what great evil did that most celebrated man perpetrate? And he sinned against God not only by falling into adultery, but also by commanding that her husband be killed. Do you see what a tragedy of wickedness the anointed of the Lord, David, performed because of his desire? Let us be taught not to lust. For if such great men were captured by women, how shall we, who are weak and walk in the midst of our own falls, and who walk in the midst of snares, escape? Similarly, Ammon was also rightly destroyed on account of his sister Tamar. Likewise, even Solomon, having wisdom and understanding, and an abundance of heart, and wealth, and glory above all, even he was destroyed because of a woman, and became an apostate because of women. And the elders who were judges in the case of Susanna, because they habitually obsessed over and contemplated the beauty of another, falling into the ocean of desire, rose up against the blessed Susanna. These things, then, concerning desire; but Jesus the son of Sirach also triumphs over their wickedness: "All wickedness is small ^C compared to the wickedness of a woman." And again: "It is better to dwell with a lion and a dragon than to inhabit a home with a wicked woman." And "The wickedness of a woman changes her appearance; she darkens her face like a bear, and puts on sackcloth like a mourner."

^B And the Proverbialist: "Make your way far from her. Do not approach the doors of her house, lest others be filled with your strength, and you regret it in your final days." It is, therefore, good to follow him who says to flee the world and its sights; for "Everyone who looks at a woman to lust after her has already committed adultery with her in his heart." To Him be glory unto the ages. Amen.

Homily XVIII

That it is by no means fitting to sit frequently with female singers

To sit frequently with singing women represents a difficulty hardly equaled by any other for us. For this reason, those houses called monasteries rightly exclude us from their conversations. Indeed, the mere apprehension of a female face at the very beginning brings into the heart of a man I know not what turbulent excess, calls the mind away from tranquility, and transfers it elsewhere; especially since, while praying, she barks with a gaping throat, and has no leisure for divine praises, but rather leans toward this one concern, namely, thinking about such matters. The monk who has frequently sat in their company creates in his heart things very similar, like a worm in wood, or a moth in a garment. Flee, therefore, their familiar congress, and do not permit them to assume boldness toward you. In the beginning, indeed, they put on a certain appearance of reverence, and thus they cloak their wickedness with the mantle of hypocrisy; ^C afterwards, they daringly become imperious in all things. For in the very hearing of their first conversation, they speak with much gentleness, and with their faces cast down to the ground, they weep continuously; they affect a modest demeanor, and they sigh bitterly. They ask about purity, and they listen with pleasure. At the second meeting, they have lifted their eyes upward a little; at the third, you have smiled, and she, having become relaxed, has laughed. Finally, they also speak words that soften [the heart] toward shameful passion. And these things are to you hooks that entice you to death. It is better, therefore, to approach a burning fire ^D than a young woman, being that one is also young. A man touching fire and being hurt quickly leaps away; but having been softened by the words of a woman, you will depart with difficulty. It is good, therefore, and pleasing to God and to men to excuse oneself and not to be constantly occupied with them, so that we may not be entangled in their nets and be in danger of being caught, just as creatures that fall into the web of a spider—especially us who have renounced our own [worldly concerns] and have devoted ourselves to God.

HOMILY XVIII. — THAT ONE SHOULD NOT BE ASSIDUOUS WITH FEMALE SINGERS

to approach as to a woman: especially if both are young. For when the fire has been cast off, even though you are affected by vehement pain, you leap to the ground all the more quickly. But if you have been softened by the blandishments of a woman, it is not an easy task to shake yourself free from her and retreat. It is good, therefore, and first of all acceptable to God and men, that we should extricate ourselves, avoiding their company, and not sit with them continually, lest at some time, being entangled in their nets, we should be in peril, and failing to reclaim for ourselves the liberty we had so quickly, just as any little creatures are wont to do once they have fallen into a spider’s web. We, above all, who have left our possessions and consecrated our whole selves to God, have no need for any future association with them, whose conversation is indeed full of vanity and wondrously detrimental to souls. ^A Let us therefore flee, lest any stain of disgrace should adhere to our souls; for the demon himself, a great lover of sin, devises and craftily prepares not a few plots against us. He suggests to these little women that they should beseech us with tears and adjurations to visit them assiduously, so that we may consult for their salvation with the hope of obtaining a reward from the Lord. Meanwhile, persuaded by these [suggestions], we carry off a reward, but it is sores of the soul, scarcely curable by any antidotes, namely, wanton and obscene thoughts. Thus, the heart being so agitated by these intemperances, pays the penalties it deserves, while the mind and the affection of the conceived crime tear the wretched heart asunder, and like executioners, now hither, now thither, rend it more than tragically.

It surpasses all vanity, therefore, that we, having left parents and brothers, should wish to cultivate the company of such women to the open perdition of the soul. It seems utterly contrary to reason that a man should desire to profess monastic exercise and at the same time eat or drink with a woman, or certainly expect to be served by a woman, or care for women, or by any means have acquaintance with them. ^B Likewise, it is also unfitting for those who profess the canonical life to lead a life in common with men, so that no scandal may arise through us, but rather that we may be unexceptionable to all. “Knowing therefore,” he says, “the fear of the Lord, we persuade men, but to God we are manifest.” Let us fear, therefore, as it has been said, to scandalize anyone, hearing the Lord saying that it is better that a millstone should be hung about his neck and he should be cast into the sea, than that he should scandalize one of these little ones. It is necessary, therefore, to flee from them as from the face of a serpent and from great sin, because it is lethal to those wishing to practice asceticism, not only their conversation, but also the very thought of them. The writer of the Proverbs teaches us this, saying: “Give not thy wealth to a woman, nor thy mind to utter folly.” And another: ^C “Do not frequent her who sings, lest you be caught in her schemes.” And I think Isaiah speaks about them, when he says: “Because the daughters of Zion are lifted up, and have walked with a strained neck, and with winking of the eyes,” and the rest. And he adds: “And the Lord will uncover their appearance in that day.” Which happened, as I suppose, at the presence of the Chaldeans. And he says also in another place: “Do not behold a virgin, lest you be scandalized by her punishments.” And again: “Wine and women will cause wise hearts to apostatize.” And Ecclesiastes: “I find a woman more bitter than death, who is a hunting-net, and her heart is a snare: her hands are bonds. He who is good before the face of God shall be delivered from her, but the sinner shall be caught by her.” And he adds: “Rejoice, O young man, in your youth, and walk in your ways blamelessly, and not in the sights of your eyes, and know upon all these things, that God will bring you into judgment.” Likewise also the Apostle: “For we must all be manifested before the judgment seat of Christ; that everyone may receive the proper things of the body, according to what he has done, whether it be good or evil.” ^D We, therefore, who think we know the Scriptures, yet do not keep them, have more to be accused of than those who do not know, according to the word of the Lord, that [he who knows the will of...].

his master and did not do according to his will, shall be beaten with many stripes.” And he adds: “To everyone to whom much is given, from him they will require more.” To Him be glory unto the ages of ages. Amen.

HOMILY XIX. On Fornication.

The passion of fornication, being multifaceted, arises and springs up from familiar association with women. For that flattering and enticing meeting with forward women easily deposits in the heart of man the wicked bait of their seductive speech; and not only this, but the demon of fornication has ^B established himself as double, consisting in both soul and body. And for this reason, one must undertake a double struggle against him. For bodily fasting alone is not sufficient if one is to attain perfect temperance and purity, unless there also be present contrition of heart, persistent prayer to God, frequent meditation on the Scriptures, and labor and manual industry, which are able to restrain the lawless impulses of the soul. Before all these, however, humility of soul contributes the most, without which one can overcome neither fornication nor any other passion. Furthermore, it is necessary to guard the heart with all diligence from filthy thoughts, for ^C “from it proceed,” according to the voice of the Lord, “evil thoughts.” If, therefore, it is possible for us, according to the Apostle, to struggle lawfully and be crowned by overcoming the unclean spirit of fornication, let us not rely on our own strength or asceticism, but on the help of the Master God. For man does not cease to be warred upon by this spirit until he truly believes that he is delivered from this malady not by his own zeal or toil, but by the protection and help of God. Therefore, it is good for the repelling of the adversary and the protecting of the body's purity, that before sleep overcomes you, you pour out this prayer to God in your bed:

HOMILY XIX. ON FORNICATION.

^A Grant us, O Lord, as we go to sleep, bodily rest, and preserve us from the dark sleep of sin; deliver us from every defilement of flesh and spirit. Grant us holiness in your fear, and deliver us from every dark and nocturnal pleasure. Calm the impulses of the passions; quench the burning of the body; bring to rest the uprisings of the flesh; soothe the bodily passions and the thoughts of the flesh. Grant us, O God, a vigilant mind, a sober reasoning, a sober heart, light sleep, and one free from every satanic ^B fantasy; and awaken us for the nocturnal and morning liturgies. Cause us to be awake all night for your doxology, so as to hymn your magnificent name, of the Father, and of the Son, and of the Holy Spirit, unto the ages. Amen.

On the danger of intercourse with women.

It is good, as has been said before, to avoid the nets and hooks of women, and to keep oneself away from them. For the most wise Solomon, having learned this by experience, admonishes all of us in common, saying: "Do not attend to a wicked woman; for honey drops from the lips of a fornicating woman, which for a time fattens the throat; but afterward you will find it more bitter than gall; do not, therefore, fix your eye upon her." And again: "Do not attend to a wicked woman; for the feet of folly lead those who use her down to Hades after death. Make your way far from her." And again: "Do not meet a woman who acts as a harlot, lest you fall into her snares." And he adds: "Will anyone bind fire in his bosom, and his garments not be burned? Or will one walk upon coals of fire, and his feet not be scorched? So will it be that he who touches her will not be innocent." ^C And the law says: "You shall not commit fornication, you shall not commit adultery; whoever commits adultery with his neighbor’s wife, let him die the death." And David: "Do not be as the horse and the mule, which have no understanding." And the prophet Hosea, being vexed at the sins of the people, said: "They were led astray by a spirit of fornication, and the people that understands was entangled with a harlot." And again: "Fornicating they have fornicated; they have loved dishonor." And again: "A spirit of fornication is in them, and they have not known the Lord." And the Apostle sends a letter, saying: "Flee fornication. Every sin that a man does is outside the body; but he that commits fornication, sins against his own body." And he continues: "Do you not know that your bodies are the temple of the Holy Spirit who is in you, whom you have from God, and you are not your own? For you were bought with a price." And in those who are truly faithful, who have the Spirit of God, nothing carnal can exist; ^D which are fornication, impurity, licentiousness, and the rest. For those who are carnal will not inherit the kingdom of

God. For those who do such things are already dead. And the Preacher ^A says: "Turn away thy eye from a beautiful woman; for by the beauty of women many have gone astray"; and: "Do not sit with her at wine, lest perchance thy soul incline toward her, and thy spirit slip into perdition." Another says: "The fornication of a woman is in the loftiness of her eyes." And: "Know that thou walkest in the midst of snares." And again Paul: "Do you not know that your bodies are members of Christ? Shall I therefore take the members of Christ, and make them members of a harlot? Or do you not know that he who is joined to a harlot is one body?" And again: "Do you not know that you are the temple of God, and the Spirit of God dwells in you?" And with greater severity he adds: "If any man corrupts the temple of God, God shall corrupt him; for the temple of God is holy, which you are." And again: "But fornication and impurity, let it not be so much as named among you. For this is the will of God, your sanctification, to abstain from fornication, that each one of you may know how to possess his own vessel in sanctification and honor." And again: "And holiness of body, without which no one shall see the Lord." And the Lord also says: "Whoever shall put away his wife, except for the cause of fornication, and shall marry another, commits adultery." And: "He who marries her who is put away commits adultery." To God befits glory for ever and ever. Amen.

HOMILY XX. On Chastity

^C Chastity is of principal honor and worthy of praise, and possesses great freedom of speech and confidence before God and men, and exists beyond all scope of envy; even if there are found some who are accustomed with hostile tongues to traduce and slander those who, with this companion, strive to reconcile to themselves the favor of divine grace. The truth of this saying is clearly declared by the example of Joseph and that blessed Susanna in Daniel. For she preferred to face the risk of temporal death, rather than that any part of her crown of chastity should suffer injury and detriment: and the judgment of God (that is, Daniel, for such is the interpretation of this name) condemned the judges of envy; but the chastity of the modest woman ^D he proved by the very fact to be free from the contemplated crime, and rescued her from death. Nor did it turn out otherwise for the blessed Joseph, who, assailed by the intolerable calumny of the Egyptian woman, and thus confined in the prison-house, not long after obtained the governorship of Egypt as if by lot. Nor did the virtue of such great chastity shine out only to those who lived in that age, but it has been committed to memory, and inscribed in the holy Bibles as a pillar and monument for the memory of posterity unto all future generations. That widow of Zarephath, by merit of her chastity and hospitality, being modest and holy, was deemed worthy to receive the great Elijah; and her son, through him, to be brought back to life. Likewise too, the great Gregory, bishop of Neocaesarea, born of Hellenic parents, and while he himself was still a Hellene, having from his tender years carefully observed chastity, he was deemed worthy by the Mother of the Lord and the evangelist John

to learn the mystery of the faith; and finally he shone forth to the world as a worker of miraculous deeds. For the lovers of purity and integrity not only bring back praise in this life, but they shall also receive the crown of honor and the cloak of chastity from the hand of the Lord. And they shall say: "Let my soul exult in the Lord, for he has clothed me in the garment of salvation and the mantle of gladness; he has placed a mitre upon me as a bridegroom, and has adorned me as a bride with ornaments" (Isa. LXI, 10). ^B These shall shine forth in the kingdom of the Father, if indeed they have truly acquired the other virtues consistent with this one of chastity. There, life and the long-endurance of days will appear to them, peaceful and entirely undisturbed, from which pain, sorrow, and sighing have fled away.

The perfectly chaste man guards himself on all sides. For I have heard of a certain king outside the faith, who, when he saw a priestess at Ephesus of surpassing beauty, immediately sent her away from Ephesus, fearing lest someone might subject her to violent assault, and something indecent be committed against her. Cyrus the Persian king, likewise, would not even deign to look upon the female lyre-player, ^C who—according to the testimony of all—was possessed of a beauty of body that was wondrous and beyond belief. If, therefore, even those who are outsiders and strangers to the saving anointing testify to these things by their own conduct, how much more does it behoove us, who are professed disciples of Christ, to do so! It is necessary, then, to exercise continence and restraint, not only of speech but also of sight. For the constant looking is the road that leads to the act. And even if it does not proceed to the deed, it still defiles the thought and makes the one who is caught an adulterer. Who, I ask, is so bold as to say that by constantly gazing upon the beauty of others, he is in no way harmed? If this is difficult, one must especially avoid the constant company of women. But if it is necessary to meet, then the roaming and wandering eyes must be restrained as if by a bridle. That the irreproachable and chaste Job did this, arguing with his friends, he says: ^D "If my heart has followed after the wife of another man, and if I have lain in wait at her doors, then let my wife please another; for the fury of wrath is uncontainable in defiling a man's wife; for it is a fire consuming all parts: whoever it attacks, it destroys from the very root" (Job XXXI, 9-12).

Moreover, the blessed Paul, writing by epistle, admonishes us: "I beseech you therefore, brethren, by the mercies of God, to present your bodies as a living sacrifice, holy, acceptable to God" (Rom. XII, 1). And he says to Titus: "That the older men be sober, grave, chaste; the older women likewise, reverent in behavior, teachers of good, that they may train the young women to be lovers of their husbands, lovers of their children, chaste, pure" (Tit. II, 2-5). And again: "That we, having denied impiety and worldly desires, should live soberly, justly, and piously in this present age" (Tit. II, 12). And to Timothy: "Honor widows who are truly widows" (1 Tim. V, 3). And he adds: "But she who is truly a widow and left alone, has set her hope on God, and continues in supplications and prayers night and day" (1 Tim. V, 5), just as also the holy Anna, the daughter of Phanuel, having lived with her husband chastely for seven years from her virginity, according to the

^A evangelical narrative. And this widow, having advanced to the age of eighty-four years, did not depart from the temple, serving God with fastings and supplications, and having been accounted worthy of the gift of prophecy, at that very hour she came forward and made confession to the Lord, and spoke to all who were awaiting the redemption in Jerusalem concerning the Lord and our God and Savior Jesus Christ; to whom be the glory for ever and ever. Amen.

HOMILY XXI. On Virginity.

^B Virginity holds a close kinship with chastity. It is, however, superior to this and to the other parts of continence, inasmuch as it joins in rivalry with the very angels, and draws near to God through its integrity and purity. The possession of virginity is therefore truly a great, angelic, and heavenly treasure. A proof of this is that we do not easily find in the Divine Scriptures anyone who has shone forth with this virtue before the law. And even in the time of the law, one could hardly name anyone, except that earthly angel and truly heavenly man, Elias the Tishbite, and his disciple Elisha; perhaps also Jeremiah, and a few others among the prophets, and that man ^C who was the greatest among those born of women, the mediator of the Old and New Testament. For this man was a true virgin, in both body and spirit; who, because of the sincerity and purity of his life, was not only called the friend of the bridegroom, but was also deemed worthy to baptize the Lord Himself. Beyond these, no one could bring forward proof of anyone who pleased God through virginity among those who either preceded the legislation or lived under the law.

Furthermore, among the Gentiles (and include also those who are called philosophers among them), not only has sincere virginity never manifested its splendor, but they do not even believe that any man, surrounded ^D by the fragility of a body, has ever set eyes upon it. And rightly so; for how could they grant credence to one discoursing on virginity, who establish their own gods as the tutelary patrons of every filth and obscenity? Who, like swine, spend their lives most flagitiously in every impurity? The Jews, even to this day, do not deem virginity worthy of a greeting, much less do they practice it. But among us Christians, seeing it flourishing throughout the whole world and practiced by every age, they are consumed with envy, according to what is said: "The sinner shall see, and shall be angry; he shall gnash with his teeth, and shall waste away." Ever since our Lord Jesus Christ, the Son of God, was pleased to appear to the world from the holy, immaculate Theotokos and ever-virgin Mary, and gave us power against the devil, it is easily

^A thereafter to achieve the virtue of virginity, provided one wishes it from the heart; for that it is an arduous performance of this virtue, but also that the things laid up by promise for those who love God with their whole heart are more excellent, is hidden from no one. Yet it is impossible for anyone to reach the summit of such virtue unless he be aided by the protection of charity toward God and a mind that thinks most modestly of itself, according to the testimony of the Theotokos, who is most celebrated in every kind of praise, subject to no vice, but worthy of all glory, singing in this manner: “My soul magnifies the Lord, and my spirit has rejoiced in God my Savior”; for since by this she denotes her charity toward God, she presently adds: “Because He has regarded the humility of His handmaid.” Again: “He has put down the mighty from their thrones and has exalted the humble,” and the things which follow in order. But also somewhat earlier she had answered Gabriel: “Behold the handmaid of the Lord, be it done to me according to your word.”

^B By these things, therefore, it is most clearly shown, I think, that through supreme humility and charity toward God, being full of grace, she deserved to weave for herself the garment of virginity, without a wrinkle to stain it, and subject to no guilt. But he who has extricated himself from all impediments in order to run a stadium of this kind, according to the apostolic sentence, it is necessary that he contend lawfully and promote his struggle even to the palm. For the struggle of these is not only “against blood and flesh,” but “against invisible powers.” Therefore, the young man who has castrated himself for the sake of the kingdom of heaven, and likewise any virgin, if they be not in all things such as the true imitators of Christ, cannot be saved. For the Lord calls such a virgin “foolish” who is called a virgin but does not possess the virtues that are proportionate, becoming, and suitable to virginity. ^C For being lightless and without oil, she is excluded from the kingdom of the heavens, deprived of the joy of the bridegroom, and shall be reckoned with those who hate the bridegroom. For the inactive one seems to be something while being nothing, and deceives herself. But let each one examine his own work and know himself, that a religion is vain, while professing to have virginity and continence, they have denied the power of it. For true eunuchism, and true virginity in the Lord, is holy in body and in spirit, serving the Lord undistractedly and attentively in the Spirit of God, cleanly and immaculately pleasing the Lord, and always caring how to please Him, and is in the Spirit toward the Lord, as it has been written: “You shall be holy, for I am holy,” says the Lord. For not by name alone is the holy man holy, but the holy man is holy in everything, in body and in spirit. If, therefore, you have renounced the passions of the flesh, watch over the struggle

of true virginity. ^A If you desired to make yourself a eunuch for the sake of the eternal kingdom, hold fast with care to the struggle of asceticism and pay heed to the assaults of the adversary, as a navigator passing through the waves. Become one steered by grace, not turning aside from the straight path. Struggle undistractedly, and serve God with your whole heart, and please Him in holy body and spirit, so that you may attain the glory of a virtuous life. Struggle lawfully to compete, so that you may enjoy the crown which you desire and depart as a crown-bearer ^B towards the Jerusalem above. For the sake of which you have also renounced the mindset of the flesh; dedicate the grace of your purity to God, because He did not lock you into the hands of the desires of flesh and blood, and of those corrupting and impure men who are occupied with these things; but rather He secured you with His own right hand. It is, therefore, a great thing to remain in purity for the honor of the body of the Lord in boastlessness. For if one should boast, he is lost. And it is necessary, as has been said, that the other virtues should exist in proportion to virginity. For virginity is higher than all things. ^C For a virgin's womb bore the Word of God. Through this, recognize the glory of virginity. For those who are devoted to God become imitators of Christ; for He says: "Become my imitators, just as I am of Christ." For in such dispositions, the mindset of the flesh does not exist. It is therefore necessary to guard one's heart with all vigilance, and not at all to unite a virgin with a young man in any way. But if elderly women who are venerable be found, and there is a need for serving, let them wrap their hands in their own garment. Likewise, let men also, looking straight ahead with shame, ^D soberly and modestly in the Lord, keep their own right hands covered with their own garment, and withdraw. But before all things, the virgin must adorn her own lamp with the oil of well-doing, so that she may not be deprived of the joy of the bridegroom and of gladness, according to the parable of the Lord: "For the wise took oil in their vessels," and went in with the much-desired bridegroom "and the doors were shut." And they enjoyed His joy eternally. To Him be glory unto the ages. Amen.

HOMILY XXII. On the unbridled incontinence of the tongue.

^A The Law says: "If they have borne witness against him, and he does not destroy it, he shall pay the penalty." It happens sometimes that while at a banquet, a vainglorious thought leaps up, wishing to speak out of season. Good thoughts bear witness against you to destroy the babbling thought. If, therefore, you do not destroy it by silence, but allow it to proceed, then later you will pay the penalty, or be handed over by justice to a great sin. For the one who is rash in word or deed also has a troubled spirit, and most gladly wishes to legislate; for he always seeks to struggle and to confirm his own word. And such a man is a strong fool, for he hears from the Proverb-writer: "He who trusts in the boldness of his heart is a fool; but the wise will hide their perception." And: "The mouth of the rash draws near to destruction; but he who spares his lips will be prudent." And again: "He who guards his mouth preserves his own soul; but the rash with his lips will terrify himself." And again: "He who answers a word before hearing, it is foolishness and a reproach to him." And again: "If you see a man fast in words, know that the fool has more hope than he." And: "The rash in word shall be hated."

^B And James says: "If anyone does not stumble in word, this man is a perfect man, able to bridle even the whole body." And again: "Let every man be swift to hear, and slow to speak." And he adds: "But if anyone thinks he is religious, not bridling his tongue, but deceiving his heart, this man's religion is vain." And again: "Do not become many teachers, my brethren, knowing that we shall receive the greater judgment. For in many things we all stumble." And Paul says: "That you may learn in us not to think beyond what is written, so that one may not be puffed up on behalf of one against another." And that: "Love does not act unseemly, is not puffed up, is not ambitious." And he adds: "For I think that God has exhibited us the apostles last, as if appointed ^C to death." And that: "We are fools for Christ's sake." It is better, therefore, to be silent and to be, than to speak and not to be. It is good to teach, if the one who speaks also does. For there is one Teacher; as He said, and it came to pass. And what He has done while silent is worthy of the Father. He who possesses the word of Jesus Christ is truly able also to listen to His silence, so that he may be perfect; so that by those things through which he speaks, he may act, and by those things through which he is silent, he may be known. For nothing escapes the Lord, but even our hidden things...

are close before Him. Therefore, the judgment that awaits such teachers should strike terror into us. For a more abundant judgment hangs over those who say but do not, teaching a science falsely so called, bearing no fruit from their doctrine, but meanwhile abounding and being puffed up with the wisdom of the flesh. Being blind, they prepare a way for the blind, so that both may fall headlong into the pit; ^B for a man shall be known by the outcome of his speech. The Apostle also lashes out at such as these: "These are incontinent, fierce, without benignity, traitors, heady, high-minded, lovers of pleasures more than of God." But even that unbridled and rash-tongued Judas, surnamed Iscariot, said: "Why was this ointment not sold for three hundred denarii, and given to the poor?" He said this, however, not that he cared for the poor, but because he was a thief; [and he had the money box, and carried away what was put into it.] Rather, being implacable, he spoke things improper to his own will, covering over his wicked intent with a semblance of decency. But the Lord, patiently bearing all these things, answered most gently: "Let her alone, she has kept it for the day of my burial." To Him be glory unto the ages. Amen.

HOMILY XXIII.

On Anger.

^C It is necessary that a man should apply no small force to himself and struggle so that he may bridle this turbulent affection of anger, and restrain the impulses of the soul inclined toward wrath through long-suffering, through mildness, through prayer, and humility; and in everything hold himself to be unworthy. For this demon, the instigator of anger, wars against man in countless ways and with multiform conflict, and attacks especially those who are already prepared to sustain this struggle: that as for the fruits which one has gathered with great labor, whether through fasts and vigils, or through prayers and the chanting of psalms, or through [the performance of] duties, he may scatter and disperse them all in one moment; most of all, if he sees someone turned slightly away from attentiveness. For this most wicked demon ^D casts [these temptations] upon man, and what fruits he has gathered in a long time, he disperses in the turning of an hour. And so the man is found to be drunk without wine, whom the prophet also laments, saying: "Woe to you who are drunk without wine." Therefore, the man who wishes to banish the passion of anger needs great struggle in fervent prayer. Whoever, then, wishes to reach perfection and longs to fight the spiritual struggle, must be estranged from every defect of anger. For the spirit of anger, sitting in our hearts, blinds the eye of the intellect with base disturbances; consequently, we are neither able to obtain discernment of what is profitable, nor to find the perception of spiritual knowledge, nor to possess the perfection of good counsel, nor of that which is...

^A required for the governance of righteousness, shall we have the power to abide with a sober heart. Therefore, it is right not to be moved toward wrath against a brother in the faith for any cause whatsoever, but only against one's own passions and evil thoughts, which hasten to deceive us from the truth. For this reason the Proverbialist also commands, saying: “Remove anger from you, for youth and ignorance are vanity.” And, “Remember your Creator in the days of your youth.” And again, “Anger destroys even the prudent, and a harsh word stirs up angers.” And, “The anger of a father is an imprudent son, but a wise servant mitigates the wrath of a man.” And, “A heavy stone, and sand hard to bear, but the anger of a fool is heavier than both.” And again, “Answer not a fool according to his folly, lest you become like him”; but, “Answer a fool according to his folly, lest he seem wise in his own eyes.” And again, “A fool declares his anger the same day, but a clever man treasures it.” And, “A terrible word disturbs the heart of a man.” And, “Just as water is moved by the force of winds, so is an irascible man disturbed by ^B angry thoughts.” A monk who is wrathful is a wild boar of the wilderness. Having seen some, he gnashes his teeth and inflicts a wound. James also teaches us beautifully, saying: “Let every man be swift to hear, slow to speak, slow to wrath; for the wrath of man does not work the righteousness of God.” And again, “Whence come wars and whence come fights among you? Is it not hence, from your pleasures?” And Paul says: “Not avenging yourselves, beloved, but give place to wrath.” And again, “Let not the sun go down upon your anger, and give no place to the devil.” And again, “Let all bitterness, and anger, and clamor, and blasphemy be taken away from you with all malice.” Likewise also David says: “Cease from anger and forsake wrath.” And, “Be angry and do not sin.” ^C The Guardian of our souls, the Lord, also declared, saying: “Everyone who is angry with his brother without a cause shall be liable to judgment; and whoever shall say, ‘You fool,’ shall be liable to the hell of fire.” To Him be the glory unto the ages. Amen.

HOMILY XXIV

Regarding Anger

And regarding anger, whenever a temptation, or a contradiction, or an irritation comes upon you to move you to anger toward someone, remember prayer and the judgment thereof,

and immediately the disorderly movement within you will subside and rest. ^A For anger is wont, more than other passions, to disturb and confound the soul. Anger and wrath, these two, happen to be lesser offspring of one mother, which is called folly or imprudence. For it says: "The fool brings out all his anger" (Prov. XXIX, 11). And: "A fool reveals his anger on the very day" (Prov. XII, 16). Therefore, he who wishes to be separated from that hateful mother who gave birth to these offspring must overcome himself with great patience and gentleness of heart and with supplication to God and the denial of himself; and he is quickly freed from her. And the son of wisdom becomes a worshipper of God and a friend of God. "For the beginning of wisdom is the fear of the Lord" (Ps. CX, 10). And: "You who love the Lord, hate evil" (Ps. XCVI, 10). For from the fear of God there is a progression to the love of God. And Ecclesiastes says: "Take away anger from your heart, and remove malice from your flesh" (Eccl. XI, 10). And in Proverbs: "A man of a gentle spirit is a physician of the heart, but a sensitive heart is rottenness to the bones" (Prov. XIV, 30). And again: "A soft answer turns away anger; but he who is headlong to anger acts without counsel" (Prov. XV, 1). And again: "A prudent man suffers many things." And: "A long-suffering man is full of prudence, but a faint-hearted man is a great fool" (Prov. XIV, 29). And: "An angry man is by no means fair." And again: "A fool brings out all his anger, but a wise man reserves it by part" (Prov. XXIX, 11). And again: "Do not be swift in your spirit to be angry, for anger rests in the bosom of fools" (Eccl. VII, 10). And again: "An angry man kindles a fight" (Prov. XV, 18). "For an angry man will not be able to be justified." And again: "A sinful man shall disturb friends, and will cast slander in the midst of those who are at peace" (Eccli. XXVIII, 11). And it adds: "Be not a companion to an angry man, and do not dwell with a furious friend, lest perhaps you learn his ways" (Prov. XXII, 24-25). And David says concerning these: "Their fury is after the likeness of a serpent, like a deaf adder that shutters her ears" (Ps. LVII, 5). For just as the offspring of a viper gnaw at their mother, so the thoughts of an angry man devour his heart. As wretched and abominable incense, so is the choir of psalms and the unsweet sound of such a person. And just as a lion in a cage moves continuously in crooked turnings, so the angry man revolves within himself thoughts of wrath. As a chariot does not move a fortified tower from its place, so anger does not snatch away an unshakeable mind. The Apostle, admonishing, says: "But now do you also lay aside all these: anger, indignation, malice, blasphemy, filthy speech out of your mouth" (Coloss. III, 8). And he adds: "For God has called you in peace." For those who are angry are reckoned among the enemies of Christ; as it has been said to another: "The rulers began to be angry." And Herod, seeing that he was mocked by the Magi, was exceedingly angry. And having sent, he killed all the children who were in Bethlehem, and in all its borders, because of the one envied and...

most precious pearl, whose life he envied—namely our Lord and God Jesus Christ, to whom is glory unto the ages. Amen.

HOMILY XXV. Concerning Sadness.

To be saddened out of season comes from the envious demon. For, in order that he might somehow draw the mind away from the purpose of prayer, and make man fruitless, on this account he sends upon him untimely sadness. One must not, therefore, accept it nor feel excessively burdened ^A nor fulfill the joy of the Enemy, but rather one should rise up from the plotting of that abettor, the demon of sadness. For whenever this evil spirit takes hold of the soul and darkens it entirely, it does not allow one to perform prayers with eagerness, nor to persevere in the benefit of holy readings. It does not allow one to be meek and easily associated with the brothers; it produces hatred even toward the very promise of life, and, in short, having confused all the saving deliberations of the soul, sadness makes it foolish and deranged, preventing every good encounter. ^B And it does not even allow one to receive a word of counsel from genuine friends, nor does it let one offer them a peaceful answer in return; but having wrapped itself around the entire soul, it fills it with bitterness and unpleasantness, and persuades it to flee from men, as though they were the cause of its turmoil. For it does not permit the soul to recognize that it does not have the sickness stored up from without, but from within. But it is revealed when the temptations enter, which, through exercise, bring it into the open. Sadness, therefore, is the dejection of the soul, ^C but the mouth of a lion that easily devours the one who is saddened. Sadness is a worm of the heart eating the mother that bore it. The saddened monk does not know the taste of honey, just like one suffering from a severe fever. A saddened monk does not move his mind toward contemplation, nor does he ever send up a pure prayer to God. He who has mastered the passions has mastered sadness; but he who is mastered by pleasure will not escape its bonds. The one who is perpetually sad and pretends to be dispassionate is like one who is sick and faking health. ^D For just as the one who is ill is revealed by his complexion, so the one who is passionate is convicted by sadness. He who loves the world will be saddened much; he who despises the things in it will be glad at all times. And just as a crucible cleanses base silver, so sadness according to God cleanses a heart that has sinned. It is, therefore, very good and profitable for the soul to bear every affliction sturdily, whether it be brought on by men or by demons, and to know accurately that we are in debt for this tribulation. One must

^A therefore, with prayer and patience, withstand this demon. For he who wishes to overcome temptations apart from prayer and patience will not repel them, but will rather become more entangled in them. Wherefore we, too, together with David, sing through patience: "Why are you sorrowful, O my soul, and why do you trouble me? Hope in God, for I will confess to him, the salvation of my countenance, and my God." For it is impossible without sorrow to pass through that which is trained by temptations. But after these things, such as these are filled with great joy (especially if they arm themselves through prayer and patience) and sweet tears and divine thoughts, as many as have tilled their pain and affliction in their hearts. For in ^B afflictions, crowns are woven for those who struggle. For if the mind becomes slack from prayer, sorrow begins to devour the heart of man, as it is written, like a moth in a garment, and a worm in wood, coming to be in his bones. And the man is found gloomy in the darkness of thoughts. For this reason also Holy Scripture advises, saying: "Keep sorrow far from you; for sorrow has killed many, and there is no profit in it." And, "From sorrow comes death." And, "A sorrowful heart will bow down strength." And it adds: "Do not give sorrow to your heart, but put it away, remembering its latter end." Take away, therefore, from yourself this sorrow, and do not grieve the Holy Spirit that dwells in you, lest he intercede against you with God and depart from you. For the Spirit of God, being ^C given to this flesh, does not endure sorrow and distress. Clothe yourself, therefore, with cheerfulness, which has grace before God, and delight in it. For the cheerful man does good things and despises sorrow. But the sorrowful man always acts wickedly. First, he acts wickedly because he grieves the Holy Spirit, which was given to man for cheerfulness. Secondly, he consequently performs lawlessness by not confessing to the Lord. For the intercession of the sorrowful man has no power to ascend unto the altar of God. For sorrow sits in his heart. Therefore, sorrow mixed with the intercession does not allow the intercession to ascend pure to the altar. For just as vinegar and wine mixed together do not have the same sweetness, so too ^D sorrow mixed with the Holy Spirit does not have the same intercession. It is good, therefore, to cast away from ourselves sorrow and to put on all cheerfulness. Let us, therefore, with all diligence be free from this sorrow, because it is of the world; "for the sorrow according to God," as the apostle Paul said, "works repentance for salvation that is without regret; but the sorrow of the world works death." And the Wise Man says: "The blessing of the Lord is upon the head of the righteous, [it enriches,] and sorrow shall not be added to it in the heart." And again: "A heart that rejoices makes a healthy body; but for a sorrowful man

^A the bones are dried up." And Paul likewise: "For we do not want you to be ignorant, brethren, regarding our affliction which befell us in Asia, that we were burdened beyond measure, beyond our strength, so that we despaired even of living; but God who comforts the humble comforted us."

Therefore, let us, along with the blessed David, say: "Have mercy on me, O Lord, for I am afflicted; my eye is troubled with anger, for I have been harmed, and I have been humbled exceedingly; I roared from the groaning of my heart." And: "I was grieved in my meditation, and I was troubled by the voice of the enemy and the affliction of the sinner." And: "Save me, O God, for the waters have entered even to my soul; I have stuck in the mire of the deep, and there is no standing ground." And: "Turn not away thy face from thy servant, for I am afflicted; quickly hear me. For you are my refuge from the affliction that surrounds me. Let my prayer enter before you; incline your ear to my supplication." And when you rise from sorrow, you shall say in thanksgiving: "The Lord has looked down from heaven to hear the groaning of the prisoners, to release the sons of those who have been put to death." And: "What shall I render to the Lord for all that he has rendered to me?" Because: "Out of my affliction I called upon him, and he heard me in a spacious place." And the Lord said to his disciples: "Amen, I say to you, that you will weep and lament, but the world will rejoice." And he introduces parabolically the matter of the woman in labor, that she has sorrow. And he adds: "So you also shall have sorrow, but I will see you again, and your heart shall rejoice, and your joy no one shall take from you." To him be the glory who gladdens those in affliction, unto the ages. Amen.

HOMILY XXVI. On Acedia.

^D This demon of acedia is also truly intolerable, existing as a co-worker and in no wise different from the spirit of

^A sadness, and is most heavy, falling upon the monk around the sixth hour, causing him great agony, and making him feel an aversion toward the place, or rather, toward the brothers living with him, and toward every task. Toward the divine Scripture, it produces in him a feeling of dislike and frequent yawning. In addition to these things, it provides much hunger, and he turns this way and that, looking out to see the time for the meal. Taking a book, he reads a little, and then puts it down, and begins to rub his eyes, and stare at the windows, and then reads again for a little while, and afterwards measures the pages, and seeks out the beginnings of the chapters of the book. Finally, folding the book, he sleeps a little. When the sleep, having taken hold ^B of him, has passed, he rises again; he does these things wishing to consume the hours. Then he hears the signal for the meal, and having heard it, he becomes eager, and is found swift for service, and considers his own satisfaction as a commandment. From then on, this demon of acedia also injects into him thoughts with a suggestion, that if he does not move himself to other places, all the time and labor will be in vain for him. Then it suggests to him that there is no other way he can be rid of this sickness, unless he is constantly going out and visiting brothers, as if for the sake of public utility, or at least to visit the sick, and he is found just like a piece of desert brushwood; he rests for a little while, and is again driven by the wind. And just as a large plant plucked up, so also a monk who is a wanderer will not ^C bear the fruit of virtue; and just as a cloud without water is driven by the wind, so is the monk who has no patience, moved by the spirit of acedia. And when he is not able to cast him out of the cell, he begins to distract him within it at the time of the synaxis: "This," he says, "is unfittingly placed for the other one; there is no need to be here," in order to render his mind idle and unfruitful from the glorification of God. All these things sluggishness and slothfulness bring about. For a monk who is acediastic will never persist in one task. But even if he is lazy in prayer, he is eager for idle talk. Therefore, he who wishes to overcome this demon should set for himself a measure in every task. And let him not depart ^D before he has finished it. And let him pray constantly and fervently, and the spirit of acedia will flee from him. For this passion is overturned by prayer, and by refraining from idle talk, and by manual labor according to one’s strength, and by the meditation of divine words, and by patience in temptations. For unless he finds us protected with these weapons, he will wound us with his darts, making us wavering and

HOMILY XXVI. — ON ACEDIA

instable. And while we move from place to place, it will cause us to have no anxiety or regard for anything except for where drinking parties are being held or where the memorials of the saints are taking place. For the mind of the one suffering from acedia imagines and counts on nothing other than the distractions resulting from these things. From this it follows that he ties himself up in worldly affairs, and little by little he allows himself to be lured by these harmful occupations until it completely casts him out of his monastic profession. Well, therefore, does the Apostle Paul, like a skilled physician ^A wishing to excise the causes of this disease from which acedia is born, exhort us, saying: “Brothers, you yourselves know how you ought to imitate us, because we were not idle among you, nor did we eat anyone’s bread without charge, but with labor and toil, working night and day, so that we might not burden any of you.” And he adds: “Not that we do not have the authority, but that we might give ourselves as an example for you to imitate us.” It is therefore very profitable, beloved, for us to apply ourselves to manual labor, not only for the sake of banishing acedia, but also to provide our own food and to assist those in need. And we should ^B continually meditate on the words of David: “Hear me speedily, O Lord; my spirit has failed, for the enemy has humbled my soul; he has seated me in darkness, like those long dead; and my spirit has been overwhelmed within me. But do not turn your face from me, O Good One, for I have lifted up my soul to you.” Hear me, O Lord, for my soul is in anguish, and the spirit of acedia cries out to you. Do not allow me to be tempted beyond what I can bear, but with the temptation make also the way of escape, that I may be able to endure it. Deliver me from the absurd and evil thoughts. Turn me into a straight path, unto the knowledge of truth. And grant me, with a clear conscience and with all boldness, to serve ^C you with an undistracted heart all the days of my life. Indeed, Lord Jesus Christ, image and radiance of your blessed Father, who have sown your divine words into our hearts, the only one who cares for your servants, the physician who heals without charge, the only benefactor and humble one, the only merciful and man-loving one, the only Savior and righteous one, who are always and in all things and present everywhere, encompassing and filling all things. Jesus Christ, God and Lord, by your gifts and by your mercy, protect us who hope in you, for you know precisely the artifices of our adversary who is present everywhere, and the machinations he plots against us. Lord, you alone help us in your holy visitation. And when you are relieved, say: I know, ^D Master, lover of souls, that "In my heart’s acedia you lifted me up upon a rock; you guided me, for you have become my hope and a tower of strength from the face of the enemy. Henceforth I shall dwell in your tabernacle for ever, and I shall be sheltered in the cover of your wings, for you are my God."

^A For you have heard my prayers.” Indeed, my soul grew drowsy out of listlessness, but you, O Lord, have strengthened me in your words. If we entreat the One who forgets past wrongs in this way with a sincere heart, we hear from him that “everyone who asks receives, and he who seeks finds, and to him who knocks it will be opened,” and that “your faith has saved you; go in peace of mind.” To him be glory for ever and ever. Amen.

HOMILY XXVII.

On Desperation.

The affliction of desperation easily surpasses all those mentioned before it in gravity and insufferable anguish. For it casts a man straight into the abyss of infidelity, and to such an unmerciful extent that it leaves him nothing of the hope of salvation. For, having been truly and most miserably betrayed, he commits himself to the torture of death-bearing demons, whereby he becomes food for them and an object of mocking derision. ^B For just as the faithful and hopeful man is the food of Christ (“For my food,” he says, “is to do the will of my Father,” and the will of his Father is that every man be saved), so too it is the will of the wicked and man-killing devil to bring one into despair and destroy the man. We, therefore, who have put on Christ and are fellow-members of his body, and who hear from him that “I did not come to call the righteous, but sinners to repentance,” let us strive through repentance to entreat the God who forgets past wrongs, so that we may not hear from Jeremiah: “Does he who falls not rise again, or does he who turns away not return?” And again: ^C “Is there no balm in Gilead, or is there no physician there?” because this people has turned away with a shameless turning. Having, then, brothers, God as our helper, let us cling to him in all things, and let us not turn away from him. “For draw near to me,” he says, “and I will draw near to you.” For he cares for us, having ransomed us with his own blood. It is, therefore, a mark of a noble and generous soul not to despair in any circumstances whatsoever. For the life of man is a place of temptation; but let us not withdraw from the Lord until he commands the tempters to depart from us, ^D and we are brought to life through patience and firm dispassion. For it is more grievous than sinning to despair. Judas the traitor was faint-hearted and inexperienced in battle; and for this reason, having despaired of himself, the enemy rushed upon him and bound him with the rope of a noose. But Peter, the solid rock, though brought down by a great fall, because he was experienced in battle, did not despair in his despondency, but offered up most bitter tears from a condemned heart. And the enemy, seeing this, as if burned by fire in his face, fled far away, severely tortured

^A in order that we might be restored to a more tranquil life, by enduring and by an immovable rigor of soul. For what kind of sin can be found anywhere more atrocious than despair? Judas, that betrayer of the Lord, how pusrillanimous and abject of soul he was! How untrained and inexperienced in the conflict of temptations! On this account, because he had cast away all hope from himself, the enemy leaping upon him, he strangled his throat with a noose. But Peter, that solid rock, did he not stumble into no small sin? Yet he, as one who had learned by the experience of his mistress [the nature of] such conflicts, because of his evil-speaking denial, by no means cast away hope, but brought forth tears as preparers and conciliators before the Lord. What kind? Truly those full of bitterness, and which sprang from the heart in the burning fire of charity. When the enemy had seen this magnanimity of Peter, there is no doubt that, having been stirred up from there, he rushed away with a great wailing, as if his face had been burned by that fire. ^B Let us not, therefore, most beloved, cast away from ourselves the hope of obtaining that blessed life; but rather, as much as we can, let us strain our nerves and join it on every side with the light of faith. Let us cry out with much confidence against the malignant instigator: "What is there in common between thee and us, thou who art banished from the fellowship of God, a fugitive from the heavenly city, most lost and wicked slave? For thou hast no right over us. For Christ the Son of God, He has the authority over us and all things. To Him we have sinned, and to Him we shall make our defense; but do thou flee far from us, thou destroyer." For we, possessing His precious cross as a pledge, trample upon thy head, O serpent. ^C Thus, therefore, let us always stand against the adversary with confidence, and not surrender ourselves to despair. For if the demons, when they besought the Lord that they might not be sent into the abyss, obtained their request, how much more shall he be heard who has put on Christ, entreating that he might obtain freedom from intellectual death? Let us not, therefore, despair of ourselves, but let us stand firm in confession, and let us say with compunction: "Master, Lord of heaven and earth, King of the ages, be pleased to open unto me the door of repentance, because with pain of soul I beseech Thee, the true God, the Father of our Lord Jesus Christ, the light of the world, to look upon me in Thy great compassion; and receive my prayer, and do not cast it away from me, but grant me pardon, who have been found in many transgressions. Incline Thy ear to my prayer, and forgive me all the evils which, as a man overcome by my own volition, I have wrought. For I seek rest, and I do not find it, because my conscience does not grant it to me. I await peace, and there is no peace in me because of the depth of the multitude of my iniquities. Hear, O Lord, the heart that cries out to Thee, and do not attend to my wicked works, but look upon the pain of my soul, ^D and hasten to heal me, who am severely wounded; and give me a time of recovery according to the grace of Thy love for mankind, and deliver me from most shameful works, and do not measure back to me, nor desire to render to me according to what I have done, so that I may not be utterly destroyed. Hear, O Lord, as I am in despair. For I, being stripped of all readiness and thought to amend myself, fall down before Thy mercies, desiring that Thou wouldst have mercy on me who am cast upon the earth in the condemnation of my sins. Recall me, Master, the prisoner, and one held by my own deeds, and as if bound by a chain. For Thou alone knowest how to release the bound, to heal the hidden wounds which Thou alone, being the knower of the secrets, knowest how to heal. For whatever passions are present in me, I find Thee called by all names: the physician of those who are ill, the door of those passing by outside, the way of those who have wandered, the light of those who are darkened, the redeemer of those who are snatched away, always holding out Thy hand, and not letting loose upon the sinners the wrath that is prepared, but because of Thy great love for mankind, Thou hast given a time of recovery; appear...

^A at last, and shine upon me, O Lord, who have miserably collapsed, for Thou art quick to show mercy and slow to inflict punishment. I beseech Thee, deign to stretch forth Thy hand in Thy clemency, and lift me up and raise me from the pit of my iniquities. For Thou alone art our God, who desirest nothing less than to delight in the destruction of sinners; Thou by no means turnest Thy face away from him who fixes the gaze of his soul upon Thee with bitter tears. Hear, O Lord, the voice of Thy servant crying out to Thee, and illuminate and irradiate me with Thy light, for I am already extinguished; instill into me the dew of Thy Holy Spirit, and grant me, even for nothing, a ready alacrity of mind, so that I, who otherwise have cast off hope, may strengthen and confirm myself in Thee. Turn, O my Lord, my lamentation into joy for me; rend my sackcloth and gird me about with gladness. ^B May it be Thy pleasure that I may at last find rest from my evening works, and attain to the morning rest as Thy elect, O Lord, from whom pain, sorrow, and sighing have fled away. And may the door of Thy kingdom be opened to me, that entering into it with those who enjoy the light of Thy countenance, O Lord, I may attain to eternal life in Christ Jesus our Lord. If we thus approach Him with a humble heart, He accepts our supplications. Therefore, in all the manifestation of light, we ought to hymn and glorify Him, because He is the cause of all good things, and the beginning and essence and life. And for those who have fallen, He is the recall and resurrection; for those who have slipped, He is the renewal and restoration; and for those who stand, He is the establishment and security. The Ecclesiastes also says: "There is hope, for a ^C living dog is better than a dead lion. For the living know that they will die, but the dead do not know anything," having been given up. Paul also says concerning him who had fallen in Corinth, writing thus: "On the contrary, you should rather forgive and comfort him, lest such a one be swallowed up by excessive sorrow. Therefore I urge you to reconfirm your love toward him, so that we may not be taken advantage of by Satan; for we are not ignorant of his devices." And so let us also struggle together with Paul, saying: "In all things afflicted, but not distressed; perplexed, but not ^D despairing; persecuted, but not forsaken; cast down, but not destroyed. Always carrying about in the body the dying of the Lord Jesus, that the life of Jesus might also be manifested in our mortal flesh." And again: "The Father of mercies, and God of all comfort, who comforts us in all our tribulation, that we may be able to comfort those who are in any trouble, with the comfort with which we ourselves are comforted by God; for as the sufferings of Christ abound, so also our consolation abounds through Christ. And whether we are afflicted, it is for your consolation and salvation; or whether we are comforted, it is for your consolation which is effective in the endurance of the same sufferings which we also suffer, and our hope is steadfast." Let us not, therefore, despair...

dearly beloved, ever admit the counsel of that most cruel demon, namely desperation, ^A so that he may not in any way find an opening through which that most charming deceiver might insinuate himself into our mind, or creep in secretly (for desperation is nothing other than the perfect joy of the devil); but rather let us return ourselves to the fruit of a sober and better life, after the example of the prodigal son. With reverence and joy at the same time, let us turn to the most clement Father, and let us say to Him: "Father, I have sinned against heaven and before thee," ^B receive me as one of thy hired servants, and lead me into the fold of thy flock, this miserably lost little sheep, so that that cruel, corrupting wolf may not find me outside the walls of thy sheepfold and devour me with his gaping jaws. ^C Truly I know, O Lord, that Thou art a good shepherd, and a most secure harbor for those who are miserably beaten by any storm, the most certain hope of those who despair of themselves, the most present physician for those suffering from the incurable disease of desperation. Heal, O Lord, my wounds with the infusion of oil and wine, by which those robbers have cruelly wounded me. Certainly, Lord, Thou Thyself hast said: "They that are whole need not a physician, but they that are sick." ^D Having prayed in this way, He will raise you up as He did that paralytic, and He will say to you: "Behold, thou art made whole: sin no more." For the same Lord spoke parabolically concerning that widow and that judge of iniquity, that we ought always to pray, and never to grow weary or faint; and He concludes: "And shall not God avenge his own elect, who cry day and night unto him, though he bear long with them? I tell you that he will avenge them speedily." To Him be glory forever and ever. Amen.

VARIOUS READINGS

ἐπικέδησον.

HOMILY XXVIII. On Murmuring.

^A To murmur, whether with a seemingly reasonable pretext or without any pretext at all, is a mark of those who live a contaminated and sinful life. For a life rightly ordered, and one acceptable above all to God, is that of those who are so far from barking against anything whatsoever that they even render thanks. Such a person, who murmurs about nothing, reflects the image of clear and limpid water; conversely, the boisterous murmurer is wondrously turbulent, agitated by daily storms. The former lives graciously, with thanksgiving; the latter is clearly ungrateful. He who knows no murmuring shows himself amiable to all; the murmurer renders himself hateful and execrable to all. The former is open to no reproach; the latter is seen to be blameworthy in every way. The former reviles no one; the latter is found to be vehemently shameless and reckless: wherefore it happens that God intensely hates such a man. This disposition arises from a life that is clearly impure and contaminated with sins, and from having cast off the fear of God. ^B Just as it is the divine will that man be saved through man, so Satan strives mightily to push man into the snare of destruction through another man. Do not, therefore, attach yourself to such a person, who tips more heavily into this vice and checks the precipitance of his tongue with no bridle, lest you rush headlong with him to punishment. Indeed, it is not improper to avoid those of this sort who know not how to curb their tongue, who breathe nothing so much as verbal strife, and who stir up troubles with their agitations, both internal and external. He who is such is found to be a participant and consort of those deadly and clearly ungrateful Jews who are read to have murmured against God in the desert, according to what is written: "And the people was murmuring against Moses. And Moses said: For your murmuring is not against us, but against God." ^C Again: "Why do you argue against me, and why do you tempt the Lord?" Isaiah likewise says: "Who call what is sweet, bitter, and what is bitter, sweet." And he adds: "You who murmur, learn to obey." David speaks similarly concerning them: "They did not believe in his word, and they murmured in their tents." And again: "Whose mouth has spoken vanities, and whose right hand is a right hand of iniquity." Also, Judas, the brother of James, says: "These are murmurers, complaining, walking according to their own lusts, and their mouth speaks proud things." We, therefore, brothers, let us ourselves rest from murmuring; and let us listen to Paul, writing to the Philippians: ^D "Do all things without murmurings and disputings, that you may be blameless and harmless, as children of God, without fault." Rightly, then, "A tree of life is a remedy of the tongue; and he who keeps it shall be replenished with the Holy Spirit according to Scripture." And the Wise Man commands, saying: "Keep your tongue, therefore, from useless murmuring, and spare your tongue from backbiting." And again: "Do not say: What is the cause that the former days were better than these? They did not ask this in wisdom." Now the offspring of the murmurers, the Scribes and Pharisees, murmured against the disciples of the Lord, according to the custom of their fathers. Sirach: "A wise, that is, a prudent man, will not murmur, and he will not grieve a just man no matter what happens to him."

Let us hear it: "Do all things without murmurings and doubtings, that you may be blameless and the sons of God, without rebuke." ^A Well, therefore, was it said: "The tree of life is the health of the tongue; and whoever guards it shall approach the spirit, according to the Scripture." The Preacher also commands, saying: "Keep yourselves, therefore, from murmuring, which profits nothing, and refrain your tongue from detraction." Do not say: "Why is it that the former days were better than these?" for you have not inquired wisely concerning this. For the descendants of these kind of murmurators—the scribes and Pharisees—were murmuring against the Savior’s disciples for the sake of their ancestral tradition, saying: "Why does he eat and drink with publicans and sinners?" ^B Therefore, these men, strictly observing their paternal tradition, like the reprobate heirs of a shameful and most base inheritance, kept murmuring even against the Champion of our salvation because He had said: "I am the living bread which came down from heaven." But the Lord said to them: "Why do you murmur among yourselves? No man can come to me, except the Father who has sent me draw him." The first laborers also murmured against the householder on account of those who had come at about the eleventh hour, saying: "These have done but one hour, and you have made them equal to us, who have borne the burden of the day and the heat." ^C Accordingly, they heard from Him: "Friend, I do you no wrong; did you not agree with me for a denarius? Take what is yours and go; I will give to this last even as to you. Or is it not lawful for me to do what I will in my own affairs?" And showing their envious and malicious intent, He adds: "Or is your eye evil because I am good?" To Him be glory forever and ever. Amen.

HOMILY XXIX. On Detraction.

Detraction and murmuring are closely related by a certain kinship and are joined by a mutual bond. Furthermore, both are nothing other than branches of thoughtlessness and folly. ^D For the murmurator destroys himself, and the detractor destroys not only himself, but also his listeners. For he aims through detraction both to agitate others and to make them partakers in his own folly; he heaps upon himself a double burden of sin, becoming accountable both for his own sake and for the sake of those who are persuaded by him. If we should hear evil words, let us blame ourselves, and not the one who spoke. For the conveyers of the word also depend upon our own will. We ought not, therefore, when afflicted by adverse events that come upon us, to blame others and detract, so that we do not fall away from the just judgment of what is fitting, but rather let us blame ourselves. For this is pleasing to God. It is good, therefore, to detract against no one, and not to listen with pleasure to one who is detracting. If not, even the listener shall be guilty of the sin of the one who detracts, if he puts faith in the detraction. For whoever believes it will hold something against his brother; such a one, therefore, is guilty of the sin of the one who detracts. For one ought not to say anything against an absent brother with the intention of slandering him, which is what detraction is, even if what is said is true; but rather, one should turn away from the detractor. Oh, how wicked detraction is, an unstable demon, never at peace, but

always dwelling in divisions! It is good, therefore, to ^A “cast out the evil leaven, which has grown old and fermented with murmuring and detraction, and to pass over to the new dough of obedience and thanksgiving.” For we ought not to resemble the murmuring and detracting people who were in the desert; but rather, as children of grace, let us imitate those who live according to grace, having become holy, blameless, and pleasing. For it is written concerning them, that they spoke against God, and said, “Can God prepare a table in the desert?” And they spoke against Aaron and Miriam, against Moses, and said, “Has God spoken only to Moses?” And the Lord was angry with them, and behold, Miriam was leprous. The Preacher also says, “Do not love to detract, lest you be uprooted. For a strong snare to a man are his own lips; and the homeless man who perverts with his lips shall be tripped up.” And again, “It is the glory of a man to turn away from insults; but the foolish are entangled in such things.” And again, “A man full of insults is for the tumult of battle. But he who guards his mouth and his tongue preserves his soul from tribulation.” And, “He who loves life shall spare his mouth.” And again, “What your eyes have seen, tell, so that you may not fall into battle, nor repent of it in the end.” And Job to his friends, “You speak against me, and are not ashamed to stand against me.” And the Psalmist also, “The one who slanders his neighbor in secret, him I drove away.” And again, ^B “Your mouth abounded with malice, and your tongue wove deceits. Sitting, you spoke against your brother, and against the son of your mother you placed a stumbling block. Because you loved malice above goodness; iniquity more than to speak justice, you loved all the words of destruction, O deceitful tongue.” And, “He who speaks iniquity shall not be straight before my eyes. For the princes sat and spoke against me.” And James admonishes, saying, “Do not speak against one another, brothers; for he who speaks against a brother, and judges his brother, speaks against the law, and judges the law.” And Peter, “Laying aside, therefore, all malice, and all deceit, and hypocrisies, and envies, and all detractions.” Let us hate, therefore, beloved, this filthy ^C passion of detraction, so that we may not be made like the detracting Jews who said, “This man does not cast out demons, except by Beelzebub, the prince of demons.” The long-suffering Lord says, “If I cast out demons by Beelzebub, by whom do your sons cast them out? But if I cast out demons by the Spirit of God, then the kingdom of God has come upon you.” To Him be glory unto the ages. Amen. ^D Affection for this detraction, most worthy of hatred by all, let us pursue with just hatred, so that we are not found to be no different from those detracting Jews, who also said: "This man does not cast out demons, unless by Beelzebub, the prince of demons."

HOMILY XXX. On Whispering.

^A Again, the whisperer and the backbiter are accomplices in their most shameful work. For the act of both is one, leading surely into the path of destruction; it is indeed hateful to God and to men. For the pollution of backbiting and whispering, dwelling within them, proves their way of life to be defiled and most impure. Let us not, therefore, persist in this forbidden and illicit conduct, that we may not be found hostile toward those of our own kin. The Law also proclaims: “You shall not admit a vain report; you shall not join your hand with an unjust man to be an unjust witness. Every evil word is an abomination to the Lord.” ^B And the wisest Solomon says: “A whisperer and a double-tongued man are worthy of being cursed; for they have destroyed many who were at peace.” And again: “A double-tongued mouth has shaken many; he who gives heed to it will not find rest.” And again: “The stroke of the tongue breaks bones; for the death of it is an evil death.” The prophet Habakkuk says: “Your peaceful men have set an ambush beneath you.” And Jeremiah says: “A wounding dart is their tongue. And their words are deceitful.” ^C David, wishing to turn them away from this malice, commands, saying: “Keep your tongue from evil, and your lips from speaking deceit.” And knowing the cruelty of their intent, he adds: “Their throat is an open sepulchre; with their tongues they have dealt deceitfully. Judge them, O God; for there is the poison of asps under their lips. For all my enemies were whispering against me; they devised evils against me; they laid an unlawful word against me.” But “Let those who slander me be clothed with shame.” And: “Let them be cloaked in their confusion as with a mantle.” And he prays, saying: “O Lord, deliver my soul from wicked lips and from a deceitful tongue.” ^D But for myself: “Cleanse me from my hidden faults, and spare your servant from the faults of others, that I may become blameless.” And the author of Proverbs commands, saying: “Be not called a whisperer, and do not lay snares with your tongue; for the whisperer defiles his own soul. For a man of fickle tongue will fall into evils.” And again: “Death and life are in the power of the tongue; and those who master it shall eat the fruits thereof.” And James says: “If any man thinks himself to be religious, not bridling his tongue, but deceiving his own heart, this man’s religion is vain.” And he adds: “Behold, how great a fire kindles how great a forest.” And: “The tongue is a fire, a world of iniquity.”

And: “The tongue is established in our members, which stains the whole body and sets on fire the wheel of our birth.” ^A It is clear that this signifies the moments of this temporal life, by which it is whirled up and down. For what is the life of man other than a wheel that revolves in perpetual rotation? But the same is also set on fire by Gehenna.

Let us therefore, brethren, flee from whispering as much as we can, so that it may not deprive us of the delight of paradise, and transfer us into the fire of Gehenna. For by whispering, that serpent excluded Eve from the tranquillity of paradise. Concerning that rule, a certain Wise Man says: “Blessed is he who has not slipped with his tongue.” And: “Blessed is he who is protected from the face of the tongue.” And: “It is better to fall to the ground than by the tongue.”

Paul likewise: “Lest perhaps there be among you contentions, emulations, animosities, dissensions, ^B detractions, whisperings, inflations,” and what follows in order. The Lord moreover says: “A good man from the good treasure of his heart brings forth good; but an evil man from the evil treasure of his heart casts out evil things. For from the abundance of the heart the mouth speaks.” To Him be glory unto the ages. Amen.

HOMILY XXXI

That you ought not to be a tale-bearer or an importunate critic

That you should not accuse or denounce anyone intemperately, nor complain of anything without having balanced the matter with a sufficiently fair examination, Scripture has forbidden, unless perhaps someone wishes to use a complaint against a neighbor ^C in order that he may return to the straightness of the way. For whoever reveres that commandment of the Lord which says: “Do not condemn, that you may not be condemned,” looks not idly upon his own defects. It is hardly credible how detrimental it is to a man to be so attentive and eager to see and weigh the errors of others, while his own debts are meanwhile neglected through negligence. For while you are so much a discoverer of others, a complainer or a tale-bearer, you declare by no uncertain arguments that you yourself are blameless and irreprehensible. Whoever is of this sort, God most bitterly detests, and repels him from Himself as far as possible.

But if anything of adverse tribulation should assail you, stirred up by a neighbor, take care to bear it as your own, and not as alien. For while you struggle too impatiently against those violent impressions which otherwise press upon you vehemently, ^D and meanwhile accuse others, as if you did not know that they happened by the judgment of God: you are already resisting the divine admonition. But if you bear them with a calm mind, it is clearly evident that you are sustaining the Lord. On this matter, the Paroemiast teaches us, saying: “Before you have examined, do not reprehend anything of those things which you have heard with your ears, but understand first, then rebuke; before you have heard, do not answer; and in the midst of words, do not cast in a word.” Because life and death are in the power of the tongue. And: “To the ears of a fool say nothing, lest he mock your wise words.” And another: “The heart of the wise will receive commandments, but the unprovided one with his lips, rambling, will be overthrown.” And Ecclesiastes also says: “In all the words which the impious speak, do not set your heart, lest you hear your servant cursing you; and in the chambers of your bedrooms, do not curse...”

^A a rich man, for a bird of the heaven shall carry your voice.” Paul also sends a letter, saying: “Brethren, bearing with one another, and forgiving ^B yourselves, if anyone has a complaint against another; even as Christ forgave you, so also you. But above all these things put on love, which is the bond of perfection.” Let us therefore be persuaded by Paul who calls us, so that we may not hear from Jude the brother of James that: “These are murmurers, complainers, walking according to their own lusts. And their mouth speaks swelling words; admiring people for the sake of advantage.” For to complain is fitting for no one, unless for the Pharisees alone, as they justify themselves. Hence when the disciples of the Lord were hungry, and began to pluck the ears of corn and to eat, the Pharisees said to the Lord: “Behold, your disciples are doing what is not lawful to do on the Sabbaths.” Those who were condemned were complaining against the blameless. But the long-suffering Lord said to them: “Have you not read what David did when he was hungry, and those with him? How he entered the house of God and ate the showbread, which is not lawful to eat except for the priests only?” And teaching them not to complain against the innocent out of season, he added and said: “But if you had known what means, I desire mercy and not sacrifice, you would not have condemned the innocent. For the Son of Man is Lord even of the Sabbath.” To Him be glory forever and ever. Amen. ^B

HOMILY XXXII. On Contradiction.

Contradiction and insolence are bound together by the yoke of wickedness. For he who contradicts is striving to be found equal in strength to the one against whom he is insolent and rebellious in his rashness. For his constant zeal is to argue against the truth and to fight against it. For while he strives with all his might to surpass others in authority, he stirs up very frequent disturbances, in the example of those about whom it is written in the Law, namely Core, Dathan, and Abiron, when they resisted Moses face to face. And the Lord was angry with wrath, and the earth was opened beneath them, and swallowed them and their households. For those who, by their own power and without God, sought out authorities, and resisted the authority established by God, were subject to such punishments. The Apostle also writes about some who contradict, thus: “As Jannes and Jambres resisted Moses, so do these also resist the truth, men corrupted in mind, reprobate concerning the faith.” ^D Likewise also in the Acts of the Apostles, Elymas the sorcerer resisted Paul and Barnabas, seeking to...

turn the proconsul from the faith: he was immediately struck blind, according to the account of the Acts of the Apostles. But also the Apostle, by his Epistle to Timothy, says: “Alexander the coppersmith showed me much evil; the Lord will reward him: from whom also do thou refrain; for he hath greatly withstood our words.” And thus he received a recompense worthy of his contradiction. And the prophet Micah, lamenting the ferocity of the people, says thus: “Their tongue was lifted up in their mouth. Woe is me, soul, for the godly man hath perished from the earth.” Another also says: “Every evil man stirs up contradictions; but the Lord will send a merciless angel against him.” Again: “The wisdom of a man shall enlighten his face, but the impudent in face shall be hateful.” ^B And: “He that speaks unjust things shall not escape; and he that is evil to himself, to whom will he be good?” In similar manner Solomon says: “The evil man does evil things with insult; but they who examine and know themselves are wise.” Let this sacred Scripture strike terror into us; and therefore let us depart from all rashness and contradiction, lest it proclaim the same thing about us: “We have treated Babylon, and she is not healed.” But rather, let us be worthy to hear that from Isaiah: “If you be willing and hear me, you shall eat the good things of the land.” Therefore, let us arm ourselves, first with humility and silence, and following the sacred Scripture, let us be numbered among those who make it their care to appease contradictions. Indeed, that you may accustom yourself to speak to God very much, but with men as rarely as possible, ^C this is a monastic exercise, a great shield for the soul. Day and night, even to the final hour of our departure, it must be watched with an intent gaze of the mind, lest we at any time be found similar to the priests of the Jews, who were accustomed always to resist the Lord with an execrable habit. For they approached, it says, the chief priests to Jesus, saying: “In what authority doest thou these things? or who gave thee this authority?” The long-suffering Lord answered them gently, saying: “I also will ask you one word; which if you tell me, I also will tell you by what authority I do these things.” To Him be glory forever. Amen.

HOMILY XXXIII

On Idle Speech

^D Idle speech is born in you from the fact that you pass your life in leisure, and have shaken off the certain hope of the future life. For if the formidable horror of that eternal punishment, and on the contrary, the desire for the blessed kingdom occupied our mind, at no moment would we ever thus pass our life in empty words; and this most especially, because the Lord’s commandment presses upon us, by which He signifies that we are to render an account on that day of judgment for every idle word. Whatever things of your soul bring no profit, these are idle words. It is worth the labor, therefore, that we ourselves...

^A with the utmost guard, should keep our heart and body, speaking steadfastly as those who are complete, especially we who appear to educate and guide those in the world, that we may not hear: "You who teach others, do you not teach yourself?" For idle talk is a sign of lack of judgment, as it is written in the Proverbs: "My son, do not envy evil men, and do not desire to be with them." And he adds, saying: "An uncovered mouth creates chaos, and the fool multiplies words." And again: "He who multiplies words will be held in abomination. For from much speaking you will not escape sin; but he who spares his lips will be wise." And again: "Concerning a friend or an enemy, do not tell the lives of others." And: "If you have no sin, do not reveal it." Job also says to his friends: "Would that you might be silent, and wisdom would accrue to you." And another: "Blessed is the man who has not slipped with his tongue." And again: "He who is temperate in tongue will live without strife; and he who hates talkativeness will lessen evil." The Ecclesiastes also declares: "The words of a wise man's mouth are grace; but the lips of a fool will swallow him up; for the beginning of his mouth's opening is folly." And "The fool multiplies words." And he adds: "He who loves life will spare his mouth." Similarly, also the Apostle: "Let no corrupt word proceed out of your mouth, but if any is good for edification, that it may give grace to those who hear." ^B Having, therefore, beloved, so many testimonies, let us withdraw with all diligence from useless, or rather, soul-destroying idle talk, thinking unceasingly, as it has been said, of the terrible threat of the Lord, saying: "Truly I say to you, that every idle word which men speak, they will give an account of it in the day of judgment." To Him be glory to the ages. Amen.

HOMILY XXXIV

Regarding Meddlesomeness

To be meddlesome and to busy oneself with the affairs of others is unbecoming of a man who ^C wishes to be pleasing to God. For he who wishes to lead a life free from stumbling in this present age desires to be self-contained—that is to say, to attend to himself, and in quietness to converse with God in an undistracted state of mind, and with an unmeddlesome disposition. For thus the grace of the Holy Spirit will come upon him in abundance. It is written in the Proverbs: "Deeper ^D than..."

yourself, and do not examine things stronger than you; these things that are commanded to you, consider them, for there is no need for you to see with your eyes things that are hidden." Again: "Milk the milk, and there shall be butter; but if you press the nostrils, blood will come out; if you draw out words, judgments and fights will come forth." And again: "In your many works, be not meddlesome. And do not boast of lacking knowledge; for not having a horn, you will be in need of light." And Peter also says: ^B "Knowing this first, that there shall come in the last days mockers, walking after their own lusts, and saying: Where is the promise of his coming?" And he adds: "Therefore, beloved, be diligent that you may be found by him without spot and blameless, and count the longsuffering of the Lord to be salvation." And in a similar way, the Apostle Paul also, writing, says: "For there are many unruly, vain talkers and deceivers, whose mouths must be stopped; who subvert whole houses, teaching things which they ought not." And in another place: "For even when we were with you, this we commanded you, that if any would not work, neither should he eat. For we hear that there are some who walk among you ^C disorderly, working not at all, but are busybodies." And the hypocrites and meddlesome Pharisees also came to Jesus, saying: "What think you? Is it lawful to give tribute unto Caesar, or not? Shall we give, or shall we not give?" But the Lord, worthily sprinkling their superfluous and curious hypocrisy with disgrace, says to them: "Why tempt you me, you hypocrites? Show me the tribute money." And they brought unto him a denarius. And he says to them: "Whose is this image and superscription?" They say to him: "Caesar’s." He says to them: "Render therefore unto Caesar the things which are Caesar’s, and unto God the things that are God’s." And they went away ashamed; for shame covers ^D the meddlesome man. To Him be glory forever and ever. Amen.

Homily XXXV. On Contempt.

To despise and spurn anything is no mediocre sin, especially in those who seek to adhere more closely to God. Let us not, therefore, voluntarily surrender ourselves like vile slaves to this ignorance and contempt, lest we fall into the curse of Jeremiah, who says: "Cursed is the man that does the work of the Lord negligently." For all things have their order, according to the teaching of the Apostle who says: "Let all things be done honestly and in order." For what absurd thing did Uzziah do in offering incense to God? Or Saul, when offering sacrifice? Yet their sacrifice became rejected. Each one, therefore, must carefully attend to himself and not think or act beyond his own measure.

so that we may not hear from Habakkuk: ^A “The man who is arrogant and a despiser, a boaster and proud, will accomplish nothing.” And elsewhere: “As I live, says the Lord, I will certainly glorify those who glorify me, and he who despises me shall be dishonored.” And the writer of Proverbs: “He who despises a thing shall be despised by it; but he who fears the commandment shall be safe.” And Micah says: “A son glorifies his father, and a servant his master. And if I am a father, where is my glory? And if I am a lord, where is my fear?” Similarly also David: “The lawless man says, in order to sin within himself: There is no fear of God before his eyes.” And Peter says that ^B “the time has come for judgment to begin from the house of God. But if it begins with us first, what will be the end of those who do not obey? And if the righteous man is scarcely saved, where will the ungodly and the sinner appear?” And Paul to the Corinthians: “For this reason many among you are weak and sickly, and many sleep. For if we judged ourselves, we would not be judged; but when we are judged, we are disciplined by the Lord, so that we may not be condemned with the world.” And again: “The day of the Lord comes as a thief in the night. But when they say, ‘Peace and safety,’ then sudden destruction comes upon them.” Another also says: “Do not say, ‘His mercy is great, and He will propitiate the multitude of my sins.’ For mercy and wrath are with Him.” And again: “Do not wait to turn to the Lord, and do not delay from day to day. For as His mercy is great, so also is His reproof great. ^C He will judge a man according to his works.” And Ezekiel: “When the righteous turns from his righteousness and commits iniquity, all his righteousness will not be remembered; he will die in his sin. I will judge each one according to his way in which I find him, says the Lord.” And Paul: “Therefore let us not sleep, but let us watch and be sober. For those who sleep, sleep at night, and those who get drunk, are drunk at night.” And he adds: “Walk as children of light, redeeming the time, because the days are evil.” And the Lord also says: “Watch, for you do not know on what day your Lord comes. But know this, that if the master of the house had known in what watch the thief was coming, he would have watched and would not have allowed his house to be broken into. Therefore you also be ready, for the Son of Man is coming at an hour you do not know.” To Him be glory unto the ages of the ages. Amen. ^D

HOMILY XXXVI. On Sloth.

Sloth is yoked to wickedness. “O slothful servant,”

^A says the Lord. Since, therefore, the Lord provides the strength, let us also show our readiness and cast away from ourselves all sloth, and let us become laborers of the true vine, and guardians of the commandments of the Lord as true sons, and not as wicked servants, or as hired laborers who think that godliness is a means of gain, serving their own bellies, and through sweet speech and blessings deceiving the hearts of the innocent. Let us not become, as Paul says, ^B merchants of the word, and lovers of money, deceitful workers, transforming ourselves into ministers of light, when in fact we are darkness; but let us live worthily of our calling and of our confession, living holily and justly and piously, providing for what is good, not only before the Lord, but also before men. For this is just, that God may be glorified in all things. Let us, therefore, cast sloth away from ourselves, and as faithful servants let us await the day of the coming of our Lord, in which the heavens shall be dissolved, and the earth shall boil over with those who have been sleeping from the beginning of the world; the mountains and all the dry land shall be struck with awe from his face. When the Judge arrives with the clouds, ^C then trembling shall take hold of all things, and the powers of the heavens shall be shaken; for the host of his encampment is indeed very great, for the works of his word are mighty; in the consummation and in the earthquake is his way, and a cloud is the dust of his feet; he threatens the sea and dries it up. For the Lord will come with his fury as a fire, and his chariots as a flooding storm; and fire shall go before his face. And those in the tombs shall hear his terrible voice, and there shall come forth those who were idle, and those who were in good works, into eternal life; but the slothful and the base, into eternal punishment. And they shall see the fearsome judgment seat of Christ; ^D where thrones are set for judgment, and the river of fire flows before him; and books are opened, where deeds are revealed. Therefore, mindful of that day, let us not be slothful or negligent in the things set before us, nor let us cling to things present as if they were eternal. The Proverbialist also teaches us, saying: “If you are industrious, your harvest will come like a spring; but poverty, like a wicked man, shall flee from you.” And again: “He who works his own land shall be filled with bread; but he who follows after leisure shall be filled with poverty.” And again: “Through sloth the framework shall be humbled, and in the idleness of hands the house shall leak.” And again: “Poverty humbles a man; but the hands of the brave shall be enriched.” And again: “Desires kill the slothful; for his hands do not choose to do anything.” And again: “Go to the ant, O slothful one, and emulate its ways, and become wiser than it; for although it has no husbandman, nor does it have anyone to compel it, it prepares its food in the summer.” And again: “Go to the bee, and learn”

as a worker. ^A And he makes the work out to be a solemn thing, the toils of which kings and commoners alike offer for [their] health. And again: "How long, O sluggard, will you lie down? When will you arise from your sleep? You sleep a little, and you fold your arms to your breast a little." Then poverty comes to you, and need, as a good runner. And Jeremiah says: "We have slept in our shame, and our reproach has covered us. Woe to us, for we are miserable." And another says: "The sluggard is compared to a defiled stone, and everyone will hiss at his dishonor." And again: "A sluggard who is reproached is not ashamed; for the sluggard is likened to dung." Let us, therefore, brothers, discard as much as we are able both sloth and idleness, so that we may not be deprived of the kingdom of heaven, but be sent off to the hell of fire. Let us listen to the Apostle’s counsel: "Not slothful in zeal, fervent in spirit, serving the Lord." ^B And while singing with David: "Blessed be the Lord, my God, who trains my hands for battle, and my fingers for war." Let us fear the example of the one who hid the talent in the earth, so that we may not hear from the Lord: "You wicked and slothful servant." And: "Take the talent from him, and cast the useless servant into the outer darkness. There will be weeping and gnashing of teeth." But let us rather strive to hear this: "Well done, good and faithful servant; you have been faithful over a few things, I will set you over many; enter into the joy of your Lord." To Him be glory forever. Amen.

Homily XXXVII. That one should not contend with a powerful man.

We are taught by the divine Scripture that it is discordant for us to contend with a powerful man. For we are not ^C capable of standing in judgment with one who is incomparable. For just as perfect fish, lying in wait, make the lesser fish their food, so too do the powerful easily possess the means to wrong the powerless. They possess both cruelty and lack of feeling; and, plundering the things of the poor, they regard them as their hunt. For they do not know the uncertainty of life. For if they had known, they would not have added the deficits of the needy to their own surplus. Striving as if to annul the commandment of the Apostle who says: "Your surplus for the need of the poor." Well then, the divine Scripture advises us to guard ourselves against such people; for it says: ^D "Do not stretch yourself out [if you are] poor, [when dealing] with a rich man." The rich man...

if he has treated someone unjustly, threatens and gnashes his teeth in anger; but the poor man, if he has suffered an injustice, is further deterred by threats. For what, says the Scripture, will a pot share with a cauldron? The one will indeed strike the other, and the same will be crushed. And the Wise Man also says: "Do not stretch yourself out, being poor, to a rich man, and do not eat your morsel with him; for he will spew it out, and will spoil your good words." And the prophet Amos says regarding them: "They beat with their fists upon the heads of the poor, and have turned aside the way of the humble; they drank wine from extortion." The excellent teacher and Apostle, writing to the Corinthians, said: "Why do you not rather suffer wrong? Why do you not rather be defrauded? But you yourselves do wrong and defraud, and that to your brothers!" And he brings in: ^B "Altogether it is a loss for you, that you have judgment against yourselves. Or do you not know that the unrighteous will not inherit the kingdom of God?" And the Lord says concerning the Scribes and Pharisees: "They bind heavy burdens and hard to bear, and lay them on men’s shoulders, but they themselves will not move them with their finger." To Him be glory forever and ever. Amen.

HOMILY XXXVIII.

On disobedience.

As obedience produces life, ^C so too does disobedience produce death. The man who was first formed by the hand of God easily testifies to my words. For as long as he obeyed the command of his Creator, he was in no way deprived of the use of the tree of life; however, having been exiled from the pleasantness of paradise through disobedience, he condemned himself and his posterity to eternal death, having heard: "You are earth and to earth you shall go." Likewise, those who went out from Egypt, whose corpses fell in the desert, "did not hear the voice of the Lord, and would not walk in His law." For God commanded them to eat the manna day by day, and to leave nothing of it over until the next morning. And when some of them had reserved it for themselves until the next day, they brought back worms instead of manna, and they turned into rottenness: this is what resulted in contempt and shame for those who were disobedient, just as if one were to say: Disobedience alone is the author of manna degenerating into worms and of that foul, heavy odor; for before this, nothing of the kind is seen to have happened. On this account, according to the royal Psalter, it earned the name of angelic nourishment: "Man ate the bread of angels." Likewise the sons of Eli, Ophni and Phinehas, did not listen to the voice of their father; and because of this the Lord destroyed them and the sons of Eli with the sword, and handed the ark over into the hands of the foreigners, just as has happened to us now: the Chaldeans killed the one with the sword, in the middle and around...

and there is no one to bury them; and the Syrians carried off the cross as if it were a colony. ^A In like manner Saul, having evaded the commandment of God with a deceitful and cunning interpretation, began to be deranged in his mind and fell from the kingdom, and finally met a miserable death; and although the prophet Samuel mourned much for him and prayed as a suppliant to God for his safety, it helped him not at all, until he finally heard the words from the prophet: “Obedience is better than sacrifice, and hearkening than the fat of rams.” These things are contained in the divine Scripture. ^B Accordingly, a disobedient disciple is like a crooked piece of wood, and though he be rebuked continually, he is never straightened. And a discordant brother is like a whistling breath of wind that dissolves the harmony of a new melody; and just as the wasp eats the labor of the bees, so also the slothful brother renders the companionship of virtuous deeds useless. And just as a cowardly soldier weakens the hands of his fellow combatants, so also a negligent monk slackens the zeal of his brothers. ^C Let us fear, therefore, brethren, these many examples, and let us flee the destruction of disobedience, so that we may not be condemned along with those who came before us. For what profit will there be to him who has kept his body chaste, but has prostituted his soul to a demon through disobedience? Or how will he be crowned who has controlled his gluttony and every desire, but has not taken care to root out pride and vainglory? The writer of Proverbs says: “A clever son is obedient to his father; but an unruly son will be in destruction.” And again: “Because I called, ^D and you did not obey, but made my words void, I also will laugh at your destruction. For it will be when you call upon me, I will not hear; for wicked men will seek me, and will not find me, because they did not choose the fear of the Lord. Therefore they shall eat the fruits of their own way.” And again: “Do not act ungodly much, and do not be hard, so that you do not die before your time.” And again: “He who turns away his ear from hearing the law, even his prayer is an abomination.” And another says: “He who has neglected to keep the instruction of his father will devise evil words.” And again: “He who sows evil will reap evils. For death meets the uninstructed.” Jeremiah also says: “Turn to me, says the Lord; and there was no one who would hear.” And the Apostle says: “If anyone does not obey our word, note that person by this letter, and do not associate with him, so that you may not be put to shame.” And to Titus he says: “There are many unruly, vain talkers and deceivers, whom one must silence.” And to the Hebrews: “We must pay closer attention, lest we drift away.” Let us withdraw, therefore, beloved, from this death-bearing disobedience, and let us be obedient in all things to our spiritual Fathers, that we may hear from the Lord: “He who hears you, hears me; and he who receives you, receives me; and he who receives me, receives him who sent me.” To Him be the glory unto the ages. Amen.

HOMILY XXXIX. On obedience.

^A He who sincerely follows the admonitions of his spiritual fathers in all things and obeys them, refers everything he does to the glory of God. And whatever he is able to accomplish with great contention of spirit, being worthy of praise above all else, he consecrates to Him alone with great alacrity. A truly obedient man, even though he is in the present life, nonetheless conducts himself as if he were an exile and a stranger to the world; for by renouncing his own will and casting it off from himself, he the more freely fulfills that which is the Lord’s. And such a man passes into the number of the confessors of Christ; nor does he attain only this, but for the remainder of his time of sojourn, he lives entirely free from all care. In addition to these things, by his very deeds, he proves himself a diligent imitator of the Lord; for He “became obedient unto death, even the death of the cross.” ^B Truly, obedience is that by which one is persuaded and obeys without any judgment, so that what is imposed by the command of a superior, one performs joyfully and with alacrity, and not in a turbulent manner. Obedience is a renunciation of one’s own will, perfect in every part, which moves to action toward anything at all only at the nod of its director, without any turbulent motion. To complete what is commanded in deed, obedience takes the first place. Among those virtues which lead a man as if by the hand and instruct him in piety, obedience is seen to contain something preeminent within itself. This rejects that foolish estimation of self or arrogance; and rightly so, since it is the parent of modesty and humility, for it is the principle of divine love: whence also the Lord, according to the reason of the dispensation, obeyed His Father even unto the cross and death, so that He might bring back to that eternal life those whom He finds to have kept the path of obedience in this life without stumbling. Who would not admire such a person and call him blessed? Or rather, who would not strive to emulate this mode of an admirable life? To excise your own will from yourself is like pouring out your own blood; but this is also imputed to man as a sacrifice. This function, this duty, is truly that of a prudent and perfect man; which Isaiah teaches us most clearly, saying: “If you will not do your own will on the holy day, and will not lift your foot to work, nor have spoken a word in anger, you shall be” ^C faithful; for you shall place your hope in the Lord, and you shall feed on the goods of the earth. And the wise Solomon says: “I became a son and obedient to a father, and beloved in the presence of a mother,” who taught me, saying: “Let our word be fixed in your heart.” And another: “He who keeps the commandment, keeps his own soul; but he who despises his own ways, shall die.” And again: “Blessed is he who shall trample everything underfoot out of reverence; for he who keeps the commandment shall not know evil things.” And Peter writes, saying: “Be subject, therefore, to every human creature for the Lord’s sake. And servants, being subject in every place to their masters, not only to the good and gentle, but also to the froward.” Likewise, Paul also says: “Children, obey your parents,” and

“Servants, obey your masters according to the flesh, not with eye-service as men-pleasers, but in the fear of God.” In another place as well: “For this cause I wrote to you, that I might know the proof of you, whether you are obedient in all things.” And: “If any man does not obey our word by this letter, note that man, and have no company with him.” And again: “For your obedience has come abroad unto all men.” And concerning the Lord: “Though He were a Son, yet learned He obedience by the things which He suffered; and being made perfect, He became the author of eternal salvation unto all them that obey Him.” And the Lord says: “I have come down from heaven, not to do my own will, but the will of Him that sent me, the Father.” And again: “He who receives you, receives me.” And again: “He who hears you, hears me.” To Him be the glory unto the ages. Amen. ^B

HOMILY XL. On Calumny.

The passion of calumny is a dreadful thing, or rather it is diabolical, according to what is said of it in the Psalms: “He shall humble the calumniator.” For calumniators are implacable and hateful to God; they become partners, partakers, and co-heirs with those who betrayed and crucified the truth; that is, our Lord Jesus Christ. “For I am,” He says, “the truth and the life.” The law therefore commands, saying: “One witness shall not rise up against any man for any iniquity or for any sin that he sinneth.” “At the mouth,” ^C it says, “of two or three witnesses shall every word be established.” But Saul, trampling upon this commandment, slew three hundred priests of the Lord through the testimony of one calumniator, Doeg the Syrian. And again: “You shall not slander your neighbor.” And the writer of Proverbs says: “He who slanders the poor, irritates Him who made him.” And he adds: “It is a glory to a man to turn away from reproaches, but every fool will be involved in these.” But David says: “For me they spoke peace, but in their anger they devised deceits.” And he himself prays to be delivered from the calumny of men, and promises to keep His commandments. And again: “Deliver me from the calumny of men, and from the gathering of them that work iniquity, ^D who have whetted their tongues like a sword.” And he adds: “Blessed is the man unto whom the Lord imputes not iniquity, and in whose mouth there is no guile.” And another says: “He who slanders the poor, does much evil to himself.” And the

^A Paroemiastes says: “He who is mighty in impiety, slanders the poor.” And again: “A hungry lion, and a thirsty wolf, he who tyrannizes while being poor, is a slanderer of the people.” And: “The king who is destitute of revenues is a great slanderer.” And: “He who digs a pit for his neighbor shall fall into it.” And Ecclesiastes: “I turned myself and saw all the slanders that are done under the sun; and behold the tears of those who are oppressed by slanders, and there is no one to comfort them.” And again: “Slander confuses the wise, and destroys the nobility of his heart.” But the Lord “shall save the children of the poor, and shall humble the slanderer.” Let us then make ourselves secure, my brothers, against the all-evil slander, fearing the bitter punishment of those who pursue it. On the contrary, let us sing the words of Paul together with Paul: “When reviled, we bless; when persecuted, we endure; when slandered, we entreat. We have become as the offscourings of the world, and are the refuse of all things even until now.” Let us not be condemned with the hostile enemies of Christ, the Jews, who, coming to Pilate, said against the Lord: “We found this man subverting the nation and forbidding to give tribute to Caesar, saying that he himself is Christ the king.” But He, as an innocent lamb, bore everything with long-suffering tolerance. To Him be glory unto the ages. Amen.

HOMILY XLI. On Theft.

This ^C evil-crafty demon of theft makes the beginning of his art first with vile and insignificant things. But with the progress of time, he advances to great and serious matters, and finally ends in everything most difficult. For each of the things that occur takes its beginning from the minimum; but where this thing, through gradual nourishment, has grown, it expands by daily addition. For the art of this most deplorable malice is a kind of net, woven and wrapped with strange devices; whoever has allowed himself to be entangled in this snare to any degree, if he hesitates and neglects to extricate and unwind himself from these knots, is soon constricted on every side. For while he diminishes the gravity of the theft, he whispers to himself silently: “These are small things; these are nothing; this is not a sin.” And thus, as the habit grows stronger, it is found to spread like gangrene into a most foul ulcer. For habit, he says, is a second nature. And who, eventually, is delivered and emancipated from this habit of thievery, with however much labor, if he has once been tamed by it? Unless perhaps he falls as a suppliant at the feet of Christ the Lord, not perfunctorily and with no lingering shame, through prayer.

^A For he who keeps the law is kept by the Lawgiver, Christ. Let us not, therefore, beloved, be careless about quickly ridding ourselves of such disgrace; for this passion is difficult to escape, since it seems sweeter to the thief to covet the property of others. And while he thinks he is hunting for what is not his own, he loses what is his own. To theft, moreover, lying and slander are joined. For the Law says: "You shall not steal, you shall not lie, nor shall you slander your neighbor." ^B Now Achar, having become a transgressor of the Law and of the commandment, stole from the devoted things a military cloak, a gold tongue, and two hundred drachmas; and because of his sin the people perished, had not the servant Jesus [Joshua] cried out to the Lord, and He Himself revealed it to him. And Joshua said: "Why have you destroyed us? May the Lord destroy you." And he received an equivalent for the theft of his lawlessness. For all the people stoned him along with all his possessions, and he died. And the prophet Zechariah says concerning such people: "And the curse shall enter into the house of the thief, and into the house of him who swears, and shall settle in the midst of his house." ^C And the thief also has an oath to reinforce his action, so that every theft is an anathema. The Proverbialist says: "Do not walk in the ways of the ungodly, decline from them, and turn aside." For it is impiety to appropriate the things of others. And he adds: "For if they were traveling on good paths, they would have found the paths of righteousness." And Paul, exhorting, says: "Do not give place to the devil; let him who steals steal no longer, but rather let him labor, working with his own hands what is good, that he may have something to give to him who has need." And again: "The Lord has known those who are His." And: "Let everyone who names the name of the Lord depart from iniquity." ^D And he adds: "If, then, anyone shall cleanse himself from these, he shall be a vessel to honor, sanctified." And he instructs Titus: "That servants be subject to their own masters in all things, to be well-pleasing, not talking back, not stealing, but showing all good faith." For if those who stole from their own property received such an end—Ananias and Sapphira (I mean those in the Acts)—how much more those who steal from the property of others? For theft is a symbol of turning away from the truth; or rather, even of betrayal of the Master. For it is written in the Gospel according to John: "Then one of the disciples says, Judas Simon Iscariot: 'Why was this perfume not sold for three hundred denarii and given to the poor?' He said this, not because he cared for the poor, but because he was a thief, and having the money box, he carried what was put into it." And the Lord bore everything with long-suffering. To Him be glory unto the ages. Amen.

Homily XLII

truth declares himself to be a servant of the true Word, so too does he who tells lies demonstrate himself to be a servant of the false word, or rather, [a servant] of the father of lies. “For by whom a man is overcome, to him he is enslaved,” as Peter says. For among the vicious affections of the soul, there are many others which we perceive even by the natural sense to be sins; but lying, when it has become calloused and hardened by assiduity, not even a single person understands how this malady of the soul is grievous, nay, rather, destructive. We are utterly forbidden by the sanction of the divine Scripture from lying. For it brings not a little more trouble and danger than other perturbations of the soul. “For I am,” says the Lord, “the truth and the life.” ^B To such a degree does he defile and pollute himself, whoever, by the persuasion of the father the devil, arrogates to himself a false name; for the very thing clearly teaches that lying proceeds from the evil one. Therefore, he who loves the truth clearly loves the Lord; and he who delights in the lie loves the will of the adversary. First, the law commands: “You shall not bear false witness against your neighbor,” and “you shall depart from every unjust word.” And Wisdom [says]: “The mouth that lies destroys the soul.” And again: “Do not plow a lie against your brother, and do not wish to tell any lie; for its assiduity does not lead to good.” And again: ^C “An unjust witness kindles a lie,” and “he sends accusations into the midst of brethren.” Likewise, Isaiah speaks to that never-truthful people in this manner: “Because of the malice of the lips, and through a strange tongue.” And again: “And we have placed a lie as our hope, and by a lie we shall be protected.” But also Jeremiah: “Because lying and no faithfulness has prevailed upon the earth.” And David: “Strange sons have lied to me; strange sons have grown old and limped from their paths.” For those who are strange to the truth are certainly limping, namely, diverted and twisted from the rectitude of the way (which is Christ): “For I,” says the Lord, “am the way and the truth.” And that [verse]: ^D “The enemies of the Lord have lied to Him,” and “for this reason He hated all who work iniquity.” And: “You will destroy all who speak the lie.” And: “For iniquity has lied to itself. For deceitful lips have spoken lies in the heart.” And the most wise Solomon says: “Two things I ask of God: do not take away from me before I...

die. Remove far from me a vain and lying word.” ^A For lying lips are an abomination to the Lord; but they that deal faithfully are acceptable to Him. And: “He that relies upon lies, this man shall feed upon winds.” For the lying tongue hates truth. And: A false witness shall not be unpunished; and he that accuses unjustly shall not be saved. And: “A false witness shall perish.” But a submissive man, who guards himself, shall speak truth. And again: “Be not a false witness against thy neighbor,” that is, against thy fellow believer. “Neither be thou puffed up with thy lips.” And another says: A wicked disgrace is a lie in man. But a faithful witness does not lie. And again: “The simple believes every word, but the crafty man comes to repentance.” ^B And again: “Faithful lips will not befit a fool, nor lying lips a just man.” And he adds: “A thief is more acceptable than he who is accustomed to lie.” And the Apostle Paul: “Speak truth every man with his neighbor, but laying aside lying, speak truth, everyone with his neighbor.” And in the Acts, Peter says to Ananias: “Why, he says, has Satan filled thy heart to lie to the Holy Spirit, and to defraud from the price of the land?” And he adds: “Thou didst not lie to men, but to God.” And James: “Since you have bitter zeal in your hearts, do not boast and lie against the truth.” And our Lord concerning the Antichrist: “When he speaks a lie, He says, he speaks of his own, for he is a liar, as is also his father.” ^C Having heard, therefore, dearly beloved, of the blameworthy malice of the diabolical lie, let us withdraw as far as possible from it; but let us strive with all zeal to reach the embrace of the truth, which is Christ our true God. To Him be glory forever. Amen.

HOMILY XLIII.

On Vainglory.

The vainglorious man shows in deed that he holds the God-hating glory in contempt. For he most sweetly hunts for the praises of men, and exults in them more than over swarms of banquets. Such a one is judged as a man-pleaser, because he loves the glory of men more than the glory of God, according to the evangelist John. But just as through tribulation good things are prepared for men, so also evils are brought about through vainglory and pleasure. For the root of shameful desire is human praise; not when we hear it, but when we accept it pleasantly. For vainglory, and pleasure, are the cause of all evil. This passion of vainglory is very multiform and most subtle, ^D and is not quickly grasped, even by the one being tempted. For in the case of other passions, the provocations happen to be more manifest; and the soul

^A recognizes the warfare against them, and by prayer repels it. But the vice of vainglory, being multiform, is hard to overcome. For it lurks in every pursuit, in deportment, in appearance, in gait, in voice, in speech, in silence, in action, in vigils, in fastings, in prayer, in reading, in stillness, in long-suffering; through all these things it attempts to shoot the man of God. For when it is unable, by means of sumptuous clothing, to cause one to fall into vainglory, it tries to tempt him through mean clothing. And where it was unable to puff one up through honor, it raises him to madness by inducing supposed dishonor. And where it was unable to persuade one to be vainglorious through the knowledge of rhetoric, it baits him as a quiet person through silence; and whom it could not soften through the luxury of foods, him it loosens toward praise through fasting. And simply put, every pursuit provides an occasion of war for this wicked demon. Ultimately, the vainglorious monk is found to be a laborer without wages. For he endures the toil, and does not receive the reward. For vainglory destroys the rewards of virtues. And just as a stone cast into the air does not reach heaven, so neither will the prayer of a man-pleaser ascend to God. A prudent man hides his treasure and the labor of his virtue; a discerning monk imitates the bee, gathering flowers ^B from the outside and working a honeycomb within. Do not sell your labors for human glory, nor betray the future glory for a cheap compliment. For human glory dwells in the dust, and its fame is extinguished. But the glory of virtue remains forever. Let us therefore, beloved, give no place for this passion to master us, fearing Him who says: "God has scattered the bones of those who please men." Rather, following the apostolic saying, let us say sincerely: "For am I now persuading men, or God? Or do I seek to please men? For if I still pleased men, I would not be a bondservant of Christ." And again: "So we speak, not as pleasing men, but God who tests our hearts. For neither at any time (he says) did we use flattering words, as you know, nor a cloak for covetousness (God is witness), nor did we seek glory from men." ^C — "For not he who commends himself is approved, but whom the Lord commends," as the blessed Anna, the mother of Samuel, says: "Let not the wise man boast in his wisdom, and let not the mighty man boast in his might, and let not the rich man boast in his riches; but in the understanding and doing of judgment and righteousness." But King Hezekiah, hunting for the glory of men and gripped by high-mindedness, showed the Chaldeans his treasures. And the Lord sent Isaiah to him, saying: "Behold, the days are coming, and all that they saw shall be taken to Babylon." As has also happened to us now. For we have grown fat and kicked,

and the Lord has surrendered our strength, the precious Cross, to the Chaldeans, and our sanctuaries have been desolated. Well, therefore, does the writer of Proverbs say: "Better is a man who serves himself in dishonor than he who brings honor to himself and is in need of bread." And again: "Let your neighbor praise you, and not your own mouth; a stranger, and not your own lips." And the Psalmist: "God scattered the bones of those who please men; they were put to shame, because God despised them." And the Apostle: "For what do you have that you did not receive? And if you did receive it, why do you boast as if you did not receive it?" And to those in Crete: "Not with eye-service, as men-pleasers, but whatever you do, work from the soul, as for the Lord and not serving men." ^B

It is a terrible thing, then, as has been said, this passion of vainglory; it insinuates itself into all the virtues that a man performs, and it strives to make the fruits of the monk worthless. And what is worse is that, whereas with other passions—I mean fornication and anger—we are naturally distressed, and we mourn, and we pray to be delivered from them; yet in the case of vainglory, we neither grieve, nor mourn, nor do we beseech God to be delivered from it. Let us therefore hate, brethren, with a perfect hatred, this passion of vainglory, so that we may not lose our labors; for it leads a man away from the service of Christ and from faith in God, just as the Lord says: "How can you believe in me, when you receive glory from one another, and do not seek the glory that comes from the only God?" To Him be the glory unto the ages. Amen. ^C

HOMILY XLIV. On Pride.

The malady of pride is worse than all the passions, and it is most hateful to God and not at all becoming to men, but only to the malevolent devil himself, with regard to his own wickedness, who, through pride…

^A fell from heaven. For he who boasted and said, "I will set my throne above the stars of heaven," was found to have no place of rest, but is led in triumph everywhere as a captive. This demon of pride, being the most grievous of all passions, strongly wars against those who are making progress, and attempts to overthrow them. And just as a pestilential and deadly disease destroys not just one limb of the body, but the whole body, so too does this passion. For other passions darken the soul only in part, or merely disturb it; but the passion of pride darkens the whole soul and casts it down into a great fall. For the soul of the proud man ascends to a great height, and from there casts itself down into the abyss. For just as a heavy weight breaks a fruit-bearing branch, ^B so pride casts down a virtuous soul. And just as fruit which has rotted is useless to the husbandman, so the virtue of the proud man is of no use to God. Do not surrender your soul to pride, so that you do not see dreadful apparitions. For the soul of the proud man is abandoned by God, and becomes a mockery for demons. A proud monk is a fruitless and withered tree, and will never endure the assault of the wind. And just as a bubble that bursts vanishes, so the memory of the proud man perishes after death; and just as the prayer of the humble man bends God, so the petition of the proud man provokes Him. And as many as through pride envy their brother compete with the devil. For pride is not natural, but is a phantom of the apostate demon; as the Scripture testifies. For it says: "Pride was not created with men." And again: ^C "The Lord has overturned the thrones of proud princes." For the beginning of a man's pride is to depart from the Lord, because "the beginning of sin is pride; and he that keepeth it shall pour out abomination, and shall be destroyed in the end." And it is also written in the Law: "The soul that doeth aught in the hand of pride, shall be rooted out from among the people." And Isaiah says: "And I will destroy all the proud." And the Psalmist: "Therefore pride hath held them fast unto the end, for they clothed themselves with injustice and their impiety. And they failed and perished because of their iniquity." And again: "The pride of them that hate thee ascended continually." "Wherefore they have used all diligence to destroy thy holy things, and to desolate thy sanctuaries. But lift up thy hands against their pride unto the end, that the proud might be ashamed, because they dealt unjustly against us." For the proud have sinned exceedingly, like their fathers in the wilderness. "But the servant of God, David, departed not from thy law; neither did he eat with a proud eye and an insatiable heart, nor did any thought producing pride dwell at all in the midst of his house." And the Preacher says: "The fear of the Lord hateth wickedness, and arrogance, and pride, and evil ways." He adds: "The greater thou art, the more humble thyself, and you will find"

grace before the Lord." And: "Do not exalt yourself," ^A lest you fall, for every proud person is an abomination before the Lord and man." And James says: "God resisteth the proud, but giveth grace to the humble." And he adds: "Humble yourselves therefore under the mighty hand of God, that He may exalt you." Let us fear, therefore, brothers, and with all vigilance guard our heart from the deadly spirit of pride. For when it gains mastery over a wretched soul, just as some most cruel tyrant, having taken a large and lofty city, destroys and razes it entirely. And most pitiful of all is that this accursed demon endeavors to destroy even the perfect, as has been said, and those who have ascended to the height of virtues; and he does not even permit them to return to repentance. For how can they repent, who receive the whole devil into themselves through pride, and establish God as an opponent ^B to themselves? We, therefore, through humility, let us repel the proud demon, saying to ourselves the word of the Apostle, when we have performed some virtue: "Yet not I, but the grace of God which is with me," and again: "So then it is not of him that willeth, nor of him that runneth, but of God that showeth mercy." And what was said by the Lord: "Without me you can do nothing." For thus we shall be able to hear again from the Lord Himself saying: "I saw Satan as lightning fall from heaven. Behold, I have given you the power to tread upon serpents and scorpions and upon all the power of the enemy." To the same good One be glory for ever and ever. Amen.

HOMILY XLV.

Concerning haughtiness.

^A useless. But the demons, who hate our souls, suggest to some that they should bestow upon us a certain inflation; then they urge us to abandon ourselves to this. If, therefore, becoming puffed up by conceit, we give place to haughtiness, then our enemies no longer labor to take us captive. Let us not, then, become vainglorious and high-minded, lest the sinners fashion [their designs] not only upon our backs but also before our faces, and we become a mockery to them at the time of prayer, being dragged away and ensnared by them in strange thoughts; just as the author of Proverbs teaches us: "Be not high-minded," he says, "and do not be righteous overmuch, and do not think of yourself more than is necessary, lest you turn aside." And, "He that makes his house high seeks destruction; but he that refuses to learn shall fall into evils." And again, "Every one who is high-hearted is unclean before the Lord." And further, "Do not glory before a king, and do not stand in the places of the great; for it is better that it be said to you, 'Come up hither,' than that you be humbled before princes." Another [Scripture] says, "Do not boast and do not speak lofty things in pride, and let not vaunting language go out of your mouth." And Paul also says to Timothy, "Charge those who are rich in this present age not to be high-minded, nor to hope in the uncertainty of riches, but in God, who provides all things to us richly." And elsewhere, "Brethren, do not mind high things, but condescend to the lowly." And to the Romans, "You will say to me, 'Branches were broken off so that I might be grafted in.' Well; they were broken off because of unbelief, but you stand by faith; be not high-minded, but fear. For if God did not spare the natural branches, take heed lest He also not spare you." We, therefore, let us do ^C what David performed in deed, and let us sing with a melodic harmony: "O Lord, my heart is not exalted, nor are my eyes lifted up; nor have I walked in great things, nor in wonders above me; but I was humble-minded, like a weaned child upon his mother." Likewise, also with those three children, "Because, O Lord, we have been made small beyond all the nations, and we are humble in all the earth today, because of our sins." For who shall boast that he has a pure heart? Or who shall be bold to say that he is clean from sins? "For if You will observe iniquities, O Lord, O Lord, who shall withstand You? For with You is the propitiation." Singing this then in a sincere heart to God in a song, let us hear from Him that, "He who humbles himself shall be exalted," but those who think more highly of themselves than is fitting shall be reproved. As were the Pharisees by our Savior Himself, who said to them, "You are they who justify yourselves before men." But God knows the heart.

because that which is high among men is an abomination in the sight of God. And He says also to His disciples: "Amen, I say to you, unless you be converted, and become as little children, you shall not enter into the kingdom of heaven." And He adds: "Whosoever therefore shall humble himself as this little child, he is the greater in the kingdom of heaven." To Him be glory forever. Amen.

Homily XLVI. On not deeming oneself wise.

^A To think highly of oneself, and to be pleased with oneself, is blameworthy and forbidden; we find this in the Holy Scripture. A person of this kind is ranked among the foolish, or rather, among the senseless. For it says: "The foolish man appears wise in his own eyes." Let us not, therefore, beloved, grasp at this vain notion; but rather let us hold fast to the teachings of the spirit-bearing men, that is, humility, and let us follow in their footsteps. And let us not be lifted up in our heart at all in any matter—neither in work, nor in aptitude, nor in rank, nor in the administration of affairs, nor in discourse of wisdom, nor in scriptural insights—lest we provoke God and fall into the spirit of blasphemy in our mind. ^B Indeed, it is better to learn, even if one happens to be very wise. For the economy of God is more profitable than our own prudence. It is good, moreover, to speak everything effectively. For he who plays the wise man apart from works, and who speaks the word, grows rich from iniquity. And his labors, according to Scripture, enter into the houses of others. First, the compiler of Proverbs, in admonishing, says: "Trust in the Lord with all thy heart, and lean not upon thy own prudence." And: "Be not wise in thy own conceit; but fear the Lord, and depart from every evil." And: "Boast not of the morrow, for thou knowest not what the coming day will bring forth." And again: "My son, if thou be wise for thyself, thou shalt be wise for thy neighbors; but if thou prove evil, thou alone shalt suffer the evils." And again: "I have seen a man who seemed to himself to be wise, but a fool had hope of him rather than he." And again: "The wise man is so in his own eyes—a rich man, but the prudent poor man shall judge him." And again: "An evil generation judges itself righteous, but it has not washed its own output." An evil generation has lofty eyes, and is lifted up by its eyelids. James also writes: "But now you glory in your arrogances: all such glorying is evil." Likewise Paul: "Be not wise in your own conceits." And Isaiah: "Woe to you that are wise in your own eyes, and prudent in your own conceits." And the Psalmist: "The Lord knoweth the thoughts of men, that they are vain." And: "The Lord bringeth to naught the counsels of nations, and nullifieth the thoughts of the peoples, and nullifieth the counsels of princes."

^A

To the Corinthians, Paul likewise says: "And I, when I came to you, brethren, came not with excellency of speech or of wisdom, declaring unto you the mystery of Christ. For I determined not to know anything among you, save Jesus Christ, and him crucified. And I was with you in weakness, and in fear, and in much trembling." And he continues: "Not with the enticing words of man’s wisdom, but in demonstration of the Spirit and of power"; and "comparing spiritual things with spiritual. But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned. But he that is spiritual judgeth all things, yet he himself is judged of no man." And again: "Such trust have we through Christ to God-ward: not that we are sufficient of ourselves to think any thing as of ourselves; but our sufficiency is of God; who also hath made us able ministers of the new testament; not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life." And again: "I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before." ^B

Let us, brethren, imitate this moderation of the Apostle, who humbled himself to such a degree, and let us cease to think magnificently of ourselves on account of any wisdom and intelligence granted to us, terrified by the parable which the Lord introduced concerning the Pharisee, who vaunted himself too gloriously, and the Publican. For He says: "The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this publican." The publican, on the other hand, smote upon his breast, saying: "God be merciful to me a sinner." And He adds: "I tell you, this man went down to his house justified rather than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted." To Him be glory unto the ages of ages. Amen. ^C

HOMILY XLVII. That no one ought to be despised.

It is by no means lawful to despise any man, or to diminish his reputation, or certainly to exalt oneself against another in an overbearing manner, because he is a layman, or unlearned, or unskilled, or negligent, or a sinner, or boorish and ignorant of letters, or for any similar cause whatever. For those whom we consider as nothing and spurn, God looks upon with mercy, and those whose reputation we diminish, the goodness of God recalls to a moderate temper of life. Again: "If any . . .

HOMILY XLVII. THAT NO ONE SHOULD BE HELD IN CONTEMPT.

^A ...against your neighbor, for grace will not remain with you, for He does not abominate such persons. You have a gift from the Lord; minister it to the spiritual, to those who know that what you are saying is of the Lord, for the edification of the brotherhood in Christ, in all humility and gentleness, which is good and beneficial to men. It is written in the Proverbs: “Do not praise a man for his beauty, and do not abominate a man for his appearance. The bee is small among flying creatures, and its fruit is the beginning of sweetness.” And again: “Many tyrants have sat upon the ground, but he who was unthought of has worn the diadem.” And in the first book of Kings, regarding the sons of Jesse, the Lord said to Samuel: “Do not look at his appearance, nor at the measure of his stature, because I have rejected him; for God does not see as man sees, for man looks at the face, but God looks at the heart.” And Jesse brought his seven sons, ^B those who were mighty. And the Lord chose not one of them, except for the little boy David, who was esteemed for nothing among men, but was approved by God; the first—and humble—to whom God also bore witness, saying thereafter: “I have found David the son of Jesse, a man after my own heart.” And in the fourth book of Kings, the prophet Isaiah said to Hezekiah: “Thus says the Lord: The virgin daughter of Sion has despised you, she has shaken her head at you.” And he adds: “He shall not enter into this city.” And the Angel of the Lord went out and slew from the camp of the Assyrians one hundred and eighty-five thousand. And David: “And I became a reproach to them; they saw me and shook their heads.” And: “I have become as a prodigy to many, and you are my strong helper.” And Job: “But now I am their harp, and they hold me in derision.” And because they held him in derision, God exalted him many times over. The speaker of Proverbs says: “Wealth adds many friends, but the poor man is separated even from the friend he had.” These are the things of flatterers and belly-servants, who look only to the things that are temporal; and the wisdom of the poor man is despised, his words are not heard. And these are the things of those who are puffed up. And in the Gospel: “Coming,” he says, “Jesus into his own country, he taught on the Sabbaths in their Synagogue, and they were saying, Whence to this man these things, and what is the wisdom that is given to him, and such mighty works are wrought by his hands? Is not this the carpenter, the son of Mary, the brother of James and Joseph? And they were offended in him.” But the Lord, who does not remember wrongs, bore everything. To Him be the glory unto the ages. Amen. ^{C D}

HOMILY XLVIII. That one should hold no person in derision.

^A To hold someone in derision and in contempt is one and the same yoke, unevenly paired. For each in turn plows up absurd and indecent things, and reaps the tares of weeds for the burning of fire. This evil is accustomed to befall us because we are so slow and idle in weighing our own sins, and because we do not anxiously and diligently reflect upon them, nor do we weigh in an anxious mind that formidable day of judgment: on which day it is necessary that we be presented naked before the Judge and shudder with great trembling. There is no one who will not be responsible there for himself, and pay the penalty not only for deeds, but also for words, and thoughts, and even the secret movements of the soul. If we were to renew the memory of these things with diligent reflection, no place would remain for us to grow insolent through boasting, nor at any time would we be carried away by arrogance against those so much better than ourselves. It is not becoming, my brothers, that we who genuinely profess ourselves Christians should live by such a reprobate rule of life, as do those who have cast away from themselves all hope of that future resurrection; but rather let us practice mourning, soaked in a fervent outpouring of tears, by the grace of which the Lord may deliver us from the bitterness of eternal punishment. “Blessed are those who mourn now, for they shall be comforted.” For the one who mourns his own evils does not mock, nor does he sneer at another. For you hear the Proverb-writer saying: “Do not mock a man in the bitterness of his soul.” And: “He who mocks the poor, provokes his Maker.” And again: “The eye that mocks at his father, and despises the old age of his mother, the ravens of the valley shall pick it out,” for God sends the crooked astray into crooked paths. And again: “A man void of wisdom mocks his citizens; but a man of understanding holds his peace.” And James, exhorting, said: “Who is wise and understanding among you? Let him show out of a good conversation his works in meekness of wisdom.” And Paul says: “Filthiness, or foolish talking, or jesting, which are not fitting, let them not even be named among you.” Therefore it is far more profitable to be mocked yourself than for you to mock someone else. For the just are accustomed to being held in derision and scorn, not to mock in turn; for they are delivered into the hands of sinners and the impious, according to the opinion of blessed Job. And that sweet singer of hymns says: “They that sat in the gate spoke against me, and they that drank wine sang against me.” And: “The reproaches of them that reproached thee fell upon me.” Let us then, inflamed with pious trembling, fear that warning of the Lord which says: “Woe to you that laugh now, for you shall weep and mourn.” Let us therefore also depart from mocking anyone; for mocking arises from the fearlessness of God; so that we may not hear from the Lord: “Hypocrite, cast out first the beam out of your own eye.” And again: “The evil man out of the evil treasure of his heart brings forth evil. For out of the abundance of his heart the mouth speaks.” And to Christ is due glory unto the ages. Amen.

HOMILY XLIX. That one ought not to condemn one’s neighbor rashly.

^A Does not the pronouncement of a sentence of condemnation against a brother exceed all else in its own malice? For those whom we seem so rashly to condemn, we do not so much burden as we rather relieve, while meanwhile we recline upon ourselves the mass of judgment that was pressing upon them, and we find that we are ourselves diverting that same censure of condemnation back upon our own heads. With all diligence, therefore, beloved, we must take care that we condemn no one. For how worthy of shame are we, who, while we labor with an incurable disease of our own, and while we possess souls miserably tainted with ulcers that can be healed by almost no remedy; while we are bound by debts—by none to be explained, so numerous are they—meanwhile examine the tiny, incidental errors of others with excessive curiosity, and contemplate and explore them with the whole acuteness of our mind? ^B Yet you ought not even strike the fornicator with a sentence of condemnation, provided that he henceforth tempers himself from fornication and returns to the harvest of a better life. It is good to avoid the act of fornication itself; but you should not lash the one who has committed such a shameful deed too bitterly. For He who said, “You shall not kill,” also said, “You shall not condemn.” And if you do condemn, you judge by the very things through which you yourself are condemned. But it is by no means our function to decide upon the salvation of anyone by judgment or condemnation; but it is the function of Him, and of Him alone, who most clearly knows the innermost recesses of our heart, and who most perfectly understands all the recondite things of every nature. Who, furthermore, shall boast that he has a clean heart? Or who, with every confidence, would dare to say, “I am clean from sins”? Let us not, therefore, rashly and ^C without discernment despair of the salvation of those who sin, even if they have arrived at the very extremes of wickedness, and even if they have become destitute of virtue and have cast off shame for a long time, and even if they have, to all appearances, destroyed the most beautiful order of their nature. For it is likely that such people might one day be awakened and look back toward God, and become as close to the feet of the Lord as they had previously been far away. There is, then, one who slips in speech, though not in soul; for who is there who has not sinned in his tongue? We, therefore, being appointed to this, let us think on these things: that is, to mourn and weep for our own shortcomings, and to beseech God to cleanse us from our own corruption, and to sympathize and suffer with those of our own race, our fellow-members, and our fellow-Christians. ^D For in these things God is well-pleased. The Apostle also writes, saying, “Who are you that judge another man’s servant?” or why do you despise your brother? “For we shall all stand before the judgment seat of Christ. So then every one of us shall give account of himself to God. Let us not therefore judge one another anymore: but judge this rather, that no man put a stumbling block or an occasion to fall in his brother’s way.” And he adds, “Therefore you are inexcusable, O man, whosoever you judge: for wherein you judge another, you condemn yourself; for you that judge do the same things. For we are sure that the judgment of God is according to truth against them which commit such things.” And again, “We know Him who has said: Vengeance is Mine; I will repay, says the Lord.” And that the Lord will judge His people.

^A Likewise, James also adds these things: “There is one lawgiver and judge, who is able to save and to destroy; but who are you that judges your neighbor?” And again Paul: “Who are you that judges another man’s servant? To his own lord he stands or falls. But he will stand, for God is able to make him stand.” And the Lord: “Judge not, that you be not judged; and condemn not, that you be not condemned.” To Him be glory unto the ages. Amen.

HOMILY L. That scandal should be given to no one.

With all vigilance, brothers, let us preserve and watch over ourselves, that we may give no occasion of scandal or stumbling to anyone, so that we may be free and immune from ^B that most miserable calamity which both prophets and apostles, and our Lord Jesus Christ Himself, have invoked upon such people. First, therefore, the prophet Habakkuk presents himself: “Woe,” he says, “to him who gives his neighbor drink of a muddy turning.” And Ecclesiastes likewise: “He who digs a pit for his neighbor shall fall into it.” And: “He who rolls a stone, it shall roll back upon him.” And: “He who breaks down a fence, a serpent shall bite him.” The Paroemiastes: “Remove from yourself a froward mouth, and put away far from you unjust lips, because the ways of man are before the eyes of God.” ^C The Apostle also says to the Hebrews: “For the earth, which drinks the rain that comes often upon it, and brings forth herbs meet for them by whom it is dressed, receives blessing from God: but that which bears thorns and briers is rejected and is near unto a curse; whose end is to be burned.” He was discussing these things clearly to them concerning scandal, by which they were choking the harvest of the faith they had received—they who had indeed received the seed in words, but were choking it like thorns with stinging thoughts, producing nothing ^D of good fruit. The same man also to the Romans: “Now I beseech you, brethren, that you mark them which cause divisions and offenses, contrary to the doctrine which you have learned, and avoid them. For they that are such serve not our Lord Jesus Christ, but their own belly, and by good words and fair speeches deceive the hearts of the simple.” And again: “Take heed lest by any means this liberty of yours become a stumbling block to them that are weak; for if,” he says, “anyone sees you who have knowledge sitting in an idol’s temple.”

will not his conscience, being weak, be emboldened to eat things sacrificed to idols?” And he adds, “And shall the weak brother perish through your knowledge, for whom Christ died? And thus, by wounding their conscience, you sin against Christ.” And again, “For why is my liberty judged by another man’s conscience? If I partake with thankfulness, why am I blasphemed for that for which I give thanks?” The Lord also declared, saying, “Whoever shall cause one of these little ones to stumble, it is better for him that a millstone were hung about his neck, and he were drowned in the depth of the sea, than that he should cause one of these little ones to stumble.” And he adds, “See that you do not despise one of these little ones; for I say to you that in heaven their angels always behold the face of my Father.” And again, “Woe to the world because of offenses! For it must be that offenses come. But woe to that man by whom the offense comes.” Let us, therefore, glorify our Lord Jesus Christ, now and ever, and to the ages of ages. Amen.

HOMILY LI. That one should not offer reproaches or disgrace, but rather desire to be reproached.

^B He who reproachfully censures his neighbor for some fault will himself be entangled in the same nets. “For whatever a man sows, that he will also reap.” For he is abandoned by God on account of his lack of sympathy and his pride. And he falls into the same offense, unless he propitiates God through repentance, confessing his fault. But if the one who is reproached accepts the reproach calmly and with thanksgiving, considering himself liable to the reproach, God covers him because of his humility, so that he may no longer be overcome by the same sins. For human reproach brings affliction to the heart, but it becomes a cause of purity to the one who endures it. And whenever anyone accepts shame for the truth of Christ, he will be glorified manifoldly by the multitude, and will hear from the physician of our souls, “Behold, you have been made whole; sin no more.” ^C A certain wise man also says, “Do not reproach a man for turning away from sin,” but rather provide things honest in the sight of the Lord and of men. Let us therefore, beloved, keep our heart steadfast, so as not to occupy ourselves with the faults of others, and to reproach them, lest we hear from David, “Sons of men, their teeth are weapons and arrows, and their tongue a sharp sword.” For even the friends of blessed Job, reproaching him, said, “Where is the house of the prince?” And again, “For what if you die, is the space under heaven uninhabited?” But Eliphaz says beforehand, “Is not your wickedness great? And your sins are numberless; you have taken pledges from your brothers for nothing; you have stripped the clothing of the naked; you have not given water to the thirsty, but have deprived the hungry of bread; you have sent widows away empty, and have afflicted the fatherless. Therefore snares have surrounded you.” ^D And again: “For what if you die, will the space under heaven be—

^A inhabitable?” But even Eliphaz said a little before: “Is your malice great? Your sins are numberless. You took pledges from your brothers for nothing, and you took away the garment of the naked; you did not refresh the thirsty with a cup of water, and you deprived the hungry of a morsel of bread. You sent widows away empty, and you afflicted the fatherless. Therefore snares have surrounded you.” And these things, indeed, they upbraided the righteous man with by weaving together an artificial lie, not because they hated him, but so that they might humble one who was already very humble by the harshness of their words: for they were kinsmen to the blessed man. [The friends of Job were not ill-affected towards him. Eliphaz was the uncle of Job.] For Eliphaz was the brother of Job’s father, the first. Yet the righteous man bore all the twisted darts of insults directed at him with a noble heart, and that too while he was being cruelly wounded by such a plague. Nay, he even reconciled these, his upbraiders, to God, and obtained favor for them, which certainly would not have happened had the prayers of this admirable Job not intervened. ^B Now, since according to Scripture: “A man who upbraids with words will not be instructed in all his days,” we therefore, as Christians, walking in the straight path of the saints, say: “For if my enemy had cursed me, I would have endured it. And if he who hates me had spoken great things against me, I would perhaps have hidden myself from him.” And: “All the day my enemies upbraided me; and those who praised me swore against me. But I, as one deaf, did not hear.” And the blessed Peter also says: “If you are upbraided in the name of the Lord, you are blessed; for the spirit of honor and of power, and the Spirit of God, rests upon you.” And the Apostle Paul: “For to this end we both labor and are upbraided, because we have hoped in the living God, who is the Savior of all men, especially of those who believe.” ^C But even those who were passing by while He hung upon the cross were blaspheming, shaking their heads; and likewise the chief priests with the scribes were mocking Him, saying: “He saved others; Himself He cannot save.” The robbers, too, who were crucified with Him, upbraided Him in the same way. But the long-suffering Lord, on the contrary, was reconciling the Father for them, saying: “Father, forgive them their sin; for they do not know what they are doing.” And before this, instilling some boldness into His disciples, He said: “Blessed are you when they shall upbraid you, and persecute you, and shall say all that is evil against you, lying, for My sake. Rejoice and be exceeding glad, because your reward is great in the heavens.” To Him be glory unto the ages. Amen. ^D

HOMILY LII

That evil should not be retaliated with evil.

^A requirements”; and likewise concerning the man who forgets wrongs, David, and concerning goodness toward enemies. Let us not, therefore, do anything toward the vengeance of a brother who has wronged us, so that everything may not become crooked for us in the time of prayer. The Law commands us to look after the beast of burden of an enemy; and Job, as one who was encompassed by wickedness from God, was testified to. And Joseph did not take vengeance on his treacherous brothers. And Abel walked simply and without suspicion with his fratricidal brother Cain. And in every way the theology proclaims those saints who conduct themselves in guilelessness. Someone says: “He who returns evil for good, evil shall not depart from his house.” And again, “He who throws a stone into the air, throws it upon his own head.” And, “He who digs a pit for his neighbor shall fall into it.” And, “He who sets a trap will be caught in it, and to him who does evil, it shall roll back upon him.” ^B Jeremiah, too, supplicating God against Israel, says: “If evil is returned for good, remember how I spoke good on their behalf.” Thus the righteous man, night and day, was seeking to appease God on their behalf; whence he also once and twice heard from God that he should not supplicate for them, that “I will not listen to you,” but they returned to him, having let him down into the mire of the pit. For such are always the noble deeds of the Jews. Yet Joseph, not only did not take vengeance on his brothers, but also wept on their necks out of much love, and said, “Do not be afraid; I will provide for you.” Let us see what David also supplicates to God: “O Lord my God,” he says, “if I have done this, if there is injustice in my hands, if I have returned evil to those who return evil to me, may I then fall empty [defenseless] from my enemies.” And Peter, exhorting us, says: “Not returning evil for evil, or reviling for reviling; but contrariwise, blessing; because to this you were called, that you might inherit a blessing.” And Paul, ^C “See,” he says, “that no one returns evil for evil to anyone, but always pursue the good, both toward one another and toward all.” And again: “Do not be overcome by evil, but overcome evil with good.” And the Lord: “Love your enemies; do well to those who hate you. Bless those who curse you. And whoever strikes you on the right cheek, turn the other to him also. And to him who wishes to go to law with you and take your tunic, let him have your cloak also.” And, “If anyone compels you to walk one mile, go with him two.” And, “Be merciful and perfect, as your heavenly Father.” To Him be the glory unto the ages. Amen.

HOMILY LII. THAT EVIL SHOULD NOT BE RETURNED FOR EVIL.

^D we may attain leniency, that we too may deserve to hear from God what He declared regarding David himself, a man entirely oblivious to injuries, and most benign toward his enemies, namely: “I have found a man according to My heart, who will do all my requirements.” Let us, therefore, provoked by the example of such a great hero, offer some help and give support to a brother by whom we have been struck with any injury whatsoever; lest, even at the time of prayer, our every petition be rejected and the result diverge from what we seek. The law commands us to relieve the fallen beast of burden of an enemy (if it happens to stumble). Job merited to receive testimony from God, because he still retained and guarded his own innocence. Joseph sought no vengeance from his brothers, whom he had otherwise permitted to be plotters against his life. Abel, endowed with a lovable simplicity and unsuspecting of any injury against himself, went into the field together with the fratricide. In the race of as many saints as the Divine Scriptures celebrate, they maintain that they ordered their lives along the path of innocence. But some one says: “He who returns evil for good, evil shall not depart from his house.” Again: “He who throws a stone into the air, throws it upon his own head.” And: “He who digs a pit for his neighbor shall fall into it.” And: “He who sets a trap shall be caught in it, and he who does evil, it shall revert upon him.” Jeremiah also, interceding with God against Israel, says: “If evil is returned for good, remember how many good things I have spoken for them.” Thus, this just man, day and night, strove to appease the inexorable clemency of God for these people, and to bend away His wrath: whence he received a response from the Divine voice once and a second time: “Do not pray for them, for I will not listen to you.” What indeed did he receive in return as a worthy retribution? Both parties cast him, who had deserved so well of them, into a foul and slime-covered pit. This perverse diligence has perpetually accompanied the Jews; in such ways did they show themselves strong. Joseph, moreover, uttered no threats of vengeful punishment against his brothers, but embraced each of them individually and wet their necks with his tears: so greatly did he melt with charity toward them. But he was even saying: “Do not be afraid, I will feed you.” What, then, David requested from God must now be considered: “O Lord my God,” he says, “if I have done this, if there is iniquity in my hands, if I have returned evil to those who return evil to me, may I fall empty before my enemies.” Peter also, admonishing, says: “Not returning evil for evil, or railing for railing, but contrariwise blessing; because you have been called to this, that you might inherit a blessing.” Paul also: “See that no one returns evil for evil, but always follow what is good, both toward each other and toward all.” Again: “Do not be overcome by evil, but overcome evil with good.” What does the Lord say? “Love your enemies.”

Love those who hate you, bless those who curse you; whoever strikes you on your right cheek, turn to him the other; and to him who wants to contend with you in court and take your tunic, let him have your mantle, too. And: “If anyone forces you to go one mile, go with him two others.” And: “Be merciful and perfect, as your heavenly Father is.” To Him be glory forever. Amen.

HOMILY LIII. On the memory of an injury received.

Having finished the discourse, ^A however briefly, regarding the fact that evil must by no means be repaid with evil, let us move on to the subject of holding onto injuries. Not only, brethren, must we not remember any evil received from those of our own tribe or those related by kinship; but on the contrary, all are to be tolerated with Christian long-suffering, and the evil [brought upon us] is to be lightened by our kindness. And not just lightened, but we should redouble the proofs of our generosity toward such people, so that by the efficacy of our pious works we may declare ourselves the true disciples of Christ; for Christ Himself pours out His kindness upon the evil and the useless. ^B In that way, we must strive in a pious competition to imitate the Lord, as far as our capabilities allow. Indeed, if any desire to obtain blessedness should seize you at any time, it is necessary that we ward off anger, not only from our actions, but not even allow it to creep in anywhere into the dwelling-place of the mind. For it is not of such great value to bridle the mouth in the very moment of blazing anger, or to utter no word that gives evidence of pent-up fury, as it is to cleanse the heart from the disagreeable and unpleasant memory of an injury received, so that you do not turn over any malicious thought in your silent mind against your brother. For the evangelical doctrine bids us to cut out sins from the roots. ^C For if you root out the root of anger entirely from the heart, neither hatred nor envy will progress into action. Just as a cloud passing beneath the sun overshadows and hides its most radiant beam, so too does the memory of an injury spread a thick darkness over our mind. For in a soul so tenacious of injuries, insidious foxes build for themselves and construct a shadowy tabernacle, and in such a turbulent heart, fierce beasts crouch as if in the most hidden dens. Just as anyone who is a most ardent lover of chaste modesty holds himself far away from the obscene and infamous dwelling of harlots, so too does God turn away from and flee from the one who holds fixed in his memory an injury inflicted upon him. Just as smoke obscures and surrounds any sharp-sighted vision of the eyes, so also during the time of prayer the memory of an insult agitates the mind with its intemperance. What, therefore, the Lord prescribes for us to do, through Himself and His servants, let us grasp with an attentive ear. ^D In the first place, the prophet Zechariah confirms the prescribed sentiment with his own testimony, saying: “Let not anyone remember evil against his neighbor in your hearts.” Another in the same

says: “He who remembers injuries is an unjust man.” Again: “He who conceals enmity prepares deceit.” And, “In all injustice, do not be mindful of the injury done by your neighbor.” But it says: “If your brother is hungry, feed him; if he is thirsty, give him drink.” And, “Forgive an injury to your neighbor, and then when you pray, your sins will be forgiven.” It brings in: “Does a man keep anger against a man and look for healing from God? While he is such flesh, he keeps anger; and who will propitiate his sins?” ^B It adds: “Remember the last things, and cease to be hostile, abstain from strife, and you will diminish sins.” The Preacher says: “The fear of the Lord hates malice, arrogance, and the ways of the wicked.” Again: “Do not say: As he did to me, I will do to him what he did to me unjustly.” And, “Do not say: I will avenge myself on my enemy; but wait for the Lord, that He may help you; for in the ways of justice is life; but the ways of those who remember injury lead to death.” James says: “Laying aside, therefore, all filthiness and abundance of malice, in meekness receive the engrafted word which can save your souls.” Paul also says: “Do not become children in your senses, but be like infants in malice.” This pernicious agitation, then—the memory namely that retains injuries—is to be greatly avoided by us, brethren, so that it might not alienate us from the confidence we have toward God. For he who suffers from this kind of sickness dares not present himself to God with sincerity of prayer, nor indeed can he. For he is recalled and barred by that very precept of the Lord: “If you offer your gift before the altar, and there you have remembered that your brother has something against you, leave your gift there before the altar, and go first to be reconciled to your brother, and then when you return, offer your gift.” To Him be glory forever. Amen.

HOMILY LIV.

That one ought not to exercise enmity toward anyone at all.

To pursue any one who is your fellow tribesman or united by true communion with God with hostility and as an enemy is truly ^C nefarious, and consistent with no one who fears God and has professed his dedication to divine worship. For God did not sanction by His law the exercising of enmity toward any men, except only against the serpent, that is, against the devil, the murderer of man who from the beginning deceived man through him, and, having deceived him, drove him from paradise. Likewise, we are commanded to be hostile to the Midianites; that is, to those impure spirits of fornication and every kind of lust, who sow evil and profane thoughts into the heart. It is necessary that you hate and turn away from these with all your might, so that they might not make us enemies of God through friendly intercourse with them, according to what was said: “Did I not hate those who hate you, O Lord, and did I not pine away over your enemies? I hated them with a perfect hatred; they became enemies to me.” But toward a man, there ought to be no enmity, especially regarding bodily harm, or slander, or insult, or whatever else is consistent with this present age. One should not on account of these be disposed with hostility toward his fellow man, but rather give thanks, because they become for us the causes of salvation. For malice has separated us from union with God, and has separated men from one another. This, therefore, before ^D

^A all things, you must remove and avoid, for it is worth the effort to pursue with diligent study the virtue that reconciles you to God and binds you to your neighbor with the glue of mutual charity. For this is the single goal of virtue and philosophy: to act without hypocrisy in all things, especially when it is joined with prudence. The prophet Isaiah confirms our argument with his support; for he says, "You shall not be with the many in malice," speaking of impure thoughts. And he adds, "Wash yourselves, be clean, take away your malice from your souls, cease from your malice, learn to do good." The writer of Proverbs also says, "Do not bear enmity against a man in vain, lest he work some evil against you." And again, "The fear of the Lord hates malice; but the shameless one does evil with insolence. And the one who loves to fight rejoices in battles." And again, "A man fickle of tongue shall fall into evils." ^B David, supplicating God, says, "Let not those who are my enemies unjustly rejoice over me, those who hate me without cause; but let those who seek my soul be ashamed and put to confusion." And, "Turn away evils from my enemies." And, "In your truth"—that is, in Christ—"destroy them." And, "The Lord is my helper, and I will look upon my enemies; for in God I shall perform power, and he himself shall bring my enemies to nothing." He prayed these things concerning intellectual enemies, and not concerning men. The history concerning him is a witness to this. For when Saul was seeking his soul, and was pursuing him with a train of three thousand men, and was delivered once and twice into the hands of David himself and those who were with him—who even said, "Behold, the day on which the Lord has delivered your enemy into your hand"—David answered, ^C "The Lord lives, I will not lay my hand upon the Lord's anointed." And not only this, but he even mourned for him when he was dead, and put to death the one who had reported the slaughter of Saul to him. Similarly, he also mourned for the death of Absalom, who had so eagerly sought to kill his father. It is therefore clearly proven through these instances that his enmity was not directed against men, but against the demons, who are worthy of all hatred. Let us, therefore, commend ourselves to the God of all, and He will save us from our enemies, both intellectual and sensible, especially if we listen to James, who says, "Do not groan against one another, my brethren, that you may not be judged." And to what the Lord Himself has said, ^D "But I say to you who hear, love your enemies, do good to those who hate you, pray for those who despitefully use you and persecute you." To Him be glory forever. Amen.

HOMILY LV. — ON ENVY

death, as the Gospel bears witness. For when they were assembled, Pilate said, "Whom do you want me to release to you? Barabbas, or Jesus who is called Christ?" For he knew that for envy they had delivered Him. But the Lord, forgetful of every injury, as a harmless lamb, endured all things. To Him be glory forever. Amen.

HOMILY LVI.

The contentious man, who is accustomed to sowing disputes, is so far from having peace with his own household that he has none even with outsiders. For while he desires that his own mindset—which he has conceived with a zeal for sowing contention—should be satisfied in every way, he never ceases to turn to the nature and inventions of cunning art, devising novel frauds, and, as if spurred by some sharp gadfly, is perpetually driven to stir up new disputes. Meanwhile, by these means, he incites disturbances for others and harasses them with his own intemperance. Such a man is found to be hateful to all people, and most worthy of everyone's hatred; or more truly, I would say, by far the most miserable of all. For it is written in Genesis that Esau took wives not of his own people, but of a foreign one, who used to contend with Isaac and Rebecca by custom. And Rebecca said to Isaac: "I am weary of my life, and I am hostile to myself because of the daughters of the sons of Heth." By this it is clearly insinuated that it is true that to fight with fists and with the light skirmishing of words, and to sow disputes, is for those who are alien to God, and not for the faithful who have consecrated themselves entirely to the cultivation of piety. For those who are truly religious and disciples of Christ imitate their own Lord and Master. "He shall not contend," says one, "nor cry out, nor will anyone hear His voice." Whatever task or work they undertake, they never bring it to an end or complete it through strife and contention. For the due end is imposed upon a work through patience, prayer, obedience, and through hope alone, which is generous. For the Lord says: "I came not to do My own will, but the will of Him who sent Me, the Father." The writer of Proverbs likewise says of such contentious people: "Do not litigate with a talkative man, and do not heap wood upon his fire." And: "Do not answer a fool according to his folly, that you may not become like him; but answer a fool according to his folly, that he may not appear wise to himself." And another says: "Strife, when it is hastened, kindles a fire; and fighting, when it is hastened, sheds blood." And again: "If you blow upon a spark, it will be kindled; and if you spit upon it, it will be quenched, and both proceed from the mouth." James also says: "For where there is jealousy and strife, there is confusion and every base thing." And Paul says: "But to those who are of contention and who do not obey the truth, but obey injustice: wrath and fury, ^D tribulation...

and anguish upon every soul of man that works evil." ^A In another place: "As Jannes and Jambres resisted Moses, so these also resist the truth." And he writes also to Titus, saying: "But avoid foolish questions, and genealogies, and contentions, and strivings about the law; for they are unprofitable and vain." We therefore, beloved, as children of obedience, let us not be made like unto these vain wranglers and contentious men, having learned from the divine Scripture how harmful is the custom of litigation, lest it ever happen to us to undergo the sentence of condemnation along with the lawless Jews, who always resisted the truth, and said to the Lord: "You bear witness of yourself; your testimony is not true." And again: "Who are you?" To whom the Lord answered: "The beginning, because I even speak to you. Amen, amen I say to you, unless you believe that I am, you shall die in your sins." To Him be glory unto the ages. Amen. ^B

HOMILY LVII. Concerning not hating.

It is written that he who loves God loves also his brother; but he who hates his brother, it is said that he is not only hateful to God but also a murderer. For he kills him by the disposition of hatred in his mind, whose blood men do not see poured out by the edge of the sword, but God sees him put to death by the evil disposition of hatred: God, who renders to each of us either crowns or avenging punishment, according to the quality not only of the action, but of the thought and the deliberate will: just as He Himself says through the prophet: "I am coming to gather together their works, and thoughts, and imaginations." ^C But malice, too, practiced in thoughts, makes the heart bold; but when rooted out through self-control and hope, it brings the grace of contrition to that same heart. It is therefore unallowable for us to have hatred against one who is of the same kin and of the same faith, and a co-heir of the kingdom of heaven. Let us therefore hate the devil who hates us, and his works, the common enemy of all men, especially of the faithful; for no one who professes faith sins. Nor does he who has love hate anyone; for the tree is known from its fruit. Whoever therefore professes to be of Christ, will be revealed by what he does. As it is written in the Proverbs, that "Everyone who hates his brother who is poor, he also will be far from friendship; but a wise man will find it." And John says: "He who says that he is in the light, and hates his brother, is in the darkness even until now. ^D And if anyone says that he loves God, and hates his brother, he is a liar.

For he who does not love his brother whom he sees, how can he love God whom he does not see?" ^A The Law also says: "You shall not hate your brother in your heart. You shall surely rebuke him, and not bear sin because of him." And, "You shall not harbor a grudge against the sons of your people." Likewise, Paul also: "Let us consider one another in the provoking of love and good works." And, "Be kind to one another, tenderhearted, forgiving each other, even as Christ forgave you." And he adds: "If I speak with the tongues of men and of angels, but have not love, I have become as sounding brass or a clanging cymbal." ^B We, therefore, who have put on Christ are required not only not to hate anyone, but also to love, not only our brothers and friends, but also those who hate us and treat us as enemies. For if they say or do anything against us, let us accept it gratefully for the sake of the future reward. For it is the custom of those who are of the world to persecute, afflict, and speak evil of those who are not of the world. "For they spoke," he says, "against me with a deceitful tongue, and with words of hatred they surrounded me, and fought against me for nothing." Just as the Lord also says to His disciples: "If you were of the world, the world would love what is its own; but because you are not of the world, therefore the world hates you." And, "If the world hates you, know that it has hated Me before you." ^C And He adds: "Blessed are you when men shall hate you, and shall separate you, and shall reproach you, and cast out your name as evil, for the Son of Man's sake. Rejoice and be glad, because your reward is great in the heavens." And again, "Love your enemies, do good to those who hate you, and pray for those who despitefully use you and persecute you, that you may be sons of your Father who is in the heavens." To Him be the glory unto the ages of ages. Amen.

Homily LVIII. Concerning the duty not to insult one who is in affliction or distress of soul.

^D To insult any man whatsoever who is miserably afflicted by some tribulation, loss of property, or downfall, is the sign of a man who is rashly arrogant and not of a truly sincere spirit. This man proves himself in very deed to be a companion of those who fixed the Lord to the cross, to whom, as He hung upon the cross, they said: "Aha! You who destroy the temple of God, and build it in three days, save Yourself." This is clearly the act of a wicked and nefarious person. For if a foot should happen to strike or stumble, will the hand insult it? Indeed, the matter turns out in the opposite way; for by the pouring of oil or by a bandage—if we are one body, there is no need then to mock and gloat over one's own member, but rather to sympathize and suffer with it according to the word of the Apostle.

^A Nor should one only refrain from mocking another's unhappiness; one must not even listen to it at all. For those who listen to such words inevitably reap the fruits of their own intention. And do not think that every affliction comes upon men on account of sin; for there are some who are pleasing to God, yet are tested; for the ungodly and the lawless will be driven out. Likewise, “all who desire to live godly in Christ will be persecuted,” as we are also instructed by the writer of Proverbs, for he says: “If your enemy falls, do not gloat over him. And in his tripping, do not exalt yourself, lest the Lord see it and it displease Him.” So much for the enemy. And, “He who mocks the perishing will not go unpunished.” And again, “Woe to those who rejoice in evils, and take pleasure in perverse wickedness.” And further, “They will be caught in a snare who rejoice at the fall of the righteous, and pain will consume them before their death.” And, “Remember the days of darkness, because they shall be many.” But the blameless Job says: “If I had even rejoiced at the fall of my enemies, and my heart said, ‘Aha!’” And the blessed Paul, writing to the Romans, said, “If some of the branches were broken off, and you, being a wild olive tree, were grafted in among them, and became a partaker of the root and fatness of the olive tree, do not boast against the branches. But if you boast, you do not support the root, but the root supports you. You will say then, ‘Branches were broken off that I might be grafted in.’ Well said; they were broken off because of unbelief, and you stand by faith; do not be haughty, but fear. For if God did not spare the natural branches, He will not spare you either.” ^B And he adds: “Love does not rejoice in iniquity, but rejoices in the truth.” Let us not then, beloved, allow the enemy who suggests to us to gloat over the misfortunes of our neighbor, lest we ourselves fall into the same. Indeed, Job says: “And you have come upon me unmercifully, so that seeing my wound, you were afraid.” Let us, therefore, pray with David, saying: “Do not cast me off in the time of old age; when my strength fails, do not forsake me; for my enemies have spoken against me, and those who watch my soul have taken counsel together, saying, ‘God has forsaken him; pursue and take him, for there is no one to deliver him.’ But You, O my God, do not be far from me, so that those who act like enemies toward me unjustly, and those who hate me without a cause, may not gloat over me. But by Your power, let those who say to me, ‘Aha, aha!’ be turned back in shame suddenly.” To be mocked and gloated over is our lot; but to gloat is the way of the Scribes and chief priests. For they were mocking, he says, the chief priests among themselves, saying with the Scribes, “He saved others; Himself He cannot save? The Christ, the King of Israel, let Him come down now from the cross, that ^C we may see and believe in Him.” But the long-suffering Lord bore the arrogance ^D

of them ^A as a lover of mankind. To Him be glory unto the ages. Amen.

HOMILY LIX. On the Necessity of Congratulating and Rejoicing in the Happiness of Others.

^B An excellent virtue, and most pleasing to God, is to rejoice with and congratulate those who live their lives according to the true rule, and who progress daily in the keeping of God’s commandments, even if this is held to be of no account by many. But whether you truly rejoice with another is made clearly manifest by the very traces of your countenance. For the angry passions of the heart are revealed by the eyes, according to the Scripture: “When the heart is joyful, the face blooms.” This is a mark of perfect love: to rejoice at the progress of one’s neighbor. For many who are together in a state of progress, and who possess love for one another, when it happens that one of them receives greater advancement, the other falls into the pit of envy. But he who truly rejoices with one who is doing well offers to God, without ceasing, an earnest prayer on his behalf, following the example of the blessed Paul, who, congratulating some, said: “So that we ourselves boast of you in the churches of God for your patience and faith in all your persecutions, which you endure, as a manifestation of His righteous judgment, that you may be counted worthy of the kingdom of God.” ^C Likewise, to the Philippians: “But even if I am being poured out as a drink offering upon the sacrifice and service of your faith, I rejoice and congratulate you all. Therefore you also rejoice and congratulate me.” For even as members care for one another, and if one member rejoices, all the members rejoice with it; or if one member suffers, all the members suffer with it; so we also ought to rejoice with those who rejoice, and weep with those who weep. And, “Giving preference to one another in honor,” that is, to those who are superior to us ourselves. But he says also to the Corinthians: “For we do not write any other things to you than what you read and recognize. I hope, moreover, that you will recognize even to the end, just as you have recognized us in part, that we are your boast, just as you also are ours in the day of our Lord Jesus Christ. And with this confidence I wanted to come to you before, that you might have a second grace,” ^D trusting in you all, that my joy is the joy of you all. And it is written also in the Gospel according to Luke: “Now when the days were fulfilled for Elizabeth to give birth, and she brought forth a son, and the neighbors and her relatives heard, they rejoiced with her.” For such is the law of true friendship, to treat as common the things of one's friends. And itself...

this Johannine birth, saying to his disciples, “The friend of the bridegroom, who stands and hears him, rejoices greatly because of the bridegroom’s voice. This joy of mine, therefore, is fulfilled; ^A he must increase, but I must decrease.” For he who possesses perfect love considers himself lower, while he considers his neighbor as surpassing himself. To Him be glory unto the ages of ages. Amen.

HOMILY LX. On not causing sadness to anyone.

If he who loves his brother loves God, and he who does not love his brother does not love God either, according to John the Apostle, it is clear that he who saddens his brother also saddens God. “For do not,” he says, “sadden the Holy Spirit in whom you were sealed.” And the text says, “They saddened me,” says the Lord. And again, ^B “Inasmuch as you did it to one of these my least brethren, you did it to me.” And, “Inasmuch as you did not do it to one of these, you did not do it to me.” It is proven, therefore, by what has been said, that he who treats his brother well, treats God well. Knowing then, beloved, that in this we treat God well—by not saddening our neighbor in any way—let us strive in every way not to give a pretext or cause for anyone to be saddened by us, whether reasonably or unreasonably, so that our prayer may not become unacceptable, like a sheep upon the altar. ^C “For if one is praying,” he says, “and another is cursing, whose voice will the Master hear?” as has been shown in Wisdom. And again, “One building, and one pulling down, what profit have they, except labor? One washing himself from a dead person, and again touching it, what did he profit by his washing?” Thus, a man fasting for his sins, and again fornicating and doing the same things—whose prayer will He hear? And what did he profit by humbling himself? And he adds, “Do not contrive evils against your friend, who lives ^D near you and puts his trust in you. For from the mouth of a fool will come a rod of insult; but the lips of the wise will guard them.” He who walks uprightly fears the Lord; but he who perverts his ways will be dishonored. And the prophet Micah, grieving against Israel, said, “Each one oppresses his neighbor; they prepare their hands for evil.” And the Apostle says, “For if your brother is saddened, you no longer walk according to love.” And the Lord also says, “Everyone who is angry with his brother shall be liable to judgment; and whoever says to his brother, ‘Raca,’ shall be liable to the council; and whoever says, ‘Fool,’

^A shall be liable to the hell of fire.” And he adds, “If therefore you offer your gift at the altar, and there remember that your brother has something against you, leave your gift there before the altar, and go; first be reconciled to your brother, and then come and offer your gift.” To Him be the glory unto the ages. Amen.

HOMILY LXI. Concerning watchfulness over oneself.

See to it that you attend to yourself.

There is no matter in which to exercise careful attention to oneself that is not a most arduous task, yet it is a salutary one, and above all things acceptable to God. Truly, this commandment concerns everyone in general. Such a person, intent on avoiding all sin, diligently pursues every virtue and fulfills the commandments of God. Such a man, as if he did not see them, with neglect passes over the manifold failings of others; for, being secure from the affairs of others, he performs only the careful task of attending to his own soul, having his mind thereby uniformly ^B directed toward God. Such a person restrains himself and withdraws from all the business of earthly things, and thus lifts his mind aloft toward the heavenly and eternally enduring things. For this assembly of ours, brothers, seems very much like a marketplace. He who knows how to trade gains much profit from the market; but he who is unskilled in the art of trading gathers no gain, and indeed often incurs loss. It belongs, therefore, to a noble soul that sincerely loves God to attend to itself with great caution. Such a soul considers these present things as unpleasant and useless, but believes in the future, ineffable things which cannot be comprehended; yet it awaits them with hope beyond doubt, most eagerly sighing for them in the meantime, and proceeds on the straight path, until it encounters and enters the harbor of Christ, tranquil and quiet ^C from every intemperance of storms. It is worth the effort, then, for everyone to attend and diligently explore what things conduce to those who are striving toward that end. For two angels have been given as attendants to man: one who is most loving of justice, and the other, the most malicious fomenter of every wickedness. And indeed, the angel of justice is most desirous of modesty and undefiled shame, and is moreover gentle and tranquil. When, therefore, this one rises up to the heart of man, he immediately speaks with him familiarly about justice, about purity and chastity, about the probity of morals, about frugality or parsimony of food, about works that are just, and finally about every virtue that conciliates heavenly glory. As soon as all these things have ascended to the heart of man, the presence of the angel of justice is clearly felt. On the contrary, the works of the ministers of the angel of malice are these: ^D First of all, he is most bitter in bile, and is wholly prone to anger, morose and foolish; the malignant works of this one [disturb] the tranquility of the servants of God.

HOMILY LXI. — SIBI IPSI ATTENDERE.

^A It is easy to know when this [spirit] ascends to the heart of man, specifically by the quality of his works. For when the sharpness of bile becomes more agitated and tends toward anger, or bitter feeling, it becomes manifest that it is now within the man. Then untimely desire for manifold operations, excessive luxury of foodstuffs, the pursuit of sordid gluttony, the pursuit of non-uniform pleasures, the lust for women, immoderate greed for increasing one’s possessions, pride, supercilious and pompous arrogance, and whatever else is akin to these and similar things—all these are ignited by this instigator. Therefore, let us attend to ourselves with circumspection, and bid a final farewell to this so wicked spirit; let us instead enlist the angel of justice as an inseparable companion of this our journey.

For the law thus exhorts us: "Attend," it says, "to yourself and guard your soul diligently; lest you forget the Lord your God, and lest his words depart from your heart all the days of your life, but you shall love the Lord your God with all your strength, who led you out of the iron furnace from the slavery of the Egyptians" (Deut. VI, 12, 13): that is, from the yoke of the prince of the darkness of this world. For Egypt, by its interpretation, signifies darkness. ^B "Attend to yourself, lest after you have eaten and been satisfied, you forget the Lord your God, and kick out, as did that once beloved people, but now hateful to God: but insert His words into your heart, and they shall be unshaken and immovable before your eyes. Attend to yourself, lest you abandon a Levite all the days of your life," that is, the ministers of the Lord: for the priests and Levites are still present, for they bear the sins of the people.

"Attend to yourself, lest there be in your heart a word that hides some wickedness," that is, lest you flatter yourself with curiously and unnecessarily devised arguments, but rather pass the days of this life of yours without any stain of dissimulation: as the Lord commands through Jeremiah: "Behold, I have set before your face the way of life and the way of death" (Jerem. XXI, 8): that is, slavery and freedom. "For we who were once darkness, ^C are now light in the Lord" (Ephes. V, 8). Attend to the things that are in the Lord, lest they flow past you, for to him who eats the sour grape, the teeth are set on edge; each one shall die for his own sin. Ecclesiastes says: "Thorns and snares are in crooked ways; but he who guards his soul shall flee from them" (Eccle. VII, 27). And again: "With all custody, guard your heart, for out of it are the exits of life" (Prov. IV, 23). And again: "Prepare your works for the exit, and prepare for the field" (Prov. XXIV, 27). And walk after me. And you shall rebuild your house, which indeed had collapsed from the rottenness of the transgression of Adam, but has been restored in baptism.

The Apostle Paul also says: "See how you walk, not as unwise, but as wise, redeeming the time, because the days are evil" (Ephes. V, 15). And in the apostolic Acts: "Attend to yourselves and to all the flock, in which the Holy Spirit has placed you to feed the Church of God" (Act. XX, 28). ^D And John: "Children, it is the last hour, as you have heard about the Antichrist, that he is coming, and now many antichrists have appeared, whence we know that it is the last hour" (1 Joh. II, 18). The Lord also says: "Attend to yourselves from false prophets, who come to you in sheep’s clothing, but inwardly they are ravenous wolves; by their fruits you will know them." To Him be glory to the philanthropic God unto the ages. Amen.

HOMILY LXII. On benign and kind allocution.

^A Benign and sweet allocution issues and puts itself forth from the good treasure of the heart. For unless one has purged one's own heart from the abuse of useless and loquacious speech, one can by no means address one's brethren with a benign address. Although it may seem that some things are being discoursed to the listeners, the discourses are nevertheless destined to be ungrateful and worthy of being rejected, for they do not possess that dew-like sprinkling of the grace of the Holy Spirit. Whoever desires to be of some benefit with his word, let him humbly ask from God the Word for a word in the opening of his mouth, just as Isaiah describes: "For the Lord," he says, "gives me a learned tongue, that I may know what word it behooves me to produce." He brings in: "Hear me, and your soul shall live in good things." The author of Proverbs [says]: "Good words are a honey-comb, and the hearing of them is a sweetening, and the healing of the soul." For as many things as are spoken for the sake of acquiring salvation, they produce a sweetening and healing for the soul. A sensible man is an inventor of good things in his affairs. And lips will love those who answer with good words. And, "Smooth lips conceal a sorrowful heart." And again, "A sorrowful word excites angers; but the tongue of the wise understands good things"; for the tongue is a healing, a tree of life. And again, "The mouth of the just distills wisdom, and the lips of the just distill graces." And, "A humble mouth meditates wisdom." And again, "From the fruits of the mouth, the soul of a man shall be filled with good things; and the recompense of his lips shall be given to him." And again, "Truthful lips prosper a testimony; but those who wish to have peace shall rejoice." ^B The melodious singer of hymns [says]: "My heart has poured forth a good word." And, "The Lord will give a word to those who evangelize with great power." And, "O Lord, you will open my lips, and my mouth shall declare your praise." Paul also writes by epistle, saying, "Let your word be always in grace, seasoned with salt, that you may know how it behooves you to answer each one." And to the Romans: "For I desire," he says, "to see you, that I may impart to you some spiritual grace, in order to confirm you; that is, to be comforted together among you through the faith which is in each other, both yours and mine." And again, "Exhorting each one of you, and comforting you, so that you may walk worthily of God." ^C Whoever, therefore, feels that he has received from God the gift of teaching, let him speak with all modesty, so that he may also edify others, lest he be accused as one who has hidden the Lord's talent. But he who has not yet received such a gift, let him stay silent in the meantime, and not let words of no good fruit proceed from his heart, lest he hear it turned against himself—that which God said to the sinner: "Why do you declare my statutes, and take up my covenant into your mouth, while you have hated discipline, and have cast away my..." ^D

words behind you?" "For a good man out of the good treasure of his heart," and this is the gift of the Holy Spirit, "brings forth good." To Him be glory unto the ages. Amen.

HOMILY LXIII. On not swearing.

^A Now, that we should not swear. And indeed that old law, as if enacting its decrees for children who were not yet by age capable of a holier discipline, merely guards against one swearing untimeously or with deceit toward his neighbor; but to us our Lord and Savior, the defender of the salvation of all, says that we should not swear at all. For He says: "Let your speech be, Yea, yea, and Nay, nay; for whatever is more than these is from the evil one." And as if He were saying to that first people, a people of very calloused and hardened neck, "I commanded thus: 'You shall not perjure yourself, but you shall fulfill your oaths to the Lord,'" speaking to those who were hard-hearted and disobedient to Me—to you, however, who have believed in Me, to whom I have given power to become children of God, having been regenerated by the Holy Spirit, I exhort that you might not swear at all, neither little nor big oaths, so that the difference between the base and my genuine children might be shown. Let us therefore revere, beloved, the Master and Father who has honored us so greatly, and with all fear, as genuine servants, let us keep His commandment not to swear at all, lest He say also about us: "I have begotten and raised up children, but they have rejected Me." And, "Strange children lied to Me." Let us not, therefore, become insolent and scornful of our Master's commandment. For things done or said without an oath are more persuasive to people, and acceptable to God. ^B Excellently, therefore, does Wisdom proclaim: "Do not accustom your mouth to an oath, and do not use yourself to the naming of the Holy One; for he who swears shall not be purged from sin." And again: "A man full of oaths shall be filled with lawlessness, and a scourge shall not depart from his house." Yet truly, the speech of someone accustomed to swearing not only makes one's hair stand on end, but also strikes the ears of the hearers with hostility and strife. The law also says: "You shall not swear by My name unto falsehood." And the prophet Zechariah: "Do not love a false oath; but love truth and peace." And Micah says: "And I will be a swift witness against those who swear by My name falsely." James also writes, saying: "Before all things, my brethren, do not swear, neither by heaven, nor by earth, nor any other oath; but let your 'yea' be yea, and your 'nay' be nay, so that you may not fall into hypocrisy." Likewise, our Lord and Savior says: "But I say to you, do not swear at all, neither by heaven, for it is God's throne, nor by the earth, for it is the footstool of His feet; nor by Jerusalem, for it is the city of the great King; neither shall you swear by your head, for you cannot make one hair white or black."

Let your word be, yes, yes, and no, no. And whatever is in excess of this is of the evil one. ^A And to Christ be glory for ever. Amen.

HOMILY LXIV

On the faithful keeping of a committed secret.

To entrust the inward secret of one’s heart to someone is for those who are intimate and familiarly known—that is, those whom the integrity of sincere truth and unblemished faith commends—not, however, for those who are outside, whose faith, naturally, you have not yet tested. “For to you,” says the Lord, “it is given to know the mystery of the kingdom.” Whoever, therefore, has not guarded faithfully that which was committed to his faith, has already become a traitor to the kingdom. Indeed, it is altogether necessary to be provided with every caution, so that you may contain the mystery once entrusted to your faith and keep it secured and suppressed within you, lest he who is a sincere friend to you remain an enemy—never to be reconciled—because of the friend. And we are instructed by the ^B divine Scripture, which teaches that a secret should in no way be divulged. For the writer of Proverbs says, “He who hides an injury seeks friendship; but he who refuses to hide it divides friends and intimates.” And another says, “Have you heard a word? Let it die with you, for he who reveals a secret destroys faith.” And again, “If you have revealed the secret of your friend, never pursue him; for just as you have let a bird escape from your hand, so you have lost your neighbor: and do not capture him; do not pursue him, because he is far away.” And he adds, “A wound may be bound up, and there is a reconciliation of an insult; but he who has revealed a secret has destroyed faith.” It belongs, therefore, to a noble, courageous, and faithful soul to hide in every way the secret of another, ^C and for no reason, or cloud of sadness, as is likely, to reveal and divulge a secret entrusted with confidence. By enduring for even an hour and continuously suppressing the secret, although at the beginning of the labor you suffer something, eventually you will reap the incredible sweetness of joy from the fruit of a continent tongue. For if he is a faithful servant, he keeps the Lord’s secret in silence within himself. For the Lord also says to His disciples, “To you it is given to know the mysteries of the kingdom of God; but to those others—namely the outsiders—all things are spoken in parables, that seeing they may see and not perceive, and hearing they may hear and not understand.” To Him, the compassionate God, be glory for ever. Amen.

HOMILY LXV

That one ought not to entrust a secret inopportunely or rashly.

To entrust the secret of one’s heart to anyone casually met ^D is the mark of a soul entirely unlearned and inexperienced in what is becoming and honorable. For many, by rashly entrusting things to those to whom they ought not, have afterward fallen into great and unbearable afflictions. It is necessary, therefore, to act with everything...

^A circumspectly and with counsel as a companion, and not—as is often done—to entrust a secret to anyone inconsiderately, lest in the end you reap the fruits of sorrow through your own rashness. For it is good to say nothing into the ears of a fool, as Solomon says, "lest he mock your wise discourses." And another wise man also teaches: "Do not consult with a fool, for he will not be able to keep a matter." And again, "Do not reveal the thoughts of your heart to every man, nor bring every man into your house; for the snares of the devil are many." And further, "Do nothing secret in the presence of a stranger; for you do not know what it will bring forth." And again, "A double-tongued man reveals secrets in council; but he who is faithful in spirit hides a matter." The prophet Micah also cries out, saying, "Do not trust in friends, and take heed from the wife of your bosom, and commit nothing to her faith." ^B Rightly, then, does the prophet also exhort us to be on our guard against one’s wife, lest we suffer the things of Samson. For the righteous man, having been harassed by his own partner, told her the riddle, and it became a great sorrow to him. Likewise, his second partner, Dalida, having deceived the righteous man with deceitful words, made him a laughingstock to his enemies. And he who was conceived by promise, who judged Israel for twenty years, and who had torn the lion's mouth with his hands, and who killed a thousand men with the jawbone of an ass, and drank water from the jawbone, and on account of the excess of his strength carried the gates of Gaza with their bar upon his shoulders, and brought them up to the mountain—having been seduced by a base woman, was all at once deprived not only of such great strength, but also, his eyes having been gouged out, having become a plaything ^C for the children of the aliens, he ended his life with them. It follows, therefore, to observe the Lord’s saying which states: "Do not give what is holy to the dogs, nor cast your pearls before swine, lest they trample them with their feet, and turning, rend you." To Him be glory forever. Amen.

HOMILY LXVI. Concerning Truth.

Perhaps, venerable father Eustathius, you and those who are to read the commentary of this present work wonder why, having been urged on by your exhortation to write, and having begun to weave the web of this work from you, I immediately, as if having forgotten myself—as if to some students needing instruction—composed these discourses. But let no one wonder, nor charge me with the crime of folly for this change, but rather let him accept it for the sake of ^D praiseworthy diffidence. For I have not forgotten myself, but I will state my defense. For the motives of the present work, to summarize concisely the entire...

divine Scripture, both Old and New, and to send it to you—as we are compelled to keep changing places and cities on account of the Chaldean storm that is currently crushing the entire world—is something I have taken up at your own suggestion. ^A Since the Scriptures and the testimonies of divinely inspired teaching required a certain moral discourse, just as a building consisting of large and precious stones requires the filling in of lesser and small rubbles for its construction; for this reason I have shaped the outline of the present treatise in this manner, not daring to offer the instruction to one of you specifically, but in common to all. For I am well aware of my own weakness and of the perfection of your fatherhood. ^B And now, as the discourse regarding the truth has reached this point, I have thought it necessary to dedicate it to you as a certain divine and exquisite gift. For God is truth itself. Therefore, every man who asks concerning the things of truth must first pray to recognize the truth that is, and to speak about it as befits a lover of the truth, according to him who said: "Do not take the word of truth out of my mouth to the very end." For the truth meets those who work it.

^C Just as he who utters a lie defiles the heart and the mouth (for a lie is at the service of the enemy of human salvation, for the father of a lie is the devil), so too he who speaks the truth sanctifies his soul, and his mouth, and all the members of his body; for truth is Christ. And the prophet Zechariah, warning that disobedient people, says to them: "Speak truth each one with his neighbor, and judge peaceful judgment." Another: "Truthful lips direct testimony," and "those who wish to keep peace will rejoice." Again: "Possess truth, and do not cast aside wisdom and discipline; for the mouth of the truthful shall be filled with laughter," that is, with joy. David says: "Lord, who shall dwell in your tabernacle? Or who shall rest on your holy mountain?" And he adds: "He who walks without stain and works justice, speaking truth in his heart," that is, from the heart. "The beginning of your words is truth, and for all eternity are the judgments of your justice." Indeed: "The works of your hands are truth and judgment." And: "Mercy and truth shall go before your face." And for this reason: "Stretch forth, and be prosperous, and reign, for the sake of truth and meekness and justice." For in the mouth of my enemies ^D

there is no truth; their heart is vanity; their throat is an open sepulcher; with their tongues they have dealt deceitfully. Therefore, judge them, O God." And the truthful Job also says, "For I have not spoken false words of my holy God." And the writer of Proverbs, "Better is the poor man who walks in his truth than a rich man who is a liar." For to do what is just and to speak the truth are more acceptable to God than the blood of victims. And again, "Opening," he says, "right things from my lips, because my throat shall meditate on truth; but lying lips are an abomination before me." And the Apostle, "Putting away therefore lying, speak truth every man with his neighbor, for we are members one of another." And, "In charity unfeigned, and in the word of truth." And John, "We know," he says, "that the Son of God has come, and has given us an understanding that we may know the true God. And we are in His true Son Jesus Christ: this is the true God and life eternal. For he who speaks the truth abides in God."

It is necessary, therefore, that every word issuing from the mouth of a man should be poured forth relying on truth in every way, so that that Spirit of truth, who is God Himself, may be recognized as having chosen for Himself a dwelling in this flesh, by which He is found truthful among all mankind, and thus the Lord who dwells within the man may be glorified, in that the Lord is ^B truthful in every word, and there is no falsehood in Him. They, therefore, who speak falsely reject the Lord, and become spoilers of the Lord, not rendering to Him the deposit which they received; for they received an unsullied spirit. If they render this back as something false, they have defiled the deposit of God, and have become spoilers. For he who keeps the truth is able to procure life for himself; for he is kept by the truth. ^C Worthily, therefore, according to order, O venerable father Eustathius, have we dedicated to you this discourse concerning the truth. For, ever clothed in Christ, you live and move in Him, and you are as a true man, and a most fervent lover of the truth. For now He who said to Thomas, "I am the way, and the truth, and the life; and no man comes to the Father but by Me," encourages me to assert these things concerning you. To Him belongs glory, with the Father and the Holy Spirit, unto the ages. Amen.

Homily LXVII

That no one ought to be rebuked without decorum and discretion.

To rebuke one's neighbor according to God is pleasing and dear to God. For it is a proof of brotherly love and a compassionate mind, provided that one does so with a sincere heart and a pure conscience, in the fear of God, with all mercy, with the aim of turning the one who is sinning ^D; for this duty must be performed. [alt-version omitted]

^A It is necessary, however, to sharpen the edge of discretion, regarding where and in what circumstance a reprehension is necessary. A man powerful in authority, or one laden with riches, must by no means be rebuked in a way that suggests vainglory; rather, it is fitting to demonstrate to him the danger of future ignominy by introducing examples, for in this way such persons will not willingly refuse a correction. By similar reasoning, it will be of no profit to rebuke someone who has already ceased from his sins and has repented of his former life. But if you claim to rebuke out of love for God and your neighbor, first make the gravity of his offenses clear to him, and the one being rebuked will no longer waste away in grief or sadness. For it is written in Proverbs: "Better is open rebuke than hidden love; faithful are the wounds of a friend, but the kisses of an enemy are deceitful." For it is better [to deal] with a man rebuking an unjust man of stubborn neck. For there is no healing for one who is suddenly inflamed with anger. And again: "He who rebukes a man's ways ^B will find more favor than he who flatters with a pleasing tongue." And again: "Do not rebuke the wicked, lest they hate you; rebuke the wise, and he will love you; rebuke the foolish, and he will add to his hating you. Give an opportunity to a wise man, and he will become wiser. Make it known to a just man, and he will increase in receiving." And again: "He who winks with the eye with guile gathers sorrows for men; but he who rebukes with boldness makes peace. Rebuke a friend, perhaps he has not done it; and if he has done it, that he may not add the same things again." And the Law says: "You shall surely rebuke your neighbor, lest perhaps he has not done it. And if he has done it, that he may not add to it." And again: "How much better is it to rebuke than to be angry secretly!" And it adds: "In the convivium of wine, do not rebuke your neighbor, and do not despise him in his joy." And again: "If you rebuke a prudent man, he will understand the perception; for his soul is a sensitive heart, and those who rebuke appear better than they are." And Paul says to Timothy: "Those who are sinning, rebuke before all, that the rest also may have fear." And again: "Rebuke, correct, exhort." And even the Lord and our Savior, who greatly desires to lead us to salvation, exhorts us in this way, saying: ^C "If your brother sins against you, go, rebuke him between you and him alone. If he hears you, you have gained your brother; but if he does not hear you, take with you yet one or two, that in the mouth of two or three witnesses every word may stand; ^D and if he refuses to hear them, tell it to the Church; and if he refuses to hear the Church also, let him be to you as a Gentile and a tax collector." To Him be glory to the ages. Amen.

HOMILY LXVIII

If a man is humble-minded and holds himself to be abject and vile, he accepts with joy and benevolence the reproofs that fall upon him, or any harsh [treatment].

For, considering himself most insignificant, he rejoices more in his lowliness and contempt than in honor and good repute. Whence he is sanctified by God, as Isaiah bears witness, saying: "Sanctify him who abases his own soul," but he who hates reproofs is a fool. And he is set upon by passion. But he who loves [reprofs] is clearly passionless. It is good, therefore, to welcome those who mock us more than those who praise us, for the latter are no different from those who curse, according to Scripture. And again the same Isaiah says: "Hear the word of the Lord, you who trembling at his word, say, 'Our brothers,' to those who hate you and loathe you." The Proverbialist also says: "A threat crushes the heart of a prudent man, but a fool, when whipped, does not feel it." And again, "He who rejects discipline hates himself; but he who keeps reproofs acquires understanding." And again, "He who welcomes discipline will be among good things; and he who keeps reproofs will become wise." And, "He who hears the reproofs of life will lodge in the midst of the wise." And again, "He who keeps reproofs loves his own soul; but those who hate them shall die shamefully." And again, "Discipline takes away poverty and dishonor; but he who keeps reproofs will be glorified." And again, "Blows and reproofs give wisdom; but a child allowed to wander will shame his parents." And again, "He who loves discipline loves perception; but he who hates reproofs is a fool." And David says, "Lord, do not reprove me in your anger, nor discipline me in your wrath," not because he prayed against the reproof, but [against] the discipline [delivered] with wrath. For he adds, "The righteous man will discipline me in mercy and reprove me." Great, therefore, beloved, and admirable is he who is reproved ^C or dishonored by someone and yet bears it, just as that chaste and great Canaanite woman [did], who, having heard from the Lord that "It is not good to take the bread of children and cast it to the dogs," was not indignant, but on the contrary, abasing herself, said, "Yes, Lord; for even the dogs eat of the crumbs which fall from the table of their masters." Whence the Lord greatly marveled at her humility and faith, saying, "O woman, great is your faith, let it be to you as you wish." To Him be glory unto the ages. Amen.

HOMILY LXIX. On shame.

Shame (that is to say, modesty), beloved, according to God is good—unadulterated, unalloyed, blameless, and that which reconciles one to God. Let us therefore possess this, so that ^D

^A we may have boldness in the presence of the Lord, for He is already at the gates. Shame according to God is to not dare at all to look up to Him, or to speak boldly in the presence of God, on account of the multitude of evils for which our own conscience condemns us. Therefore, whenever we suffer some indignity from men, we should immediately think of the increase of glory from God, and receive it thankfully with patience. For God brings it upon us for our own benefit, and we shall be free from sorrow and disturbance at the indignity. We owe much, therefore, to revere the merciful Lord. And especially in the present time, according to what is said: "And now it is not for us to open our mouth; we have become a shame and a reproach to thy servants, and to them that fear thee. For righteousness belongeth to the Lord our God, but to us belongeth confusion of face, as this day, to us and to our princes and to our kings, because we have sinned, and have committed iniquity, and have done wickedly in all thy commandments, and have not heard thy voice." As Jeremiah, prophesying what has happened to us now, also says: "We were ashamed, because we have heard our reproach; shame hath covered our face ^B because strangers have entered into the sanctuaries of our holy things, into the house of the Lord." And David also says: "For thou knowest my reproach, and my shame, and my dishonor; my shame is continually before me." And, "Shame of face hath covered me." This, then, is the good shame according to God, which leads a man to repentance and boldness.

There is also, however, a harmful shame, according to the Scripture which says: "There is a shame that bringeth sin, and there is a shame that is glory and grace." For many, by being ashamed of others through a wicked fear, have more than once fallen into the nets of the devil. And it adds: "He that covereth his sins shall not prosper; but whoso confesseth and forsaketh them shall have mercy." And again, "The righteous man is an accuser of himself ^C at the beginning of his speech." And, "As long as they are without righteousness, they shall not be ashamed; for to know the law is of a good mind." And it adds: "Blessed is he who fears in all things out of circumspection." And, "Prepare thy works for the exit." And, "Be not ashamed to confess thy sins." Therefore, a man needs discernment, so that he may know where he ought to be ashamed for the salvation of his own soul, and where he ought to cast it off as sinful. For there is one who, for the sake of shame, makes a promise to his friend, and through fear gains him as an enemy. ^D We therefore, beloved, ought to hold fast to the shame that is according to God, imitating the publican who was ashamed to look up to the heaven, but smote his breast, and said, "God be merciful to me a sinner," so that we, in like manner, may obtain the forgiveness of our sins in Christ Jesus our Lord. To whom be glory and power, unto the ages. Amen.

HOMILY LXX. On the modesty of the soul, or humility.

^A Humility makes a man fly on high and become a traveler of the air. For the more one humbles himself, the more God lifts him up and raises him on high. Thus Moses, who communed with God so familiarly—he, being such a great man, since he felt most modestly of himself, did not reject the counsel of his father-in-law Jethro, even though he had previously been so great, namely, having enjoyed the most august vision of God. Yet whatever he had suggested, he performed; and for this reason God exalted him above all those who dwelt on the earth. ^B In like manner also Gideon excused himself to Ephraim with a moderate mind, saying, "What have I done now as you have done? Is not the gleaning of Ephraim better than the vintage of Abiezer? Into your hands God has delivered the princes of Midian; and what was I able to do as you have done?" Although God had granted him the victory with three hundred men, yet the righteous man, through humility, allayed their anger. And before this, he said to the angel, "Who am I, or what is my father's house? My thousand is the humblest in Manasseh." Some wise man also says, "According as you are great, humble yourself so much, and you will find grace before the Lord," for all the works of the humble are manifest before the Lord, and the mouth of the humble meditates on wisdom. And good understanding gives grace. The Psalmist also says, "But I am a worm and no man, a reproach of men and the outcast of the people." And again, ^C "I have become as a wonder to many, and You are my strong helper." The man who is humble and has spiritual work to do, while reading the divine Scriptures, understands everything as applying to himself, and not to another. If, therefore, we wish to be truly pleasing to God, and to befriend that most blessed friendship, let us present our mind to Him naked and purified from every coagulation of matter, which draws to itself nothing from the present age, and invites no machinations of fraud, nothing artificial or sophistical, nor any excuse or legal disputes. For the Divine Power loathes those who approach Him relying on some haughty persuasion. ^D On the contrary, if anyone is God-fearing and humble, and not puffed up with bodily weight, nor forward, but crushed in heart, and considers himself an unprofitable servant—then the grace of God looks upon him and dwells in him. For the mark of true humility is not to pour insults upon oneself, but to bear patiently and nobly those insulted by others; and no humble person ever makes excuses. Just as a heavy fruit bends the branches of a tree, so a multitude of virtues makes the mind of a man humble. And just as

a support or vine-prop secures a branch that is pregnant with an abundance of fruit, so the fear of God braces him who adorns himself with virtue. ^B Blessed Paul, weakening and suppressing this pride of ours, says in his epistle: "Miserable man that I am, who shall deliver me from the body of this death?" Again: "We are made as the filth of the world, for all a spectacle." These words are set forth as an example for instilling humility. Again: "Know the grace of God, that being rich, he became poor for our sakes, that through his poverty you might be rich." He adds: "I beseech you, therefore, I the prisoner in the Lord, to walk worthy of the vocation in which you are called, with all humility and mildness, with patience supporting one another in charity." Finally, he infers: "And last of all, he was seen also by me, as by one born out of due time. For I am the least of the apostles, who am not worthy to be called an apostle, because I persecuted the Church of God." Whoever, therefore, desires to obtain this virtue of humility, which is granted by God alone, and at the same time to flee the parent of vanity, the swelling of pride which is in every way hateful to God, as I have said before, let him omit nothing which conduces to the preparation of the legitimate function of humility; but let his attire, cloak, gait, seat, food, bedding, speech, movement of his body, look, meeting with his neighbor, and familiar conversation—in short, everything he does with labor—all tend toward frugality and parsimony. Above all, let him not abandon himself to his own judgment; let him be mindful of the Lord, who did not deem it unworthy to humble Himself to wash the feet of his disciples, and said: "For I have given you an example," namely of humility, "that as I have done to you, so you do also one to another." If you know these things, you shall be blessed if you do them. To Him be glory forever. Amen.

HOMILY LXXI

Concerning the duty to forgive one's neighbor.

^D To forgive one's neighbor from the heart is a Dominical command, and is saving for all mankind. For His commandment is eternal life. Therefore, by forgiving our neighbors, we obtain forgiveness ourselves. But if we do not forgive from the heart, we are, as it were, sealing our own sins with a signet so that we may not obtain pardon. Who, then—provided he is wise—who, while greatly desiring the remission of his own countless offenses, would not joyfully forgive his neighbor for even the slightest faults? And not only does the Lord command us to do this, but He also by His own act

^A demonstrated how it must be performed. For when He was on the cross, He interceded with His own Father for those who had sinned against Him, saying: "Father, forgive them this sin; for they do not know what they are doing." Behold the compassionate and supremely good One, interceding for them, saying: "For they do not know what they are doing." And even before this, when the disciples were indignant against certain Samaritans who had not received them, and were asking that they be consumed by fire sent from heaven, He rebuked them, saying, "You do not know of what spirit you are." That is to say, of the spirit of meekness and goodness. The same thing He also teaches us through the prophets. Zacharias says, "Judge righteous judgment, and show mercy and compassion, each man to his neighbor." And Paul says, "Be kind to one another, compassionate, imitators of God, as beloved children, forgiving one another, just as God in Christ has forgiven you." But the prophet Obadiah says, "As you have done, so shall it be to you; your retribution shall return upon your own head." We ought therefore to sympathize and forgive one another, because we are one body and members of one another, and we ought to have the same mind for one another; fearing the terrible sentence of the Lord Himself, let us forgive one another from our hearts. For He said that "So will my heavenly Father do to you, if each of you does not forgive your brother from your hearts their trespasses." "For you wicked servant," He says, "I forgave you all that debt, because you besought me; should not you also have had mercy on your fellow-servant, as I had mercy on you? And being angry, he delivered him to the tormentors until he should pay all that was due." And when Peter asked: "How often shall I forgive my brother if he sins against me? Up to seven times?" the Lord answered him, "I do not say to you up to seven times, but up to seventy times seven." Therefore He adds, "Forgive, and it will be forgiven to you." And if your brother sins against you, rebuke him. And if he repents, forgive him; and if he sins against you seven times in the day, and seven ^B times in the day turns back to you, saying, "I repent," forgive him. To Him be glory, the compassionate and man-loving Christ, for ever and ever. Amen.

HOMILY LXXII. On praying for one another, and for enemies.

^C It is a good thing, beloved, to walk through all ^D the commandments of Christ; since one follows another like a golden chain. "For all His commandments are faithful, established for ever and ever." Therefore, he who truly desires to be a disciple of Christ, and who is burning with the fire of His love, must not pass over any of His commandments, even if

it seems of little moment or heavy to bear. For He Himself said: "If you love me, keep my commandments." ^A And again: "Amen I say to you, unless your justice abound more than that of the Scribes and Pharisees, you shall not enter into the kingdom of heaven." Yesterday, therefore, beloved, we discoursed to you about the necessity of forgiving our neighbors from the heart; but today we suggest to your charity not only that you should forgive offenses, but we also exhort you to pour forth prayers for them as well. Since the Lord Himself and the defender of our salvation has ordained that both these things must be observed, let no one in the future think His commandments are heavy. "For my yoke," He says, "is sweet, and my burden is light." The Apostle does not disagree with the opinion of the Lord: "To them that love God, all things work together unto good." And just as we find in the divine Scriptures that all the saints fulfilled this commandment in deed, or rather all of them, the prophet Samuel says to the people: "Far be it from me to depart from the Lord, to cease crying out, to cease praying for you to the Lord." And again the same: "Far be it from me, that I should sin against the Lord, by ceasing to pray for you." That they pushed this man down from his level of pristine dignity, and indeed brought him to nothing by asking for a king over themselves, is, I imagine, clear to everyone. But also Jeremiah, a prophet even then distinguished, having suffered such great evils at their hands, prayed for them at every time. That this is true is clearly gathered from what God ^B said to him: "And do not you pray for them, for I will not hear you." In the same way Moses said to God: "If indeed you forgive them their sin, forgive; but if not, blot me out of thy book." And not only did those who lived under the yoke of the Old Testament do this, but also those under the grace of the New Law. The blessed James, the brother of the Lord, having lived an angelic life on earth, by the vote of all deserved to be called "the Just"—naturally, through the conduct of a holier life. Such a man was a bulwark of the people. When, therefore, the festival day of the Passover had dawned, and many myriads of the Jews had gathered into the temple, and had carried him up to the pinnacle of the temple, they said: "O Just One, we beseech you to tell the people not to be led astray after him who is called Jesus; for we all have faith in you." The blessed one answered: "Why do you ask me about the Son of man? Lo, He Himself sits at the right hand of God in the ^C heavens." The lawless and wicked chief priests and Pharisees cried out: "Oh, oh, even this just man has fallen into error." And they said to one another: "We have done evil in producing such a witness who would bear testimony in favor of Jesus." Many, therefore, of the people who heard him believed. But the rest went up and cast him down from above; and he, falling, knelt, and did not die immediately, but prayed for them. And a certain one of the sons of Rechab, having approached, heard him; and he says to them: "What are you doing? The just man is praying for you." Then a certain fuller, running, struck him on the head with the club with which they press garments, and they killed him. Likewise also the blessed Stephen, ^D standing in the midst of the lawless, cried out: "Behold, I see the heavens"

opened, and the Son of Man standing at the right hand of God. ^A “And having dragged him out, they cast him out of the city, and they stoned him, invoking [God] and saying, ‘Lord, do not lay this sin to their charge.’” We see, therefore, that the saints prayed for their enemies even until death. For indeed, the one who prays for those who are doing him wrong puts the demons to flight, while he himself is proved an heir of the kingdom of heaven. The Apostle also exhorts us to pray for all men. And to pray for all signifies that one must pray not only for friends, but also for enemies. If, therefore, we wish to be shown to be imitators of the saints and genuine disciples of the Lord, we are duty-bound to pray not only for friends, but also for enemies, just as He Himself showed us this by His own deed, on the cross praying for those who were crucifying Him, and before the cross, at the mystical supper, for His own friends and disciples. “For you are my friends,” He says. And, “I no longer call you servants.” He prayed, saying, “Holy Father, keep them in thy name, which thou hast given me.” And again, “I do not pray that thou shouldst take them out of the world, but that thou shouldst keep them from the evil. Sanctify them in thy truth; thy word is truth.” To Him be glory unto the ages. Amen.

Homily LXXIII. On not seeking one's own.

^C Just as we are duty-bound by the commandment of God ^D to forgive and to pray for one another, so also we ought not to seek our own interests too greedily, but rather the interests of our fellow-members in the body, so that we may not provide an occasion for harm or detriment to ourselves by our own fault. For God says to Moses, “Loose the sandal from off thy feet”; that is to say, loose thy justification, that carnal prudence and pride of one’s own will. “For the place where thou standest is holy ground,” which the meek possess by inheritance. We, therefore, should cut off the carnal foreskin of our own will, fulfilling instead that which is of God, lest we be cast off by Him who says through Jeremiah, “They have forsaken me, the fountain of living water.” And, “They walked after their own evil wills.” We must therefore be guardedly careful, lest we offer our brothers a muddy drink of subversion, namely, scandal. For if, says Paul, for the sake of food your brother is grieved, or scandalized, or is made weak, or stumbles, you no longer walk in love. “Do not with your food destroy that man, for whom Christ died.” And thus...

^B by sinning against the brethren and wounding their weak conscience, we sin against Christ. Wherefore, if food scandalizes my brother, let us also, who are religious, say: “I will not eat meat forever, that I may not scandalize my brother.” These things he says—or rather, he does them—who is truly faithful, and a lover of God, and a lover of Christ, and a lover of men, who keeps himself irreproachable in all things, so that no one may perish by being scandalized through him. Let us therefore curb, brethren, our own wills, for the sake of our neighbor in all things, that we may not become causes of scandal and downfall to those who hear and who observe our conduct. Blessed is he who trembles at all things out of piety. The blessed Paul also writes, “Let no one seek his own, but the things of his neighbor.” ^C “Be irreproachable,” he says, “both to Jews, and to Greeks, and to the Church of God; just as I also please all men in all things, not seeking my own profit, but that of many, that they may be saved.” And again, “Love does not seek its own, is not provoked, bears all things, endures all things.” And he adds, “We who are strong ought to bear the infirmities of the weak, and not to please ourselves. For even Christ did not please Himself.” Again, “Who is weak, and I am not weak? Who is scandalized, and I do not burn?” And the Lord says, “My food is to do the will of Him who sent Me, the Father, and to finish His work.” And the will of His Father is that every man should be saved. And again, “I have descended from heaven, not to do My own will, but the will of Him who sent Me, the Father.” To Him be glory forever and ever. Amen.

HOMILY LXXIV. On Not Coveting.

It is written, “As many as are led by the Spirit of God, these are the sons of God.” If, therefore, the sons of God love the daughters of men—that is, if they are led ^D by the affections of human favor or reputation—from such a union henceforth are born giants, famous from of old; that is, from such glory is born pride, elation, puffing up, conceit, height, arrogance; for pride and the rest of the passions have existed from of old. And God says, “My Spirit shall not remain in these men forever,” because they are carnal through the corruption of perverse coveting, just as Paul also says, rebuking the Galatians: “Having begun in the Spirit, are you now being made perfect in the flesh?” It would indeed be excellent if we were to be cut off from such covetings as are in the world. For such a heart that is a lover of pleasure is a prison and a chain for the soul at the time of its departure; but the heart that is a lover of labor is an open door. For the passion of coveting is a sprout...

that grows up from idleness. ^A For idleness generates desire, and slackness, or rather, even despair. For if we knew that we are sojourners on earth, and considered that present things are perishable and pass us by like a torrent, we would not long for what is not ours, and is short-lived; but we would desire what is truly ours, and everlasting—that is, to be with Christ, and to enjoy His sweetness and kingdom. For those who have a longing for Him consider all the things of this present age—I mean wealth, and glory, and power, and the beauty of bodies—as dung. And the ruler of this age cannot in any way deceive them or turn them away from the love of Christ. As Solomon also says, "Desire wisdom, that you might reign forever." ^B "Seek prudence, and establish understanding in knowledge," and other such things that have been written. For Scripture forbids desiring all things that are shameful and alien, so that, in sum, it demonstrates a great difference between the good and the evil. For it says: "Remove from yourself every evil desire, and clothe yourself in a desire that is good and comely." For, being clothed in this desire, you will hate the evil desire, and will bridle it, as you wish. For evil desire is wild, and is tamed with difficulty. It is far more terrifying, and in its own wildness it devours men. And in saying, "Evil desire is wild," it means that it springs up of itself like a wild weed in an uncultivated field, or as a wild beast feeding in itself, without rational supervision. ^C And what, or of what kind, is not only the evil, but also the good desire, is precisely expounded in the following dialogue, so that it might be clear that, having turned aside from every evil desire, we should live in the good and comely desire. Whence the tree of the knowledge of good and evil is indicative of man being capable of the knowledge of good and evil; and it signifies a distinction, not so that one might do both evil and good together, but so that, while doing good, one might turn away from evil, according to Him who says, "Turn away from evil, and do good."

The law first commands, saying, "You shall not covet what belongs to your neighbor." ^D But Ahab, having despised this commandment, coveted the vineyard of Naboth; and he killed the righteous man, and for himself and his house brought down the ruin of eternal destruction. The people also coveted a desire in the wilderness, and there their limbs fell. And the Wise Man also says, "Every idle man shall be in desire. But the hands of the valiant are in diligence." And again, "The roaming of desire plows up an innocent mind." And again, "The impious man covets evil desires all the day. But the righteous man shows mercy and pities without sparing." And he adds, "Let not the beauty of desire conquer you, nor be caught by your eyes." The blameless Job, having trampled the

^A passion of desire, says: "If my heart has followed my eye, and the things that are gloomy befall me." The apostle Peter also says: "Beloved, I beseech you as strangers and pilgrims to abstain from fleshly lusts, which war against the soul." And Paul: "Mortify your members which are upon the earth: fornication, uncleanness, passion, evil desire; for God has not called us to uncleanness, but in sanctification. Let not sin therefore reign in your mortal body, so as to obey the lusts thereof, but put on the Lord Jesus Christ, and make no provision for the flesh, to fulfill its lusts." And again: "In which we also all once walked in the lusts of our hearts, doing the desires of the hearts and of our minds." He, therefore, who wishes to escape this soul-destroying desire, which brings man down to the depths of Hades, let him acquire the fear of God. "For the fear of the Lord," he says, "is holy, enduring for ever and ever." And again: "Pierce my flesh with thy fear." For he who always meditates upon death, and the eternal fire, and the worm that does not sleep, and the outer darkness, and the weeping and gnashing of teeth, and that shame so full of ignominy, which shall be heaped upon the reprobate before the fearful judgment seat of Christ, in the presence of angels and men, ^B dissolves the excessive delight of pleasure, and transfers all his desire unto God. Let us therefore, beloved, undertake bodily and spiritual labors, and the desire will withdraw. For "desires kill the slothful," for his hands are not willing to perform anything. But the Lord, who loves souls, says: "If your right eye causes you to stumble, pluck it out and cast it from you; for it is profitable for you that one of your members should perish, and not that your whole body should be cast into the hell of fire." To Him be glory with the good God unto the ages. Amen.

HOMILY LXXV. On Just Judgment.

^A Those who wish to judge justly must first petition God for wisdom and understanding, following the example of Solomon, who besought that this one and primary request be granted to him; and he not only received this grace, but he also merited to be praised by God for having asked well. Next, they must avoid wine; for divine Scripture says: "Open your mouth to the word of God, and judge all things uprightly." And again: "Potentates are quick to anger; let them not drink wine, lest they forget wisdom, and be unable to judge rightly for the weak." And whenever one wishes to resolve a complex matter, he shall inquire into it, first asking what is pleasing and gracious in the sight of God, and he shall find its resolution helpful and profitable.

First, the Law commands, saying: "You shall do no injustice in judgment; you shall not follow a multitude to pervert judgment." And: "You shall not pity a poor man in his cause, and you shall not pervert the judgment of the poor; you shall not accept the person of a poor man, nor shall you reverence the face of a powerful man; in righteousness you shall judge your neighbor." And: "Your judges shall judge a just judgment, and they shall not respect persons, neither shall they take gifts; for gifts blind the eyes of the wise and overturn the words of the just." And: "The just shall pursue what is just." And Jeremiah: "Execute judgment and justice, and deliver the plundered from the hand of the oppressor." And another, among other things: "He who judges the just as unjust, and the unjust as just, both are abominable before the Lord; but he who seeks the Lord shall find knowledge with justice." And again: "Let the heart of a man consider just things, that his steps may be directed by God." And the author of Proverbs: "The just man understands how to judge the poor; but the impious will not understand knowledge." And again: "A prudent man walks by a straight way; and the beginning of a good path is to do just things." And Job: "I have put on justice," he says, "and I have clothed myself ^B in judgment like a mantle." And again: "If my foot has turned from the way, or if I have made light of the judgment of my servant." And these are the things concerning just judgment.

It is also good to remember the saying of the Apostle which states: "Dare any of you, having a matter against another, to go to law before the unrighteous, and not rather before the saints?" And he adds: "Now therefore it is already a failure for you that you have lawsuits with one another; why do you not rather suffer wrong? Why do you not rather let yourselves be defrauded? But you yourselves act unjustly, and this to your brethren!" And he adds: "The unrighteous shall not inherit the kingdom of God." ^C But let no one imagine that the law concerning just judgment is suited only to those who settle legal disputes over common affairs, and lie there supine and snoring in unconcern. For the life-giving Spirit commands this commandment to all equally. For it says also through David: "Be instructed, be instructed, all you who judge the earth, serve the Lord ^D

^A in fear, and exult in him with trembling; lay hold of instruction, lest the Lord be angry, and you perish from the just way." Again: "Blessed are those who keep judgment, and who practice righteousness at all times." And: "If you truly speak righteousness, judge rightly, O sons of men." If truly, then, and not by falsehood, nor by hypocrisy. What then, you say, does this commandment pertain to me, to whom no judicial office has been entrusted, who profess nothing less than being a judge? I would reply to this: God, who created man, made him to be of his own will and free choice, and moreover capable of either purpose, that of virtue or of vice. And having breathed a manifold sense into man's face, as if in a small field, and having arranged ^B the order of attendants, he commanded the mind—the primary and sense-governing faculty—to reside in the midst of them, like a king surrounded by a bodyguard of soldiers; a king, strictly speaking, who is good and just by his very nature. Therefore, the freedom of judging belongs entirely to him, by which distinction virtue is separated from vice—for instance, temperance from unbridled lust, gluttony from the exercise of abstinence, anger from meekness, the thirst for vainglory from humility. In short, every virtue has a vice to which it is opposed, with which it exercises judgment. If, therefore, the mind condemns wickedness and passes a verdict in favor of virtue, it has judged rightly and has maintained judgment and righteousness. But if through the immoderate consumption of wine it forgets itself and wanders off, it has already lapsed from the rectitude of judgment, as did Ochozias of old, and it falls miserably ill with a sickness unto death ^C—that is, it loses its discernment, gives the deciding vote to wickedness, and dies the eternal death. The Lord also testifies to these things, saying: "And why do you not judge for yourselves what is just? For when you go with your adversary before the ruler, on the way make an effort to be released from him, lest he drag you to the judge, and the judge hand you over to the officer, and the officer throw you into prison. Amen, amen, I say to you, you will not get out of there until you pay the last quadrans." To Him be the glory, to the only just judge, Christ, for ever and ever. Amen.

HOMILY LXXVI. On Just Measure

All things that are just are pleasing and acceptable to God. For just as God loves equity of judgment, so too He loves justice maintained ^D in measuring. For being just, He looks kindly upon that which is just. Rightly, therefore, does Scripture command that equity of both weight and measure be observed. It is altogether nefarious and purging out all iniquity to have double measures, a small one and a great one. Whence also the prophet Amos says, lamenting the disobedient: "Woe to him who desires the day of the Lord, and it is darkness; for making a small measure, and an unjust balance." Likewise also Micah, saying: "Shall he be justified in the scales"

and in the bag the scales of the deceitful." The royal Psalmist sings in harmony with these: "The sons of men are liars in the balances, to act unjustly." And at the same time, implying that such people are sick with the disease of uncontrolled avarice, he adds: "Trust not in vanity, and do not covet injustice and plunder; if riches flow, do not set your heart upon them." The ^A law itself commands, saying: "There shall be just things for you in measures, and in weights, and in balances." It also adds: "You shall not move the boundaries which your fathers set." The prophet Zephaniah also says: "Work judgment, and seek justice, that you may be sheltered in the day of the Lord's wrath." Likewise, Ezekiel also says: "Do judgment and justice, let there be for you a just balance, and a just measure, and a just choenix." The Proverbiast says: "A false balance is an abomination before the Lord, but a just weight is acceptable to Him." And again: "A large and a small weight, and double measures are unclean before the Lord, and both will be tripped up in their practices." ^B Perhaps these things seem to most people worthy of nothing; but the divinely inspired Scriptures do not announce or put forth anything in vain or to no purpose. The pious and worshipful Spirit has ordained all things for our salvation and eternal life. Let us therefore beware, beloved, of the passion of avarice, which (as the Apostle instructs us) holds the place of secondary idolatry. For we are taught this through equal measures, just as our Lord Jesus Christ commands us in the Gospels, saying: "Give, and it shall be given to you; a good measure, pressed down and shaken together, shall they give into your bosom. For with the same measure ^C with which you measure, it shall be measured back to you." To Him be glory forever. Amen.

HOMILY LXXVII. Of Repentance.

How sweet is repentance, my brothers; it is nothing else than a life-giving medicine. Especially because our sweet Master, who is mindful of no wrong, good, merciful, philanthropic, long-suffering, lover of the poor, and the guardian of our salvation, always thirsts for our repentance. For He rejoices over the tears of those who repent, He exults in their confession, He delights in a broken and humbled heart, and He waits with great long-suffering ^D for our conversion, and does not abandon us until our last breath; He greatly desires our repentance, and as He receives the repentant prodigal son, He kisses him—exhorting and urging each one of us, despite myriads of lawless and devilish deeds, to turn back to Him, just as He cries out through...

the ^A prophet, saying: "After all these things, return to me." And even while we are still far off, He runs out and embraces and kisses our neck, stained and polluted and filth-ridden as it is; and He does not reproach us for our past deeds, but promises those to come. And as One who is over-good, He not only forgives our sins, but also grants the earnest of life, the grace of the Holy Spirit, and that first robe of immortality and incorruption, which we were clothed in through holy baptism, but of which we were wretchedly despoiled through sin. To us who truly repent and turn to Him with our whole heart, the merciful One freely gives it back. Furthermore, He appoints a day for a festival to be held, demonstrating with joy to the holy powers, who are dear to Him, the drachma which He found—that is, His own royal image and likeness—and carrying the wandering sheep upon His shoulders, He brings it before His own Father, where the dwelling place of all who rejoice is in Him, and He places that soul above all ^B who willfully draw back and depart from such a clement Father. And even when we complain rashly and remonstrate with Him, He often endures and bears with us in His long-suffering. Therefore, brethren, having such a compassionate Master, let us not hesitate to turn to Him, nor let us surrender ourselves to sloth or be thrust into the abyss of desperation, terrified by the weight of our intolerable and countless sins. For while we linger and delay our conversion, we prepare a full measure of joy for the devil; and desperation leads straight to death.

Let us meanwhile draw near to repentance, so that it may perform its role as a full embassy for us before God and intercede on our behalf. Let us also cry out with the prophet Jeremiah: "For our sins have stood against us, for our iniquities are many before you, O Lord; act for the sake of your ^C name." And: "You are in us, O Lord, and your holy name has been called upon us." And let us lament with Micah: "I will bear the wrath of the Lord, because I have sinned against Him." And with David: "I acknowledged my transgression, and my sin I did not hide." But I will reveal it: "I will confess my iniquity against myself to the Lord, and you forgave the ungodliness of my heart." For you said, O Lord: "Declare your iniquities first, that you may be justified." Relying, therefore, O Master, upon the ocean of your compassion, I offer this supplication to you from my impure mouth and unclean lips. Remember that your holy name has been called upon me, and that you redeemed me with your precious blood; that you have sealed me with ^D the earnest of your holy Spirit, and have raised me from the abyss of my iniquities, that the enemy may not snatch me away. O Lord Jesus Christ, take hold of me and be my mighty helper in the battle, for...

I am a slave to desire, and by it I am warred upon. But do Thou, O Lord, not abandon me who am cast upon the earth in condemnation for my works. Free me, O Master, from the evil slavery of the ruler of this world, and make me Thine own in Thy commandments. My life’s way is my Christ, and the light of my eyes is Thy countenance. O God and Master, and Lord of my life, do not give me the haughtiness of eyes; and turn away evil desire from me. Take hold of me, O Christ, with Thy holy hand; let appetites and passions not lay hold of me, and do not deliver me to a shameless soul. Let the light of Thy countenance shine within me, O Lord, that darkness may not overtake me, and he who walks in it may not seize me. Do not deliver, O Lord, to invisible beasts an ^B soul that makes confession to Thee. Do not permit, O Lord, Thy servant to be wounded by alien dogs. Make me worthy, O holy Father, to be a guest-chamber of Thy Holy Spirit, and a house of Thy Christ. Build me up, O Guide of those who have wandered; guide me, that I may not turn aside to the left. I long to see Thy face, O Lord; O God, by the light of Thy countenance, guide me. Grant to me, Thy servant, a stream of tears, and bestow the moisture of Thy Holy Spirit upon Thy creature, that I may not wither like the fig tree which Thou didst curse. And let my tears be my drink, and my prayer instead of food. Turn, O Lord, my lamentation into joy for me, and receive me into Thy eternal tabernacles. Let Thy mercy come to anticipate me, O Lord, and let Thy compassions overtake me, and forgive all my sins. For Thou art the true God, forgiving iniquities. ^C And do not permit, O Lord, the work of Thy hands to be dishonored because of the multitude of my iniquities, but call me back, O Master, through Thy only-begotten Son, the avenger of all our salvation; and raise up me who am lying low, as once Thou didst the publican Levi; and make me alive, dead as I am in sins, as Thou didst the widow’s son, for Thou alone art the resurrection of the dead. And to Thee glory is due unto the ages. Amen.

HOMILY LXXVII. — ON PENITENCE.

He who truly repents of the evils he has committed desires both to reproach himself and to bear bravely the reproaches of others; for repentance is to be mocked by the foolish, and to endure it, and with one’s whole heart to offer confession to God. Isaiah, ^D supplicating God for those of very hard heart and for the impenitent, says: «Is it not in the power of the Lord to save? But because of your sins He has turned His face from you, for no one speaks what is just, nor is there true judgment.» (Isa. LIX, 1-3). Another says: «How good it is for one who has been reproved to show repentance!» For thus you will flee

^A voluntary sin. And again, «If you have sinned, do not add thereto, and make supplication for your former sins.» (Eccli. XXI, 1). And he adds, «Flee from sin as from the face of a serpent.» (Eccli. XXI, 2). For the wise man, having been overtaken by fear, turns away from evil. And Job also says: «If indeed I have sinned voluntarily, I have hidden my sin; for I did not fear the great multitude of the city, so as not to confess and divulge it in their sight.» (Job XXXI, 33-34). And in the Acts, Peter said to the multitude: «Repent therefore and turn, that your sins may be blotted out, when the times of refreshing shall come.» (Act. III, 19). And let us, beloved, as has been said above, let ^B us each repent of our former life, with a heart entirely sincere, having turned from the evils which we have committed toward God, and saying: «We have sinned, be propitious; we have acted iniquitously, forgive; we have offended, be reconciled to us.» Cleanse us, following the example of that harlot, and justify us, even as that publican. May your mercy come upon me; may the dewy moisture of your clemency distill upon me, and do not allow me to be sold for the price of my own sins, lest I should fall asleep and die the bitter death of sin; but rather redeem me from this present evil world. Grant me a time of repentance, and impart to me a place to cleanse my conscience. «For there is no peace in my bones because of my sins, because my iniquities have passed over my head, as a heavy burden they are heavy upon me.» (Ps. XXXVII, 4-5); for, «Lord, if you should mark iniquities, who shall stand? Since with you there is propitiation.» (Ps. CXXIX, 3-4). Let us therefore believe God, we who, burdened by sins, have ^C cast off the hope of our own life, and let us turn to the Lord God in the fullness of our heart, working justice in the meantime; and may we turn what remains of this life of ours into legitimate service to Him, according to His good will, so that He may apply a remedy for the blotting out of the failings of our previous life, and may grant us strength, by which we may prevail against the schemes of diabolical malignity. There is nothing at all of his terrors or threats that we should fear. For the strength of that impure one has withered, like dead nerves; but rather let us revere the omnipotent Lord, let us observe His commandments, and in this let us complete our life. And if in this manner with groaning and tears we shall have besought Him as suppliants, He will surely answer what He said through Ezekiel the prophet: «As I live, says the Lord, I do not desire the death of the sinner, but rather that he should turn and live.» (Ezech. XXXIII, 11). And again, «On whatever ^D day the wicked man turns from all his iniquities, and does justice, his sins shall no more be remembered.» (Ezech. XVIII, 21-22). For the Lord greatly desires our salvation. For He says to His disciples, «Say to them, Repent, for the kingdom of heaven is at hand.» (Matt. III, 2). For this reason, having left the ninety-nine sheep on the mountain, the good Shepherd goes seeking the one that is lost, and having found it, He carries it upon His shoulders rejoicing, and calls together the powers above, rejoicing and saying, «Rejoice with me, for I have found that which was lost.» And He adds, «I say to you that in this way there will be joy in heaven over one sinner who repents, more than over ninety-nine just men who

do not need repentance.» To Him be glory unto the ages. Amen.

HOMILY LXXVIII. Concerning Patience.

Having spoken a few things to you concerning repentance, let us now speak, with God’s help, concerning patience, which saves man, in accordance with all that His philanthropy provides. For repentance is in need of patience, and without it, it cannot be brought to perfection. For a bird with only one wing cannot fly up to the heights; and patience perfects repentance and shows it forth as wearing a crown. Nor is patience useful only for the assistance of repentance, but we cannot successfully achieve any virtue or commandment of God at all without it. Therefore, patience constitutes the head or hinge of the good things within us. ^A And it is necessary to receive every temptation and affliction with patience and thanksgiving, so that we may reach the land of promise. It is good not to move from place to place. For let each man remain in that in which he was called. Patience teaches endurance of pain, and it bears external temptations firmly for the sake of self-control. For just as wax, if it is not warmed or softened, cannot accept the seal placed upon it, so too a man cannot accept the seal of God’s virtue unless he is tested through pain and infirmities. ^B For this reason the Lord said to Paul: «My grace is sufficient for thee; for My power is perfected in infirmity.» When the devil left the Lord, then the angels came and ministered to Him. Just as, therefore, the angels were not present while He was being tempted, so also do the angels of God withdraw for a time from us when we are being tempted, though they do not stay far away; and after the departure of the tempters, they come to us, ministering divine thoughts, illumination, compunction, sweetness, and patience; and then the soul recovers, as one who has labored. ^C For this reason, Isaiah also says: «They that wait for the Lord shall change their strength; they shall put forth feathers as eagles; they shall run, and not labor; they shall walk, and not hunger.» As Moses also says to the people: «For this reason He tested thee, and afflicted thee, that He might feed thee with manna, that the things in thy heart might be known. Just as a man disciplines his son, so the Lord disciplined thee.» And again: «And the Lord afflicted thee, that He might do thee good in the end.» The prophet Nahum also says: ^D «The Lord is good to those who wait for Him in the day of affliction.» And another says: «Say not, I will repay evil for my enemy; but wait for the Lord...»

and He will help you; for patience will not defraud the pious.» In this way, the man David endured everything with a most gentle and placable spirit. For when he was provoked with intolerable reviling, and heard: «Go out, O man of iniquity,» he gave no sign of an agitated spirit. But when his cousin, moved by such an indignity, said: «Who is this dog that curses my lord the king? I will go over and strike him, and take off his head,» he rebuked him, saying: «Let him alone, that he may curse me, so that the Lord may see, and repay me good for this curse.» Therefore, not without cause he sang: «I waited patiently for the Lord, and He inclined unto me, and heard my supplication.» [Again: «I will wait for thy name, for it is good in the sight of thy saints.»] He who also exhorts us to patience, saying: «Be of good courage, and let thy heart be strengthened, and wait ^B for the Lord; for those who wait for the Lord, they shall inherit the land of the living.» And, «Let not those who wait for thee, O Lord, O Lord of hosts, be ashamed. For the furnace proves the potter’s vessels, and the trial of a man in his thoughts. But woe to those who have lost their patience. And what will they do when the Lord visits? For the patience of the poor shall not perish forever.» And Sophonias says: «If it lingers, wait for it; because he who is coming will come and will not delay.» And, «If he draws back, my soul has no pleasure in him.» And Paul writes: «If we endure, we shall also reign with him.» And again: «You have need of patience, that, having done the will of God, you may receive the promises.» And James: «Count it all joy, my brothers, when you meet various temptations, knowing that the testing of your faith produces patience; and let patience have its perfect work.» And he adds: «Blessed is the man who endures temptation, ^C because when he has been approved, he will receive the crown of life.» And the Lord says: «He who endures to the end will be saved.» And again: «In your patience you will possess your souls.» To Him be the glory unto the ages. Amen.

HOMILY LXXIX. On the contest.

The contest is a fellow soldier and companion of patience; or rather, it is its beginning and end; and I might almost say, it is something more. For they are so in need of one another's help and mutual connection that neither can attain to the victorious crown without its consort. Indeed, harmoniously and ^D

^A in adherence to reason, we have joined the contest to patience; for both, with the strength and protection of our Lord Jesus Christ—who is the agonothete of the entire spiritual wrestling-ground—achieve the prize of victory against every violent onslaught of diabolical perturbation. He who contends in the contest abstains from all things, and does not rest until the Lord wipes away all enemies from before his face.

Temperance, therefore, is twofold. For there are some things from which it is necessary for you to abstain, and others from which you ought not. From wickedness, you must abstain and not perform it; but in the case of good, you must not abstain, but perform it. Abstain, then, from all wickedness, while practicing what is good. Abstain from adultery, fornication, drunkenness, lawlessness, from luxury, from wickedness, from excess of food, from extravagance, from avarice and boasting, from haughtiness and pride, and from lying, slander, hypocrisy, rancor, all blasphemy, theft, extortion, false witness, greed, evil desire, deceit, vainglory, arrogance, and whatever is similar to these. From these deeds, the athlete and servant of God must abstain.

There are also good works that one must perform and not abstain from; above all, these are: faith, fear of the Lord, love, harmony, words of justice, truth, patience, serving widows, visiting orphans destitute of comfort, ransoming ^B the servants of God from necessities, being hospitable, being quiet, being needier than all men, revering the elderly, practicing justice, maintaining brotherly love, being long-suffering, bearing no rancor, comforting those who are suffering in their soul, not casting away those who have been scandalized regarding the faith, but turning them back and making them joyful, admonishing those who sin, not afflicting those who are in debt and need, and whatever is similar to these. For if anyone keeps these and does not abstain from them, he shall live unto God.

The athlete must also wear down the opponent within his own flesh, so that the mind may not slip because of its fluidity into the smoothness of pleasures, so that the mind of those who are struggling may be energized by the divine light, and may serve and delight in the divine law, according ^C to the Apostle.

Therefore, the mind must be made ready, and the thought must be changed, and it must be set up toward heaven and raised above every creature toward a lofty place, and with a burning desire, with an unceasing mind, reach out to those things. ^D

^A And the true athletes have shown this, and they have been glorified in their contest. For looking from afar at the promises through faith, they endured length of afflictions, since they considered Him faithful who promised, awaiting the bright day of the Lord, in which God will manifest His own servants when He comes upon the clouds of heaven, and brings together His holy ones, the spiritual and most upright athletes. It is necessary, therefore, that we struggle: and indeed the body must be subjected to continuous hardship, but against evil thoughts the souls must be fortified with all security and patience. Moreover, it is necessary that we be careful to have the testimony of our own conscience in the sight of God. For, "Waiting, I waited for the Lord; and He attended to me." ^B For no one can attain virtue unless he first struggles for it even to the shedding of blood. For it is necessary to stand against sin even unto death, athletically and unceasingly, according to the Apostle Paul. And Scripture also says: "Before man are life and death, and whichever he pleases, will be given to him." For the impious and wise thought is called the master of the passions: through self-control it prevails over gluttony and desire; through justice, over all malice; through fortitude, it conquers anger and thought and fear; and these not so as to destroy them, but so as not to yield to them. For the thought is not the master of the passions, but their antagonist. Therefore, it says, no one can cut out his desire, but the thought can ensure not being enslaved to desire. There is need, therefore, of much struggle, so that we too may effectively say with Paul: "I have fought the good fight, I have finished the course, I have kept the faith; henceforth there is laid up for me the crown of righteousness." ^C And urging us also to the same zeal, he said: "And if one also competes, he is not crowned unless he competes lawfully." And again: "Do you not know that in a stadium all run indeed, but one receives the prize? So run, that you may attain. I therefore so run, as not uncertainly; so I fight, not as beating the air; but I buffet my body and bring it into bondage, lest by any means, after having preached to others, I myself should be disqualified." And he writes also to the Philippians: "The same struggle you saw and learned in me, and now hear." And to the Hebrews he says: ^D "You have not yet resisted to the point of blood, struggling against sin; and you have forgotten the exhortation which speaks to you as to sons: My son, do not despise the discipline of the Lord, nor faint when rebuked by Him. For whom the Lord loves He disciplines, and scourges every son whom He receives." And praising others, he says: "So that we ourselves boast about you for your patience and faith in all your persecutions and afflictions, which you endure, an indication of the righteous judgment of God, for which you also suffer."

John also says: "Do not marvel, brothers, if the world hates you; we know that we have passed out of death into life." And the Lord: "Strive to enter through the narrow gate, because the gate is wide and broad is the way that leads to destruction, and many are those who walk through it; how narrow is the gate ^A and constricted the way that leads to life," [of which may we be held worthy by the grace of Christ of God.] To Him be the glory unto the ages. Amen.

HOMILY LXXX. Concerning Concord.

How acceptable to God is the effort to maintain the unity of the Church, than which there is nothing better among men. And it is right to bear with all, as the Lord also bears with us, and to endure all in love. And one must not, upon any pretext, however reasonable it may appear—not to say that it is alien to reason—withdraw oneself from the body of the Church and live apart; but rather, let there be gathered into one: one prayer, one supplication, one mind, one hope in love, in the blameless joy which is Jesus Christ, than whom nothing can be more pleasant to the soul. ^B We all, therefore, ought to run together as if to one altar, with one soul, and though in many members, one intent in one will, effectively being one body. For just as a swarm of bees works at a honeycomb, so does a system of brothers represent the kingdom of God; and just as a trumpet rouses the zeal of soldiers, so does the study of the disciples and the teaching of practical virtue. For he who separates himself is like a bird that has flown from its own nest and is constantly changing from place to place. This ^C makes one easy prey for every bird-catcher and hunter. For on all sides, traps and scandals of iniquity are set for him by the spiritual bird-catchers and hunters, and ravenous crows gouge out his eyes. In every way, therefore, the harmony of the brotherhood with concord is beautiful and well-fitted, especially where perfect love has taken root; just as we find with Elisha and Elijah. For when he had heard once and twice, "Sit here," he answered with an oath, saying: "The Lord lives, and your soul lives, if I will forsake you." Similarly also ^D Ruth the Moabitess to her mother-in-law: "The Lord do so to me and more also," saying, "that death shall separate between me and you." Wisely, then, did Boaz bless her, saying: "May the Lord repay your work, and may your reward be

full from the Lord." And being a foreigner, she was united in marriage to Boaz himself, from whom she begat the grandfather of the excellent David. Behold indeed, "What is good or what is pleasant, than for brothers to dwell together?" And the Book of Proverbs says: "A brother helped by a brother is like a strong and exalted city." And: "Two are better than one, for they have a reward: for if they fall, the one will raise up his companion." And: "Woe to him who is alone if he falls, and there is not a second to raise him up." And: "If one should stumble, two shall stand against him. A threefold cord is not quickly broken." But in the Acts of the Apostles it is written that "as many as believed were in one place, and had all things common." And a little later: "The multitude of those who believed were of one heart and one soul; and no one said that any of the things which he possessed was his own, but they had all things common." Blessed, therefore, is the monk who considers all men, after God, with admiration and honor. Blessed indeed is the monk who perceives the salvation and progress of all in general, equally with his own, with all joy and cheerfulness of mind. A monk ^B is one who considers himself to be one among the others, because he believes that he is constantly looking at himself in each one of the brothers. The Apostle says: "Just as we have many members in one body, but all the members do not have the same function, so we, being many, are one body in Christ, and individually members of one another." He adds: "But God composed the body, giving greater honor to that which lacks it, that there may be no schism in the body, but that the members should have the same care for one another." For this reason we ought to lend effort to one another in bearing the burdens of others, and all be like-minded, sympathetic, humble, and do all things in love, so that we may thus draw God toward ourselves, and our prayer may become acceptable. For the Lord says: "Amen I say to you, that if two of you agree on earth concerning any thing that they ask, ^C it will be done for them by My Father who is in heaven. For where two or three are gathered together in My name, I am there in the midst of them." To Him be glory unto the ages. Amen.

HOMILY LXXXI. On thoughts.

The Scripture says: "He gave the Law for help." ^D

HOMILY LXXXI. ON THOUGHTS.

^A Aid, that is to say, for the nature of men toward the cultivation of virtue; that as a husbandman is wont to purge the plant with iron, so he might labor strenuously in the cultivation of virtue. From the flesh, indeed, that you may repel and drive away, when those windy, arrogant bubbles make a noise and disturb you, and incite you toward obscene pleasure, the provocative desires: and from the soul, in like manner; whatsoever thoughts, through the infirmity of the soul itself, stir up a turbulent intemperance; that as soon as you perceive them creeping in, you should take forethought that you may remove them from yourself as quickly as possible, whether they entice you toward things that smack of the study of pampering the flesh, or incline you toward these temporal and earthly things. And we are indeed enticed to that state, partly by the condition of our more fragile nature, and partly also because the insidious suggestion of malign spirits incites and urges us on, who, with their own malignity, do almost overwhelm nature itself as if with overflowing waves, as experience itself clearly teaches us. For this reason, therefore, the law is given, lest, as if through the carelessness of the husbandman, the plant—otherwise useful—should, by bringing forth no fruit, wither away in filth. The Apostle also says: "I desire that men pray in every place, lifting up holy hands without wrath and disputations of thoughts." And again: "Casting down counsels, and every height that exalteth itself against the knowledge of God." Therefore, the goal for the Apostle is that we be clean from unclean thoughts, especially when we stand before God in prayer; for putrid stench does not harmonize with sweet fragrance, nor foul odor with perfume. For he who is carried away by thoughts is blinded by them. For where there are images of thoughts, there also consent takes place. ^B It is necessary, therefore, to always overthrow the first assault, and to exterminate the sinful thoughts from the earth, which is our heart, according to the word of the Lord. And as long as they are still infant sons of Babylon, that is to say, the evil thoughts, we must dash them to the ground and crush them against the rock, which is Christ. Especially the three most general thoughts against us from the devil—through which even the envious demon makes war and suggests to us, I say, the thoughts of gluttony, and avarice, and vainglory; through which he even attempted to tempt our Lord and Savior Himself, when He had completed every temptation, whence also he was defeated and driven off. The Lord became a pattern to us in all things, that is, of how to render these ineffective through fasts and prayers. For the deceiver lies in ambush like a lion in his fold to hide snares for us, and hunting-traps of unclean and impious thoughts. It is necessary, therefore, to quickly turn aside these multiform thoughts, as has been said, through pious contradiction and prayer, and especially those that defile, so that they may not defile the holy place, and cause the man of God to be profaned. ^C We ought, therefore, to perform the liturgies to God with all fear, lest we be found—with our lips discoursing to God, but with our hearts like captives in Babylon eating unclean things—and we hear: "This people honoreth Me with their lips, but their heart is far from Me." There is need of struggle, beloved, and of much sobriety, that the mind may harmonize with the heart and the lips in the psalmody, so that we may not provoke the Lord by mingling disgusting stench in the prayer, instead of offering Him incense; and that the sacrifice of our prayer be found blemished, like that of Cain. Much

rather does God loathe impure thoughts, and even more the heart that gives them birth, as the Law also makes plain. For it says: "You shall not plow with an ox and an ass together," ^A that is, with a pure and an impure thought; you shall not offer in prayer; you shall not bring as a sacrifice a sheep that is blemished, or with a cropped ear, or with a docked tail, or one with the mange. But neither shall He accept a tainted fruit from your hand; how much less a sluggish and contemptuous prayer? For He knows our hidden things, as David testifies, saying: "The Lord knows the thoughts of men, that they are vain." ^B And he strove earnestly to be delivered from them, saying: "In the morning I slew all the sinners of the land, to destroy from the city of the Lord all those who work iniquity." ^C For it is not permitted for the unclean to enter into the house of the Lord, as the Law says; and we are that house, and the Jerusalem that is within us. The sinners of the land are the groveling and serpentine thoughts that lurk in the heart. Fittingly, therefore, he prays, saying: "Restore my soul from their wickedness." ^D And: "Scatter the nations that desire wars." And: "Save me from the mire, so that I may not sink; for you are my patience, O Lord." Whence also the Lord says to him in affliction: "You called on me, and I delivered you; I heard you in the secret place of the storm." We too, brothers, ought with outstretched hands and intent mind to beseech the man-loving God to send down help to us, that we may conquer our enemies, just as Moses conquered Amalek. For it is terrible and destructive to consent to impure thoughts. For from thoughts one is dragged down even into the deed, and little by little is alienated from God; when the one who consents to them, as having worked the sin, is judged. "For wisdom will not enter into a malicious soul, nor dwell in a body subject to sin." For crooked thoughts separate from God. For the Holy Spirit of wisdom will flee from deceit, and will depart from foolish thoughts, according to Scripture. And the Lord also says: "From the heart come evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies." Such things the evil man has in the treasury of his heart. Let us, however, present ourselves before the goodness of God, beseeching Him at every hour that He may cleanse our hearts, so that we may bring to Him gifts upon our mental Jerusalem, and hear from Him: "The good man out of the good treasury of his heart brings forth good fruits to God." To Whom be glory for ever and ever. Amen.

Homily LXXXII. Concerning discipline.

according to God. For God will never abandon him who from a tender age has practiced philosophy and been educated in the discipline and admonition of the Lord, even unto old age and antiquity. For God is not unjust so as to forget the discipline and the labor of those who endure for His name's sake. For discipline according to God will speak in the end with great freedom and confidence; indeed, the Lord often takes away even the good things from us, just as He took the wealth of Job; for "The Lord gave, and the Lord hath taken away." ^B Assuredly, in some measure, the Lord who has brought upon us these evils will also take them from our hand; for "Good and evil are from the Lord," it says. And He who has brought evils upon us, He himself will bring upon us eternal joy. Therefore, we are debtors to accept with thanksgiving the disciplines in all things. For he who does not choose the labors for the sake of the truth is willingly disciplined more severely by those things which are involuntary. But he who does the will of God according to his power will escape the great labors through small ones. ^C And the Proverbialist also says: "He that feareth the Lord will receive discipline." And again: "He that spareth his rod, hateth his own son; but he that loveth, disciplineth him diligently." And again: "Discipline thy son; for so he will be full of hope. Hear, my son, and receive my words, and the years of thy life shall be multiplied. Take hold of my discipline, do not let it go; for a son who is remiss in keeping the discipline of his father will devise evil thoughts." And again: "A fool mocks his father's discipline; but he who heeds warnings is more prudent." And again: "Apply thy heart to discipline, and thy ears to words of understanding." And again: "Do not refrain from disciplining a child; ^D for if thou strikest him with a rod, he shall not die, but thou shalt save his soul." And again: "Discipline thy son, and he will give thee rest, and will give delight to thy soul." And again: "It is better to hear the rebuke of a wise man, than for a man to hear the song of fools."

^B He introduces: “Hear, O children, the discipline of a father, and attend to know understanding; for I give you a good gift; do not forsake my law. Understand, O ye simple, subtlety; and ye uninstructed, set your heart, receive discipline and not silver, and knowledge rather than tested gold.” And through the prophet Zephaniah God says: “Fear me and receive discipline, and you shall not be destroyed, that you may serve the Lord under one yoke.” And Micah says: “Shepherd thy people with thy rod.” And the Apostle, writing to the Hebrews, says: “My son, do not despise the discipline of the Lord, nor be weary when rebuked by him. For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth. For what son is there whom the father does not discipline? But if you are without discipline, then you are bastards, and not sons.” And to the Corinthians: “For if I make you sorry, who is he that maketh me glad, but the same which is made sorry by me?” And he adds: “Now all discipline for the present seems not to be of joy, but of grief; but afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby.” And David, saying: “Blessed is the man whom thou chastenest, O Lord, and teachest him out of thy law.” And: “The Lord hath chastened me sore, but he hath not given me over unto death.” And again: “The righteous shall correct me in mercy, and reprove me.” And: “Thy discipline itself hath taught me.” And Job, who preceded the age of David, says: “Is not the life of man upon earth a state of trial?” And as ^C the hire of a day is his life. For if the life of man upon earth is a state of trial, how can it be that one who stands in the place of trial should not be tried? Certainly it was said by the Lord and Savior: “Watch and pray, that ye enter not into temptation.” By this, as if by an index, he teaches that we should not allow ourselves to be swallowed up by temptation and be overcome; for truly to overcome temptation is a matter worthy of commendation and notable praise. The Lord again: “Which of you, having a servant plowing or feeding cattle, will say unto him by and by, when he is come from the field, Go and sit down to meat? And will not rather say unto him, Make ready wherewith I may sup, and gird thyself, and serve me, till I have eaten and drunken; and afterward thou shalt eat and drink?” He introduces: “Doth he thank that servant because he did the things that were commanded him? I trow not. So likewise ye, when ye shall have done all those things which are commanded you, say, We are unprofitable servants; we have done that which was our duty to do.” To Him be glory unto the ages of ages. Amen.

HOMILY LXXXIII.

On consultation or counsel.

In every business, not ^D of mediocre effort is it...

^A It is a thing pleasing to God. For there is no one who does not stand in need of a counselor, unless it be God alone, who created wisdom. Every man has greater need of good counsel than he does of breathing the air. As we are also instructed by divine Scripture, for it says: “Do everything with counsel; with counsel drink wine,”—that is to say, the spiritual wine, which gladdens the heart. He who is such a one never misses the mark, but passes his whole life free from anxiety. For it is a proof of a hatred of vanity and of humility to seek counsel, especially from elders who are experienced. It is manifest that “God gives grace to the humble, but opposes the proud.” As Tobias also says to his son: ^B “Seek counsel from every wise man, and do not despise any useful counsel.” For he who partakes of good counsel walks in the way of the commandments of the Lord; but a man without counsel is his own enemy, as was Roboam, the son of Solomon. For having abandoned the good counsel of the elders and having adopted the counsel of the young men who had been raised with him, he was found to have lost the kingdom of the ten tribes of Israel. Therefore, Isaiah well laments such people: “Woe,” he says, “to those who take counsel, not through the Lord, who do things in secret, and their works shall be in darkness.” For the counsel of the wicked plots iniquitous things, but the pious have devised prudent counsels. And another wise man said: ^C “Guard your soul from an evil counselor, for he takes counsel for his own sake, and will stand against you to see what will happen.” And again: “Do not take counsel with those who eye you askance, and from those who envy you, hide your counsel.” Therefore, reasonably and firmly, as has been said before, we ought in all things to partake of the spiritual counsel of experienced elders, and to flee from the counsels of carnal and uninstructed men; so that, instead of the support of a palm staff, we do not grasp a reed rod, which will pierce the hand of a man and cast away the life of nature, and instead of a sheep we fall in with a wolf. “For he who walks with the wise will be wise; but he who walks with fools will be made known; for discernment among the prudent is ready.” And Solomon says, ^D “He who leads the upright astray in an evil way, he himself will fall into destruction.” And again: “My son, let not evil counsel take hold of you, which abandons the instruction of youth.” For those who have no steering [counsel] fall like leaves; but salvation exists in much counsel. For just as a city without walls, so is a man who acts without counsel. Moses, who was a familiar companion of God, did not reject the counsel of Jethro, but even all that he said to him, he did in agreement, and such glory from God and men did not puff him up. And Paul the apostle, who had Christ speaking within himself, says to the Galatians: “I went up to Jerusalem, and I laid before them the Gospel which I preach, but privately to those of reputation...

lest by any means I might run, or had run, in vain.” He who says that he did not learn from man, but by revelation of Jesus Christ, did not disdain to consult with his fellow-disciples. For neither did he trust himself, fearing lest he might run, or had run, in vain. But we, who do not know what is on the right hand or the left, are much more bound to do everything with the counsel of our spiritual Fathers, fearing the example of the Apostle; and with all diligence taking ^A counsel, trusting in nothing of our own, nor believing in our own reasonings, but walking according to the counsel and judgment of the Fathers who were before us, lest perchance we be mocked by the evil demons. For they transform things as they wish, especially to those who do not understand their arts, or who trust in their own bow and arm. For through humility the grace of the Holy Spirit will descend upon us, just as the Lord taught us, saying: “When they bring you unto the synagogues, and the rulers, and the powers, take no thought how or what you shall answer. For the Holy Spirit shall teach you in that very hour what you ought to say.” To Him be the glory unto the ages. Amen.

Homily LXXXIV. On Dreams.

^C Since some, putting faith in dreams, have been turned aside from the straight path, for this reason we admonish you, dearly beloved, not to easily give credence to such airy and multiform dreams. For these are nothing else than the images and phantasies of a wandering and strayed mind, and the mocking tricks of reprobate demons, to deceive us and lead us astray into their snares; and then, in order to drag a man down to pleasure, as the apostle Jude, brother of James, says regarding such people. He says: ^D “Likewise also these dreamers defile the flesh, despise dominion, and speak evil of dignities.” The Ecclesiastes also warns, saying: “A dream comes through the multitude of cares, and a fool’s voice is known by multitude of words.” And he adds: “Suffer not thy mouth to cause thy flesh to sin; neither say thou before the angel, that it was an error: wherefore should God be angry at thy voice, and destroy the work of thine hands? For in the multitude of dreams and many words there are also divers vanities.” And the son of Sirach says that “Dreams lift up the foolish.” And he adds: “As he that catcheth at a shadow, and followeth after the wind, so is he that setteth his mind upon dreams. For from a lie what is true?” And again: “Divinations, and soothsayings, and dreams, are useless; for dreams have led many astray.”

^A If, therefore, to any of you who are struggling in this spiritual contest, either a light or any figure in the shape of fire should appear, by no means admit such a vision. For it is a manifest deception brought about by the malicious craftsmanship of the Enemy. This the Apostle clearly teaches us, when he states that he is accustomed to “transfigure himself into an angel of light.” ^B It will be profitable, therefore, before you surrender yourself to sleep in your bed, as a prophylactic for the soul and a way to drive off the delusion of the error, to pray this prayer:

O Almighty Word of the Father, perfect in Thine own nature, God Jesus Christ; through Thy tender mercies, O good Jesus, which are most inclined to compassion; Thou who never separatest Thyself from Thy servants, but ever restest within them: O Jesus, the good Shepherd of Thy sheep, do not deliver me up to the snares of the serpent, nor leave me to the desire of Satan, for the seed of corruption has its birth in him. Thou, therefore, O my Lord, most holy King, God worthy of all adoration, Jesus Christ, guard me as I sleep by Thy immortal counsel, and by Thy Holy Spirit, by whom Thou didst sanctify Thy own disciples. Deliver me from the snares of the crafty serpent. ^C Grant to me, unworthy as I am, the joy of Thy salvation upon my bed, and enlighten my mind with the light of the knowledge of Thy Gospel. Keep my soul in the love of Thy holy Cross, my heart in the sincerity of Thy words, my body in Thy passion, and that through the grace of Thy impassibility; guard my thoughts in Thy peace; and at the fitting time awaken me for the glorification of Thy name. For Thou art to be adored and glorified with the Father and the Holy Spirit unto the ages. Amen.

There are, moreover, other dreams, such as that of which Job speaks: “For God speaketh once, yea twice, in a dream, in a vision of the night, when deep sleep falleth upon man.” ^D We, however, beloved, ought not easily to lend faith or assent to dreams, even if they appear in such a form as if they had been sent to us from heaven (unless there be the discernment of spirits, a sure and unerring interpreter of the thing seen), lest for light we seize upon empty smoke. For do we, I ask, provoke the Lord against us by this? Nay, we do not provoke Him at all by this one thing, but rather we shall be the more pleasing to Him in that we keep with fear and no moderate circumspection the treasure entrusted to us by Him. And indeed we could recount not a few examples of this kind which have reached us—as well ancient ones as new, which have occurred even in this our own age—of those who have suffered the mockings of demons through dreams and have miserably fallen through the faith they gave to dreams. Truly, it would be fitting in this present writing to include, for the safety of those who read, a

^A caution to those who read. But lest we should fall away from the purpose once set before us, let me add this one thing alone as a sort of corollary, and I will put an end to the present homily.

There was a certain monk on Mount Sinai who had given such a famous example of his continence that he had lived enclosed in a cell for many years. Finally, being deluded by the manifold revelations and dreams of the devil, he fell into Judaism and the circumcision of the flesh. When the devil had repeatedly shown him dreams that were indeed true, and had, as it were, ensnared his darkened mind with the bait he had cast, he finally set before his eyes a great throng of apostles, martyrs, and Christians of every kind, covered ^B in the deepest darkness and all manner of disgrace; on the other hand, he presented Moses, the prophets, and the people of the Jews (whom God otherwise detests) as distinguished by a very bright light, and living in joy and gladness. When the miserable man had seen these things, he arose on the spot, and leaving that holy mountain, he arrived in Palestine. He went straight to Noara and Libyada, the asylums of the Jews. When he had related to them the diabolical apparitions which he had seen, he was circumcised and professed Judaism, took a wife, and openly taught dogmas against the Christians in the sight of all, having become a champion of Jewish superstition. I saw this man, as did many of the monks; for it is not yet four years since his death, in which he miserably perished. For, having suffered for some time from a flux of the catarrh, and being wasted away by the gnawing of worms, he breathed his last. When we, myself and several other monks, saw him, we were seized with fear and lamented with great wailing. It was indeed a most miserable spectacle. This man had grown entirely gray in monastic discipline, and had grown old worn down by labors, and yet he eventually idled with women, defiled and stained himself with the eating of unclean meats (namely, the Jewish ones), spoke obscene and impure words, blasphemed Christ, and visited the Holy Spirit with intolerable insults. And this man, such as he was, those lawless Jews called "Abraham" in turn. Rightly, therefore, did the Lord say: "Watch, for you do not know at what hour the thief will come." And he adds: "But know this, that if the master of the house had known at what hour the thief was coming, he would have watched and would not have allowed his house to be broken into." To our God be glory forever. Amen.

HOMILY LXXXV. On pusillanimity and double-mindedness.

^D Do not let us give place, brothers, to the spirit of pusillanimity, lest at any time it should lord it over us, so that we ourselves be condemned, as the Scripture says: "Who shall sustain a pusillanimous man?" But rather let us cast all our care upon the Lord, for He himself will have care for us. Let us, therefore, take away from ourselves both double-mindedness and pusillanimity. Let us not be found in any way double-minded when we ask anything of God, whispering to ourselves, "How can I ask and receive from the Lord, having committed so much against Him?" But rather turn to the Lord with your whole heart, and ask of Him without any doubt or wavering, and thus you will easily understand how abundant are the bowels of His mercy; for He is not

^A like men who bear grudges, but He Himself is forgiving and feels compassion for His own creation. Do you, therefore, cleanse your heart from all doubting, and ask of Him, and you shall receive your petition; but if you waver, you shall not receive it. For those who doubt toward God are double-minded, and they do not obtain their requests at all. But those who are wholehearted, in all things pray with faith, relying upon the Lord, and they receive whatever they ask without doubting. And if you should receive more slowly, do not be double-minded that you did not quickly receive the petition of your soul; for it is entirely on account of some temptation, or some transgression of which you are ignorant, that you receive more slowly. Do not, therefore, cease from asking for your soul's petition, and you shall receive it. But if you grow weary from asking, blame yourself, and not Him who gives. For double-mindedness is the daughter of the devil, and it works very wickedly against the servants of God. You, therefore, put on a strong faith. Let us stand, then, firm, as an anvil being struck. It belongs to a great athlete to be beaten, and to win. And let us above all suffer all things for the sake of God, so that He also may suffer us; let us show zeal, let us understand the times, expecting the One who is beyond time, the Timeless, the Invisible, who for us became visible, the Impalpable, who for us was handled, the Impassive, who for us suffered; the One who in longsuffering endured all things for us. And the Scripture says: “You who fear the Lord, wait for His mercy, and do not turn away, lest you fall.” And it adds: “Who has trusted in the Lord, and was put to shame? Or who has called upon Him, and He disregarded him? Or who has remained in His fear, and was forsaken?” Do not, therefore, grow faint-hearted ^B or discouraged in your prayer, lest you be likened to the people in Egypt, who, out of faint-heartedness, would not listen to Moses. Hear Joshua, son of Nun, saying: “Keep yourselves strongly for your souls, to love the Lord our God, and He will fight for you.” And it is written also in Judges: “Let us not provoke the Lord our God, lest Madian arise with its cattle, and destroy our fruit, and we become utterly poor.” Let us hear Isaiah saying: “Comfort, you faint-hearted in mind; for the Lord gives to the faint-hearted longsuffering, and life to those who are broken in heart.” And let us, therefore, with contrition, together with David, entreat God, saying: “I have spoken/pondered, and my spirit has grown faint-hearted. My heart was troubled, my strength has failed me. My refuge has perished from me, and there is no one who seeks after my soul.” But, “Do not forsake me, O Lord my God, do not depart from me; turn away Your scourges from me, for I have failed by the strength of Your hand.” And: “Behold, I have wandered, fleeing and lodging in the wilderness, awaiting You, the life-giving God, from faint-heartedness, ^{C D}

^B and from the tempest. For my soul has been glued to the ground; but revive me according to Your word.” For I know You, good Lord, that “When my heart was in anguish, You exalted me on a rock.” And: “You will grant power and strength to those who love You.” Let us attend to what Paul also commands us: “Put on,” he says, “the armor of God, that you may be able to stand against the wiles of the devil.” And he also says to those who are capable: “Comfort the faint-hearted, support the weak, be patient toward all.” Let us therefore meditate upon these divinely inspired words with great patience, lest we be told: “For though by this time you ought to be teachers, you have need again for someone to teach you, and you have become such as have need of milk, and not of solid food.” It is good, therefore, to pray that temptation may not come upon us; but if it does come, we should accept it as our own, and not as something foreign, with patience and thanksgiving. That he who believes with his whole heart and in humility receives the gift of dispassion, the Scripture bears witness: “For today,” it says, “you will be with me in Paradise.” And: “Your faith has saved you; go in peace,” and other things of this kind. And the grape ripens in the seed. Let not the enemies, therefore, blunt your eagerness with various temptations, buffeting the soul. For from afflictions the crowns are woven, and in weaknesses the power of Christ is perfected. But rather, let us stand with a courageous mindset for prayer, beseeching our Master, and saying: O Lord, the only good and ^C philanthropist, the only kind and gentle, the only true and just, the only merciful God of ours, the Father of our Lord Jesus Christ, who under Pontius Pilate was crucified, and on the third day rose again, and entered into His glory and into Yours, may the power of Your majesty come upon me, Your servant; and strengthen me, O Lord, with the Gospel of Your teaching; yes, Master, enlighten my inward parts and all my limbs by Your will, and cleanse me from every stain and malice and sin, and keep me spotless and blameless from every operation of the adversary; and grant me, according to Your kindness, to know Your will and to think Your thoughts, and to conduct myself in Your ways, and to fear Your fear, until the last day and hour and breath. I call upon You, Jesus Christ, I the sinner, that according to Your ineffable mercy You may preserve my body, and soul, and spirit, from every snare of the adversary. Yes, holy Father, cover me, Your servant, with Your compassion; and do not forsake me, that my enemies may not say, “We have swallowed him up,” because You are my defender, O Lord; and in You is my hymn forever and ever. Amen.

^A Let us then draw near in this way to the good Master, and let us not lose heart in any matter, but let us contend bravely, mindful of that which is written: “He also told them a parable, to the effect that they ought always to pray and not lose heart.” And He adds: “And will not God bring about justice for His elect, who cry to Him day and night, and will He be slow to help them? I tell you, He will bring about justice for them speedily.” To Him be the glory unto the ages. Amen.

Homily LXXXVI. On Labor.

^B Labors according to God lead man to the harbor of salvation, and provide him with great boldness before God, relying on which he may dare to say frankly: “Look upon my humiliation and my labor, and forgive all my sins,” because “I have labored crying; my throat has become hoarse, and my eyes have failed as I hoped in my God.” Let us, therefore, beloved, commit our body, together with our soul, to fasts, and vigils, and psalmody, and unceasing prayers, and manual labor, that we may receive the reward, “When He gives sleep to His beloved,” that is, rest—what reward? That we may become heirs and sons of God. For this is “the reward of the fruit of the womb,” that is, of temperance. For such as these are found to be like the apostles, especially those who pursue a life of indigence. For “Like arrows in the hand of a warrior,” so are the sons of those who have shaken themselves free from all the worldly concern of this present age. And they are blessed, as fulfilling a good desire. ^C And they will not be put to shame when they speak “with their enemies in the gate,” that is, at the time of their departure from the body. When the evil demons come, desiring to seize the soul from the body. Who then is wise, knowing these things, and will not labor even unto death to save his own soul? And labors according to God do not save only the soul, but also make the body healthy and robust. For God supplies strength according to the intention of the man. But idleness teaches thorny wickedness; for in the hands of the idle, thorns grow. And “The ways of the idle are paved with thorns.” Such are they who work at nothing, slandering and babbling in the fearlessness of God. Furthermore, ^D they are rash in incoherent speech, under the guise of

^A a supposed doctrine—understanding neither what they say, nor whereof they affirm. The Psalmist also rebukes them, saying: “They are not in the labor of men, neither shall they be scourged with men” (Ps. LXXII, 5). For those who sin but do not repent, nor are scourged—that is, chastened—here among men, shall there be punished endlessly in the company of the demons. Therefore, we also are taught by the Scripture to love labor, because it contributes to everything for us. It says: “Hate not laborious work,” but “humble thy soul exceedingly” (Eccli. vII, 16). And: “In all thy works be quick, and no sickness shall befall thee” (Eccli. XXXII, 27). For the sluggard shall be in desire, but the ways of the brave are level (Prov. XXI, 25). David likewise says: “This is a labor before me, until I enter into the sanctuary of God” (Ps. LXXII, 17), but I shall labor for this reason also, that I may live unto the end. For Thou, O Lord, hast said: “I am the Lord thy God, who brought thee out of the land of Egypt, out of the house of bondage” (Exod. xx, 2)—out of the mud and the brick-making ^B of shameful passions. It is good also to emulate the Apostle, for he says: “Brethren, remember our labor and travail; for we worked night and day, that we might not burden any of you. For you yourselves know that we did not eat bread for naught” (1 Thess. II, 9, 10). And to the Corinthians, having enumerated the struggles he underwent for the defense of piety, he adds: “In labors more abundantly” (2 Cor. XI, 23). And again: “I have labored more abundantly than they all: yet not I, but the grace of God which is with me” (1 Cor. xv, 10). We must, therefore, carry out our labors with humility and discernment—that is, through the questioning of spiritual fathers. For in this way we shall not fall into error and the mockery of the demons; for the unclean spirits always inflame a man ^C to things he is not able to accomplish, and afterward they mock him. We ought, however, to say and to think, according to the Apostle, whenever we have accomplished anything: “Not I, but the grace of God which is with me.” And not only did the Apostle become a pattern for us in all things, but the Lord our Jesus Christ Himself revealed all things to us by his own example. For being sinless, and being God, and having no need of bodily labors, He yet undertook to do and to teach us for our instruction. “For He fasted forty days” (Matth. IV, 2), and “He was wearied from his journey” (Joan. IV, 6), and “had not where to lay his head” (Matth. VIII, 20), and “passed the night in the prayers of God” (Luc. VI, 12). To Him be glory forever. Amen.

HOMILY LXXXVII. On zeal, or diligence, which is according to God.

Diligence and zealous care which is according to God, at all times and ^D in every action...

^A is proven. But even that first Commandment of the Lord is what transfers and delivers people from the yoke of slavery into liberty. For that people was commanded to leave Egypt with haste, and to arrive at the good land, out of the dark slavery into the light of true liberty; and the Passover was permitted to be eaten by them with haste. And Paul writes to Timothy, saying: "Be diligent to present yourself approved to God, a worker who does not need to be ashamed." And he adds: "And everyone who competes for the prize is temperate in all things." And another says: "If you see a man of understanding, rise early to him." And who is wise? Cleave to him; desire to listen to every divine discourse, and let not the proverbs of understanding escape you. And again: "Meditate in the commandments of the Lord ^B always, confirm your heart, and do not let the accounts of the elders escape you, for from them you shall learn understanding; and let your discourse be with the wise, and let all your discussion be in the law of the Most High. Righteous men shall be your table-companions." These things are indeed appropriate for all. But they particularly concern those who are outside of worldly affairs, who have chosen to be cast down in the house of God, or rather, whom the Lord has brought to Himself. If, therefore, through sloth we become negligent, even those things previously forgiven us are undone. For just as gold that is tried by fire, if it be neglected, contracts hardness and roughness, ^C so too the zealous person, if he is negligent for even one hour, grows cold from grace, and immediately the flies of sin are drawn to him, and they destroy the fragrance of his spiritual labor. Therefore, whoever wishes to make the enemy weak, let him cut away sin, and being stripped of his wings, let him be mocked like a sparrow. For wicked demons are accustomed throughout the whole of life, against zealous monks and those who have chosen a quiet life, to sharpen the swords of temptations, and more maniacally to campaign against those who are more devout and zealous, pressing them with unbearable wars, so that somehow they might be able to cause them to desist from prayer. Therefore, one must show unwearied and warm diligence toward the work of prayer, so that if the angels are rejoicing, they may remain with him, ^D and the demons, being scourged, may flee away. For this reason, therefore, the zealous one ought always to be fervent in spirit. For just as iron that is heated by fire is entirely changed from its own nature into that of the fire, and becomes entirely like fire; so too he who attends upon God ought to cast away the stains of life, and be united with the divine fire which the Lord came to cast upon the earth; and to become all fire, so that he may be unconsumable to his adversaries. The Apostle says: "Do not be slothful in diligence, be fervent in spirit, serving the Lord." Thus, one must dedicate oneself to God with a pure mind and good deeds, singing with David and saying: "One thing I have asked of the Lord, this will I seek, that I may dwell in the house of the Lord all the days of my life, to behold the"

^A sweetness of the Lord." And that: "But I am as a fruitful olive tree in the house of God." And that: "O Lord, I have loved the beauty of thy house, and the place of the tabernacle of thy glory." And: "How lovely are thy tabernacles, O Lord, Lord of hosts! My soul longeth and fainteth for the courts of the Lord." For blessed is he whom thou hast chosen and taken to dwell in thy courts. And blessed Mary, the sister of Lazarus, ^B sat at the feet of the Lord, persevering with great longing, and most sweetly hearing his voice. But the Lord himself also teaches us, saying: "Strive to enter by the narrow gate, for many (I say to you) seek to enter, and shall not be able." To him be glory for ever and ever. Amen.

HOMILY LXXXVIII

On ministry.

He who is a server ought to administer with much diligence, since he clearly knows it is the work of God. Let there be no hesitation ^C nor lack of diligence in any matter, whether on account of an incoming cloud of sadness or because one has been provoked by someone; let him not neglect or sluggishly perform the ministry on account of some quarrel stirred up by some. For whatever things belong to the monastic dwelling are consecrated to God, as things which are offered unto him. Do you wish to know in how great a danger he who ministers negligently is involved? It is just as if he were to contemptuously spurn God himself, and have little regard for him: "For as long as you did it for one of these least ones, you did it for me, and as long as you did not do it, ^D you did not do it for me." Whether, therefore, one serves the brethren carefully or negligently, the ministry returns and is referred to God himself. Rightly, therefore, did Jeremiah say of such hesitant ones and those who are poorly diligent: "Cursed is the man who does the work of the Lord negligently." Such a contemner is arrogant and proud. We, therefore, who are secluded from such a curse, as sons of blessing, as ministers of Christ, let us fully and faithfully execute with all diligence and zeal the function entrusted to us in the monastery, as blessed disciples of him who said: "Where I am, there also shall my minister be." Furthermore, let us hear what the Apostle says: "Behold, now is the acceptable time; behold, now is the day of salvation; giving no offense to any one, that our ministry may not be blamed, but in all things commending ourselves as the ministers of God, in much patience, in tribulations, in necessities, in straits, in labors, in vigils, in long-

- ^Asuffering, in kindness, in the Holy Spirit, in love unfeigned, in the word of truth. Again: “As servants of Christ, doing the will of God from the heart, with good will doing service, as to the Lord and not to men.” Again: “Therefore, my beloved brethren, be ye steadfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labor is not in vain in the Lord.” And to Timothy: “Watch in all things, do the work of an evangelist, fulfill thy ministry.” He says also concerning himself: “But now I go unto Jerusalem to minister unto the saints. Now I beseech you, brethren, for the Lord Jesus Christ’s sake, and for the love of the Spirit, that ye strive together with me in your prayers to God for me, that my service which I have for Jerusalem may be accepted of the saints.” Let us consider then, brethren, that the Apostles themselves of the Church, with what struggle and desire were ministering to the poor in Jerusalem. He says also to others: “For God is not unrighteous to forget your work and labor of love, which ye have showed toward his name, in that ye have ministered to the saints, and do minister.” Peter also says: “As every man hath received the gift, even so minister the same one to another.” And he adds: “If any man speak, let him speak as the oracles of God; if any man minister, let him do it as of the ability which God giveth: that God in all things may be glorified through Jesus Christ.” And the Lord: “If any man serve me, let him follow me; and where I am, there shall also my servant be: if any man serve me, him will my Father honor.” And again: “But I am among you as he that serveth.” “For even the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.” To Him be the glory for ever and ever. Amen.

HOMILY LXXXIX

The relinquishment of all possessions, once and for all, plainly declares the sincere conduct of a monk. A monk without possessions is an eagle soaring on high. A monk without possessions is free from the use of few things, so that he may enjoy many. He who has stripped himself of possessions knows that he is a sojourner and a stranger upon the earth; for, from the fact that he carries nothing with him of temporary or worldly goods, he thereby demonstrates that he seeks for those that are eternal. He who strips himself of the possession of goods is found to be an imitator of Elias, and likewise of John, and of those who say: “Behold, we have forsaken all, and followed thee; what shall we have therefore?” ^DAnd they hear from the Author of our salvation: “Verily I say unto you, that ye which have followed me, in the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones”—or rather, as it is written elsewhere: “Verily I say unto you, there is no man that hath left house, or parents, or brethren, or wife, or children, for the kingdom of God’s sake, who shall not receive manifold more in this present time, and in the world to come life everlasting.” He who is needy dwells indeed upon earth, but has already acquired his citizenship in heaven; for by virtue of his poverty he rivals the angels and joins in the dance with the just. For as he turns away from and repudiates earthly things, he already gathers and contemplates heavenly things even in his imagination. Do you not see what a great difference there is between these things, to have laid aside corruptible things, [and to inherit the incorruptible; to have left behind what is not our own, and to come into the enjoyment of those things prepared for them that love God; to have left behind the visible, to receive the]

they ascended into the heart of man.” For he who loves the world and mammon, it is evident that he does not love the Creator of the world. For by disregarding the lesser things, he reaches out for the greater. The hallmark of a great and God-loving soul is non-possession. And such a one “becomes an heir of God, and co-heir with Christ.” He, therefore, who wishes to acquire that pearl of great price, let him cast away from himself with joy the possession of all present goods, that he may acquire for himself the field in which he has found the hidden treasure of life. For when a person discards all worldly wealth, then he finds the place in which the grace of God has been hidden. ^B For it is very fitting that we, having known the divine path, should immediately distribute all that we possess. And we must manage the money from these things according to the command of the Lord, and not, under the pretext of wishing to do all the commandments, disobey the Savior’s command. For first of all, from this comes true freedom from care, and the subsequent poverty which is free from snares. Therefore the Apostle says, “Our struggle is not against blood and flesh.” He pronounces this according to the laws of athletics. For just as those, having not only stripped themselves of their clothing (for this is the prelude to entering the contest, to strip themselves of their garments), but also having shorn their hair ^C and anointed themselves with oil, so that they might not be seized by their hair, and furthermore that their bodies might become slippery through the oil and slip out of the hands of their adversary, thus proceed to the contest; in the same way we too, if we desire to be crowned, must undergo the spiritual contest. Having first stripped off the old man with his deeds, and having even externally shorn ourselves, and having spent our means on almsgiving, stripped of every care and clothing, let us ascend to the stadium of virtue. He also says to the Hebrews, “You have had compassion on the bound, and you accepted the plunder of your possessions with joy, knowing that you have for yourselves a better and abiding possession in the heavens.” And the Psalmist says, “If wealth flows, do not set your heart upon it.” Well did he say, “If it flows”; for like a stream it passes by us—these things of this world, today existing for one person, tomorrow for another. We, therefore, let us sing with David his word: “I walked in a wide place, because I sought Thy commandments.” And, “I have loved Thy commandments more than gold and topaz.” And, “The poor and needy shall praise Thee, O Lord.” And the Lord Himself says to the rich man, “If you would be perfect, go, sell what you possess and give to the poor, and you shall have treasure in heaven.” And, ^D “Come, follow Me,” having taken up the cross. To Him be glory forever. Amen.

HOMILY XC. On Mourning.

^A Mourning is a companion to poverty, ^B and it is appropriate and beneficial for all of us. For it not only works the virtues, but also preserves them. And after the transition from this life, for those who hold fast to it until the end, it becomes a cause of eternal joy and a harbinger of comfort according to the word of the Lord. Let us, therefore, before all else, beseech God for it, that He may graciously grant it to us, to remain with us throughout the entire time of our lives. For those who are lovers of mourning, having it as a permanent companion, also persevere in prayer; and such as these are clothed in the armor of light. And they hear that saying: “Your garment is warm.” Their enemies, however, are clothed in shame like a double garment, and the successions of mourning are, as has been said, heavenly joy, and delights that are inexplicable, and glory that is beyond utterance. For we are taught this also by the Ecclesiastes, saying: “It is better to go to the house of mourning than to go to the house of feasting.” And again: “The heart of the wise is in the house of mourning; but the heart of fools is in the house of joy.” And he adds: “Do not fall short with those who weep, and mourn with those who mourn.” The prophet Amos also says: “Behold, days are coming, says the Lord, and I will send a famine upon the land, not a famine of bread, nor a thirst for water, but a famine of hearing the word of the Lord; and the land shall mourn, and those who are in it.” Now this prophecy has been fulfilled in our times. “For we have all turned aside, together we have become useless.” And Isaiah also says: “Therefore I said, Depart from me; I will weep bitterly over the heartbreak of my kin; do not exert yourselves to comfort me.” And Jeremiah: “Who will give water to my head, and fountains of tears to my eyes, and I will weep day and night?” He also used to say to the people: “Let your eyes bring down tears day and night.” But among us there is no one who understands; for what was written in advance has come upon us. And Daniel: “And I set my face toward the Lord my God in fasting and sackcloth.” And David: “As one mourning and sorrowful, so was I humbled.” And, “I was afflicted and bowed down until the end; I went about sorrowful the whole day, for my loins were filled with delusions.” And Job: “The arrows of his temptations are against me; my belly has burned from weeping; upon my eyelids is the shadow of death.” Let us therefore also be attentive, beloved, and let us understand the lives of these holy men, how they spent their time in weeping, and sackcloth, and lamentation, and have become through

^A affliction and mourning, worthy to be made children, servants, and friends of God. These things were written so that they might lead us to a zeal for the desire of mourning, "that tears may be our bread by day and by night," and that we might "water our couch every night with tears," and be cleansed of the stain with which we are covered, so that we may be deemed worthy to be clothed in the garment of the wedding; for he who is not clothed in the wedding garment will be cast out. Having, therefore, such a good and forgiving Master, let us entreat Him with sighs and tears, that we may be found arrayed in the marriage garment at His coming. For He desires our salvation. It is for this reason that He commands Joshua the son of Josedech to take away his filthy garments and be clothed in a long robe; for He says to him, "Behold, I have taken away thine iniquities." And to us also: "Blessed are they that mourn, for they shall be comforted; blessed are ye that weep now, for ye shall laugh." To God belongs glory unto the ages. Amen.

HOMILY XCI. That the opportunity of time must always be sought.

There is no matter in which the timeliness of an occasion is not to be looked for, except in prayer. For prayer can never be untimely. For David says: "I will bless the Lord at all times, His praise shall ever be in my mouth." And that: "Pray without ceasing, in everything give thanks." As for other matters, that the convenience of time must be watched and observed, we are taught by Ecclesiastes; for it says: "To all things there is a season, and a time for every purpose; a time to be silent, and a time to speak." And: "If thou hast understanding, answer thy brother; but if not, lay thy hand upon thy mouth; but if it be a time to speak, it is good to speak a word in season." For it says: "Let your speech be always with grace, seasoned with salt," that you may know how you ought to answer everyone. For every word is troublesome. And: "He that addeth knowledge, addeth also labor," or sorrow. "But he that is rash with his lips shall fall into evils, for by reason of the ignorance of the tongue, anger comes." But the innocent keeps his tongue, as one who loves his own soul. Those who use flattery deceive the hearts of the innocent, and those who bless lead them into error. That [saying], "A time to weep" is taken to mean: "Afflict your souls." And this: "A time to laugh" is for that: "Celebrate for me the feast." For to laugh is [the sign] of joy and gladness. "A time of war," by this he speaks of the struggle, when the devil engages the man, attacking him through many and various temptations. And "a time of peace," because after one has been tempted, grace ^D arrives, making the soul glad. A time

^A of judgment, the heart of the wise knows, and this is when it is freed from deception and the passions; the soul, rejoicing, says: "God judged my cause against my adversary, because for every matter there is a time and a judgment, and the one occurrence will meet them all." He also says this concerning the end of man, on account of the uncertainty of life. For he adds: "Because a man does not know his time, as fish caught in a net." And again: "I saw all the preoccupation that God gave to the sons of men to be occupied in it." But that word "gave" must be understood as "permitted." Therefore, it is good and very acceptable to do what has been said. For he says, "Let your garments be white at every time, and let oil not be lacking upon your head." That is: let the actions of your soul and body be pure and spotless at all times. And with all your might, pour the oil of almsgiving through the hands of the poor upon your head—that is, Christ. For He Himself is our head, saying: "Whatever you did to the least of my brethren, you did to Me." And through Isaiah: "In an acceptable time I have heard you, and in the day of salvation I have helped you." When, therefore, the acceptable time arrived, and the day of our salvation, which is grace, the Apostle, making this time manifest, says: "Behold, now is the acceptable time; behold, now is the day of salvation, giving no offense in anything, that the ministry may not be blamed, but let all things be done decently and in order." ^B Whence also the Lord, pointing this out when He was accused by the Scribes and Pharisees because His disciples did not fast, silenced them, saying: "Can the children of the bridegroom fast while the bridegroom is with them? But the days will come when the bridegroom shall be taken away from them, and then they shall fast in those days." To Him, the immortal bridegroom, Christ our God, be glory forever and ever. Amen.

HOMILY XCII

To sympathize with one another, and to grieve together, and to run together, and to toil together is pleasing to God. For we are obligated to do this as servants, and attendants, and ministers of the Word of God, that we may be pleasing to Him in whose army we have been enrolled, from whom we shall also receive our wages. The one who sympathizes possesses a merciful soul. For the person who has such a soul will loosen all things that are good. ^D Even if he possesses money, he will give it away; if he sees someone in distress, he will weep; if he encounters someone suffering an injury, he will stretch out his hand, and he will not pass by anyone who comes to him. Let us strive, therefore, that our faith, and our love, and our patience, as...

^A a helmet and as a spear, and every kind of armor, joining us together in spiritual readiness, may stand about us. Let us show mutual long-suffering toward one another, and let us spend this life in meekness and placability, so that God may be with us. Let us not contemptuously pass by the outcast and the humble person who is weeping, lest the tears shed at the time of our prayer be looked upon with contempt by God. And if we possess some gift ^B or other, let us not be arrogant about it, but rather let us share it with a pious affection with those who do not have it, and thus that gift will remain with us until the end. Therefore, Job, who is ranked among the first for his most pious affection toward his neighbor, says: "I wept for every impotent one; I groaned, indeed, when I saw a man afflicted by necessity, and further, if I despised the naked and did not clothe him. And my door was open to everyone." The saying of Tobias looks to the same end: "I used to perform many acts of mercy: if ever I saw the dead cast upon the ground, I would gather them and bury them." The prophet Hosea says: "Let us pursue, so that we may know the Lord, because He desires mercy ^C and not sacrifice, and the knowledge of God more than burnt offerings." Micah: "It has been announced to you, O man, what is good, or what the Lord seeks from you, except to do judgment and to love mercy?" You have also in Wisdom: "Rescue those who are being led to death, and do not spare those who are being killed." Likewise, James: "If a brother or sister are naked and lacking daily bread, and someone says to them, ‘Go in peace, be warmed and be filled,’ but you do not give them the things necessary for the body, what is the profit?" Moreover, Paul exhorts, saying: "Put on, therefore, as the elect of God, holy and beloved, bowels of mercy, kindness, long-suffering, bearing with one another." And he says regarding ^D himself: "I tell the truth in Christ, I do not lie, since there is great sadness for me and continuous pain in my heart: for I myself wished to be anathema from Christ for the sake of my brothers, my relatives according to the flesh." And: "Because if one member suffers, all the members suffer with it." Peter: "Finally, be all of one mind, compassionate, lovers of the brotherhood, merciful, humble, not rendering evil for evil, nor railing for railing, but on the contrary blessing, because you were called to this, that you might inherit a blessing." The merciful Lord Himself also, when He wished to manifest us as true sons of His own Father through a signal argument of His own, says: "Be merciful, as your heavenly Father is merciful." To Him be glory unto the ages. Amen.

HOMILY XCIII. On not having respect of persons.

Respect of persons is joined to its genuine neighbor.

Both of these we find in the divine Scripture to be reprehensible and forbidden. ^A For those who have respect of persons at all times utter flattering words and false beatitudes to those who are in high positions and power, piling wood and hay—matter naturally susceptible to decay—upon the fire of their own nature. Of them, the prophet says, "Those who call you blessed deceive you," [Isa. ix, 16 ] and "admiring persons for the sake of benefit." For the rich man adds many friends, but the poor man is separated even from his friend, and the wisdom of the poor man is held for nothing and despised. [Eccles. xiii, 16 ] It is not righteous, therefore, for us to act in this way; rather, all of us who have received the common faith of God are obliged to respect one another, and not to look at our neighbor according to the flesh, but to love one another always in Christ. And let there be nothing among you that could divide you; but rather, according to the Psalmist, "Rescue the poor and needy; deliver him from the hand of the sinner; for God has scattered the bones of men-pleasers; they were put to shame, because God despised them." [Ps. liii, 6] For it is not good to respect a person in judgment, according to Scripture. "And do not accept a person against your soul, nor be ashamed to your own falling." [Prov. xviii, 5; Deut. xvi, 19] And the righteous Job says, "Now, having looked at your person, I will not lie." [Job xxxiv, 26] And James, "My brothers, do not hold the faith of our Lord Jesus Christ in respect of persons. For if there should come into your assembly a man with a gold ring, in fine clothing, and there should also come in a poor person in shabby clothing, and you look upon the one wearing the fine clothing and say to him, 'You sit here well,' and to the poor person say, 'You stand there, or sit under my footstool,' did you not make distinctions within yourselves, and become judges of evil thoughts?" [Jac. ii, 1, 8, 9] And he adds, "If, however, you fulfill the royal law according to the Scripture, 'You shall love your neighbor as yourself,' you do well; but if you have respect of persons, you commit sin, being reproved by the law as transgressors." [Jac. ii, 8, 9] Similarly also the Proverb-writer, "To admire the person of the ungodly is not good, nor is it holy to turn aside the righteous in judgment." [Prov. xxiv, 23] And another, "To be ashamed of a person in judgment is not good. He who says to the ungodly, 'You are righteous,' shall be cursed by peoples and loathed by the nations. But those who reprove will appear better, and a good blessing will come upon them." And Paul, "For there is no respect of persons with God." [Rom. ii, 11] And again, "But from those who seemed to be somewhat—whatever they once were—it makes no difference to me; God does not accept the person of a man." [Gal. ii, 6] And God said to Samuel concerning the sons of Jesse, "Do not look, he says, at their appearance and their height, because man will look at the face, but God looks at the heart." [1 Kings xvi, 7] And the Lord Himself, having heard from someone, "Behold, your mother and your brothers are standing outside seeking you," [Matt. xii, 47–48] answered him, "Who is my mother, and who are my brothers?" [Matt. xii, 48] And stretching out His hand over His disciples, He said, "Behold my mother and my brothers! For whoever does the will of the Father..."

who is in heaven, he is my brother, and sister, and mother." To Him be glory forever and ever. Amen.

Homily XCIV

On living with a few good men.

^A It will be profitable, beloved, to live with a few, but good men; a thing far more pleasing to God than to live with many who are contemptuous of the Lord’s commandments. For where there is the fear of the Lord, there also is charity and brotherly concord; but where there is no fear, there is strife and zeal; where there is reverence for God and an amiable affection toward one's neighbor, there God dwells in their midst; but where there is envy and insubordinate disobedience, there the adversary exults. It is good to hold to simplicity and innocence, and to form one's morals after the pattern of an infant's life, to whom wicked malice—that destroyer of human life—is entirely unknown; and let us not be mindful of any injury brought against us, nor let us transgress the laws through malice. Rather, let us put aside all malice and every bitterness that transgresses the divine law, and let us coalesce into one spirit, with all simulation entirely driven from us, so that the Lord of peace may deign to dwell within us, so that the spirit itself, restored to full strength, may recover the pristine health which it had received ^B gratuitously. If any one of us should give a garment to a fuller, new indeed and whole, and wish to receive it back from the fuller; if the fuller, however, should return it shredded into pieces and mangled, would the owner of the garment (I ask) accept it? Will he not quarrel with him and revile him, saying to him, "I gave you a garment whole and sound; why have you so slashed it that you have rendered it fit for no use?" If, therefore, a man is so moved to grief and struggles with vituperative words over a mere garment because he does not receive it back whole, how great a punishment must we expect to face, with the Lord as avenger, when we—having received the spirit whole and without stain—have made it mournful, and have rendered it useless because we have not ordered this life of ours religiously, so that it can be of no use to its own Lord? For the very usefulness of our spirit has perished through our own fault. While we conduct our lives in this way through ^C contention, zeal, and every kind of iniquity, it is surely obscure to no one that we are drawing down wrath upon ourselves from the Lord, and ultimately death. Therefore, it is much more preferable to live with a few who are good than with a teeming multitude of useless people, just as the divine Scriptures have handed down. For the Writer of Proverbs says: "Do not desire to be with a multitude of useless people; if they increase, do not rejoice in them, if the fear of the Lord is not with them. For one righteous man is better than a thousand sinners. For in the assembly of sinners fire will be kindled. And if he is stiff-necked, it is a wonder if he will be unpunished; for mercy and wrath are from the Lord. Do not desire a multitude of useless people; if they multiply, do not rejoice in them, if the fear of the Lord is not with them. Do not trust in their life, for you will groan with untimely grief. For one ^D righteous man who does the will of God is better than ten thousand lawless men. And, "It is better for a righteous man to die than..."

to have ungodly children. For from one man of understanding will a city be inhabited. ^A And the Apostle says, "The Lord knows those who are His." And, "Let everyone who names the name of the Lord depart from iniquity." And he adds, "In a great house there are not only vessels of gold and silver, but also of wood and clay, some for honor, some for dishonor." Therefore, as many of us as are vessels of wood and clay, let us cleanse ourselves, that we may become vessels useful to the Master, prepared for every good work, and that we may not hear from the Master, "Depart from Me, you cursed, into the everlasting fire; truly I say to you, I do not know you." ^B And the Lord says, "The Kingdom of Heaven is like a net that was cast into the sea and gathered of every kind; which when it was full, they drew to the shore, and they gathered the good into vessels, but threw the bad away." And He adds, "So it will be at the end of the age: the angels will go forth and sever the wicked from among the just, and will cast them into the furnace of fire. There will be wailing and gnashing of teeth. For many are called, but few are chosen." ^C "For wide is the gate and broad is the way that leads to destruction, and many are those who enter through it." And concerning the few who are pious and good, He says, "For narrow is the gate and the way is hemmed in that leads to life, and few are those who enter through it." And again, "Do not fear, little flock, for it is your Father’s good pleasure to give you the kingdom." To Him be glory unto the ages. Amen.

HOMILY XCV. On the subject of not laughing.

Laughter is entirely forbidden to Christians, but especially to monks, who have crucified themselves to the world. "For if anyone wishes," He says, "to come after Me, let him deny himself, and take up his cross and follow Me." And how is it possible for one who is transfixed with the sweet ^D nails of the cross to be unrestrained and to laugh? For we have not been called to levity and laughter, so that we might inherit "woe," like the heathens; but rather that, through mourning, we might enter within the [comfort of the] consolation. For our entire struggle concerns the soul, for which there is great danger and eternal torment; for in Hades there is no confession, there are no tears and lamentations that might persuade the judge; there is no limit of respite there, nor any change

after this present departure. But after this departure, all things bitter shall meet those who have wasted the time for repentance. For that terrible and fearful vision of their own sins shall meet them, more bitter than any punishment, and their conscience, scourging them from within, will cause them to cry out unceasingly those pitiable words: "Woe is me, that I have seen this day!" For wherever one may turn his eyes, there he shall behold merciless angels, possessing a most fearful appearance. In that hour of necessity, they shall groan bitterly, when they are delivered to death and to the eternal outer darkness, and to weeping and gnashing of teeth, to the undying worm, and to the abyss of Hades, and to Tartarus, and to the most grievous Gehenna. ^B It is necessary, therefore, to keep watch over these torments that await the sinners, and not to be dissipated in laughter or frivolity. Rather, one must gaze unceasingly toward the grace of God, just as the blessed David, looking toward the grace of God, said: "As the eyes of servants for the hands of their masters, so do our eyes look to the Lord our God." And again: "Neither were my eyes lifted up." Thus, we too ought to be sober and look toward the grace of God, that we may not die from the deadly serpents—that is to say, from our sins. For those who are under grace always have their own offenses in mind, and marveling at the goodness of God, they say to themselves: "From how many evils did God deliver us! And what are we, the unworthy, to render unto Him?" And let us not spend the days of our sojourn in laughter and frivolity. Let us, therefore, with all diligence guard ourselves, beloved, from being caught by the Enemy in the snares of laughter; for many are the absurd and diabolical passions born from it. For laughter belongs to fools, or rather to the senseless who act in plays. Therefore, it does not benefit a fool to indulge in luxury, ^C so that he does not become puffed up—just as the people who went out from Egypt. For those who were delivered from the Egyptians, and saw their depths become their tomb, then turned toward idolatry; for having crossed the sea and endured no danger, and having arrived at the land, they were shipwrecked. When they were freed from bitter slavery and mourning, then they slipped. Well then, the Book of Proverbs says: "Laughter of the senseless is in a revelry of sin." And again: "A fool raises his voice in laughter; but a clever man will scarcely smile quietly." And again: "He who is pampered from childhood shall be a suppliant; and at the last he shall be pained for himself." And it adds: "As the sound of thorns under the cauldron, so is the laughter of fools." Let us, therefore, say with Job: "But even if I had walked with those who laugh, my groaning would have happened." Or with Jeremiah: "Lord, I did not sit in the council of those who play, but..." ^D

I sat apart because I was filled with bitterness." ^A James also warns us not only against laughter, but he eagerly commands us to weep and wail: "Be miserable, and weep," he says; "let your laughter be turned into mourning and your joy into dejection" (Jac. IV, 9). For in laughter a fool does evil; but wisdom begets manliness and prudence (Prov. X, 23). Let us, therefore, brethren, become prudent, loathing the foolish laughter, so that it may not consign us to eternal punishment, according to the decree of the Lord which says: "Woe to you who laugh now, for you shall weep and mourn" (Luc. VI, 25). But rather, let us be praised, hearing from the Savior: "Blessed are those who mourn, for they shall be comforted" (Matth. V, 5). To Him be the glory unto the ages. Amen.

HOMILY XCVI

He who loves his neighbor is far from all sin. For all Scripture, both old and new, commands this to us: ^B "Love your neighbor as yourself" (Levit. XIX, 18; Matth. XXII, 39). For the Lord showed that this commandment, taken from the law, is second to the first, which is about the love of God. Whence Jonathan, the son of Saul, clearly knowing this, loved David sincerely, more than the love of a wife. For "Better is a small portion with the fear of the Lord, than great treasures without fear" (Prov. XV, 16); and, "Better is a dinner of herbs unto friendship and favor, than a fatted calf with hatred," according to Scripture (Prov. XV, 17). And again, "Better is a little acquisition with righteousness, than many fruits with injustice" (Prov. XVI, 8). ^C "Better is a dry morsel with pleasure in peace, than a house full of good things with strife" (Prov. XVII, 1). John also says, "Brethren, let us love one another, because God is love" (I Joan. IV, 7, 16). And, "He who remains in love remains in God." And again: "He who loves his brother remains in the light, and there is no stumbling-block in him" (I Joan. II, 10). And Peter: "Let us keep ourselves in love, expecting the mercy of our Lord Jesus Christ" (Jude 21). And again: ^D "The end of the commandment is love out of a pure heart and a good conscience."

^A And again: "Supply in your endurance virtue, and in virtue knowledge, and in knowledge continence, and in continence endurance, and in endurance godliness, and in godliness brotherly love, and in brotherly love love" (II Pet. 1, 5-7). And after a few words: "But above all things have fervent love among yourselves, for love covers a multitude of sins" (I Pet. 4, 8). Likewise also Paul says: "Rooted and grounded in love, that you may be able to comprehend with all the saints" (Eph. 3, 17-18). And again: "Love suffers long, is kind; love never fails" (I Cor. 13, 4-8). And he adds: "Therefore love is the fulfillment of the law" (Rom. 13, 10). And again: "Be kind to one another, tenderhearted, imitators of God, as dear children" (Eph. 5, 1-2). And: "Let us consider one another in order to stir up love and good works" (Heb. 10, 24). And: "Above all these things put on love, which is the bond of perfection" (Col. 3, 14). ^B "And may the Lord make you increase and abound in love to one another, and to all" (I Thess. 3, 12). He says also to others: "But concerning brotherly love you yourselves are taught by God to love one another" (I Thess. 4, 9). Therefore, brethren, let us love those who are of the same faith as us in perfect love, as the law of God requires of us, laying down our lives for them if the time calls for it. "For greater love than this has no one," as the Lord says, "that one lay down his life for his friends" (John 15, 13). And: "A new commandment I give to you, that you love one another" (John 13, 34). And: "By this all will know that you are My disciples, if you have love for one another" (John 13, 35). To Him be glory forever and ever. Amen.

HOMILY XCVII.

On hospitality, or kindness toward strangers.

Hospitality is a very beautiful virtue and highly pleasing to God, especially if it be bestowed upon those of the household of faith. By merit of this virtue, Abraham was called the friend of God. Lot also, through this virtue, escaped the avenging wrath of fire sent from heaven. Rahab the harlot was saved unharmed with all her house through hospitality; but indeed this virtue ^C is celebrated by the praises of all the saints. First, the author of Proverbs says: "The blessing of the Lord is on the head of the righteous; it makes him rich, and sorrow will not be added to it in his heart" (Prov. 10, 6). And the hospitable Job, in addition to his other virtues, excelled in the kind reception of guests: "For I was," he says, "a father to the weak; and I saved the poor from the hand of the powerful" (Job 29, 16). And again: "The blessing of one who was perishing came upon me; the mouth of the widow blessed me; I was an eye to the blind, and a foot to the lame; and my door was open to every passerby" (Job 29, 13-15). And Isaiah says: "Bring the homeless poor into your house; if you see the naked, cover him, and do not hide yourself from your own flesh. Then you shall call, and God will hear you; while you are still speaking, He will say, 'Here I am'" (Isa. 58, 7-9). And again: "If you remove from yourself the word of murmuring, and give your bread ^D to the hungry, from your soul, and if you empty your soul... then your light shall rise in the darkness, and God shall be with you..."

always; and you shall be satisfied as your soul desires. ^A And Paul says: "Let brotherly love continue; do not neglect hospitality, for through this some have unknowingly entertained angels." And again: "Do not neglect charity and fellowship, for with such sacrifices God is well pleased." And another says: "Be hospitable to one another without murmuring." For if the willingness is present, according to what one has it is acceptable, not according to what one does not have; "Not that there should be relief for others and tribulation for you, but by way of equality in the present time." And to Titus: "Send Zenas the lawyer and Apollos on their way quickly, that nothing may be lacking for them; and let our people also learn to occupy themselves with good works to meet urgent needs, that they may not be unfruitful." And again: "Gaius, my host and host of the whole Church, greets you"; that is to say, the one who receives everyone. And the Lord, calling to Himself those who are merciful and hospitable, will say to them: "Come, you blessed of My Father, inherit the kingdom prepared for you; for I was a stranger, and you gathered Me; I was hungry, and you gave Me to eat; I was thirsty, and you gave Me to drink; I was naked, and you clothed Me." To Him be the glory for ever and ever. Amen.

Homily XCVIII. On the love and pious affection toward the poor.

^C That deeply inclined love toward the poor and toward strangers is a twofold branch of the fatness of the olive tree, the fruit of which is perfumed with myrrh and perfumes all; He from whom the Lord is anointed in His head and His feet, and He recompenses the one who anoints Him with the kingdom of heaven. For he who is thus a lover of the poor hears Him who says: "Let not mercy and truth forsake you; bind them about your neck, and you shall find grace. Provide good things in the sight of God and men." And: "The ways of the just shine like the light; they advance and shine until the day is established." And the Law also commands, saying: "You shall open your hands to the poor, that he may not cry out against you to the Lord." ^D And the author of Proverbs: "Do not defraud the life of the poor." And: "Do not grieve the hungry soul, and do not withhold a gift from the needy; do not cast off the afflicted servant, and do not turn your face away from the poor." And again: "A merciful man does good to his own soul, but the unmerciful one destroys his own body." And the prophet Hosea says: "Sow for yourselves in righteousness, and show mercy, and keep judgment, and draw near to your God always." And Daniel says to Nebuchadnezzar: "Let my counsel please you, O king: redeem your sins with alms, and your iniquities with pity for the poor."

^A And David says: "He has dispersed, he has given to the poor; his righteousness remains forever and ever." And: "The Lord loves mercy and judgment." Therefore: "Blessed is he who considers the poor and needy; in the evil day the Lord will deliver him." Job also says: "If I have allowed the weak to leave my gate with an empty bosom." And another: "Incline your ear to the poor, and answer them peaceably in meekness; make room for every alms; for everyone shall find according to his deeds." ^B And again: "He who has pity on the poor shall himself be fed; for he has given his own bread to the poor. He who gives to the poor shall not lack." And again: "Whatever your hand has the power to do, as much as you have the ability, do it. A merciful man does good to his own soul." And: "The blessing of the Lord is upon the head of the dispenser." And: "The ransom for a man’s soul is his own wealth." And: "By alms and faith, sins are purged, and he who has pity on the poor lends to God, and according to his gift, it shall be repaid to him." It is good, therefore, to distribute what is sought by one's own labors, which God has provided for you, for the use of the needy, with a candid and simple heart, without wavering to one side or the other, as to whom you should give and to whom you should not. For God wills that you give of your own gifts to all in common. He does not wish you to be debating with yourself, wavering as to whom you should give and to whom not. For this gift of service bestowed upon the poor with ^C purity of heart obtains very much glory with God. For he who ministers thus to the poor, without doubt but with a simple heart, lives surely for God. Indeed, a merciful man is something excellent and precious. The Apostle says this: "He who sows sparingly shall reap also sparingly; and he who sows in blessings shall reap also of blessings." And he adds: "For Macedonia and Achaia have been well-pleased to make some distribution to the poor of the saints who are in Jerusalem." And the Lord: "Sell what you possess, and give alms; make for yourselves purses that do not grow old, an unfailing treasure in the heavens; for where your treasure is, there shall your heart be also." But also: "Take heed that you do not perform your alms before men, to be seen by them." To Him be glory forever. Amen.

HOMILY XCIX

Concerning visiting.

Visiting is the roommate and companion of the love and kindness ^D that is inclined toward strangers and the poor. Indeed: "A triple cord is not easily broken"; or rather, it is a three-lighted candelabrum, shedding its light around those who sincerely love their neighbors and are most tolerant of labors, and preparing for them a path that leads straight to life eternal. For He says: "I was a stranger and you took me in; I was hungry and you fed me; I was sick and you visited me." He, therefore, who visits those in sickness, or in prisons, or in necessities, visits Him who became poor for us.

HOMILY XCIX. - ON VISITATION.

^A That it is good to visit orphans and widows in their affliction, and the poor who have many children, and above all, first of all, those who are of the household of faith, is manifest and indisputable to all. And that it is also good and profitable for the brotherhood in Christ to visit those who are possessed by demons, and to pray over them with a prayer pleasing to God, faithfully, and not from a composition of many words, or from the practice of exorcisms for the sake of an exhibition of people-pleasing, or so that we might appear eloquent, or having a good memory, sounding like a flute before those who are energized, with nonsense and chatter, and not in the faith of the truth, as the Lord taught—for He says: "This kind goes out by intense prayer, and faith with fasting"—this is indeed the case. Let us, therefore, visit the sufferer with a sober mind, as in a spirit of humility. It is good, then, to labor together with our suffering brothers, as it has been said, through vigils, and fastings, and unceasing prayers. For it was said by the Lord: "Cast out demons," together with the other gifts: "Freely you received, freely give." But let all things be done decently and in order, as becomes men who fear God. Let us offer encouragement and consolation to our sick or laboring brothers. But let us not be found like the friends of Job, casting reproaches, ^B as it were, for some fault or sin against our brothers, or inwardly in our heart condemning them, or through inattention speaking a word that stings them, and so sin against God in ignorance. For it is written in Proverbs: "He who stops his ears so as not to hear the weak, he himself will call upon the Lord, and He will not hear him." As Job also says: "My near ones did not look upon me; I called my servant, and he did not obey me; my mouth entreated my wife; I was a stranger to them: for to every mortal, the house is earth." And another wise man says: "Do not be slow to visit the sick." And James says: "Pure and undefiled religion before God and the Father is this: to visit orphans and widows in their affliction, [and] to keep oneself unstained from the world." And Paul says: "Remember the prisoners, as [though] bound with them; [and] those who are mistreated, as being yourselves also in the body." And he continues: ^D "As we have opportunity, let us do good to all, especially to those who are of the household of faith." And to the Philippians he says: "That in the beginning of the Gospel, no Church shared with me concerning money given and received, but you only, that in Thessalonica once and twice you sent for my need. But I have all, and abound; I have been filled, having received from Epaphroditus what came from you, a sweet-smelling aroma, an acceptable sacrifice, well-pleasing to God." What, then, do we learn through these things? That it is not only to visit those in need, but also to supply what is lacking.

And that, so that finally the Lord Himself may receive us also with the others, and say: "Come, you blessed of my Father, inherit the kingdom prepared for you: for I was sick, and you visited me; I was in prison, and you came to me." To Him be glory unto the ages. Amen.

HOMILY C

Everything, in whatever matter, our hope must not be reclined upon any man at all—for "cursed is he who trusts in man"—but must be cast upon Him who constantly cares for us, namely, the Lord; for in the Divine Scriptures we are forbidden to cast our hope upon any man. Indeed, he who is such is stricken by the censure of being cursed through the voice of Jeremiah, saying: "Cursed, he says, is the man who has his hope in man, and will strengthen the flesh of his arm." And: "Blessed is the man who trusts in the Lord, and the Lord will be his hope." But also the prophet Hosea says: "O Israel, who shall help thy destruction? Where is thy king, that he may save thee?" Similarly, also David: "Do not trust in princes, in the sons of men, in whom there is no salvation." And: "It is better to trust in the Lord, than to trust in man; it is better to hope in the Lord, than to hope in princes." He infers: "Give us help from tribulation." And: "Vain is the salvation of man: for unless the Lord guard the city, he who guards it has watched in vain." ^BMoreover, Isaiah speaks concerning the new people: "And they shall no longer be trusting in men, but in Him who made them." But concerning the old people: "Woe to those who go down to Egypt for help, who trust in horses and in chariots." And: "They were not trusting in the Holy One of Israel." Also the Apostle to the Corinthians: "God has chosen the weak things of the world that He might confound the strong, that all flesh might not boast in His sight." And he brings in: "And I was with you in weakness, and in fear, and in much trembling; and my speech and my preaching was not in the persuasive words of human wisdom, but in the demonstration of the Spirit and of power, that your faith might not be in the wisdom of men, but in the power of God." Let us therefore, beloved, shake off from ourselves this pusillanimous reliance ^C upon men, from which comes the evil that we should hang our hope entirely upon men; a kind of action which renders a man liable to the curse: rather, let us cast our solid hope upon Him who said: "Do not be anxious, what you shall eat, or what

you shall drink, or what you shall put on; for your Father knows what things you need." Let us seek, according to His word, first the kingdom of God and His righteousness, that together with these earthly stays we may possess the heavenly ones also. Let us imitate those Magi who not only did not fear Herod, but even mocked him by returning to their own country by another way; and the faith of the woman with the issue of blood, who, having neglected and passed over the physicians, coming up behind the Lord, touched the hem of the Lord's garment, and was immediately healed. And let us, having our hopes in the Lord, glorify Him unto the ages. Amen.

HOMILY CI. On not relying upon our own strength.

^AJust as the previous discourse explicitly taught that it is not permitted for anyone to cast his hope upon any mortal man, and that he who is such is rendered liable to a curse; so also here it threatens and strikes, with no different censure, him who presumptuously relies upon his own strength. ^BFirst, therefore, Moses commands, saying: "Take heed to yourself, lest you say in your heart, 'My strength and the might of my strength have made me this power.' But you shall remember the Lord your God, for it is He who gives you strength." Nor does that of the prophet Amos look to anything else: "The combatant shall not save his soul; and the swift shall not be saved by his feet." But also that Anna, the mother of the prophet Samuel, said: "Let not the mighty man glory in his might; because the man of power is not powerful in strength; for the bow of the mighty has been broken, and the weak have girded themselves with strength." In the Proverbs: "The horse is prepared for the day of battle, but from the Lord comes help." The royal Psalmist says: ^C"He shall not have pleasure in the strength of the horse, nor does He take pleasure in the legs of a man. For a king is not saved by much strength. And a giant shall not be saved in the multitude of his strength." And also: "The horse is a lie for salvation; and in the multitude of his strength he shall not be saved." And: "I will not hope in my bow; for my sword shall not save me; but You, O Lord, save me from those who afflict me; cover those who hate me with shame and confusion, because You alone are the one who rescues the poor from the hand of those stronger than him; and the poor and needy from those who plunder him." For in You we live, and move, and exist; ^Dand our strength and vigor are from You; and a hair from our head shall not fall to the ground without You, our Maker and Father. Having learned these things, then, from the Divine Scripture, let us not dare at all to rely upon or haughtily boast in the strength or vigor of our body, lest we bring upon ourselves the curse of the one who makes the flesh of his arm his support. For there are many who boast and say: "My hands provide for both me and others; and having my hands, I am able to live." These are truly the foolish-minded, and ma...

vain-talkers, who in their gross forgetfulness neglect God, their Maker, who imparts health and nourishment to all flesh, and who trust in their own strength. He who is such, does not labor under a simple disease of pride, inasmuch as he has deliberately cut himself off and revolted from God, while ascribing to his own private virtue those things which he has achieved with praise. For just as the spider, when it climbs to the pinnacle of its web, falls headlong as if vanishing in an instant, so too he who rashly relies upon his own strength soon collapses, and vanishes, slipping back into his former state. Such people can in no way have heard Job saying: "If also, putting my hand to my mouth, I kissed it, this too would be reckoned to me as a great iniquity, for I have lied before the Lord,” the Most High. Nor even the Ecclesiastes; for he says: "I turned, and saw that the race is not to the swift, nor the battle to the strong, nor yet bread to the wise, nor riches to the understanding, nor grace to those who have knowledge." He brings in: "Wisdom is better than the weapons of war." And: "One sinner will destroy much good." The Lord also says to His own disciples: "Abide in me, and I in you. As the branch cannot bear fruit of itself, unless it abides in the vine; so neither can you, unless you abide in me. I am the vine, you are the branches; he who abides in me, and I in him, he bears much fruit: for without me you can do nothing." And rightly so; for He Himself is the light and the life of men, and "All things were made through Him, and without Him nothing was made that has been made." To Him be glory unto the ages of ages. Amen.

HOMILY CII. That importunate familiarity is to be avoided.

^C It is exceedingly good, and no less useful, to avoid the untimely association of men, and to depart from their way, and to turn away from those who savor nothing but what is of the world, provided that no great necessity intervenes. For a far different affection urges those who have bidden a final farewell to this world, from that which urges those whom the love of the world has bound to itself. For just as if an ox were to encounter a buffalo, or an onager to neigh at a beast of burden, no voice would be heard but one that is clamorous and discordant, so, if monks associate too familiarly with men of the world. A monk does not have power over himself, for he has addicted and enslaved himself to the service of Him into whose warfare he was kindled and enrolled. For he has laid his neck under the yoke of Him who chose him, that he might ^D cut away and reap, as if with a sickle, those who in the concave valleys of modest humility abound with divine grain—namely, the streams flowing down into the lowest depths, inebriated by the rains from heaven and the vivifying Spirit, by whose dewy drops falling little by little from heaven, the soul of man—that soul which is a sprout of divine thoughts—is rejoiced. For he who yearns for stillness, and wishes to converse with God without distraction, ought not by any means to associate with anyone at all; for this is the measure of the perfect, of those who have mortified themselves to the world, and are stuck fast to the love of God. If, however, there is need, let him keep company with fathers…

in the manner of one conceiving thoughts of God, rejoices and grows cheerful. For he who desires the pleasantness of tranquil quiet, whoever longs to converse more familiarly with God, ought in general to cut off from himself every kind of familiar contact with all men. And this mode of life is clearly intended only for the perfect, who have indeed deadened themselves to the world, but have cleaved to God by the glue of charity. If meanwhile some necessity should arise that might compel such a perfect man—be it to deal with spiritual Fathers struggling in a similar contest, or certainly with some of the brothers to whom he might be of use—he ought indeed to associate with them familiarly, as if he were weaving discourse about God and divine realities. Such an exchange will by all means bring much benefit either to others, or certainly to himself; since Scripture says: ^A “If you have found a prudent man, awake early to visit him.” And: “If any one is wise, join yourself to him: for he who lives with the wise will be wise.” ^B Yet nothing is less profitable to us than to associate familiarly with the men of this world. For they weave their discourses on no subject other than the business of the world, by the reporting of which the mind of the monk thereafter softens more loosely and grows flaccid, and meanwhile ceases from spiritual operation, becoming enervated and now relaxed in maintaining the vigor of monastic exercise, and finally even the very manner of taking food is altered. For each person exhibits a specimen of the fruits of his own husbandry. For this reason I have said that the life of the celibate and the worldly man is incompatible and discordant. Therefore, on account of the injury to the soul, it is necessary to cut off their associations easily. For indeed, even after their departure, the mind is burdened, both because of the idleness of the rule and the change in the manner of living. For this reason the athletes ^D sought out the deserts, so that, having become outside of these things, they might converse with God without hindrance. For just as a virgin who is kept guarded is desired by those outside, but when she walks forth, she does not please everyone, but is rather blamed by many; so also the monk, when he becomes city-less and removed from public view, is precious both to God and to the angels, and even more to men. But when he descends from his high manner of life and contemplation, and becomes entangled in the transactions and associations of life, he becomes disreputable to God and an object of contempt to men. It is better, therefore, to desert from the worldly and to be imprisoned in the cell, and to be saved like a doe from snares, and as a bird from a trap. For snares and traps exist for those who wish to be saved, namely the associations and long-windedness of worldly men, distracting the mind from the doxology and joy of God, and causing it to prate on about their own vanities; as the Proverbiast says: “Much talking misled him.” And: “With words of lips he went astray.” However, those who approach us for the profit of the soul with a few words seasoned with divine salt—let us engage in association with them, and then let us dismiss them. For they will be built up more in spiritual brevity than in worldly wordiness. But if anyone says, “Why did Paul prolong his speech until midnight?”—firstly, because he was about to travel; and secondly, because they were newly catechized. For it was the beginning of the preaching. Nevertheless, Paul was full of the divine Spirit, and the Spirit spoke through him. And this is a sign for those who have the Spirit from above: first of all, he is gentle and quiet, and humble of heart, and abstaining from every vain desire of this world. And he makes himself more destitute than all men. And not even when the spirit-bearer wishes to speak, does he speak, but the Spirit [speaks].

^A And yet he speaks when God wills him to speak.

When, therefore, some approach for the sake of profit, and have faith in the divine Spirit, in the first place, let intercession be made to God concerning all things. And then the divine Spirit fills the man, and being filled, he speaks as the Lord wills; for He wills that every man be saved. It is good indeed to profit those who inquire by means of words, but it is better to cooperate with them through virtue and prayer. It is necessary, therefore, for those who wish to acquire a multitude of virtues neither to covet glory nor to encounter many people, as has been said; nor to use frequent departures; nor to reproach any, even if those who are reproached are deserving of reproach; nor to speak much, even if they could say all things well. ^B For immoderate talkativeness, which corrupts the mind, not only makes it lazy regarding spiritual labor, but also delivers it to the demon of despondency. As the doors of a bath, when continuously opened, quickly cast the heat from within to the outside, so also the soul, when it wishes to converse much—even if it says good things all the time—has its own awareness destroyed through the gate of vocal speech. Therefore, silence is good in all things; for royal treasuries shall be filled with gold, and the minds of those who are truly monks shall be filled with the wealth of knowledge. But if there is also a necessity to teach, let it be for the correction of the soul. We need, therefore, in teaching ^C incorruptibility, gravity, a sound word that is irreproachable, so that God may be glorified through us in all things. "For the weapons of our warfare are not carnal, but mighty through God to the pulling down of strongholds; casting down imaginations," and every high thing that exalts itself against the knowledge of God, so that with an undisturbed soul and a meek heart, our prayer may become as a sweet-smelling incense, acceptable to God who searches hearts and reins. And the Lord Himself says to His disciples: "You are not of this world, but I have chosen you out of the world; I will no longer speak much with you." To Him be glory forever. Amen.

HOMILY CIII. On Silence.

^A Silence is beneficial, causing a cessation of evils. If, moreover, one also receives as aid the four virtues in prayer—that is, long-suffering and humility, wakefulness and temperance—nothing is more concise for him in reaching dispassion. Beautiful, then, is opportune silence, being nothing other than the mother of most wise thoughts; for the good Spirit also flees from loquacity, as it is outside of all confusion and fantasy. Silence, therefore, being beautiful, happens to be the mother of all virtues. For it brings them forth through a continuous and undistracted silence toward God. The silence-loving monk is loved by God, because he, too, loving God, wishes to converse with Him alone through pure prayer, and while living on earth, he imagines heavenly things. For his whole mind is anxious about how to please God and to become a temple of His Holy Spirit. Such a man always bows his neck to the light and easy yoke of Christ; and overlooking all visible things, he longs for the invisible. Or rather, he endures the invisible Himself as though he were seeing Him. Such people vie with the angels in their manner of life; always pursuing the deserts, so that in great silence and freedom from anxiety they might converse with God and render their own mind a spotless mirror, like the great Elijah, and the forerunner and baptist of the Lord, John. Blessed are such, both on earth and in heaven, who consider all things to be refuse, that they may gain Christ, and be found walking in a meek and quiet spirit, especially in these times to which we have reached; just as the prophet Amos, instructing us regarding the present time, says: "In that time the man of understanding shall keep silence, for it is an evil time." And Isaiah: "He who hates wickedness, and shakes his hands from gifts, closing his eyes so that he may not see ^B iniquity, this man shall dwell in a high cave; bread shall be given to him, and his water shall be sure." And from the person of the Lord He says: "Upon whom shall I look, if not upon him who is humble and quiet, and trembles at My words?" And Jeremiah, saying: "Who will give me in the desert a last lodging? And I will leave this people." And again: "I did not sit with those who join in playing, but I was cautious before Your hand. I sat alone, because I was filled with bitterness." And David: "I have removed myself, fleeing, and I lodged in the desert." And, "I have set a guard to my mouth in the standing of the sinner against me; I was dumb and was humbled, and I was silent even from good things. And, again, I became deaf and did not open my mouth, because You have done it." And, "Lord...

makes those of one way to dwell in a house." For a prudent man keeps quiet. And: "A wise man will be silent until a time." "He who is understanding, is also silent," according to Scripture. Ecclesiastes says: "If the spirit of one having power rises up against you, do not leave your place." For John stayed in the deserts until the day of his manifestation to the people of Israel. The Lord also, having become for us a pattern of all virtues, used to withdraw into the deserts and pray, and said to his disciples: "Come you yourselves into a desert place, and rest a little." To Him be glory forever. Amen.

HOMILY CIV. On Vigil.

Vigil is surely a shield of wondrous magnitude and conspicuous for its elegant beauty, granted to us by God against the devil and those dark cohorts serving him, those workers of all malice. Vigil is made more alert, and is made manifest and strengthened by a slender lack of things; and with a watchful sense and prudent mind, it associates familiarly with God. For gluttony and the satiety of the belly resist it. And not only that, but it also renders the mind cowardly and feeble, and one which, caught among the assaults of obscene passions, becomes inferior with no effort and is conquered. "Let us pray, therefore, that our flight may not be in winter or on the Sabbath," ^B that is, while we are entangled in passions or at rest. If we are soldiers of Christ, let us not shrink from entering the straight path, by which (through labor) we arrive at the tranquility of conscience, and let us manfully do battle with our adversary. For if we watch vigilantly in our wakefulness, we shall be able to wound him most severely. For the virtues according to God—namely, vigil, prayer, psalmody, modest humility, and thanksgiving—become bows, a snare, and scourges, by which the enemy is wretchedly shredded, provided that we are not lifted up with insolence if, while praying, tears overflow from us; for these do not flow from us, but from the grace that provides them, which supplies them to us. It is certainly excellent if we exercise with more intense care that pair of virtues, sobriety and parsimony in the taking of food; the study of both grows strong and is reinforced by wakefulness; both are especially fitting for us who are engaged in this very warfare, that we may please Him who has enlisted us in His service. For not in one place alone does the Lord command us to watch and pray, that we may escape the ^C snares of the enemy. Let us, therefore, carry out this duty with watchfulness and eagerness, in compunction, that we may not be ensnared in anything by the malevolent and envious devil. For the true soldier protects himself with the full armor of spiritual weaponry. And let us, too, put on the breastplate of faith in Christ, and the helmet, His cross,

^A a shield, and a spear—the love for Him—and the sword of the Spirit, which is His word. And let us stand against the adversary as noble soldiers, through vigils, fasts, and prayers; just as it is written in the Proverbs: "Give not sleep to thine eyes, nor slumber to thine eyelids, that thou mayest deliver thyself as a roe from the snare, and as a bird from the pit of the fowler." And David also says: "If I shall give sleep to mine eyes or slumber to mine eyelids, until I find a place for the Lord." And again, "I have watched and become as a sparrow alone upon the house-top." And, "The Lord is nigh unto them that are of a broken heart, and will save such as be of a humble spirit." And again, "At midnight I rose to give thanks unto thee because of thy righteous judgments." And again, "O God, my God, early will I seek thee; my soul thirsteth for thee." And, "I prevented the dawning of the morning and cried." And, "Mine eyes prevented the early morning, that I might meditate on thy words." And he said to those who partake with him, "In the nights lift up your hands to the holy places, and bless the Lord." And the Apostle [says], "Continue in prayer, and watch in the same with thanksgiving." And again, "Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication." And concerning himself, "In labors, in watchings, in fastings." And he adds, "But of the times and the seasons, brethren, ye have no need that I write unto you. For yourselves know perfectly that the day of the Lord so cometh as a thief in the night. For when they shall say, Peace and safety, then sudden destruction cometh upon them, as travail upon a woman with child; and they shall not escape." And again, "Therefore let us not sleep, as do others; but let us watch and be sober." And the Lord [says], "Watch therefore: for ye know not what hour your Lord doth come. But know this, that if the goodman of the house had known in what watch the thief would come, he would have watched, and would not have suffered his house to be broken up." And again, "Watch and pray, that ye enter not into temptation." And again, "Blessed is that servant, whom his lord when he cometh shall find so doing. Watch therefore, for ye know neither the day nor the hour." To Him be glory unto the ages. Amen. ^D

HOMILY CV. On psalmody.

Psalmody is the work of the incorporeal powers who minister to God and stand by Him unceasingly, according to what is said: "Praise the Lord from the heavens, all His angels, and all His hosts." Again:

"Bless the Lord, all His angels, you mighty in strength, who do His word; bless the Lord, ^A all His hosts, His ministers who do His will." This is fitting also for men: "Let every breath praise the Lord," and it is especially fitting for monks, who have embraced an angelic life; for "Blessed is the man who meditates on the law of the Lord day and night." And: "You who fear the Lord, praise Him; all you offspring of Jacob, glorify Him." Psalmody, therefore, is a sacrifice of endurance and praise, according to the word: "A sacrifice of praise shall glorify Me," and "Offer to God a sacrifice of praise." The monk is therefore under an obligation to perform the appointed doxologies to God unceasingly and without interruption, as it is written: "I will bless the Lord at all times; His praise shall ever be in my mouth." Let us listen to what David urges us to do: "Sing to our God, sing; sing to our King, sing with understanding; sing to the Lord with the harp and the voice of a psalm." But also: "Sing well to Him with shouting; for my lips shall rejoice when I sing to You, and my soul, which You have redeemed." Again: "Sing to the Lord, you His holy ones," and, "Serve the Lord with fear, and rejoice in Him with trembling; for His praise is in the assembly of the saints." And: "Let the sons of Zion rejoice in their King. But I will sing and psalm in my glory, for my heart was heated within me, and in my meditation a fire shall burn." And: "How sweet are Your words to my throat, more than honey to my mouth! So I will bless You in my life, and in Your name I will lift up my hands, for ^B my soul shall be filled as with marrow and fatness, and my mouth shall praise You with lips of rejoicing." For: "You shall make them drink of the torrent of Your pleasure," who sing psalms to You. But what need is there to bring forward into our midst every single testimony from David, which are already known and fully persuaded to all of you, by which that blessed man exhorts us to sing psalms? Or, indeed, what need is there for me to explain how much grace and spiritual joy is inserted into the heart of him who sings to the Lord with compunction and wakeful attention? Those who have learned by the experience of their own practice know this well, lest I seem to anyone a trifler and a chatterer. Indeed, at the moment when the memory of divine praise is celebrated, it is helpful to increase one's pleading, so that what may have slipped from memory through forgetfulness, the Lord Himself may deign to suggest: and thus, most beloved, let us persist with attention in singing the psalms, and let us pray with an open and constant voice, having turned away from every endeavor of manifold thought and curious solicitude. For this solemn habit has become ingrained in the demons, that ^C if ever they see some person singing or praying with a ready mind, they then suggest thoughts of things that seem necessary, moving the mind toward their investigation, so that the mind, having been spilled out toward their inquiry, might lose the sweetness of the psalmody. But: "Out of the mouths of infants and sucklings You have perfected praise," so that He might by all means, through the psalmody, destroy the enemy and the avenger. ^D

^A By the enemy of the virtues, the avenger of wickedness, I mean the devil. Wherefore, let us also, praising the Lord in simplicity, crush and destroy the machinations of the enemy. Let the psalm, therefore, be unceasing; for God, when named, puts demons to flight. It is necessary to remind you of this, which no one is ignorant of: that our psalmody is called a "canon" [rule]. Just as a farmer, if he does not render his canon [tribute] full and good, shall be cast into prison, and hanged, and scourged, until he has rendered the whole debt to his creditor, so too it happens to the monk when he neglects his own canon; he is immediately abandoned by grace, and delivered to his enemies, and falls under their feet. And many tribulations are brought upon him, so that he cries out: "Lord, why have they multiplied who afflict me, and say to my soul, 'There is no salvation for him in his God'?" But: "Quickly hear me, O Lord, for my spirit has failed." And: "Turn not Your face away from me, that I may not be likened to those who descend into the pit." "For my soul is filled with evils, and my life has drawn near to Hades." Such a person, when in distress, will cry out to the Lord while neglecting to render unceasingly his canon to God; ^B and by divine permission, he is chastised by those who afflict him. It is uncertain, however, whether he will be heard: "In affliction you called upon me, and I delivered you." But let Him not say to him: "I do not know you; depart from me, worker of iniquity; for you did not hear my voice, nor did you pay attention to me. For if you had listened to me, I would have humbled your enemies at nothing, and I would have laid my hand upon those who afflict you." For this reason I sent you away to go according to the desires of your heart. Let us, however, rather listen to Paul saying: "Let the word of Christ dwell in you richly, in all wisdom teaching and admonishing one another in psalms and hymns and spiritual songs." And again: "Each of you has a psalm, has a teaching, has a revelation. Let all things, therefore, be done for edification." Through Him, therefore, let us offer up a sacrifice of praise to God at all times, that is, the fruit of lips confessing His name. And: "Present your bodies as a living sacrifice, holy, acceptable to God, your reasonable service." James also says: "Is anyone among you suffering? Let him pray. Is anyone cheerful? Let him sing psalms." But, ^C as we said, since we are required to perform psalmody as an owed canon, so we are also obligated to offer it up blameless and spotless. That is, without anger and without the thoughts of resentment. For praise is not becoming in the mouth of a sinner. If, therefore, you have anything against your brother, and do not forgive him, your psalmody, or your prayer, or your almsgiving, and whatever else you think you are doing, will never be accepted. For you shall hear from the Savior: "Go, first be reconciled ^D with your brother."

HOMILY CVI.

On prayer.

To be engaged in unceasing prayer is both necessary and highly fruitful for us. Let us, therefore, entreat God and the Father of our Lord Jesus Christ to grant us spiritual understanding, so that, as though by a mediator, we might be both attentive and watchful to know how to ask of Him that His will may be done in us. For God and our Savior Himself has commanded us to ask for this spiritual light, which is the true light that "enlightens every man coming into this world." ^C When, therefore, we call upon the holy and consubstantial Trinity with most pure prayers, which have nothing insincere intermingled, and with a mind that is entirely untroubled and made most suitable for union with divine contemplation, then we ourselves are brought closer to that blessed Trinity, and for whatever labor we receive gifts of every kind of virtue that may firmly and stably confirm us toward Him. Prayer easily surpasses other virtues, provided it approaches God with its own unblemished purity. Truly, prayer is the offspring of meekness and freedom from anger. Prayer is the protective rampart of joy and thanksgiving, and an immediate amulet against sadness and pusillanimity. ^D The mind, therefore, must be composed at the time of prayer and strengthened so that it may not be boisterous or tumultuous and whispering within itself; for then a person will be able to pray sincerely. Prayer is the familiar conversation of the mind with God. In what state, therefore, is it necessary for the mind to establish and adorn itself, so as to approach its own Lord so familiarly? It is, of course, when nothing of external thoughts interrupts it. Prayer, joined with mourning and poured forth to God in spirit, is the nourishment of the mind, in the same way as bread is for the body. Blessed, indeed, is the mind to which, at the time of prayer, it is given to be able to speak to God without any obstructive delays. Such a one acts like an eagle’s chick when it lifts itself on high. For, entirely alienated from itself by a happy and divine transformation, it shines with a radiant splendor. When we stand for prayer, as has been said;

^A let one pray first for the aid of tears, so that through mourning he may soften the holiness of his soul and attain to pure prayer. For persistent and continuous prayer, through converse with God, snatches the mind from worldly thoughts and presents ^B it to God; and through this closeness to God, it fills the mind with reverence and gentleness. Without humility, prayer cannot be acceptable. For He says, ^C “He has looked upon the prayer of the humble, and has not despised their petition” (Psalm 102:18). Therefore, he who wishes to purify his own heart must keep it ever inflamed by the memory of the Lord, having this alone as his study and ceaseless work. For those who wish to cast off their own corruption must not pray at one time and not at another, but must always be occupied with prayer in the keeping of the mind, even if we are dwelling somewhere outside the houses of prayer. For just as he who wishes to purify gold, if he allows ^D the fire of the furnace to be idle even for a short time, induces a stubbornness into the material being cleansed; so too is he who remembers God at one time but not at another. And what he seems to have gained through prayer, he loses through this listlessness. And just as the contact of fire makes iron intangible, so frequent prayers prepare the mind more strongly for the war against the Enemy. And just as iron, becoming red-hot, is transformed toward the color of the fire, so also the mind is illuminated by the gleam of the fire of grace, “which our Savior came to cast upon the earth” (Luke 12:49). And for this reason, the Lord, who desires us to be saved, speaks to us continually about it; and having become a pattern for us, He spent the night in prayer to God, showing us the best benefit and great closeness to God through persistent prayer. We must, therefore, first ask to receive the gift of prayer, as it is said, from Him who gives prayer to the one who prays. For, “We do not know how we ought to pray, but the Spirit Himself,” He says, “intercedes for us” (Rom. 8:26). And having received it, let us fulfill those things commanded to us by the Lawgiver. For Moses says: “If you make a vow to the Lord your God, you shall not delay to pay it, for the Lord your God will surely require it of you, and it will be sin for you. You shall be careful to keep what goes out of your lips” (Deut. 23:21–23). And again: “A man who makes a vow to the Lord, or swears an oath, or binds himself by a bond, shall not profane his word; he shall do all that comes out of his mouth” (Num. 30:2). As also Jephthah did; for he says to his daughter, “I have opened my mouth to the Lord, and I cannot take it back” (Judg. 11:35). And he offered her as a sacrifice to the Lord God. And another says: “Do not be hindered from paying a vow in time, and do not wait until death to be justified. Before you pray, prepare yourself, and do not be a man who tests the Lord.”

Remember wrath in the day of ^B completion, and agonize unto prayer, for the prayers of those setting themselves aright are acceptable before the Lord.” And, “The Lord heeds the prayers of the righteous.” And David says: “Vow and pay to the Lord your God.” And again: “Offer to God a sacrifice of praise, and pay your vows to the Most High.” And, “I will pay my vows to the Lord in the presence of all his people.” Paul also says: “Be not slothful in zeal, being fervent in spirit, serving the Lord, persevering in prayer.” And again: “Praying at all times in the spirit with all prayer and supplication, and watching unto this same thing with all perseverance and supplication.” And again: “I desire that men should pray in every place, lifting up holy hands without wrath and disputation.” And in the Acts of the Apostles: “They were persevering in the doctrine of the apostles, and in the communion, and in the breaking of bread, and in the prayers.” And again: “But we will persevere in prayer and the ministry of the word.” And Wisdom: “As you have made a vow to the Lord, do not delay to pay it, ^C because whatever you have vowed, you shall pay. It is better not to vow, than to vow and not pay.” Also Job, the hater of the unjust, says: “There was nothing unjust in my hands, and my prayer was pure.” And Peter: “Be sober therefore and watch unto prayer, and resist the devil.” But the Lord says: “Therefore I say to you, believe that you receive all things whatsoever you ask while praying, and it shall be to you.” And when he was in a certain place praying, as he ceased, one of his disciples said to him: “Lord, teach us to pray,” and he said: “When you pray, say: Our Father who art in heaven, hallowed be thy name,” and so forth. And he adds: “Ask, and it shall be given to you; seek, and you shall find; knock, and it shall be opened to you.” And he infers: “If you then, being evil, know how to give good gifts to your children, how much more shall the heavenly Father give the Holy Spirit to those who ask him!” And the much-desired Lord, wishing us to offer prayer to God through ^D a hidden work, says: “When you pray, enter into your room, and having closed your door, pray to your Father in secret; and your Father, who sees in secret, will reward you openly.” To Him be the glory unto the ages. Amen.

HOMILY CVII. On Compunction.

^A Compunction brings forth weeping and tears. It does not come to a man through a mediocre effort, unless perhaps a more prolonged exercise has preceded it, or the remembrance of the dreadful day of judgment, and of the just retribution for those things which we have committed in word, in deed, and in thought; or certainly through the shame and disgrace that awaits those who are to be condemned before that dreadful tribunal, in the sight of angels and men, and of all the heavenly powers, when all things will be naked and laid bare, when each one of us shall stand to make an account for himself, when no one will be able to be an aid to another, when secret things will be revealed to all, which hitherto no one has known, save our conscience—or rather, most of which not even the heart knows, save only God who examines hearts and reins, when ^B “Fire shall go before Him and burn up His enemies round about.” When some are condemned to the outer darkness which is prepared for the devil and his angels, and others to the eternal fire; others are sent away to the worm that never sleeps, others are delivered to the abyss. And what need is there to recount all things in minute detail, and to cause weariness to the hearers? Therefore, dearly beloved, if we ponder all these things and similar ones, we shall attain to compunction and shall cease from our evil deeds; and we shall weep day and night before the Lord who made us. For where there are tears, there is the favor of God. The harlot, through burning tears of one hour, obtained the remission of many debts. Tears bring prayer before God and make it acceptable. Peter himself, through bitter tears poured out in one hour, not only merited the forgiveness of the sin of denial, but was also entrusted with the keys of the kingdom of heaven. To Hezekiah the king, through a few tears, fifteen years were added to his life. The drops of tears are as sweet as honey in the heart, and as a fragrant incense before God. It is necessary, therefore, before every petition, to employ the assistance of tears. For our Master greatly rejoices when He receives prayer in tears with a humble heart, not in the least exalting itself, as if we were better than the many, lest we further provoke Him who has given the grace. For many who weep for sins, forgetting the purpose of tears, have been driven to madness and have lost their senses. But if someone has attained perfect compunction, he perceives himself receiving from the Bread of Life, receiving spiritual food, food of a better fear, food of heavenly desire, and of the sighing of consolation and compunction, and of melody, and of deeper knowledge, and of certain divine mysteries. Compunction prepares the heart to bear tearful and gentle thoughts; whence it is truly possible to see the seeds of prayer sown in the earth of the heart through the hope of the joy of the harvest. The meditation with compunction and prayer brings forth the fear of God in us. For He says

the Law: "Sitting in your house, and walking by the way, and lying down and rising up, let them be fixed and immovable before your ^A eyes, that you may learn to fear the Lord your God" (Deut. vi, 7, 8). And Job also says: "Let my prayer come to the Lord, and before Him let my eye drip" (Job xvi, 21). And Anna, being troubled in Shiloh, was weeping. And she prayed to the Lord, saying: "If looking You will look upon my humiliation, and give me the seed of a man" (I Reg. i, 11). And the Lord heard her, and gave her the prophet Samuel. Also the other Anna, the wife of Joachim, weeping in her garden, when she had offered her petition for the obtaining of a son, merited to receive the holy Virgin Mary, who according to the flesh is the Mother of our Lord and God and Savior Jesus Christ. And David himself: "Hear my prayer, O Lord, and my supplication: give ear to my tears: be not silent" (Psal. xxxviii, 13). And being heard, he says: "The Lord is merciful and just, because I was humbled, and He saved me" (Psal. cxiv, 5, 6). And, "He delivered my soul ^B from death, my eyes from tears, and my feet from slipping" (Psal. cxiv, 9). And, "Those who sow in tears shall reap in exultation" (Psal. cxxv, 5). And then also that: "I will be pleasing to the Lord in the land of the living" (Psal. cxiv, 9). That saying also: "Going they went and wept" (Psal. cxxv, 6). As I think, he uttered these oracles concerning our captivity, since these things prescribed have befallen us. We, therefore, ought to pour forth tears full of bitterness for ourselves and for them. First, indeed, because the holy city of Jerusalem has been consumed by fire, and the holy cross of Christ our God has also migrated into Persia: and also for the sake of those who have perished cut down in so many wars; for they were our fellow-members, and were marked by the same faith with us. After which manner the prophet Joel cries out: "Wail, O priests who minister at the altar, because all ^C the earth has been miserably afflicted. Weep, O priests who minister to the Lord, and say, Spare, O Lord, Thy people, and do not give Thy inheritance to reproach, that the nations may rule over it, that they may not say, Where is their God?" (Joel i, 13; ii, 17). For it is within our power to appease the unforgetful Lord, just as the prophet Zephaniah also teaches, saying: "He has set before you fire and water; where you will, stretch out your hand. Before man is life and death, and to whom he pleases it shall be given" (Ecclus. xv, 16, 17). For who shall justify the one sinning against his own soul, if not with hot tears and compunction? For the good and compassionate Master is always thirsting for our salvation; as the Apostle testifies, saying: "That He wills all men to be saved, and to come to the knowledge of the truth." And it is written in the gospel according to Luke: "And behold, a woman ^D in the city who was a sinner, and having known that the Lord was reclining in the house of the Pharisee, she brought..."

an alabaster vessel of ointment, and standing behind by the feet of Jesus, weeping, she began to wet his feet with her tears, and to wipe them with the hairs of her head, and she kissed his feet, and anointed them with the ointment," and she heard from the Savior, "Your sins are forgiven you." To Him be glory unto the ages. Amen.

HOMILY CVIII. On the honor of parents.

We are debtors to honor those who gave us birth and to render returns to them, both from the law of nature and from the divine legislation. First, because we have seen this sensible light through them; then also the intelligible light, that is to say, the knowledge of our Lord Jesus Christ through baptism; and ^B because of their natural affection for their own offspring; and because of the labor which they endure for their upbringing, and the care which they have night and day for them, lest any of those things that are not willed should befall them; and being at work and toiling for their clothing and their food, and to store up treasures for them after death. What worthy returns therefore can we render to them for all these things? Let us therefore always strive to perform those things which pertain to their honor, treatment, and rest, especially in their old age, so that they may be revived by the sight of their children, as Jacob was upon seeing Joseph. Let us become rivals, if even to the birds which are called hoopoes. ^C For when they see that their parents have grown old and their sight has become dim, the young ones strip the feathers from their parents, and lick their eyes, and warm their parents under their own wings, and nurture them; and their parents become young again; saying to their parents, "Just as you also nurtured us, and endured while laboring and feeding us, so we also do the like for you." And how, being rational, shall we not much more love our own parents? Let them not, therefore, groan against us; for this is unprofitable to us, and rather even harmful; and we are rightly found to be patricides and matricides. It is written in the law, ^D "Honor your father and your mother, that it may be well with you, and you may be long-lived upon the earth." And, "He who speaks evil of father or mother, let him die the death." Likewise also Isaiah, "He who says to the father, What have you begotten? And to the mother, What did you suffer in labor? I know that you are hard, and your neck is an iron sinew." And another, "He who honors his father will be gladdened by his children, and in the day of prayer he will be heard."

^A Again, "The prayer of a father confirms the houses of children, but the curse of a mother uproots the foundations of a house." And the Apostle: "Children, obey your parents in the Lord. For this," he says, "is right. Honor your father and your mother, which is the first commandment with a promise." And again, "Let children learn first to show piety to their own household and to make return to their progenitors. For this is good and acceptable before God." And the writer of Proverbs: "A prudent son is obedient to his father. But a disobedient son will be in perdition." ^B And again, "He who speaks evil of father or mother, his lamp will be extinguished." And again, "Whoever does violence to his father or mother, and thinks he is not sinning, this man is the companion of an impious man." The same applies also to the Lord’s words to the Pharisees: "Why do you also transgress the commandment of God because of your tradition? For God said, Honor your father and your mother, and let him who speaks evil of father or mother die the death. But you say, whoever shall say to his father or mother, Corban, which is a gift, whatever you might have profited from me; and he ^C shall not honor his father or his mother." But I think these things are sufficient to explain the argument undertaken, namely, that we ought to make a return to our parents. And yet it is fitting not to be ignorant of this: that we are not required to do this only for our parents according to the flesh, but we owe even greater honor and reverence to those who are our parents according to the spirit, so that through them we may inherit the blessing of God. For they are not less afflicted for our sake, nor are they pressed with less care, but with much greater; for the former generate us in the flesh, but the latter in the spirit. Furthermore, the Lord teaches us all these things not only by word, but also by deed; for Scripture says, "He was subject to his father and his mother." And on the cross, to the disciple: "Behold your mother!" and to his Mother: "Behold your son!" To Him be glory forever. Amen.

HOMILY CIX.

That reverence is owed to the elderly.

^D And indeed to revere the elderly is in every way acceptable to God and commendable to men. But to pay the honor truly owed to those who are already at a declining and downward age is none the less pleasing to God, and for us it is exceedingly suitable and useful. For if it happens that we prolong our life to those times, we shall certainly receive the same reward. If, however, we must depart from here at an untimely age, we shall none the less have our Lord as the provider of our reward. In either case, He Himself is the reward, who is also the distributor of the worthy reward, whether you depart as an old man or in the flower of age. For He says: "As

you have done, so shall it be done to you." ^A The first, Moses, commands, saying: "Rise up before the hoary head, and honor the face of the old man." Job, indeed: "In long time is wisdom, and in length of life knowledge." And another: "The crown of the old is much experience, and their glory is the fear of the Lord." The Apostle, moreover, to Timothy: "Do not rebuke an elder, but exhort him as a father." But you will perhaps say to me, "It is necessary for the aged to be sober, grave, sound in faith, in love," according to the Apostle. "For old age is honorable, not that which is long-lived, nor is it measured by the number of years; but understanding is gray hairs to men, and the age of old age is a life without stain," according to the Scripture. It is not for us to judge this, but for God, who examines our hearts. It is ours, however, to render debts to all: "To whom the fear, the fear; to whom the honor, the honor"; not only to the good and the gentle, but also to the crooked. And with brotherly love be kindly affectionate to one another, "in honor preferring one another." ^B For it is written: "My son, if you are wise, you shall be wise for yourself and for your neighbor; but if you turn out evil, you alone shall drain the evils." Likewise, Peter says: "You younger, submit yourselves to the elders; and all of you, be subject one to another, and be clothed with humility, for God resists the proud, but gives grace to the humble. Be humbled, therefore, under the mighty hand of God, that He may exalt you in due time." It is fitting, therefore, for all Christians to render the debts. For we are instructed in this by the Lord and God and Savior of us, Jesus Christ Himself. For through His unspeakable condescension toward us, He did not deem it unworthy to come to John, to be baptized by him. But he was hindering Him, saying: "I have need to be baptized by You, and do You come to me?" ^C But the Master said to the servant: "Suffer it now: for thus it is fitting for us to fulfill all righteousness." To Him be the glory unto the ages. Amen.

HOMILY CX. Concerning long-suffering and shortness of temper.

All virtues indeed are praiseworthy and acceptable. But the long-suffering and non-irascible man is wise and prudent, and is devoid of vanity and is gentle. Such a one is adorned from every side, and by his own long-suffering he becomes an edification to his neighbors, and he is found to be a son ^D of the long-suffering God, who always bears with our failings. "For be ye perfect," He says, "as your heavenly Father is." For even as a fountain flowing with silent streams provides a pleasant drink to all who approach it, so also the long-suffering man is useful to all. The face of the long-suffering man, and his character, is always composed, and his eyes look with gentleness. For the long-suffering man, he says, is rich in understanding, but he who is short-tempered is a strong fool. The long-suffering man is calm, untroubled, and always bears...

his own defects, not those of his neighbor, in mind; and he is anxious about how he might please God. For if anyone becomes long-suffering, the Holy Spirit dwells purely within him, not being darkened by any other evil spirit; but rather, He delights in the spaciousness of the vessel in which He dwells and serves the Lord with great joy. But if ^A short-temperedness comes upon someone, the Holy Spirit is immediately straitened, not having a clean space, and seeks to depart because He does not have the room to serve the Lord as He desires. For the Lord dwells in long-suffering, but the devil in short-temperedness. Both spirits dwelling in the same place is therefore unprofitable and harmful to the man in whom they both dwell. For if you take a little wormwood and pour it into a jar of honey, does not the sweetness of all the honey perish and vanish? And because of a small portion of wormwood, such a great amount of sweetness is destroyed; for it loses its native sweetness and becomes bitter, and it has no grace before its master because it has been embittered. Do you see that long-suffering is sweeter than honey and pleasing to the Lord, but short-temperedness is both bitter and useless? If, therefore, short-temperedness and long-suffering are mixed, the long-suffering is defiled, and its prayer is not useful to God. For short-temperedness, being evil, destroys the servants of God by its own operation. For when it sees men who are tranquil, it inserts itself into the heart of the man, and he becomes embittered for nothing—over worldly affairs, or about food, or because some vain triviality has occurred, or about giving. For all these things are foolish and empty for the servants of God. But long-suffering is great and powerful; it possesses a heavy weight ^B and makes straight, and, being joyful and free from care, it glorifies the Lord, having no bitterness in itself because it is gentle and quiet. This long-suffering, therefore, dwells with those who possess the faith in its fullness. But short-temperedness is foolish. Then, from foolishness comes bitterness; from bitterness, anger; and from anger, wrath. Therefore, the Holy Spirit, being like a tender thing and having no habit of association with a hard and evil spirit, departs from such a man ^C and seeks to dwell with the long-suffering one, and that man becomes empty of the righteous spirit and is totally blinded to the good thought. And the Word also says: "A long-suffering man is stronger than a mighty one." And: "As silver and gold are tested in a furnace, so the Lord tests chosen hearts," according to Scripture. And again: "A long-suffering man is a physician of the heart, and a long-suffering man extinguishes judgment." And again: "He who refrains from uttering a harsh word is understanding." And again: "My child, if you come forward to serve the Lord, prepare your soul for temptation; make straight your heart and endure. If you are afflicted, receive it gladly. And in the changes of your humiliation, be long-suffering; trust in Him, and He will help you." And so we, ^D brothers,

longanimis,” let us sing with David: “Prove me, O Lord, and know my heart; examine me, and know my paths: and see if there be any way of iniquity in me: and lead me in the way everlasting,” for “I have walked in my innocence. Redeem me, O Lord, and have mercy on me.” And that text: “As for me, thou hast upheld me for my innocence, and hast confirmed me in thy sight for ever.” Solomon also says: “A patient man is wise.” And: “If a fool asketh for wisdom, wisdom shall be imputed to him. But he who hath made himself thoughtful and silent shall be deemed wise.” And again: “A merciful man is long-suffering.” And James writes: “Be patient therefore, brethren, unto the coming of the Lord. Behold the husbandman waiteth for the precious fruit of the earth, patiently bearing therewith, until he receive the early and latter rain. Be you therefore also patient; take for an example of affliction and patience, the prophets.” And it is written in the Gospel: ^B “And the disciples James and John, seeing that the Samaritans would not receive them, said, ‘Lord, wilt thou that we command fire to come down from heaven and consume them, as Elias did?’ But Jesus turning, rebuked them and said, ‘You know not of what spirit you are. The Son of man came not to destroy men’s lives, but to save them.’ To him be glory for ever and ever. Amen.”

HOMILY CXI. On those who hold authority.

The divine Scripture says that “Jesus began to do and to teach.” First He did, and thus taught. Likewise, He Himself commands, saying: “He that shall do and teach, he shall be called great in the kingdom of heaven.” He, therefore, to whose faith the care of souls has been entrusted by God, must watch with no small zeal for the salvation of those placed under his charge, knowing full well that he will undergo peril and give an account for them, no less than for himself; ^C for from him to whom much has been entrusted, more shall be required. Therefore, the shepherd ought to be all mind and eye, so that not one of the sheep entrusted to his care may be rejected by the Lord through sloth, or be discolored by the leprosy of evil thoughts, or—through the shepherd's indulgence—may cause the flock to suffer and itch with foul scab, or go lame from an unseemly walk, or be lopped off through a lapse of judgment, or be blind through a perverse vision, or be torn by beasts and left for dead through an evil act. As it has been said, knowing that he will render an account for them, he ought to be very vigilant for his flock and, as an excellent physician, ^D bring the help appropriate to each infirmity for every one of them.

^A For a knowledgeable leader will not allow a disciple to be wounded; and if he is wounded, he will heal him quickly.

^B You, therefore, O leader, arm your disciples with defenses and shield them with the promise of future blessings; surround them with the shield of true faith, and fortify them with hope in Christ, that they may direct their gaze straight toward the goal. Protect their feet and hedge them about with angelic disciplines. Gird up the loins of their minds with words of spiritual joy. Give into their hands the sword—that is, the keenness that cuts away the vicious affections of the soul. And if you discern that some are being beset and pressed by an evil troop of perturbations or pleasures, array for them an exceptionally well-instructed battle-line against both. But beware of being moved to anger against a sinning disciple; for it is not the function of a holy man to inflict a wound, while he himself is trying to heal others—but rather, correct the one who has fallen with long-suffering. For a physician indeed treats the malady, but he does not grow indignant at the one who has fallen ill against his will. Just as a physician, when he cuts, does so without anger, so too does a teacher when he reproves, not mixing the fury of wrath with his reproof; nor, conversely, deterred by the whispers of those who contradict, should he keep silent about what is necessary, lest the harm of the one spread to the many. Neither should you be long-suffering in this, nor seek your own advantage, but that of the many, so that they may be saved. Nor, again, yield to one who is under your obedience when he says, "Grant me authority for a certain time to test this or that matter according to virtue, and so accomplish it." For he who speaks thus is clearly fulfilling his own will and is annulling the terms of his obedience. But one must wait for this also with patience. For he who zealously feeds those subject to him with the word of God must be prepared for his intellect to be subjected to spiritual scourges and must bear every temptation nobly. For it happens that the teacher himself is delivered up to ignominy because he endures temptations for the sake of those who are spiritually benefited. ^C "For we," he says, "are dishonored and buffeted as if struck by a stake, but you are strong and glorious." (I Cor. IV, 10.) Therefore, the man of God must be instructed and refined in every good work and word, and do everything decorously and in order, for the modeling of those who obey him. For a leader is called a leader because he goes before in the work. For a name alone does not lead one into the kingdom of heaven, nor does a word without deeds benefit the hearer; but an active, lawful life proves a true shepherd. For he who has done and taught one of the commandments, this one shall be called great in the kingdom of heaven; but he who through inactivity relaxes the commandment and teaches by a barren word, shall be called least. ^D Especially will he undergo the judgment of a hireling runaway, as the wolf tears apart his flock and scatters it. Therefore, he ought to be discerning in all things, and command with gentleness, not with coercion, but with willingness; and if he be disobeyed, let him

^A be patient and endure, so that he may not hear from David: "He who fashions labor into a commandment." And from Solomon: "The bowels of the wicked are unmerciful"; but rather let him hear: "You shall know the souls of your flock, and you shall set your heart upon your herds." And: "He shall pasture the just souls of his cattle." Again, he must not overlook their faults; for it says, "Son of man, I have given you as a watchman to the house of Israel. If, therefore, the watchman sees the sword coming, and sounds the trumpet, and he who hears does not guard himself, his blood shall be upon his own head. And if the watchman sees the sword, and does not give the signal, and the sword takes someone, I will require his blood from the hand of the watchman."

Having learned, therefore, O you who preside, of the danger that hangs over you for the sake of your students, keeping watch over the rational flock of the Lord with a wakeful eye of the mind, become like Jacob, consumed by the heat of the day and the frost of the night. And let sleep be far from your eyes, that none of the sheep be captured by beasts. See that you do not hear: "Behold, I am against the shepherds, and I will seek my sheep from their hand. For the shepherds did not seek my sheep, but they fed themselves, and did not feed my sheep." And through Jeremiah: "O shepherds who destroy and scatter the sheep of my pasture! Therefore, behold, I will take vengeance upon you for your wicked practices."

The ministry of a mature, pious, and struggling man is ^B such that he knows how to preside over the brotherhood intelligently, according to the Scripture which says: "Have they made you a leader? Do not be puffed up; take thought for them, and so sit down, and having performed all your duty, recline." And Gideon said to the three hundred fellow-warriors: "Look to me, and do likewise." Likewise, Abimelech, having taken a load of wood and laid it upon his shoulders, said to the people with him: "As you see me doing, do you also." And concerning Joseph, the Psalmist says: "He made him lord of his house, and ruler of all his possession, to instruct his rulers as himself, and to make his elders wise."

And Paul says: "Admonishing every man in all wisdom, that we may present every man perfect in Christ Jesus, for which I also labor and struggle." And to Timothy: "Give attention to reading, to exhortation, to teaching; persevere in them." And to the Ephesians: "Remember, he says, that for three years I did not cease night and day to admonish everyone of you with tears." And again: "I coveted no one's silver or gold or apparel. You yourselves know that these hands ministered to my needs, and to those who were with me. I have shown you all things, that so laboring you must help the weak." So then, a leader is also a ^C pattern and according to order, for the instruction of those he has to listen to him. Whosoever therefore presides obtains the title of president because he goes before others in the intensity of his work. For neither does that name (if it is empty) lead to the kingdom of heaven, nor does ineffective speech bring any benefit to the hearer; but if there is powerful action, it declares the pastor himself to be a truthful teacher: "For whoever shall do one of the commandments and teach them, he shall be called great in the kingdom of heaven; but who, through ineffective action, shall break one of the commandments and teach thus in vain-sounding speech, shall be called least." Rather, he shall be forced to undergo the judgment of that hireling who fled when the wolf, tearing and scattering the flock entrusted to him with the bite of its teeth, sprang upon them. It is necessary, therefore, that he be skillful and industrious in all things with the exercise of discernment; but he should also coordinate what he commands to be done as a matter of authority with fairness and kindness, and not compel by necessity, but gain for himself willing disciples, bearing with him who is less obedient to the word, so that meanwhile he does not merit hearing that which is twisted against him by David: "You who fashion labor into a commandment." That, likewise, from Solomon: "The bowels of the wicked are cruel." But rather he should strive that he may hear: "You shall know the souls of your flock, and you shall set your heart upon your herds." And: "The righteous man shall pasture the souls of his beasts."

It is necessary, again, that you not pass over the faults of your subordinates in silence; for the Scripture says: "Son, I have given you as a watchman to the house of Israel; if, therefore, the watchman sees the sword coming and blows the trumpet, and he who hears it has not safeguarded himself, his blood shall be upon his own head; and if the watchman sees the sword and does not signify it, and the sword seizes someone, I will require his blood from the hand of the watchman." Therefore, you who preside, being instructed as to how much danger impends from your students, with a wakeful eye of the mind observe and provide for the flock of the Lord, at least those who are rational; be like blessed Jacob, let sleep depart from your eyes, afflicted by the heat during the day, and in the night by the frost. For the cattle that are already taken by the beasts, see that it does not happen that you hear: "Behold, I am against the shepherds, and I will seek my sheep from their hand; for the shepherds did not seek my sheep, but they feared for themselves, and did not feed my sheep." And through Jeremiah: "O shepherds who destroy and scatter the sheep of my pasture; for this, behold, I will exact vengeance upon you for all the wickedness of your pursuits." It is surely the mark of a perfect man, caring for himself and struggling lawfully in the spiritual arena, not to have a perfunctory administration, so that he knows how to preside over his brothers wisely, according to Scripture. ^D

^A in all righteousness and holy conduct. Living holily and justly, keeping whatever is pure, whatever is honorable, if there is any virtue, if there is any praise, if there is anything reputable, let there be correction for edification from him; let him defend his position with all spiritual diligence, and care for the unity of the members, than which there is nothing better. To bear with everyone in love; to bear with all, as the Lord Himself bore with them. Let him pray for everyone without ceasing; let him ask for spiritual understanding, in order to discern what is beneficial; let him be watchful, anxious for all, and let him bear the faults of all and their infirmities like a perfect athlete. For where there is greater toil, there is also much gain. If he loves the good disciples, there is no grace in that, but rather to subject the more disobedient in meekness. Not every wound is healed by the same plaster; one must soothe outbursts with frequent washings. Be prudent in all things as serpents, and guileless as doves; so that that which is openly visible to them may flatter the face, but the hidden things may be revealed to him, so that he may lack nothing, but abound in every grace. For the time demands him, as a pilot against the winds and the billows and the storms of the spirits of impurity, to be steady ^B and brave, and to lead those who are tempest-tossed to the harbor of the will of God. The Lord also says: “Whoever wishes to be greater among you, let him be the servant and deacon of all. And he who is greater among you, let him become as the younger, and the leader as the one who serves.” Let him therefore be a pattern, as it has been said, of humility in all things to those under him; as the Lord also says: “The Son of Man did not come to be served, but to serve, and to give His life as a ransom for many.” And again: “But do not be called teachers; for One is your Teacher, Christ.” To Him be the glory unto the ages. Amen.

HOMILY CXII

On Renunciation

He who once bids a final farewell to the world ought to withdraw his mind from the things that are visible to the eyes, and ^C discern ^D the invisible.

^A For the things which are seen are temporal, but the things which are not seen are eternal. Renunciation is so called for this reason: that by renouncing earthly things, we are enrolled among those of heaven. Leaving behind our fatherland here, we seek the Jerusalem that is above, and, deserting those who think only of worldly things, we vie with spiritual men. If, therefore, we wish to acquire virtues, let us practice temperance, patience, and humility; and above all these, constant prayer. Thus we shall more easily accomplish what we strive for. For just as he who wishes to build a house prepares all the materials necessary for the completion of the structure, so too must he who prepares his own house—that is, the dwelling-place of the Trinity. "For I," he says, "and My Father will come, and We will make Our abode with him." And the text: "The Holy Spirit dwells in you."

^B Toward the end of a life lived according to virtue, there follow temperance, patience, humility, and prayer. For toils and contests bring forth an unshakeable and ineffable righteousness. And no labors are to be weighed against the magnitude of the glory of patience, which is born of virtue, just as the Lord declares: "For you shall have tribulation in this world." It is clear that the present life is a stadium for contests and struggles, but the life to come is for the prizes. Let us, therefore, love the Lord sincerely, so that He may grant us what He promised to those who love Him: "Things which the eye has not seen, and which the ear has not heard, and which have not entered into the heart of man." Let us strive to overcome the flesh and its mind ^C in the Spirit of God; let us overcome Satan the dragon in Christ who strengthens us. Let us take up the cross and follow the victorious Jesus. Let us strive to run directly and confidently, so that we may reach the prize of the heavenly calling in Christ. For everyone who runs with full assurance, and not uncertainly, receives the crown of renunciation and the laborious yet highly rewarded wealth of purity. Peter writes: "As newborn infants," he says, "desire the rational and guileless milk, that you may grow in it"—that is, in the undefiled faith ^D which grows and illuminates a man through good works. And Paul says: "Put on the whole armor of God, that you may be able to stand against the wiles of the devil; for our struggle is not against blood and flesh, but against the principalities, against the powers, against the world-rulers of this darkness, against the spiritual forces of wickedness." And again: "Taking up all things, the shield of faith, with which you will be able to quench all the fiery darts of the Evil One. Through every prayer and supplication, praying at all times, and being vigilant for this very thing with all perseverance and supplication." For by struggling in this way, you will be able in truth to form within yourselves the image of Christ in all things—in life, in conduct, in purpose.

in word, in work, in patience, in manly fortitude, in prudence, in justice, in long-suffering, in freedom from malice, in piety, in holiness, in temperance, in faith and hope, and in most perfect charity toward God. For those who are true athletes exercise temperance in all things and regulate their lives according to every virtue and commandment of God; ^A as the Apostle says: "We who live are surrendered to death for Jesus' sake, so that the life of Jesus may also be manifested in our mortal flesh." "For we know that if our earthly house of this tabernacle is dissolved, we have an edification from God, a house not made with hands, eternal in the heavens. For in this we groan, desiring to be clothed upon with our habitation which is from heaven; if so be that being clothed, we shall not be found naked." The monk has no power over himself in anything, nor does he retain any will of his own. For he says: "I live, now not I; but Christ liveth in me." And again: "He who is unmarried is concerned for the things of the Lord, how he may please the Lord," and may complete His work, so that he may be glorified eternally. For those who are carnal cannot perform spiritual things, nor can those who are spiritual perform carnal things. Therefore, ^B whoever desires to practice this angelic way of life of the solitary must acquire the prudence of the serpent and the simplicity of the dove, so that he may understand in all things what is the good, and acceptable, and perfect will of God; so that God may be glorified in all things through our pious order and sincere way of life, and that those who observe us may recognize that we are a holy, blessed seed, sons of the living God, in every word, respect, gentleness, demeanor, and attention, so that we may in no way be assimilated to worldly people, in any manner whatever; but rather, like the pious teachers of our piety, may we be adorned in all knowledge, prudence, and justice. Therefore, with all caution, guard the lamp of your purity, ^C as befits the friends of Christ. Emulate their conduct; be like John, the forerunner of Christ, the pure angel of the Lord; and like John the beloved of the Lord, whom the Lord also loved because he was pure. Paul, and Barnabas, and Timothy finished the race of purity and the struggle without stain, as true imitators of Christ. But also in the lives of Elijah and Elisha, and many others, you will find a life of this kind: pure and blameless. If, therefore, you wish to imitate them powerfully, imitate the elders, "considering," as he says, "the outcome of their way of life, imitate their faith." And as it is said: ^D "Become my imitators, as I also am of Christ." Those who are imitators of Christ imitate Him powerfully; such as these are truly blessed. And the Lord said to someone: "Follow me." But he says to Him: "Lord, suffer me first to go and bury my father." And the Lord said to him: "Let the dead bury their own dead." And He said also to another: "Follow me." But he says: "Lord, suffer me first to go and take leave of those who are in my house." And He said to him.

"No man having put his hand to the plough, and looking back, is fit for the kingdom of God." And He adds: "If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea and his own life also, he cannot be my disciple." And: "If any man will come after me, let him deny himself, and take up his cross, and follow me." To Him be glory unto ages. Amen.

HOMILY CXIII. On Subjection.

^BWhoever takes up the purpose of religious subjection, first of all let him divest and strip himself of his own will, and let him put on the saving teachings of our Savior, and let him take up his cross according to the Lord’s word, and let him walk after Him. Whoever, therefore, wishes to be in subjection, let him leave his dead wills to the dead, and let him hold onto the living things with the living. He who wishes to live in subjection, let him mortify himself from this transitory life, and let him hold onto the inestimable, so that he may come to be within the life that is truly eternal.

^CWhoever chooses to run the path of the Lord’s commandments, and to arrive at breadth, and to be made bright, let him become as a garment in a fulling mill. For just as that (garment), by being struck, trampled, scraped, and scoured by the fuller, is whitened and becomes like snow; so too, he who is in subjection, being insulted, reviled, and belittled by many, is cleansed, and becomes like silver that is refined by fire, shining forth. He who desires to progress toward perfect subjection, let him abandon all things that are unprofitable, and let him forget those things which bring gain, and let him become a true disciple of Christ, so that he may say with Peter: "Behold, we have left all things, and have followed thee: what therefore shall we have?" Let us therefore, brethren, cast off our own lowly-creeping wills, and let us keep the sublime commandment of our Savior, which leads us up to the Jerusalem above. ^D For the Lord says: "He that heareth you, heareth me; and he that heareth me, heareth him that sent me; [and he that despiseth you, despiseth me]." Therefore, those who are being discipled must love their teachers as fathers, and fear them as lords; and not, through love, to despise or grow weak.

For it is written in Wisdom: "He who honors his father atones for ^A sins." And: "He who fears the Lord will honor his father, and will serve him as his master." And again: "Honor your father, that a blessing may come upon you from him." And again: "With all your heart glorify your father." And Paul says, "Obey your leaders, and submit to them; for they keep watch over your souls, as those who will give an account, that they may do this with joy and not with groaning; for that would be unprofitable for you." And again: "Let every soul be subject to the governing authorities; for there is no authority except from God; and those that exist have been instituted by God. Therefore he who resists the authorities resists what God has appointed, and ^B those who resist will incur judgment." And again: "As servants of Christ doing the will of God from the soul, serving with good will as to the Lord, and not to men, knowing that from the Lord you will receive your reward." And to Titus: "Remind them to be submissive to rulers and authorities, to be ready for every good work, and not to speak evil of any." And Peter: "Be subject for the Lord's sake to every human institution, for this is the will of God, that by doing right you may put to silence the ignorance of foolish men." And the Lord himself: "I have come down from heaven, not to do my own will, but the will of him who sent me, the Father." To him be glory forever. Amen.

HOMILY CXIV. On the keeping of the commandments.

The keeping of a commandment leads man directly into that region of most happy life; but transgression, on the other hand, inflicts a lethal wound upon the soul: and this, we might say more exactly, the divine Scripture teaches us. For if from the beginning of our creation we had not transgressed the commandment in paradise, we would never have heard, "You are earth, and to earth you shall return"; nor would our adversary have tyrannized over this world for so many years with such cruel oppression. No one who has despised the commandment of God has lived rightly. Saul, being disobedient to the commandment of God, and having led his life in sorrows, finally fell from his kingdom at the appointed time. The sons of Eli, Hophni and Phinehas, because they had hardened their ears to the voice of their father's ^C warning and were not obedient to his word, delivered the ark of God into the hands of aliens; and they themselves, together with the people, ^D met a most wretched death. Therefore, He cries out through Ezekiel: "Cast away from yourselves all the impieties you have committed, and make for yourselves new commandments, and why will you die, O house of Israel, says the Lord? Turn away from your wicked way; and"

^A for what reason do you die, O house of Israel? And the law says, "You shall not put the Lord your God to the test. Observing, you shall observe the commandments of the Lord your God." And again: "You shall be holy men to me, if you walk in my commandments, and keep my commandments; I will walk among you, and I will be your God, and you shall be my people, says the Lord." If, therefore, we do his will, and walk according to his commandments, and love what he loves, we become his temple. For he who has love for him and for his neighbor will be far from all sin, and will be loved by God. ^B Since, if we show contempt, he knows how to punish, because we disregard his holy commandments. Let not our good God be grieved at us, the compassionate, the merciful, the holy, the pure, the undefiled, the immaterial, the only, the one, the unchangeable, the sincere, the guileless, the un-angered, the God who is above and beyond every name that can be named or conceived by us, Jesus Christ. Let him rejoice with us as we conduct ourselves uprightly; let him take pleasure as we live purely; let him rest as we walk modestly; let him delight as we love him and exercise self-control and temperance well. If, therefore, we begin with fervent warmth to carry out the commandments of God, grace, illuminating in the very act of sensation all our senses, will consume our thoughts like fire, while our heart, guided in a certain peace of unyielding friendship, will be readied to think of spiritual things and no longer things according to the flesh. It is written in the Proverbs: "My son, do not let them slip away; guard my counsel and understanding, that your soul may live. And walk confidently in peace in all your ways; for the Lord will be with you in all your ways." And again: "Keep my commandments, do not forget, and do not overlook the utterance of my mouth, and do not turn away from the words of my mouth, and do not abandon it, and it will hold fast to you." And again: "My son, incline your ear to my words, and keep them in your heart; for they are life to those who find them, and health to all flesh." And in Ecclesiastes: "He who keeps the commandment will know no evil word; he who keeps the commandment guards his own soul; he who keeps the commandment, he is healthy." And it adds: "Blessed is the man who will listen to me, and the man who will keep my commandments." And Paul to Timothy: "I charge you in the presence of the Lord to keep the commandment spotless and irreproachable." And to the Corinthians: "I praise you because in all things you remember me, and you hold fast to the traditions just as I delivered them to you." By this we are taught through all the divine Scripture that we are bound not only to keep the commandments of God inviolably, but also those of our fathers, and teachers, and leaders, guarding them with all reverence and unscathed. For the Lord also says: "You are my friends, if you do whatever I command you."

Rursus: "If you keep my commandments, you will remain in my love; just as I have kept the commandments of my Father, and remain in his love." To Him be glory forever and ever. Amen.

HOMILY CXV

On Meekness

^A Meekness earns divine grace through an obedient service. For Moses earned the title of servant of the Lord because he surpassed all others in eminent meekness: and hence he was deemed worthy of the vision of God above all the prophets; for He says: "Not so with my servant Moses, with whom I speak mouth to mouth." Indeed, even when certain reckless and wicked men rose up contentiously against him and Aaron, striving for the high priesthood and the leadership of the Jewish nation, he declared himself superior in no ambition or desire for holding power over the nation, and, without delay, he ceded the leadership of the people to the judgment of God. ^B Again, when they gathered against him, and, accusing him because he had taken the first place, they reproached and insulted him, and were already on the verge of rushing upon him; when he was urged by such great necessity, the most meek one cried out with an exerted voice to the benign Lord, that He might be his salvation, but he also made God propitious to them, saying: "If you will forgive them their sin, forgive; but if not, blot even me out of the book which you have written." And the most meek David, having been targeted by the plots of his own son Absalom, who had openly committed a wicked crime against his father's women, and who was hunting his father to death by all possible means, truly, I say, the meek, just, and injury-forgetting David wept mournful tears for his own parricide. ^C And no differently, when Semei assailed him with cursings and execrations and sought him with frequent throwing of stones, he conceived no anger against him, but said to his own servants, who were grinding their teeth with a desire to kill him: "Let him alone to curse David." Rightly, therefore, he said: "Remember, O Lord, David, and all his meekness." Let it be sufficient, then, that I have provided examples of these wonderful men for the sake of those who, moved by the constant prudence of these men, wish to imitate their meekness and clemency, so that they may one day hear with them: "Blessed are the meek, for they shall inherit the land reserved for the meek." ^D Indeed, meekness according to God is a God-pleasing work, to those who are submissive. For He says: "Upon whom shall I look, if not upon the humble, and the meek, and the quiet, and one who trembles at my words?" A pleasant contemplation is a calm sea, but there is nothing more pleasant than a peaceful state; for upon a calm sea, dolphins tumble, but in a peaceful state, beautiful steps resound. And James also says: "Putting away all malice and filthiness, in meekness [of heart] receive the engrafted word, which is able to save your souls." And the Psalmist [the Hymn-writer]...

hymns, David: "The Lord lifts up the meek, but humbles the sinners even to the ground." And: "He will teach the meek his ways." Another says: "The Lord will save the humble people, but will humble the eyes of the proud." And our kind Lord Himself: "Take my yoke upon you, and learn of me, for I am meek and lowly in heart, and you shall find rest unto your souls. For my yoke is easy, and my burden is light." To Him be glory unto the ages. Amen.

HOMILY CXVI. Injuriam ferto patienter, ac nemini interim sis injurius.

^A To refrain from doing injury is commanded by the Old Law. But the New Law urges us to accept injury and to give thanks, or rather, the Fulfiller of the Law urges us, leading man toward perfection and the adoption into sonship. "Be," He says, "merciful, as your heavenly Father is merciful." Therefore, it is necessary that he who desires, with burning prayers, to obtain the laurel of victory and to carry off the palm-crown from the enemy, should not only bear insults and injuries generously, but should also desire to receive even more grievous things than the one wishing to inflict them desires to give, and by the abundance of his own generosity should surpass the limits of the detestable greed of the robber. ^B He who wishes to be a disciple of Christ will manifest the teachings of his Master in active practice. "Who, when he was reviled," it says, "did not revile in return; when he suffered, he did not threaten." For he must hear: "Why do you call me, 'Lord, Lord,' and do not do what I say?" The true disciple wishes to be wronged and not to do wrong, and by humility to conquer those who wrong him, and to be mild toward their rage. Toward their boastfulness, he is humble-minded; toward their wildness, he is gentle; and he is not to be like them in anything, but by his forbearance, as an imitator of the Lord, he makes haste rather to be wronged than to wrong anyone. It is good, therefore, to bear the violence of those who wish to wrong us, and to pray for them, so that through our repentance and through the returning of what they snatched from us, they may be released from the crime of greed; for this is the will of God, that we gain the greedy person himself, not the thing that was taken. For he who is wronged by men not only escapes sin, but he will also find an equal recompense for his affliction. ^D He who has tasted of holy knowledge and the sweetness of God ought never to judge, nor to initiate a lawsuit at all against anyone, even if he should be stripped of those things he has put on. For what difference...

there is between those of this age and the alumni of God! The law commands: “You shall do no wrong to your neighbor.” And: “The wage of a hireling shall not sleep with you. You shall not revile the deaf, and before the blind you shall not place a stumbling block.” And the writer of Proverbs says: “Do not commit violence against the poor, for he is poor; nor dishonor the weak at the gates; for the Lord will judge their judgment.” ^B And these things, indeed, the Old Law spoke as it were to the imperfect, like children. But the law of Christ, being perfect, is ordained for those who are perfect and partakers of the solid food of the perfect. For the Lord says: “Pray for those who persecute and malign you.” This commandment was immediately fulfilled by the true disciples of Christ, Stephen and James; for one being stoned, and the other being cast down to his death, both poured out prayers for their executioners. It is recorded of James, the brother of John, that the very man who had accused him, seeing James being taken to his death, was struck by repentance, fell at the feet of the blessed one, and said: “Forgive me.” The blessed one, pausing for a moment, replied: “Peace be with you,” and upon saying this, he fell into his embraces and kissed him. Thereupon, he cried out with a loud voice and confessed himself a Christian; and having been condemned along with him whom he had accused, he together with him obtained the prize of the heavenly calling. Peter says also: “For what glory is it if, when you sin and are buffeted, you endure it? But if doing good you patiently suffer, this is grace with God; so that in those things where they speak against you as evildoers, those who slander your holy manner of life in Christ may be put to shame.” And he adds: ^C “The Lord knows how to rescue the pious from temptation, but to keep the unrighteous under punishment for the day of judgment.” And David says: “Doing judgment for those who suffer wrong, giving food to the hungry.” Therefore, I also said: “I hated iniquity and abhorred it, but I loved your law.” And since, O Lord, your command is to be wronged and yet not to do wrong; they returned evil to me for good. “But I was praying: ‘My God, rescue me from the hand of the transgressor and the unrighteous man.’” And Paul likewise: “Why do you not rather suffer wrong? But you yourselves do wrong and defraud, and that to brothers. Or do you not know that the unrighteous shall not inherit the kingdom of God?” And in other places: “Brothers, recall the former days in which, having been enlightened, you endured a great struggle of sufferings, partly by being made a spectacle through reproaches and tribulations, and partly by becoming ^D partners with those who were treated in the same way.” The Lord also says: “If anyone should compel you to go one mile, go with him two; and to him who wishes to go to law with you and to take your tunic, let him have your cloak also; and to him who strikes you on the right cheek, offer the other. For you are blessed when men hate you and cast you out for the sake of the Son of man; rejoice and be glad, for your reward is great in heaven.” To Him be glory forever. Amen.

HOMILY CXVII. On Thanksgiving.

^A Silencing her, he says: “Why have you spoken as one of the foolish women? If we have received good things from the hand of the Lord, shall we not endure the evil things?” Thus is the true grateful person known, he who in the greatest calamities gives thanks to the Lord. But the mark of the ungrateful person is to be complaining in tribulations, to be murmuring, to be vexed, to make excuses, and things similar to these.

But David, a man patient and magnanimous in tribulations, seeing that his child had died, rose up from the earth and worshipped the Lord; and at another time he said: “Who am I, Lord my Lord, that Thou shouldst have loved me even to this extent?” And again, chanting hymns, he said: “All my bones shall say, Lord, Lord, who is like unto Thee? rescuing the poor from the hand of those who are stronger than them.” And again: “Thou hast done great things for me, O God; who is like unto Thee? For Thou hast held my right hand, and in Thy counsel Thou hast guided me, and with glory hast Thou taken me up.” Therefore: “I will exalt Thee, O my God, my King, and I will bless Thy name for ever and ever, and I will give thanks to Thee, because Thou hast heard me and hast become my salvation. For out of every tribulation Thou hast rescued me; I remembered Thee, Master, and I was gladdened.” And: “Blessed art Thou, O God, who hast not turned away my prayer and Thy mercy from me.” And Isaiah also says: “I will bless Thee, Lord, because Thou wast angry with me, and Thou hast had mercy on me.” And Zechariah: “If there is anything good, it is His; and if there is anything fair, it is from Him.” And Paul says: “Whatever you do, in word or in deed, do everything in the name of the Lord Jesus Christ, giving thanks to God the Father through Him.” ^C And again: “For what thanksgiving can we render [to God] on our own behalf? Therefore let us also ceaselessly give thanks to God and the Father, because He did not spare His only-begotten Son, but for all of us gave Him up. Let us give thanks to the Son, because by His own blood He redeemed us from the curse of the law, having become a curse for our sake. And what praise or what thanksgiving can we render to Him for all the good things which He has richly bestowed upon us the humble? Let us give thanks to the Holy Spirit, who spoke in the Law and the Prophets and the New Testament, who illuminates our minds—which were darkened—for the understanding and performance of His commandments, and who opens our mouth for the confession and thanksgiving of His goodness.” And the Evangelist also says: “At that time, Jesus answered and said, I confess to Thee, Father, Lord of heaven and earth, that Thou hast hidden these things from the wise and understanding, and hast revealed them to infants; yes, Father, for so it has become well-pleasing in Thy sight.” To Him be the glory unto the ages. Amen. ^D

HOMILY CXVIII. On Joy and Delight in God.

^A That celebrated joy and delight belongs to those who have already attained perfect charity toward God. For as many as enjoy the presence of the Holy Spirit exult and rejoice in Him, being, as it were, followers of the Apostles, Prophets, and Martyrs, and those perfect ascetics who considered persecutions, afflictions, and torments to be their complete joy, and regarded everything in the world that leads to sweet enticements as worthy of being counted as refuse, so that they might gain Christ. Fire, wild beasts, swords, famine, cold, and all other such things gladdened them on account of their love for God; just as Isaiah ^B proclaims: “They shall be,” he says, “redeemed and gathered through the Lord; everlasting joy shall be upon their head; they shall obtain gladness and joy.” And again: “Joy shall be upon their head.” Everyone who sees them shall acknowledge them, “that these are a seed blessed by God, and they shall rejoice in the Lord.” And again: “Behold, those who serve Me shall eat, and shall drink, and shall rejoice and exult in gladness.” And Sophonias: “He shall bring upon thee joy and praise in His love.” And Nahum: “Celebrate, O Judah, thy festivals, pay to the Lord thy vows; for he who breaths upon thy face has ascended.” And Christ says to the Apostles: “Receive the Holy Spirit.” And David: “I will rejoice and exult in Thee.” — “For this is the day which the Lord has made; let us exult and rejoice in it”; that is to say, the resurrection ^C of Christ. And: “Gladden the soul of Thy servant, for I have lifted up my soul to Thee.” And: “My soul shall exult in the Lord, it shall be delighted in His salvation.” And: “For my heart was gladdened, and my tongue exulted, because Thou wilt fill me with gladness with Thy countenance.” And one may be filled with such gladness through love toward God. For the joy of the just is their love toward God. Consequently, he exhorts others also, saying: “Come, let us exult in the Lord.” And: “Serve the Lord with fear and in joy.” And: “Delight thyself in the Lord,” that is, “Enjoy His sweetness.” For Scripture says: “Eat, my son, honey, and thy throat shall be sweetened, and he shall grant thee the petitions

of thy heart.” The Lord says to the disciples: ^B “If ye love me, and keep my commandments, and whatsoever ye wish, ask of my Father, and He will give it to you in my name.” And again: “Let the heart of them that seek the Lord rejoice.” And, “Rejoice, ye righteous, in the Lord.” And, “The righteous shall rejoice in the Lord.” And, “Let Israel rejoice in Him that made him, and let the sons of Sion exult in their King.” ^A For “the dwelling in Thee is as of all that rejoice.” Another likewise: “To them that serve me a new name shall be called, which shall be blessed upon the earth; and they shall find gladness and exultation upon it.” For as many as serve Him in fear and exult with trembling, these are sons of the living God. The writer of Proverbs also says: “In gladness no sorrow is mingled,” for from the choir of the righteous, pain and sorrow and sighing have fled away. And: “In the day of good things, live in good.” And again: “An eye that seeth good things gladdens the heart.” But when the heart is gladdened, the face blooms. For the Lord says: ^C “If thy eye be single, thy whole body shall be full of light.” And “a good report fattens the bones,” just as the soul of Paul, when he said: “I rejoice and congratulate you all.” And: “A glad heart makes for good health.” And the Apostle: “Rejoice in the Lord always, and again I say, rejoice.” It is also in the Gospel: the father said, “It was necessary to be glad and to rejoice, for this my son was dead and is come to life again; he was lost, and is found.” To Him be glory to the ages. Amen.

HOMILY CXIX.

That anxious and untimely solicitude is to be avoided.

That excessively anxious care for the things that concern the usage of this temporal life is the mark of a man who is clearly faithless and faint-hearted. ^D For we are no longer anxious in Him, trusting in uncertain hope—in Him to whom there is provident care for us, namely our God—but we recline our hope in ourselves, being so very solicitous about ourselves. For if we do not entrust to His fidelity the care of the visible good things which the kind God kindly imparts to us, in what way shall we entrust to Him our faith regarding invisible things, which He has otherwise promised for certain that He would give us? This is not the consistent order for obtaining good things; rather, let us seek His kingdom, and all these things shall be added unto us, according to His word. It would surely prevail much more, and turn out more happily for our benefit, if, having contemptuously passed over those things which are by no means ours, we were to seek with all alacrity those things which are properly our own—namely, incorruption and immortality. For when we have become incorruptible and immortal, having been fulfilled by the most pure contemplation and the conspicuous appearance of God, illuminating us on every side and surrounding us with those most radiant splendors, as once the disciples in that most august transfiguration of Christ...

partaking of that intelligible light itself, and as sharers also in the union that far surpasses the intellect, established in those as yet unknown and blessed emanations or vibrations of the rays shining forth before us, in a more divine imitation of the heavenly minds; for we shall be, as the divine Word said, equal to the angels, and children of God, being children of the resurrection. ^A Correctly, therefore, does the Ecclesiastes discourse, saying: "Sweet is the sleep of the laboring man, whether he eat little or much." And he adds: "There is an infirmity which I have seen under the sun, keeping riches to the hurt of their owner; and those riches perish by an evil occupation; and indeed all his days are in darkness, and in mourning, and in much wrath and infirmity; and his labor shall fly away into the wind. For just as he came naked, so shall he depart. And often God will not give him the power to eat thereof, but a stranger shall eat them. For the poor man knows how to set out to meet life." And another: "Be not anxious about the morrow; for thou knowest not what the coming day will bring forth." ^B And again: "Do not boast of the morrow. For thou knowest not what will happen to thee; for our life shall pass away like the traces of a cloud; for our time is the path of a shadow, and there is no return of the end of man." David also: "Cast thy care upon the Lord, and he shall feed thee. For I have not seen the righteous forsaken, nor his seed begging bread; they shall not be confounded in an evil time, and in the days of famine they shall be satisfied. For I will abundantly bless her provision, and I will satisfy her poor with bread." And Peter: "Cast all your care upon him, for he cares for you." Likewise also Paul: "The Lord is near; be anxious for nothing. ^C But in everything by prayer and supplication with thanksgiving let your requests be made known to God." And again: "But God is able to make all grace abound toward you; that you, always having all sufficiency in all things, may abound to every good work." And the Lord: "Do not be anxious for your life, what you shall eat or what you shall drink, nor for your body, what you shall put on; for your heavenly Father knows that you need all these things; but seek first the kingdom of heaven, and all these things shall be added to you." To Him be glory forever. Amen.

HOMILY CXX. On Firstfruits.

As regards firstfruits, we are bound in every way to offer to God what is from God, from our own labors and from the strength which the Lord Himself supplies, and from those things which He, in His providence, provides for us, caring for us according to the tenor of Scripture which says: "Honor the Lord with thy righteous labors, and offer to Him of the fruits of righteousness, ^D that thy storehouses may be filled with plen-

plenty of grain." The Law also says: "Thou shalt not appear before me empty." "The first-fruits of thy produce ^A thou shalt bring into the house of the Lord thy God." And, "Do not be disobedient to Him, for thy name is upon Him. Thou shalt not delay the first-fruits of thy threshing-floor and wine-press. A gift of first-fruits shall be offered to them unto the Lord." And, "Thou shalt offer a sacrifice of thy first-fruits." And, "The priest shall make atonement for his sin, and it shall be forgiven him." And again, "The princes," he says, "offered their gifts before the altar." Ezekiel also says, "All the people shall give the first-fruit to the leader." For this reason also Tobias said: "The first-fruits of my produce I used to give to the priests at the altar." And another: "Thou shalt not appear before the Lord empty." For all these things are by reason of the commandment of the Most High; and according to his gift, he shall repay thee sevenfold. With a good eye glorify God, and do not diminish the first-fruits of thy hands. In every gift make thy countenance cheerful, because the oblation of the just fattens the altar. David, the observer of the commandment, says: "I will enter into Thy house; in burnt-offerings I will pay Thee my vows, which my lips have uttered. I will offer Thee marrowy burnt-offerings, with incense and rams; I will offer Thee oxen with goats." And another, in an exhortatory discourse: "Bring to the Lord, O sons of God, bring to the Lord the sons of rams. Bring sacrifices, ^B and enter into His courts." And, "Vow and pay to the Lord our God." And again, "All who are round about Him shall bring gifts," that is, those who draw nearer to Him. The Apostle says: "That I should be a minister of Jesus Christ to the Gentiles, ministering the Gospel of God, that the offering of the Gentiles might be acceptable, sanctified in the Holy Spirit." Therefore, as I said, every man owes first-fruits and tithes to the Lord God; nor can any one excuse or defend himself with the veil of poverty. For no one is found anywhere poorer than that widow who offered two mites, and yet received a grace greater than all the others. Especially, however, monastics are debtors to offer to God first-fruits and tithes, not only those that are manifest and seen openly—that is, from the goods distributed to them by the gift of others, or the benefits that come from the work of their hands—but also spiritual sacrifices, by the offering of which God rejoices much more than by those others. Offer thyself wholly to God as a burnt-offering through the altars of confession and tears. This is what is indicated by the words, "Oxen with goats," with prayer as a companion, provided it be sincere; and this is the evaporation of fragrant incense. Offer to Him the inner part of thy breast, namely, that part which by its own nature is more prone to anger. Offer the two kidneys, which is to say, self-restraint; and the head together with the feet—the guiding mind, that is, the chief portion of the soul, along with

the operations of a life which is virtuous or tending toward life; offer every conception of the soul, give Him all your deeds, and transfer the movement of the body and contemplation to be consecrated to God with a contrite heart. If you thus offer yourself as a whole burnt offering to God, He will purge the leprosy of your soul that clings more tightly, namely, the base passions; and you will become an altar, ^A indeed a temple of the Holy Spirit. You will hear it said to you: "Go, show yourself to the priest," who is Christ, "and offer the gift which Moses commanded you," to him who is a Jew in spirit, "as a testimony" to the adoption of the Holy Spirit which you have attained. To Him be glory forever. Amen.

HOMILY CXXI. On Propitiation.

It is necessary that the priest first appease God for his own sins, and then for the people. After that, according to the commandment of the Lord saying, "Cleanse first the inside of the cup, and then the outside." For how can any one man reconcile God to himself and make Him propitious, if he has not first done so for himself? For this is also the law, as Moses says to Aaron, his brother: ^B "Bring forward your whole burnt offering, and you shall make propitiation for yourself and for your house, and you shall perform the gifts for the people, and you shall make propitiation for them." It is clear that when he had cleansed himself and his own, then at last, Aaron raising his hands, blessed the people. And Ezekiel spoke in this manner concerning the priests: "A priest shall not drink wine when they enter the inner court." And the Apostle says: "Just as the high priests," he says, "first offer sacrifices for their own sins, then for the ignorances of the people." For "the Law," he says, "appoints high priests who have infirmity." And again: "For every high priest taken from among men is appointed on behalf of men in things pertaining to God, that he may offer gifts and sacrifices for sins, ^C being able to have compassion for those who are ignorant and wandering, since he himself is also encompassed with infirmity, and because of this he ought, just as for the people, so also for himself, to offer for sins." It is necessary, then, as it has been said, that he who is called by God to offer gifts and sacrifices for the people should first cleanse his own soul and body from the entire old man, and only then dare to offer intercessions for others to God; and to imitate the great high priest Zechariah, the father of the Forerunner. For he was, it says, righteous, walking in all the commandments and justifications of the Lord blamelessly. And it happened that while he was performing his priestly duty, he entered into the temple to offer incense, and all the multitude was outside ^D praying at the time of the incense. And an angel of the Lord was seen by him, standing at the right side of the altar; and he said, "Do not fear, Zechariah, because your petition has been heard."

And your wife Elizabeth will bear you a son, and you will call his name John, and you will have joy and exultation; for he will be great before the Lord God." To Him be glory unto the ages. Amen.

HOMILY CXXII

On the dignity and function of the pontiff.

The pontifical dignity, according to the tradition of the ancients, by the prerogative of order encompasses and embraces the function of all sacred things, along with a preeminence of order by which it excels all others; it holds ^A the power to consecrate those who remain as intermediaries for the worship of God, and to interpret those primary visions which are inspired from heaven by God Himself. Indeed, it behooves a pontiff to be a man inspired by the favor of the Divine beyond others—nay, even divine—and thoroughly full of all more sacred knowledge and thought, just as Paul writes in his epistle to Timothy: "A bishop must be irreproachable, sober, prudent, orderly, hospitable, a teacher, not a drunkard, not a striker, not litigious, not greedy." Nor does he admonish Titus otherwise: "A bishop must be without reproach, as God’s steward, hospitable, just, continent, holding fast the faithful word which is according to doctrine, that he may be able to exhort in sound doctrine and to reprove those who contradict." Furthermore, he exhorts the Ephesians with these words: "Take heed to yourselves and to all the flock, in which the Holy Spirit has made you bishops to feed the Church of God, which He acquired with His own blood." ^C And, since "the harvest is great, but the laborers are few," in these very times of ours, when a famine has prevailed for the hearing of the word of the Lord, we should therefore pray to the Lord of the harvest that He may send forth laborers into His harvest; indeed, such laborers who rightly divide and handle the word of truth; who are deterred by no reproach; who are irreproachable; laborers of an integral and sound faith, luminaries of the earth who work for the food that does not perish, but that which remains unto eternal life. Such are the laborers truly, of the kind the apostles were, similar to them, to whom it was said: "Are you not my work in the Lord?" fellow-workers of the Lord in the Gospel, who work for the salvation of men. "For God does not desire the death of a sinner, but rather that he should turn and live"; and therefore He said to Ezekiel: "Son of man, I have made you a watchman to the house of Israel; and you shall hear the word from me, and you shall warn them, saying to the wicked, 'You will die the death.' If you do not restrain him, I will require his blood at your hand; but if you have warned him, and he has not turned from his iniquity, he shall die in his sin, and you will deliver your own soul." And: "If a just man shall turn away from his justice and transgress, he himself shall die in his sin; his righteous deeds which he did shall not be in memory, and I will require his blood at your hand, because you did not prevent ^D

^A him.” And, “If you warn the righteous man not to sin, he shall surely live, and you shall deliver your own soul.” And he adds: “As I live, says the Lord, I take no pleasure in the death of the sinner, but that he should return and live.” And what does the Lord say to Peter? “Whatever you bind on earth shall be bound in heaven.” Consider the power of the word; he did not say, “Whatever you bind on earth shall be bound on earth,” but, “Whatever you bind on earth, shall be bound in heaven,” so that whether you are excommunicating someone, or interdicting them, or deposing them, you may hold the matter in fear, as having God as fellow-voter with you in the matter, as one acting under the witness of Him who is in heaven; and so that the one being interdicted or deposed may shudder, as one being cast out of the kingdom of heaven. See, he says, what you are doing, O priest; for what you bind below, expect to have your accounts examined above; for the bond is not without accountability if you bind unjustly. For you are about to appear before the tribunal of the angels. Therefore, do not impose the bond out of anger or passion; do not act as if avenging yourself, but as if defending virtue. For God avenges the one unjustly bound, if he has not despised the bond. Therefore, he who shepherds the flock of Christ with sincerity is called the Mouth of God. For He says: “If you bring forth the precious from the worthless, you shall be as my mouth.” These are the marks of the true shepherd, that he lays down his soul for those under his charge. But if he shrinks from this, he shall undergo the punishment of the hireling, who became a fugitive through the wolf; and he shall hear from the Chief Shepherd this saying: “The shepherds did not seek out my sheep, but they fed themselves.” And, “I will seek my sheep from their hand.” We find something of this sort in Irenaeus. For he says regarding John the Theologian, that when he had seen a certain youth of excellent disposition, and had him instructed and baptized, he entrusted him to the bishop of the city; and he departed. The bishop, taking great care of the lad, brought him to great progress. Afterwards, however, being negligent by degrees, he turned aside from the straight path, so that he became a head robber. When the Theologian arrived, he demanded of the bishop the deposit. But the bishop, thinking he was being asked for money, was at a loss how to apologize, having received nothing from him. Then he says to him plainly: “The youth whom I entrusted to you, restore him.” And he, striking his hands, said: “That one is dead.” And he recounted to him what had happened to him; and the Apostle, with a great wail, striking his head, said: “A good guardian of your brother’s soul I left behind!” And he immediately went out in pursuit of him. ^{B C D}

HOMILY 122. ON THE DIGNITY OF THE PONTIFF

^A Seeing him, the young man began to flee. But he cried out: “Stay, my son! Take pity on your father, on my gray hairs!” And he came and fell before him, reaching out his right hand, which was stained. But the evangelist kissed his hand, saying: “Regarding your sin, my son, may it be on me. From me God will seek your soul.” And he returned once more and became a vessel of election. ^B Lo, this is truly "to lay down one’s soul," the shepherd for the sheep, so that when the Lord of the sheep comes, He may rejoice in him and be gladdened by the sheep. He will rejoice if all are found sound, and not one of them has fallen away; but if any of them are found to have fallen away, woe to the shepherds! But if the shepherds themselves are found to have fallen away, what will they say to the Master of the flock? That they fell away from the sheep? They will not be believed. For it is an incredible thing for a shepherd to suffer anything at the hands of the sheep; rather, they will be punished for their deceit. Knowing then that they must render an account for them, as leaders of the Church and those holding the first seats, let them secure themselves ^C carefully along with their flock, that they may be shown to be pleasing to God. For in the man of God there is nothing that savors of carnal wisdom. But all are fruits of the Spirit, all saving, in whom God dwells and walks. In whom they appear as lights in the world, having the word of life as truly their boast, and existing as the glory of piety. ^D For the hierarchy is a sacred order and knowledge. The purpose of the hierarchy is likeness to and union with God, as far as is possible, having Him as the guide of all knowledge and action, steadfastly looking toward His most divine beauty and, as far as possible, imprinting it upon his own followers, making them divine statues, mirrors most clear and without spot, receptive to the primordial and archetypal ray. Bringing this back again, abundantly, to those shining after him, according to the divine principles. For it is not permitted in sacred rites, or in those performed in a sacred manner, to act at all contrary to the established sacred ordinances. Therefore, he who calls the hierarchy sacred indicates a sacred arrangement, an image of the divine beauty, in orders and sacred knowledges, performing the mysteries of his own illumination. And toward its own source, as is right, it leads back. For the perfection of the hierarchy is to be led up, according to one’s own proportion, to God-likeness, and to become a fellow-worker of God, and to show the divine energy, insofar as it is possible, working within oneself, and to be enlightened and to enlighten, and to be purified and to purify, and to be perfected and to perform the divine work, so that everyone who sees you may recognize that you are a seed blessed by the Lord, a chosen seed, a royal priesthood, a holy nation, a people for God’s own possession; heirs of imperishable and unfading promises, which eye has not seen, and ear has not heard, and which have not entered into the heart of man, which God has prepared for those who love Him and keep His commandments.

^A And Peter also says: Feed the flock of God which is among you, taking the oversight, not by constraint, but willingly, according to God; not for filthy lucre, but of a ready mind; neither as being lords over God's heritage, but being ensamples to the flock. And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away. And the Lord says: The good shepherd giveth his life for the sheep. But he that is an hireling, and not the shepherd, seeth the wolf coming, and leaveth the sheep, and fleeth: and the wolf catcheth them, and scattereth the sheep. The hireling fleeth, because he is an hireling, and careth not for the sheep. And He adds: Therefore doth my Father love me, because I lay down my life for the sheep. To Him be glory unto the ages. Amen. ^B

HOMILY CXXIII. On the Ordination of the Clergy.

It follows that priests ought to be imitators of their high priest, just as he is of Christ the high priest, in all things: in goodness, in compassion, in being like-minded, in gentleness, in humility, in brotherly love, in love for the poor, in hospitality, in feeling sympathy for all, in being merciful, in bringing back those who have wandered, in visiting all the sick, in not neglecting widows and orphans or the needy, in always providing things honest in the sight of God and men, in refraining ^C from all anger and partiality, from unjust judgment, and from avarice; not readily trusting accusations against someone, not being harsh in judgment, knowing that we are debtors for our own sins. If, therefore, we beg of Christ that He forgive us, we ought also to forgive. For we are before the eyes of the Lord. Likewise, let the deacons also be blameless before His righteousness, as ministers of God and of Christ, and not of men; let them minister diligently, that they may flee the curse of the prophet, so that they may not become liable through negligence; and let them not be headstrong in anything as if for the sake of piety, but let all things be done decently and in order, according to the Apostle. For what absurdity did Uzziah perform by offering incense to God? Or Saul by sacrificing? Or the tyrants and demons when they were truly preaching the Lord? But their theology was cast out. But let each be in his own order of ministry. ^D

For the Law says, "The high priest shall enter into the Holy of Holies, and that once in the year." ^A And this in all hierarchical purity; for the priests cover the holy things. And, "The Levites shall watch the holy things, that they may not die." And the Lord was moved by wrath at the rashness of Uzziah; and Miriam was struck with leprosy for attempting to legislate to the Lawgiver. And against the sons of Sceva, a demoniac leaped. And, "I did not send them, yet they ran; and I did not speak to them, yet they prophesied." And, "The impious man who sacrifices a calf, as if he were killing a dog."

And to perstringe it in brief, the most exact justice of God does not tolerate anything being done beside the decorum of order. For to those saying, "In thy name we have done many ^B mighty works," it is answered, "I know you not; depart from me, all you workers of iniquity." Therefore, the sacred Oracles assert that it is not right that anyone should administer things that are just, unless it be in accordance with his dignity and with decorum preserved. Indeed, it behooves every man to be attentive to himself, so that he may not attempt to understand things higher and deeper than his capacity of wit. Let them silently think within themselves on those things which have been ordered to be done by them in order, so that they may not be calumniators, nor double-tongued, but as little as possible covetous of money; let them be continent, pious towards all, strenuous in diligence, walking according to the truth of the Lord, who became the minister of all. If we will follow him peacefully in the present age, ^C we shall deserve to enjoy his glory in the future, just as he promised us that he would raise us from the dead; and that if we will conduct ourselves worthily of him, we shall also reign with him. For he himself has said: "If any man serves me, let him follow me; and where I am, there also shall my minister be: if any man serves me, my Father will honor him." To Him be glory unto the ages. Amen.

HOMILY CXXIV.

That priests are to be held in veneration and honor.

Ignatius, surnamed Theophorus, says in his epistle: "Give heed to the bishop, that God also may give heed to you. I am an exchange for those who are subject to the bishop, the presbyters, and the deacons; with them may it be my lot ^D to have a portion in God." And again: "He is my witness, in whom I am bound, that I knew it not from human flesh; but the Holy Spirit himself preached, saying thus: 'Do nothing without the bishop.' Therefore, nothing is to be attempted by you without the command of the bishop; for where the bishop is seen to be present, there let the multitude gather; just as where Jesus Christ is named, there the Catholic Church is gathered together. For flocks of sheep are not allowed to wander at random wherever they wish, but whither the shepherds lead them away."

^A For wild beasts snatch away those that move themselves away and wander from the rest of the flock, and turn the stragglers into their own food. Therefore, as far as it is possible, let no one baptize without the bishop, nor should an agape be celebrated; for know that whatever he approves of being done is most acceptable to God. He who honors the bishop is honored by God. He who does anything secretly without the bishop serves the devil.

It is also necessary to be subject to the presbytery, as to the apostles of Jesus Christ, our Hope, in every way pleasing all. For they are not deacons of meats and drinks, but servants of the Church of God. It is necessary, therefore, that they should be on guard against crimes as against fire. Likewise, let all show reverence to the deacons as to Jesus Christ, and to the bishop as the Father; but to the presbyters as the council of God, and as a bond of the apostles; without these, a Church is not called a Church.

The Law also supports this speech, saying: ^B "You shall keep very strictly, according to all that the priest shall say to you; you shall do it: you shall not turn aside from the word, to the right or to the left. And the man who shall act in pride so as not to listen to the priest, that man shall die." The prophet Malachi also says: "The lips of the priest shall keep knowledge, and they shall seek the law from his mouth, because he is the angel of the Lord Almighty. In peace he walked with me, and turned many away from iniquity." And another: "With all your soul fear the Lord, and admire his priests, with all your strength love him who made you, and do not forsake his ministers. Fear the Lord, and glorify the priest."

And again the Law says: "The priests shall be holy to their God: for they themselves offer the sacrifices to the Lord their God; and they shall be holy." ^C And again: "The priest is holy to the Lord your God: for he offers the gifts to the Lord our God, and he shall be holy for you." And the Lord said to Aaron, saying: "I am your portion and inheritance; and Levi shall serve in the tabernacle of testimony. And they shall take the sins of the people. And I have given the separations to the Levites; because this reward is yours for your ministries."

And Isaiah says: "But you shall be called priests of the Lord, ministers of God." And Jeremiah: "I will magnify and satisfy the soul of the priests." Likewise also David: "Your priests," he says, "shall be clothed with justice, and your holy ones shall exult." And Paul: "For every high priest, he says, is appointed to offer gifts and sacrifices; who serve according to the pattern and shadow of heavenly things. But now he has secured a more excellent ^D ministry, by as much as he is the mediator of a better covenant." And he adds, saying: "But we beseech you, brethren, to know them that labor among you, and who preside over you in the Lord, and admonish you, and to hold them in the highest regard in love, because of their work; be at peace among yourselves." And [as for] such as...

^A these, "Let the elders be esteemed worthy of double honor, especially those who labor in word and doctrine." It is fitting, therefore, dearly beloved, and friends of God, that we revere His priests: for those whom God has taken as His own, and honored, it is necessary that men should pay them the debt of honor; nor does anyone take this honor upon himself, but he who is called by God. It is permitted to no one, therefore, ever to set himself against or to rail at the authority of a priest; "For those who resist them shall bring condemnation upon themselves." For "you shall not speak evil of the ruler of your people." The Lord, that great High Priest, says: "He who receives you, receives me, and he who receives me, receives him who sent me." "He who receives a prophet in the name of a prophet shall receive a prophet's reward; and he who receives a righteous man in the name of a righteous man, shall receive a righteous man's reward." To Him be glory forever. Amen.

HOMILY CXXV. On the certain expectation of future things.

Whoever awaits future blessings with certain hope deems these temporal things as nothing; rather, burning with a desire for things to come, he passes by all other things in this life as some worthless twig or poisonous spider's web, on account of the hope and joy laid up for him. For he hastens to meet that place where there is the substance of possession; indeed, he already has his desire disciplined. ^B To those, therefore, whose heart is fixed on that heavenly treasure, nothing is so urgently desired as that they might fly away from the habitation of the indwelling body. Let us, therefore, look forward with the whole contemplation of our soul to those future blessings laid up for us, which are beyond any suspicion of doubt, and let us seek them with ardent desire, spurning these things which have nothing of solid or enduring substance, gladdened by the hope of things eternal and permanent, which no human thought can comprehend. Therefore, let us keep our heart with all watchfulness, constantly awaiting the Master of the house, namely Christ our God, Who for our sake willed to be poor, and for the salvation of us all took upon Himself the afflictions of human infirmity, that He might make us sharers in His incomprehensible wealth, and that we might enjoy that future and ineffable glory. Let us not, I pray, cease to embrace Him with sincere charity, that, being loved in return by Him, we may deserve to be brought together with Him to the most happy mansion prepared and adorned for us by the Father, where in His light we shall see ^C light. Assuredly, the day of His coming is formidable and full of horror; it is a day great and very illustrious. Therefore, we who hold these promises with indubitable faith, let us rejoice with unspeakable and glorified joy, always wiping away the filth solidified upon the soul, so that neither the root of bitterness growing up may trouble us and many be defiled; so that, being in that most pure and bright light, having neither spot nor wrinkle, it may there behold that uncreated and blessed nature, where the Father, and the Son, and the Holy Spirit are. Just as the Apostle also, writing to the Romans, says: "I beseech you therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, pleasing to God, your reasonable service; and be not conformed to this world, but be transformed by the renewing of your mind." ^D

that you may prove what is that good, and acceptable, and perfect will of God." And again: "For God has revealed it to us by His Spirit. For the Spirit searches all things, yes, the deep things of God. For what man knows the things of a man, except the spirit of the man which is in him? Even so no one knows the things of God except the Spirit of God." And he adds: "Now we have received, not the spirit of the world, but the Spirit who is from God, that we might know the things that have been freely given to us by God." And again: "For if the ministration of condemnation be glory, much more does the ministration of righteousness exceed in glory. For even that which has been made glorious had no glory in this respect, by reason of the glory that excels. For if that which is done away was glorious, much more that which remains is glorious." ^B And otherwise: "The souls of the righteous are in the hand of God, and there shall no torment touch them; but they are in peace." And, "Their life is full of immortality. For having been chastised a little, they shall be greatly rewarded; for God tested them and found them worthy of Himself, and as the burnt offering of a sacrifice He has accepted them, and in the time of His visitation they shall shine forth." And David: "Weeping shall remain for the evening, and in the morning there shall be joy." And, "You have set my feet in a broad place." And again the Apostle: "If then you were raised with Christ, seek those things which are above, where Christ is, sitting at the right hand of God. Set your mind on things above, not on things on the earth." And again, "But now having been set free from sin, and having become slaves to God, you have your fruit to holiness. And the end, everlasting life in Christ Jesus our Lord." The Lord also says: "Let your loins be girded, and your lamps burning; and you yourselves like men who wait for their master, when he will return from the wedding; that when he comes and knocks, they may open to him immediately." And he adds: "Blessed are those servants whom the Lord, when He comes, will find watching. Truly I say to you, that He will gird Himself, and will make them sit down to eat, and will come and serve them." To Him be glory forever. Amen.

HOMILY CXXVI.

On the Vocation of God.

Since our Lord and God invites us to Himself through the Law, and the prophets, and the apostles, and the evangelists—or rather even entreats and exhorts us—how wicked and impious it would be for us, through sloth and soft-heartedness, to despise the command of the Lord and neglect our own salvation? Lest, through delay, we be shut out of the bridal chamber and deprived of the desired bridegroom; and

should we, after so many knocks at the door, remain empty-handed and sigh in vain? ^A Rather, let us, my brethren, use haste, that we may attain the citadel—or rather, our own metropolis, the Jerusalem above, which is the mother of us all, the land of the living, in which the light of life shines, the unquenchable lamp, the ever-watchful eye, the dispenser of eternal goods. If, therefore, beloved, with fear and trembling, and with boldness, we approach our good Master, there we shall behold all the nature of angels and archangels, and of powers and authorities, and finally the ineffable goods which from the beginning of the created world have been stored up for those who love God. For as many as have become lovers of the Jerusalem above, shall draw from her and take delight in the breasts of her consolation, and shall be watered from the stream of pleasure. Let us, therefore, draw near to Him who has said, "Draw near to me, and I will draw near to you." Let us yield to the Lawgiver who says, "If you hear my voice, you shall be to me a peculiar people, a royal priesthood, a holy nation, and you shall be sanctified, and you shall be holy, for I the Lord your God am holy." And, "I have chosen you for myself as a peculiar people, above all nations." ^B Wisdom also says, "Come to me, you who desire me, and be filled with my fruits." For "my memorial is sweeter than honey; those who eat me shall hunger again, and those who drink me shall thirst again; for he who hears me shall never be put to shame." And again, "Come, eat my bread, and drink the wine which I have mixed for you; forsake folly, and you shall live. And seek understanding in knowledge, that you may live." And David adds, "Come to Him and be enlightened, and your faces shall not be put to shame." And the Apostle says, "If then you were raised with Christ, seek the things which are above, where Christ is, sitting at the right hand of God." And he continues, "So, then, you are no longer strangers and foreigners, but fellow citizens of the saints and members of the household of God." ^C Let us, therefore, approach with boldness the throne of grace, that we may receive mercy and find grace in time of need. And our benevolent Savior and Lord calls us to Himself, saying, "Come to me, all you who labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn from me, for I am meek and lowly in heart; and you will find rest for your souls. For my yoke is easy, and my burden is light." And also, "Come after me, and I will make you become fishers of men." To Him be the glory unto the ages. Amen. ^D

HOMILY CXXVII. On the Fear of God.

your trembling shall be upon all the nations." And again He urges, saying: "You shall fear the Lord your God, and to Him you shall cleave." And again: "Who will grant the heart of the people to be so as to fear all My commandments, that it may be well with him?" These are the words of the Law. The prophet Micah also says: "And to you who fear the Lord, the Sun of righteousness shall arise, and you shall go forth and leap like calves released from bonds."

The author of Proverbs, too: "The beginning of wisdom is the fear of the Lord, and a bulwark for the saint is the fear of the Lord, a fountain of life; and it causes one to decline from the snare of death." And again: "Blessed is he to whom the fear of the Lord has been given; the fear of the Lord is for life to a man; the fear of the Lord shall gladden the heart, and will give joy and gladness." The fear of the Lord is a gift from the Lord. For it shall be well with him who fears the Lord at the last, and in the days of his death he shall be blessed. "The fullness of wisdom is to fear the Lord, and it will inebriate them with its fruits." ^B "Have you desired wisdom? Keep the commandments, and the Lord will provide it for you." "Those who fear the Lord will fear nothing nor will they be affrighted, because He is their hope."

And David: "The mouth of the just shall meditate on wisdom, and his tongue shall speak judgment." "For as the height of the heaven from the earth, the Lord has strengthened His mercy over those who fear Him." And, "He will fulfill the will of those who fear Him, and will hear their prayer, and will save them." And, "The Lord is a firm support for those who fear Him; and His covenant shall make them known. For behold, the eyes of the Lord are upon those who fear Him." And concerning himself: "Let my heart rejoice that it may fear Thy name." And the good Spirit: "I am a partaker of all those who fear Thee and who keep Thy commandments."

The blessed James says: "The wisdom that is from above is first of all pure, then peaceable, gentle, easily entreated, full of mercy and good fruits, without partiality, without hypocrisy; and the fruit of righteousness in peace is sown by those who make peace." And Peter: "In every nation he who fears the Lord and works righteousness is acceptable to Him." And the Lord: "Do not be afraid of those who kill the body, but are unable to kill the soul. But fear Him rather who has the authority, after killing, to cast both soul and body into hell." Yes, I say to you, fear Him. To Him be the glory unto the ages. Amen.

HOMILY CXXVIII. On Charity or Love towards God.

^A May this our discourse arise and progress from the fear of God to the perfect love of Him. I would call that charity which is unbroken and unshaken, which is impartible and indivisible, which suffers itself to be neither pulled away nor severed by various trials and the attrition of punishments. I understand that charity which connects and confederates us close to God, which makes us sons of God. For the sake of illuminating souls, the love of God and fear easily surpass other virtues: "For the eyes of the Lord are upon those who love Him." He who loves God with the full sense of his heart is known by Him. Whoever has once possessed perfect love for God, he dwells in this life as if he were not present. For he deems himself an exile and therefore a stranger to those things which lie before the eyes, yearning with admirable constancy for invisible things. For he has entirely passed over by a happy alteration away from himself into the love of God, according to the sentiment of Paul: "Whether we are beside ourselves, it is for God; or whether we are sober, it is for you." He who pursues love for himself cannot love God; but he who has not loved himself on account of the supereminent riches of the love of God, he truly loves God. ^B The primary law proclaims in this manner, saying: "I am the Lord, showing mercy to those who love me and keep my commandments." Another item: "A seed of firmness are those who fear the Lord." And: "An honorable planting are those who love Him." And: "The mercy of a man is upon his neighbor; but the mercy of the Lord extends itself upon all flesh and illuminates the eyes."

Wisdom also says: "I love those who love me; those who seek me will find knowledge; riches and glory are with me. It is better to reap my fruits than gold and precious stone." David also, blazing with a fervent affection of charity toward God, cried out with constant clamor: "O God, my God, I watch for you from the light: my soul has thirsted for you, how manifoldly toward you is my flesh, in a desert and trackless and waterless land." Again: "I will love you, O Lord, my strength: the Lord is my support, and my refuge, and my deliverer." ^C "O Lord, all my desire is before you, and my groaning is not hidden from you." Again: "My soul has thirsted for the strong, living God: when shall I come and appear before the face of God?" And: "My soul has longed to desire your judgments at every time,

^A that your words are sweet to my throat, more than honey to my mouth." It says, "Eat honey, my son: for it is good, that your throat may be sweetened; so shall sensation and wisdom be to your soul." ^B And John: "Beloved, God is love, and he who abides in love abides in God, and God abides in him." And he adds: "Not that we loved him, but that he loved us, and sent his Son to be the propitiation for our sins." And Paul: "But in all these we are more than conquerors, through him who loved us, God." And he introduces: "That to those who love God all things work together for good, to those who are called according to purpose." And again: "Who shall separate us from the love of God? Tribulation, or distress, or persecution, or famine, or nakedness, or danger, or sword?" And he adds: "For I am persuaded that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor any other creature shall be able to separate us from the love of God, which is in Christ Jesus our Lord." And the Lord: "He who has my commandments and keeps them, he it is who loves me; and he who loves me shall be loved by my Father, and I will love him, and will manifest myself to him." ^C You see that love toward God provides His manifestation and reception. He who sincerely loves God considers himself nothing else than an outsider and a stranger in this present life. Such a one is changed by a beautiful and elegant alteration; and those who unceasingly meditate on the holy name of Christ deep within the recesses of their heart, these are able to contemplate His resplendent light unceasingly. For in whatever narrow part of our mind it is retained, we receive the experience of it with much inward feeling, and it burns away all the filth of the soul with an interior flame. Since even by the testimony of Moses, "Our God is a consuming fire." Hence the Lord also calls and invites every soul to the abundant charity of His own glory. Nothing so inflames and promotes the heart toward the love of God as theology. For since it is the very sprout of divine grace, it bestows freely upon the soul certain firstfruits and gifts. The tears of the one who sincerely loves God flow forth like honey that sweetens, in the manner of seed scattered in the heart of that man. For the soul, consenting unceasingly with the governing faculty of the mind, contemplates and perceives God with internal desire. The soul, exulting joyfully in the love of God at the moment of its departure from the body, will not be terrified by any dread of the prince of this air who surrounds it, ^D nor will it fear the powers of these darknesses, but, growing warm with fervent charity for Christ, it will fly forth together with the angels of peace: just as one about to migrate from a foreign inn receives itself into its own proper and peculiar dwelling. For it says: "I have a desire to depart and to be with Christ." For the soul possessing love, which is the fulfillment of the law, is snatched up in the clouds at the presence of the Lord to meet Him. But the love of the Bride-Church, which is in the Song of Songs, barely escaped our notice, as she seeks the Bridegroom Christ. O the loss! For it says: "Let him kiss me with the kisses of his mouth; for..."

[...your] breasts are better than wine. And the fragrance of your ointments [is] above all spices. Your name is oil poured out. Therefore, young girls have loved you, they have drawn you; we will run after you into the fragrance of your ointment, we will exult and rejoice in you; the upright have loved you. ^A And again: "Tell me, [O you] whom my soul has loved, where you graze; where you lie down at midday? For behold, you are beautiful and indeed fair; in your shadow I desired and sat; and your fruit is sweet in my throat." And turning to others, she says, "I adjured you, daughters of Jerusalem, if you should rouse and awaken love until it should desire it." And again: "Show me your face, and make me hear your voice, for your voice is sweet, and your face is fair." Such was Moses crying out, "Show me your face, that I may see you knowingly." And again, "I sought him whom my soul loved, I held him, and I did not let him go, for I am wounded by love, because love is strong as death; much water will not be able to quench love." Such is the soul of Peter, saying, "Lord, where are you going?" And, "To whom shall we go?" To whom the Lord [said], for the third time, "Peter, do you love me?" And he, "Yes, Lord, you know that I love you." Again the Lord says to his own disciples, "If anyone loves me, he will keep my word, and my Father will love him, and we will come to him, and we will make a dwelling with him." To Him be the glory unto the ages. Amen. ^B

HOMILY CXXIX. On the adoption of children.

Glory be to your goodness, O Master, lover of mankind, lover of the poor, tender-hearted, lover of souls, lover of good, and forgetter of wrongs, O Lord; who, having [formerly] despised your commandment in paradise, and [having been] deadened by sin, and by our own will, [not only saved us, but also declared us your own children; we who even until now live carelessly regarding your commandments, so that in us is fulfilled that which says, "I have begotten and exalted children, but they have disregarded me." Who will be able to recount the sea of your compassion, O long-suffering one and guardian of our souls, O God Almighty, and Lord of mercy? For you said through your prophet Hosea, "I will call those who are not my people, my people; and her who was not beloved, beloved; and it shall be in the place where it was said, 'You are not my people,' there they shall be called sons of the living God." And John [says], "Beloved, now we are children of God, and it has not yet been revealed what we shall be. But we know that if he should be revealed, we shall be like him, for we shall see him as he is." And Paul [says], "But we all with unveiled face [behold] the glory of the Lord..." ^{C D}

being transformed into the same image from glory to glory, just as from the Lord the Spirit." And again, "In love he predestined us for adoption, through Jesus Christ for himself. Therefore be ^A imitators of God, as beloved children of God, and walk in love, just as Christ also loved us." And again, "Not only so, but we ourselves also, having the first fruits of the Spirit, even we ourselves groan within ourselves, awaiting the adoption, the redemption of our body." And again, "Because you are sons, God sent forth the Spirit of his Son into your hearts, crying, 'Abba, Father.' So you are no longer a slave, but a son; and if a son, then an heir of God through Jesus Christ." And again, "For as many as are led by the Spirit of God, these are sons of God. For you have not received the spirit of bondage again to fear; but you have received the Spirit of adoption, in whom we cry, 'Abba, Father.' And the Spirit himself bears witness with our spirit, that we are children of God; and if children, then heirs; heirs of God, and joint-heirs with Christ." ^B And they, the joint-heirs of Christ, shall be called sons of the Highest. When they shall look upon the King of God in glory, there the gates of the kingdom shall be opened to them, and they shall enter into the chambers of the Father; and God shall show to them his holy ones from the ages, and the Sun of righteousness shall appear to them, and they shall go forth and leap like calves released from bonds. "And he shall transfigure the body of our lowliness, that it may be conformed to the body of his own glory." There "their youth shall be renewed like the eagle's," and they shall see the land of promise, and upon the knees they shall be comforted, as if a mother should comfort someone; so the Lord shall cause righteousness and exultation to arise before all who love him with a sincere heart. We therefore, beloved, let us revere and observe him who has honored us with so great an honor and brought us to such a pinnacle of dignity. Let us serve him in fear, as a Lord by nature, and let us rejoice in him in trembling, as a Father by grace; lest the Lord be angry, and we fall ^C from such an adoption. Whoever is despoiled of this adoption becomes like Judas the traitor, a son of perdition and hell, nay, of the devil. Let it not happen, I beseech, that we should depart as fugitives from him, who is the defender of our salvation and our God. For he, in his goodness, has granted this power, that it may be permitted us to tread underfoot serpents, scorpions, and all the power of the enemy. "For as many as received him, to them he gave power to become children of God," when he said, "Do not call anyone your father on earth; for one is your Father, who is in heaven." To him be glory forever. Amen.

HOMILY CXXX. On the Kingdom of Heaven.

^A If we observe the commandments of God previously set forth, it will surely be possible for us to return to the kingdom of heaven, for which the struggle is great and the rest beyond measure. For if he who desires a temporal kingdom displays many courageous deeds in wars, dangers, vigils, anxieties, and labors, and considers all the tribulations that befall him as nothing, sustained by the hope of the kingdom he dreams of—even though this is temporal and fleeting—and if it happens that even after he accomplishes all the toil, and thinks he already has the things hoped for in his hands, someone unexpected comes and takes the crown in his stead; what struggle, what effort, what zeal, what vigils, what anxieties, what dangers, what tribulations, and what temptations—both hidden and manifest—and what tortures and deaths are required by one who wishes to reign with Christ without a successor? For this reason, those holy ones who have preceded us, men and women and children, struggled until death, so that they might attain the kingdom of heaven. For the kingdom of heaven suffers violence, and those who struggle in all things take it by force themselves. ^B For he who has truly made himself a eunuch for the sake of the kingdom of heaven, or has remained a virgin, is indebted in all things to show himself worthy of that kingdom. For the kingdom of heaven is not grasped by word, or appearance, or name, or birth, or form, or power, or time, but by the power of faith, manifesting the works of faith. For a righteous man will effectively declare a faith that is active. And what is "effectively," if not through the practical performance of the commandments of Christ? ^C And one must abstain from the opposites, that is to say, from carnal—or rather, diabolical—thoughts, which are: fornication, uncleanness, idolatry, sorceries, enmities, strife, jealousies, anger, factions, slanders, divisions, envies, murders, drunkenness, carousing, buffoonery, foolish talk, laughter, thoughtlessness, mocking, whisperings, bitterness, wrath, clamor, blasphemies, babblings, malice, inventions of evil, perjury, much speaking, intricate talk, garrulousness, labors, churlishness, friction, summonses, ^D sluggishness, pride, haughtiness regarding lineage, form, country, wealth, carnal strength, or eloquence; faction with quarrelsomeness, hatred, resentment, quick-temperedness, fury, deceit, retribution, gluttony, greed—which is idolatry—the love of money, which is the root of all evils, love of the world, vainglory, love of power, presumption, boldness, arrogance—which is called a pestilence—and pride, which God opposes. Whoever has these, and others like them, within himself is carnal and a son of the adversary. For that which has been born of the flesh is flesh; and he who is of the earth speaks of the earth, setting his mind on the things of the earth. For the mind of the flesh is enmity toward God; for it does not submit to the law of God, and indeed it cannot; and the Spirit of God does not dwell in such a man. For "my Spirit," he says, "shall not remain in men..."

[1843/1844] in eternity, because they are flesh." If, then, anyone does not have the Spirit of God, he does not belong to Him. For he who has the Spirit of God proceeds according to the Spirit, and by the Spirit of God [he] puts to death the deeds of the body, and lives for God, chastising and subjugating the flesh, so that the peaceful Spirit may dwell in him. And, guarded by Him, he will bring forth fruit: faith, virtue, wisdom, temperance, charity, kindness, patience, hope, concord, self-control, praise, and sanctification. These things and those similar to them introduce one into the kingdom of heaven; but all the things mentioned before, the carnal thoughts, do not lead one near to the kingdom of heaven. ^B But before reaching the end of the discourse which was instituted concerning the kingdom of heaven, I believe it worth my while, if I make known to you, venerable Father Eustathius, the thought that has come to my mind at this time, which is perhaps useful and convenient for the discourse concerning the kingdom of heaven; or rather, even above all others, as I judge, useful and beneficial. Since our iniquities have multiplied and have risen above our heads, and we have not been instructed by the Chaldean scourge, nor has the yoke of those men tamed our stiff-neckedness, but we are strengthened all the more in our evils: therefore, by the permission of God, Satan has inflicted upon us a blow that could reach the viscera, the marrow, and the bones. We have heard that a certain forerunner ^C of the Antichrist has come from the East, who wished to occupy the see of Antioch, Athanasius by name; or rather, an immortal death: who divulges the dogmas of Apollinaris, Eutyches, Severus, and Jacob; by which rumor the orthodox inhabitants of the holy City, together with the monasteries that are around it, have been not a little disturbed. Since, therefore, as it has been written to me, he makes his way through many villages and places and islands, and it happens that many heresies are being scattered in different places, lest by chance out of ignorance anyone might fall into their traps, we point out to you all the heresies that have arisen from the advent of Christ ^D up to this time, so that you also, as from serpents, may guard yourselves from them and those who are with them. But to say what each heresy thinks is not of this time: however, let this be for your security a brief and safe sign: all sects that have taken their name from the name of any man, as the Arians, and Nestorians, Severians, and others similarly, are sects of the devil: for the Catholic Church is no longer called by the name of any man, but we all, in the name of our Lord Jesus Christ, are called Christians. For neither is there another name under heaven given among men, by which we must be saved, except the only Lord Jesus Christ, to the glory of God the Father, with the Holy Spirit forever. Amen.

^A Regarding the faith, then, or the consubstantiality of the Father, and of the Son, and of the Holy Spirit, we have spoken sufficiently at the beginning of the book; but now, because of the heresy that has arisen, we confess with confidence and preach our Lord Jesus Christ, the only-begotten Son and Word of the Father, light from light, true God from true God, who was incarnate and made man of the Holy Spirit and of the holy and glorious Theotokos and Ever-Virgin Mary, perfect God and perfect man, one and the same Son; both before the incarnation and after the incarnation: consubstantial with the Father according to his divinity, and consubstantial with us according to his humanity; made like us in all things, sin excepted, having become man; begotten of the Father before the ages according to his divinity; but in the last days, the same one, for our sake and for our salvation, proceeded from the holy Theotokos and Ever-Virgin Mary, one and only Son, ^B known in two natures, unconfusedly, unchangeably, indivisibly. For two natures came together to one another in an indissoluble, inseparable, unconfused, and unchangeable union. For the flesh is flesh, and is not divinity, even if it has become the flesh of God; likewise also the Word is God, and not flesh, even if He made the flesh His own by way of economy. We say, therefore, that there are two natures; but that there is one Christ, and Son, and Lord, the Word of God, who became man and was incarnate. Since the natures that have been brought together into true unity are diverse, yet Christ and the Son is one out of both; not as though the difference of the natures had been abolished because of the union, but rather they have perfected for us the Lord, and Christ, and Son, by the ineffable and incomprehensible concurrence of divinity and humanity toward ^C unity.

Thus we also, that is, the Catholic Church, believe, just as the great luminaries and teachers of the truth, Athanasius, Basil, Gregory, John, and Cyril, the bishop of the great city of the Alexandrians, believed. Wherefore, those who have held opinions contrary to the dogmas of these, we turn away from, reject, and anathematize, along with the underwritten heresies which have sprung up at different times after the arrival of the Lord; whose names are these: 1. Simonians, 2. Menandrians, 3. Saturnians, 4. Basilidians, 5. Nicolaitans, 6. Gnostics, 7. Carpocratians, 7. Cerinthians, 8. Nazarenes, 9. Ebionites, 10. Valentinians, 11. Secundians, ^D 12. Ptolemaeans, 13. Marcosians, 14. Colorbasians, 15. Heracleonites, 16. Ophites, 17. Cainites, 18. Sethians, 19. Archontics, 20. Cerdonians, 21. Marcionites, 22. Lucianists, 23. Apellians, 24. Severians, 25. Tatianists, 26. Encratites, 27. those against the Phrygians and Montanists, and Ascodrogites, 28. Pepuzians, 29.

^A Adamiani, Sampsaei, who are also Elcesaei, and Theodotiani, Melchisedeciani, Bardisiani, Noetiani, Valentiani, Kathari who are also Anabaptists, Angelici, Apostolici who are also Apotactitae, Sabelliani, Origeniani, who are also Aischropoioi, and other Origeniani who are also Adamantiani, Paul of Samosata, Manichaei, Erakitae, Melitiani, Ariani, who are also Ariomanitae, Audiani, Photiniani, Marcelliani, Semi-Arians, Pneumatomachi, Ariani, Aetiani, who are also Anomoei, Eunomiani, Eudoxiani, Dimoeiritae, who are also Apollinaristae, Antidicomarianitae, who create small cakes to the name of the same Mary; Messaliani, who are also Euchitae. Up to this point, the holy Epiphanius has set forth. ^B After these there came Evagrius and Didymus, holding the opinions of Origen regarding pre-existence and restitution, and Theodore of Mopsuestia, and Diodorus, and Nestorius, who in one mind claimed there are two sons. Mares the Persian agrees with these, as does the letter called "Iba." After these came Eutyches, holding to phantasm, and supposition, and confusion; whom Dioscorus, Theodosius, Gaianus, Timothy the Cat, and Peter followed—he who invented the addition to the Trisagion hymn, namely, the fourth, that is to say, "crucified"—as well as Peter the Stammerer, Severus the Acephalus, Soterichus from Samaria in Cappadocia, Philoxenus of Hierapolis, Amphilochius of Pisidia, James the Syrian, and Julian; and whoever else is of their sort.

These things I have summarized for your sake, venerable Father Eustathius, to declare that each of these heresies, being named after some human being, teaches apostasy from Christ. For they do not suffer themselves to be called Christians, but rather adherents of the Nestorian, Severian, Jacobite, or some other name of those written above. ^C But let us now recover from this sea of bitterness and from the unclean spirits of the depth of heresies, arriving at the tranquil harbor of the kingdom of heaven; and let us resume our discourse with the breezes of the Holy Spirit, whence we left off. Let us say, therefore, that much struggle and labor is needed so that one may attain the kingdom of heaven; for our discourse is not concerning some temporary kingdom that passes from nation to nation, but this struggle is proposed for the sake of a life that is to be interrupted by no ending, and for a kingdom that will admit of no successor. For Daniel says: "I was looking, and that horn was waging war with the saints, and it prevailed against them, until the Ancient of Days came, and he gave judgment to the saints of the ^D Most High; and the time arrived, and the saints took possession of the kingdom; and the kingdom, and the power, and the greatness of the kings under the whole heaven was given to the saints of the Most High." And John says: "This is the promise which he promised to give us, eternal life." And Paul says: "For our citizenship exists in heaven, from whence also we await a Savior, the Lord Jesus Christ, who will transform the body of our humiliation, conforming it to the body of his glory." And again: "Who rescued us from the power of darkness, and transferred us into the kingdom of the Son of his love. Therefore, receiving an unshakable kingdom, we hold fast to grace, through which we serve God acceptably. For we know that if our earthly house of this tabernacle is destroyed,"

building from God, a house not made with hands in the heavens. ^A And Peter: "For so an entrance shall be ministered to you abundantly into the everlasting kingdom of our Lord Jesus Christ." And our Lord and Savior: "The kingdom of heaven," He says, "suffereth violence, and the violent take it by force." And: "The kingdom of heaven is within you." And again: "Blessed are the poor in spirit." And: "Blessed are they which are persecuted for righteousness' sake: for theirs is the kingdom of heaven." And: "Come, ye blessed of my Father, inherit the kingdom prepared for you." For the Son of man shall send forth His angels, and He shall gather out of His kingdom all things that offend, and them which do iniquity, and shall cast them into a furnace of fire. Then shall the righteous shine forth as the sun in the kingdom of their Father. ^B For His is the kingdom, and the power, and the glory, of the Father, and of the Son, and of the Holy Spirit, now and always, and unto ages of ages. Amen.

CONCERNING PRAYER AND CONFESSION.

^C O Lord, God Almighty, great and wonderful, who keepest Thy covenant and Thy mercy to those who love Thee and keep Thy commandments, be mindful of Thy tender mercies and Thy mercies, for they are from of old. And do not forget Thy covenant, saying: "If ye do not keep my commandments, I will visit your iniquities with a rod, and your sins with stripes; but my mercy I will not scatter from you, nor will I make void the things that go forth through my lips." Let Thy words be confirmed, O good Master, and take away our sins, O merciful and long-suffering One. For to Thee, O Lord our God, belongeth righteousness. But to us, confusion of face hath covered us, as it this day, because we have sinned before Thee, O Lord, and have not hearkened to Thy voice, to walk in Thy commandments which Thou hast set before our faces. ^D But we have disregarded Thee, O Lord our God, and these great evils have clung to us. And

^A even thus we have not turned to keep Thy commandments; but we go, each one from the imagination of our evil heart, to do evil in Thy sight, O Lord.

And behold, our sanctuaries are desolate, and the city is burned with fire, and the people are led into captivity, and we have become a reproach and a trampled path to those around us. And we have become beneath and not above, because we have sinned against Thee, the Lord our God, in not hearkening to Thy voice. For this reason Thou hast cast us off, and crushed us, and shaken the earth, and troubled it. But as Thou art longsuffering and plenteous in mercy, heal its breaches, for it has been shaken exceedingly. For Thy people have suffered hard things, upon whom Thy name has been called. For the words of Thy prophets have been fulfilled upon us, that "The nations have come into Thine inheritance, and have defiled Thy holy temple," in which the mystery of the dispensation of Thine only-begotten Son was brought to completion, and they have burned Thy sanctuary with fire; yea, "they have set Jerusalem as a fruit-watcher’s hut," and "the dead bodies of Thy servants in the midst and round about Jerusalem, and there was none to bury them." And our strength and our beauty, and our salvation, I say, the hope of our salvation—namely, the cross of Thy Christ—Thou hast delivered into the hands of Thy adversaries. And we have become a reproach to our neighbors, and a mockery and derision to all the nations, because Thou hast turned us back before our enemies. And they that hate us have plundered for themselves. For Thou hast given us up as sheep for food, and among the nations Thou hast scattered us, and Thou hast sold Thy people without price, and there was no multitude in our exchanges. For Thou hast delivered us into the hands of lawless enemies, and to a king unjust and more wicked than any upon the whole earth. And in all these scourges we have not repented, because our mind from our youth is diligently inclined ^B upon evil; and we have become hardened in iniquities more than is customary, even when advanced to the years of manhood. Truly, O Lord, Thou art righteous in all that Thou hast done to us, for our sins have stood against us, because our iniquities are very many before Thee, O Lord.

But let Thy mercy, O Lord, come to meet us, because Thou art among us, O Lord, and Thy holy name has been called upon us. Cease from the wrath of Thy fury, and do not put us to shame unto the end, nor remember our ancient iniquities, nor those recently committed by us, nor pronounce us unworthy of Thy mercies; but rather remember that Thy goodness esteemed us of such value as to redeem us with Thy precious blood. We have sinned, be propitiated, O Lord; we have acted iniquitously, forgive, O Master; we have offended, be reconciled, O Holy One; and make Thy face to shine, O Lord, upon Thy servants who are in captivity; send forth help to us from Thee, O Mighty One, and deliver ^C us from all our tribulation, and redeem us from all transgression, and from all…

the hands of those who transgress, and disperse, O Master, every danger through Thy compassion. And do not deliver Thy heritage unto destruction in the end because of our iniquities, but may Thy mercies speedily forestall us, O Lord, our God, for Thy mercies have been from of old upon Thy creation. And Thou hast become the refuge of us all, and a saving shelter to those who hope in Thee. Be unto us, O Lord, a tower of strength from the face of our enemies, and do not permit the souls of those who confess Thee to perish into the hands of those who do not know Thee. Do not suffer, O Lord, Thy heritage to be disgraced by an impudent nation; but judge, O Lord, incline Thine ear, and hear, and look from Thy holy heaven upon our destruction, and that of Thy city Jerusalem, upon which Thy name is called, and upon Thy Church, which Thou didst build upon the rock, saying: "The gates of hell shall not prevail against it" ^A. Hear, O Lord, the prayer of Thy servants, and give ear to our supplication, and make Thy face to shine upon Thy sanctuary, for it is not trusting in our own righteousness that we offer the petition unto Thee (for we ever provoke Thee), but trusting in Thy mercies, O Lord, the many. Hear, O Lord, be appeased, O Lord, attend, spare Thy people, O Master. "And do not give Thy heritage unto reproach, that the nations should rule over it, so that they should not say: Where is their God?" ^B Neither because of our iniquities let Thy holy name be blasphemed among the nations that do not know Thee. Unto Thee, O Lord our God, belongs righteousness, but unto us shame of face, even unto this day; for until now we have not been ashamed, because we are stiff-necked. "If the Ethiopian shall change his skin" ^C, so we might change our wicked preference. All these evils have come upon us, and we were not ashamed to repent, but we have even added sins unto our sins, nor did we entreat Thy face, O Lord, to depart from the thoughts of our wicked heart. And Thou hast watched, O Lord, over our evils, and Thou hast brought upon us the rod of Thy wrath, for Thou art righteous, O Lord, in all things, because we did not listen to Thy voice to walk in Thy commandments. But now, O Lord, our God, who didst deliver us from the error of idols by signs and wonders, and hast made for Thyself a name even unto this day, cease, O Lord; for we have been left a few upon the earth, and we have all become as the unclean. For our righteousness is as a menstruous rag, and we have withered as leaves because of our sins. And now, O Lord, Thou art our Father, and we are clay, all of us the works of Thy hands; do not be angry with us altogether, and do not in time remember our sins, but look upon us, O Lord, for we are all Thy people. The city of Thy sanctuary has become a desert, and the glory of Zion has become burnt with fire, and all our glorious things ^D

have fallen. ^A To all these things Thou hast held back, O Lord, and humbled us exceedingly, because we did not walk in the path of good, but after our sins. Yet spare, O Lord, Thy people and Thy heritage, and deliver us from the hand of our enemies, for the sake of Thy name, that all the earth may know that Thou, O Lord, art our God, powerful in battle, and Thy mercies endure for generation and generation unto a desperate people. But what shall we sinners pray, O Master, Lover of mankind, since we do not know what is necessary, being earth and ashes? But we have an Intercessor for us unto Thy goodness, Thy spotless Word, whom out of the bowels of Thy mercy ^B Thou didst send to recall Thine own creature, He who was incarnate and crucified for us. He Himself, having blotted out the handwriting against us, became the propitiation for our sins. And Thy Holy Spirit also intercedes for us, not in a servile manner, but in a divine and man-loving way, caring for Thine own creature. Remember, O Master, such goodness of Thine toward us, and the cross of Thy only-begotten Son, and send down upon us Thy mercies and Thy grace, and the gift of Thy Holy Spirit, so that by His good presence He may lead us to do what is pleasing to Thee, and to attain eternal life. We, therefore, the unworthy, O Master, trusting, ask through Him who spoke, the timeless Son and Word of Thee the Father, our Lord Jesus Christ: “Ask, and it shall be given to you; seek, and you shall find; knock, and it shall be opened to you. For everyone who asks receives, and he who seeks finds, and to him who knocks it shall be opened.” And again, “If you then, being evil, know how to give good gifts to your children, how much more shall your heavenly Father give the Holy Spirit to those who ask Him!” For to Thee is due all glory, honor, and worship, to the Father, and to the Son, and to the Holy Spirit, now and ever, and unto the ages of ages. Amen. ^{C D}

INDICES ANALYTICI.

I. INDEX OF WRITERS AND HERETICS MENTIONED IN ANASTASIUS' HODEGOS.

Acephali, 131, 199, 205, 206, 259, 270, 271, 306, 310. Acoluthius, a Jewish man of Antinoe, with whom Anastasius records his own disputation (or rather, perhaps, Ammonius of Alexandria) 250. — "of the lawless ones and of the Egyptian regions," which should be read on p. 194 instead of "of the longing ones." — "For all the custom of the Egyptians, and especially that of the Alexandrians, calls the natural truths of things by name," 136. The private dialect of the Alexandrians, 161. — "A foolish one, and the language of the Romans and the Westerners in ancient times, not yet possessing the experience of dogmatic terms and of depth," 195. Ambrosius, 94, 103, 114, 118, 146, 148, 153. To the Emperor Gratian, 148. A passage corrupted by the Severians, 186. Ammonius, presbyter of Alexandria, against (Julian) of Halicarnassus, 42, 235, 243 (where he calls him "most experienced in all things among the exegetes"), 244. Mention of this Ammonius is also found in Anastasius' Hexaemeron. Amphilochius, 93, 113, 183. To Seleucus, son of Trajan, 145. Grandson of Trajan, 156. From the discourse on the text, "That my Father is greater than I," 157. Andreas (of Samosata), a Nestorian, against Cyril of Alexandria, 291, 294. Antiochus, bishop of Ptolemais, a saying: "Do not confuse the natures, and you will not falter regarding the economy," 159. Apollinaris, 95. Apostates of the Church (thus he calls the Severians) and their objections against the books of Moses, 284. Apostolic Canons. "For it is a law from the apostolic canons, the [one] granting that the vote of the majority, or usages, be [decisive] in every question and dogma tending toward Christ," 240, 386. Aquila, he corrupted the testimonies concerning Christ by a perverse interpretation, 105. His repetition, 106, 179. Where he calls Severus "the new Aquila." Arabs (To those about to argue with), 41. Severus followed the teachers of the Arabs, Jews, and Gentiles, 119. Below, Saracens. Aristotle, 55, 107, 159. "Not Aristotelianly, but theologically," 121. "Not Aristotelianly and Hellenically," 140, 148. "Into these impieties the heretics fall, out of their understanding the nature and the hypostasis Aristotelianly." Aristotle's Categories, 107. Arius, 43, 95, 98, 107, 111, 135-148, 266, 283, where his interpretation of the beginning of the Gospel of John is recorded: "That John rightly said, 'In the beginning was the Word,'—[but Arius speaks] of the word of God, for he did not say, 'In the beginning was the Son,' but 'the Word,' the forth-spoken [word] of God." Arians, 101-106, 115, 227. Arianly, 22. Severus is cast down into the abyss of tritheism by an Arian, 304. "Nowhere is there today in the world a memory of Arians, or Macedonians, or Eunomians," 97. Armasitae, concerning the theandric energy, 224. They are so called from a certain Armasius, who is subjected to anathema in the Additions to the Synodicum of Sophronius of Jerusalem. See Michael Le Quien, in John of Damascus, vol. I, p. 528. Artemon, 115, 280. He was the first to divide Christ into two, two hundred years before the Nicene synod, 278. His heresy was renewed by Paul of Samosata. Ibid. Athanasius, 94, 103, 106, 115, 147, 166, 194, 206, 210. ^A "Son of the peace of God," writing to the Africans, 193. His struggles, 114. In the books against the Arians, 173. In the [treatise] concerning the incarnation, 173. To the Emperor Jovian, 205. Athanasius, notary, 106. Asked for at Babylon by Cyril, 154. Where the translator ^B wrongly thinks that this Athanasius is called "Babylonian" (in Babylon), as if it meant "confused," because he had confused the two natures in Christ. Atticus, 174. A certain Severian Augustalis of Alexandria, who, after the times of Patriarch Eulogius, maintained fourteen calligraphers who falsified the dogmatic writings of the Fathers, especially those of Cyril of Alexandria, 183. "Those of the Catholic Church in Alexandria narrated to us that, after the times of the blessed Pope Eulogius, a certain Augustalis, a Severian, was there, and for considerable time he had fourteen calligraphers sharing his mind, sitting under his direction and falsifying the books of the dogmas of the Fathers, and especially those ^C of Saint Cyril." Mention of another Augustalis, 186. Augustinus, martyr; read Justinus, 114. Barsanuphius, 107, 111. Basil, 63, 94, 106, 144, 175. "Him who is both namesake and partaker of the heavenly kingdom," 281. In the discourse of the Hexaemeron, 289. In the [discourse] concerning fasting, 173. In the letter to Olympius the Scholastic, [stating] that he was an Arian, 280. To Amphilochius, 50, 146. Basil's "polity," which the evil spirits shuddered at, 113. Bataneutes (The) the younger, 253. As another Porphyry, Julian of Halicarnassus is lashed by Anastasius. Caesarius. In the registrar's office of Caesarius, in the session of the notary, of Caesarius of Alexandria, 188. Caianitae, Gaianitae, 147, 150, 162, 186, 195, 223. Caius, 191, 198. Caianus, 107, 111, 205, 230. From Severus, because he [Caianus] had confessed that the body of Christ was corruptible ^D before the resurrection, he made a secession, having taken place at Alexandria. Cerinthus, 95. Chalcedonian synod, 42, 91, 102, 107, 111, 127. The childish fables bandied about concerning Christ are rejected, 230.

^A Clemens (Alex.), 94. The vine of Christ, 113. Definitions of ecclesiastical dogmas, 52. The protest of the clergy of Constantinople, proposed in the Synod of Ephesus, in which it is proved that the heresy of Paul of Samosata and of Nestorius is one and the same, 278. It begins: "I adjure the one who receives." - The Second Ecumenical Synod of Constantinople, 91, 99. — Another local synod against Eutyches, 99. Another against Origen, the Fifth Ecumenical, 102. An image of the Crucified, p. 193. Another from an Anastasian manuscript codex, as Lambecius notes, III, p. 166 [p. 405, and Lamb. p. 408, Kollar. p. 96], where the Savior is seen fastened with four nails, with this added adjuration: "We adjure the one who transcribes this book in the name of the Son of God, that he may create the same form of the crucifixion." Cynopolitan bishop, 186. Cyril of Jerusalem, 182. Cyril of Alexandria, 91, 94, 102, 105, 106, 111, 114, 115. The "theosophist," 192, 221, 293, 304. "May it be well with you, O luminary, and fire, and pillar of the truth, Cyril," 177. Syragas (the gatherer) of the Fathers, 115. The tongue of Cyril the Theologian, 157, 168. The luminary and the unblemished one of the choir of Fathers, 156, 175, 205. In his interpretation of the Epistle to the Hebrews, 176. In the sixth volume of that same interpretation, 176. In the first homily on the Holy Trinity, 181. Cyril’s sayings are frequently praised and objected to by Eutychians, Theodosians, and Gaianites, 291. Andreas the Nestorian objects to him, from the *Proemium* to the fourth chapter, 292. In the third chapter of the Twelve, in the inscribed scholia, 293. Mention is made there of Cyril’s apology against Theodoret regarding the Twelve Anathemas. In his interpretation of the Creed, 117. Homily beginning "Let the heavens rejoice," 120. In his *Thesaurus*, 124. From his scholia, 152, 168. — An apology on behalf of the Easterners to Eulogius, who was in Constantinople, 124, 145, 160, 173. To Eulogius, his own rural bishop, 209. To the Easterners, 145, 152. Cyril, the theosophist, in the apologies for the Twelve Anathemas, regarding the temple, 145, 176. On the text "That a child has been born to us," (one must read *deka* [ten] instead of, 164). Cyril’s writings corrupted by heretics, 150. Above, under *Augustalis*. The use of them corrupted in all the books of Alexandria, 152. The Severians always have Cyril on their lips, 179. The "ten-horned" (creature) of the Antichrist, 308. They are Eutykes, Dioscorus, Petrus Fullo, Timotheus Aelurus, Theodosius, Julian of Halicarnassus, Gaianus, Barsanuphius, Jacob, and Severus. See below, under *Severus*. Didymus, 102. Diodorus, 43, 115, 278, 279. Of Tarsus, 98. Dionysius the Areopagite, the divine Dionysius, 62, 75. ^B [Dionysius], 201. The Apostolic, 115, 239. Dionysius, the disciple of Paul, in his letter to Gaius, 172. Writing to Gaius, 213. The Apostolic Father, Dionysius the Areopagite, 215. In his theological "elements," as if from Hierotheus the most holy, 289. A passage interpolated by a Manichaean heretic, 290. From the chapter concerning the united and the distinguished theology, 305-310. Dionysius of Alexandria (19), in the scholia to Dionysius the Areopagite. The great Dionysius, bishop of Alexandria, formerly a rhetorician, in the scholia which he composed on the blessed Dionysius, his namesake, 289. Dioscorus of Alexandria, 99, 102, 106, 107, 111, 119, 125, 150, 203, 294, 307. Deposed from the episcopacy, 178. [Dioscorites], 296. Westerners (the), 195. The Ecumenical Synod of Ephesus, C of the Fathers, 91, 99. — Against Nestorius, 115, 154. Through the all-wise Cyril... of the impious, 145, 278. — The Robber Synod, 101. Ephraim, 94, 114, 174. The theosophist Ephraim on the word of the pearl, 156, 181. Epiphanius, 94, 114. The theosophist, 212. Evagrius, 88. The Gospel, having been distributed and written in the letters of the seventy-two languages and nations, signaled by the letters of the LXXII languages and nations, could not be corrupted by the wicked, neither by detraction nor by addition, 290. From the evangelical and apostolic, but not from the Hellenic tradition, 132. Eulogius, Pope (of Alexandria), 183. To the same [Eulogius] regarding Leo, 193. Eunomius, 93. Against Eunomius, [by] Gregory of Nyssa, 154, 174. Eusebius’ Ecclesiastical History, 115. Eustathius, 94, 106, 114. Eutyches, archimandrite of Constantinople, 99, 102, 107, 125. Flavianus, bishop of Constantinople, 99, 183. Killed by Dioscorus. Under his name, Anastasius of Sinai composed the dogmatic tomos to Pope Leo, 179. Whose tomos he also mentions, 260; and brings forward some things from it, 182. Georgius the presbyter, a writer for the church of the Severians, called the "key-maker," 188, of Alexandria. Gregory, 87, 94, 103, 106, 147, 205, 236, 290. In his homily on the Theophany, 124, 173, 181, 292. Gregory the Theologian, 156, 196, 209, 257. In the funeral oration for Saint Athanasius, 193. Gregory of Nyssa, 66, 290, 302. Gregory and Gregory (Nazianzen and Nyssen), 95. The Gregory whom the Hellenes honored, whom they were ashamed, 113. The company of the blessed Gregories, 116. Of the sweet-voiced Gregory, from his [works] against Eunomius, 153, 181. Sayings from his [work] on virtue, and on the Beatitudes, and on the Song of Songs, and other homilies, 292. Gregory the Wonderworker, 115. Gregory the "Drowsy," the "Somnolent"-[minded] one... 116, as 173, 180, 181. Hippolytus, bishop of Rome, a passage from his discourse on the Resurrection and Incorruption, 301. Homeric terms, 109. Homerically, 191. James, the brother of God, in his Catholic Epistle, 121. Ignatius, bishop of Antioch, a saying, 195, 199. Irenaeus, 94. The almost Apostolic associate, 173. The destroyer of heresies, 113. From his word against the Valentinians, 160. Isidorus, the librarian of the patriarchate of Alexandria, 186. Isidorus, 94, 174. Of Pelusium, 146. Celebrated by Cyril of Alexandria as a father. Ibid. Isidorus, who adorned the church of the Pelusians, writes to the all-wise Cyril as a father to a son, 156.

Jacobus, from whom the Jacobites, 99, 106, 107, 111, 130. They acknowledge the properties (ἰδιότητας), divine and human, 295. Jeremiah the Prophet, in various consulted copies: "They did not at all find in them the thirty pieces of silver of the price of Christ, nor the purchase of the potter's field," 196. Joannes, grammarian of Caesarea, apology for the Synod of Chalcedon against Timotheus, 105, 106. Joannes monachus, 163, 167, 170, 174, 175, 179. "A champion of the Danai, he of the eighteenth [vico]," 161. From the eighteenth district of Alexandria, 293. From the sixth festival epistle of Joannes, bishop of the Theodosians of Alexandria, 258. Two festival epistles, 258. Joannes (Chrysostom), 94, 105, 106, 114. Joannes Chrysostom: In the discourse on the Ascension, 155, 171, 173. In the first book on Matthew, 156. Chrysostom Joannes in his commentary on Matthew, 229. Julianus (of Halicarnassus), 107, 111, 191, 254. The young Bataneotes, 235. Ammonius of Alexandria wrote against him, 42, 235, 243. Julianists, 296. Julius (bishop of Rome), 94, 195. Justinus, martyr, 113. "Justin the martyr, who inscribed with his own blood of martyrdom the natures of Christ, rested (Ἤργησεν)." This should be read thus instead of "Augustine rested (ἤργησεν Αὐγουστίνος)." Leo, pope of Rome. Tome, 102, 166, 179. Eulogios on the Tome of Leo, 193. Luke, from Gospel xxii, 44. Some "attempted to erase the drops of the blood of the sweat of Christ"; they attempted to remove the passage concerning the clots of blood and sweat, but in vain, 290. (Isaac the Catholic accuses the Armenians of this crime in *On the Two Natures*, ch. 5, pp. 337, 341, vol. II of the *Auctarium*.) Macedonius, p. 98. Archbishop of Constantinople, p. 99. Macedonians, 98. Manes, 231, 254. Leader of the Manichaeans, 96. Mention of the books of Manes, 254. Manichaeans, 102, 227, 265, 305. They do not accept the whole of Holy Scripture, 119. Myths of the Manichaeans, 192. Christ assumed a shadow and appearance, 253. Some Manichaean is argued to have interpolated the writings of Dionysius the Areopagite, in order to prove that souls and waters are uncreated, 290. Marcion, 95, 205, 211. Opposed by Melito, 250. Ponticus, 250. Maron the Nestorian, Maron the filthy, descendant of Nestorius, writing against those who confess Christ as God, 248. Edessenus, writing against Severus, 295. Melito, bishop of Sardis, from the discourse *On the Passion*, 197. The divine and all-wise Melito in the *Discourses on the Incarnation of Christ*, third book, 228. Melito, the all-wise, writing against Marcion, 229, 232. Where there is a fragment in which he acknowledges Christ as true God, pre-eternal, 232. Mnason, apostolic man, and the "Refutation" of Philo the Jew against him. (Below, under Philo.) Monophysites, 42, 47, 102, 266, 274, 306. Unmixed wine in the Holy Communion, 42. Montanus, from the village of Ardabau, 96. Against the books of Moses, objections of the Severians, 134. Nagranitae, 296. Nephalius, infra under Severus. Nestorius, 47, 102, 110, 111, 113, 115, 118, 119. The Chaldean swine, the Assyrian Nestorius, 97. The "Judaizer," 97. His teacher or master, Theodorus of Antioch, 278. The work of Anastasius of Sinai against Nestorius is mentioned, 98. The dogmas of Nestorius and Paul of Samosata agree with each other, 115, 278 seq. "From Aristotle he took it to say that natures are hypostases," 148, 205. Cyril who brought about the deposition of Nestorius, 161. It is admitted by the Fathers that there were Nestorians, or those who, in approving the Council of Chalcedon, admit two natures in Christ, 166. Maro Edessenus, a descendant or disciple of Nestorius, 247. Nicene Council of 317 Fathers, 91, 99, 115. Nicolaus, heretic, 95. Novatus, 93. Olympius, scholasticus, an Arian, to whom Basil wrote, 279. Origenes, 102. Is argued by Anastasius to have taught that Christ was a "mere man," 278. Origenists, 289. Fathers, distorting and misinterpreting their sayings, 284. Stealing two or three sayings and water-clocks (clepsydrae) of the Fathers, 89, 296. The choir of the celebrated Fathers, 209. The blessed, the holy Fathers, 263, 276, 300, etc. The dogmatic writings of the Fathers are exposed to the corruptions of heretics, 290. Paulus the Apostle, the divine orator of the inhabited world, Paul bearing the Epistle to the Romans, 125. Paulus Emisenus, 119. From the address in Alexandria before St. Cyril, 181. Paulus of Samosata, 42, 113, 199, 213, 279. Eighty years before the Nicene Council, he revived the heresy of Artemon, 248. The same heresy as that of Nestorius; a dispute, 267. Petrus Fullo, 107, 111. Addition to the Trisagion, 198, 199, 205. Petrus, martyr and bishop (of Alexandria), 99, 155. Philo Judaeus. "Lo, I appropriate and assume the person (of Paul) of Samosata, or rather of the unbelieving Jew Philo the philosopher. For he too, with Mnason the apostolic disciple, having then made a denigration concerning the divinity of Christ, calling Mnason 'bicipitem' (two-headed, admitting two gods)," 244, 248. Photinus, 99. Plato, 50. Proclus (of Constantinople), 94, 103, 114, 115, 146, 174, 183. "On the child born for us," 118. In the discourse "On the Theotokos." Contemporary of Cyril of Alexandria, praised by him, 118. His passage corrupted by the Gaianites, 186. "Not in the persuasive words of Pythagorean wisdom," 140. New orators, 148. Severus. The miserable orators, 257. Sabellius the Libyan, 99, 107, 138, 139, 143, 147. Salomo, the all-wise, in the *Wisdom* composed by him, 124. Sabbakhenoi, who became disciples of the Severians, 169. Semidalitae, 151. Severiani, bishops of the Gabalae (in Colossians ii, 9), 262. Severus, 55, 102, 106, 107, 110, 118, 150, 155. Of the orchestra, 112, 116, 128, 156, 141, 175, 180. Philosopher, 116, 127. Rhetor, 114, 118, 127, 147. Dwelling in Alexandria with Caianus in the eighteenth [book] of Alexandria, 296. See above under Joannes monachus. He wrote against Joannes of Caesarea, 105.

Theodosius, 99, 106, 107, 111, 119, 145, 191, 195, 203, 294, 307.

Nephalius, 103, 110, 275, 279. His *Book of Philalethes*, 105. His *To Simplicius*, 275. He confessed the Body of Christ to have been corruptible before the resurrection, 295. Those from Severus, 148, 149, 164, 169. Severian-tradition negations of the holy Fathers, 201. The Severians, 223, 262, 267, 270, 295. Those who hold the same mind as Severus, 205. The Severian discourse in the public workshop, 162. Things more laughable than any stage and orchestra and theatrical companies, according to you, 165. In the East, those who have now departed from the faith of Christianity, 284.

Simon Magus, 95.

Simplicius (see above under Severus).

A certain wise man, 89. His dictum: "One must first be cleansed, and then hold communion with the pure," ibid.

Theodoret, 135. Regarding the accusations which he made against the twelve anathemas of Saint Cyril, 166, 293.

Theodorus of Antioch (the same as Mopsuestenus), 98, 115. Nestorius’ teacher, 277, 279.

Theodosians, 91, 143, 147, 150, 162, 179, 186. Theodosian bishop of Alexandria, John, 258.

Theologian (John the Evangelist), 283. A certain theologian, 89. His dictum: "When I speak of God, I shudder both in my hearing and my understanding," ibid. The empty theologians, 68.

Theopaschites, 187.

Theophilus, 94.

Timotheus, 106, 107, 111, 207, 210, 227, 254, 274. Alexandrian, wrote against Pope Leo and the synod of Chalcedon, 102, 223. Having falsely discipled himself to the Manichaeans, 208. Denying the sacrifice like the Jews, ibid.

The tragedy of the Severians, 258.

Valentinians, 102. Valens (for Valentinus), 203. Having assumed a similar nature to our own, 251. Mention of Valentinus’ books, 254.

II. INDEX OF MATTERS AND WORDS CONTAINED IN THE HODEGOS AND QUESTIONS OF SAINT ANASTASIUS

The reader is referred to the numbers expressed in the text in thicker type.

Abraham: why he was ordered to sacrifice a three-year-old heifer, a three-year-old goat, a three-year-old ram, a turtledove, and a pigeon.

Acephali: impious dogmas concerning Christ, 132, 133.

Adam and Eve: origin of their fall, 260, 263.

Adultery: its various kinds, 418.

Ages of human life: seven described, 194, 195.

Eternity: what it is, 20.

Ammonius Alexandrinus: refutes the Halicarnassian and the Monophysites, 118, 123.

Anastasius, Saint, Sinaite: why he wrote the *Hodegos*, 4. Asks pardon for not having devoted all his effort to his work, 9. Sets forth his view concerning Christ, 148.

Anathema: against whom it is to be directed, 11.

Angels: origin of the name, 26. What are their properties, 18, 21. Each faithful person has a guardian angel, 336.

Soul: what it is and its various kinds, 28, seq.

Animals: in what sense they are called clean or unclean, 297.

Human souls: difference of, and its origin, 396.

Antioch: called Theopolis in later centuries, 175.

Apollonius and Apuleius: the magicians, 281.

Arius: his blasphemy concerning the twofold will in the Father and the Son according to divinity, 13. His heresy, 42, 64, 65. His condemnation at the Council of Nicaea, 43.

Aristotle: his doctrine is abused ignorantly by the Acephalous heretics, 48. He never said that person is nature or essence, 49. The Church does not hand down the doctrine concerning Christ in the manner of Aristotle or the Greeks, but evangelically and apostolically, 65.

Artemon: proclaimer of Nestorianism before Nestorius, 52, 112.

Augustalis Severianus: takes care to corrupt the writings of the holy Fathers, having hired fourteen scribes of the same opinion to be with him, 90.

Balaam: setting out to Balac, how he was hindered by an angel, 209. What force his curse had, 309.

Basil, Saint: refutes Severus soundly, 144.

Beatitude: whether it can be explained by anyone, 580.

Blasphemy: against the Holy Spirit, what it is, 434.

Good works: pursuit of, is commended, 212, seq.

Caro Maneti: is not a creature of God but of the devil, 129. Whence the heresy, which attributes to Christ dignity alone, 19.

Communion: of the holy mysteries of the Body and Blood of Christ, 104.

Casus hominum: whether the misfortunes of men are from God or from an evil spirit, 267.

Cerinthus: of Simon Magus, insists on the traces of those who blaspheme that Christ was an impostor, 41.

Chalcedonian Council: against whom it was convened, 44. It is attacked by Timotheus the Monophysite, 45.

Christian: who is a true one, 31, 175, 176, 177, 178, etc.

Christ’s flesh: cannot be called either person or hypostasis, 2. It lacks the properties that arose from sin, not those which Adam received from God at the beginning of creation, 106. Those who attribute to Christ’s nature divinity alone, like the Jews, defile the sacrifice and the communion of the holy mysteries of the Body and Blood of Christ, 104. How Christ rose after three days, 436. Christ’s twin nature, 12. Double operation and will, 13, 14. How the whole fullness of divinity and humanity is in him, 155. How, having been tempted in all things, he would have been at once accounted as appearing for God in a more elegant form, 119. According to which nature he suffered, 99.

Chronography: necessary for the site, 11.

Circumcision: a testimony of Christ’s humanity, 117.

Thoughts of men: what it is to be confessed to God, 535.

Communicate: when and how often it is beneficial, 407, 204, et seq.

Council: the first and second Constantinopolitan, when and against whom they were convened, 43, 44. The first Ecumenical, why and when it was held, 43. When the second, third, fourth, and fifth were celebrated, 44.

Condonation of sins: among men, whether it has validity before God, 333.

Confession of sins: how good it is, 196, 204. Why it is usually avoided by the impious, 197.

Consubstantial: what it is, 28.

Body: in how many ways it is accepted, 29, 52.

Inscription of Christ’s Cross, 98. For what purpose it is beneficial, 110.

Cupidity: how it is to be bridled, 214.

Cyril (St.) is the outstanding defender of the dogma of the two natures in Christ, 52 et seq., 58, 154.

D Demon: sometimes speaks from the dead, 279. The fall of demons, 40. Their attempts against Christ and his teaching are in vain, 42. Their fury and cunning toward the human race, 40, 41. ^A The damned recognize one another, 390. The appellation of God: in how many ways it is accepted in Holy Scripture, 19. The indwelling cleanses all things, 150. The paternal and perpetual care for the salvation of men, 41. A true notion is expounded by St. Anastasius, 40. That it is not of him who wills, nor of him who runs, but of God who shows mercy, whose he wills, and who hardens whom he wills, etc., what is it? 334. Deification and the deified: what they are, 31. That all nations are acceptable to God: in what sense it is to be understood, 383. That God suffered: in what sense this is asserted by the holy Fathers, 102. ^B To save and to destroy, whom he wills: what it signifies, 331. Why God allowed Satan to attack men, 416. He cannot be portrayed, 18. He has an incommunicable name, ibid. In what sense he suffered, 97. How it can be said that he did not give a heart to know, eyes to see, and ears to hear, even until this day, 311. The devil: how he stood with the angels before God, 306. Whether it is concerning fornication, and who the author of sin is, 406. Didymus: what his error is, and when he was condemned, 44. Day: whether it is prior to night, 383. Diodorus: his blasphemy concerning the two wills in Christ, 13. The Bishop of Tarsus: ^C his false doctrine concerning Christ, 42. Dionysius the Areopagite: is vindicated, 107. His doctrine concerning the Trinity is rightly expounded, 158. Dioscorus: is condemned at the Council of Chalcedon, 44. The rich man: how he can love God and keep the law, 219. The divinity of Christ: is inseparable from the body in the sepulcher, 126. It cannot be explained more easily than by faith, 127. By what reason it was united with humanity, St. Anastasius expounds, 144. Riches: are they all from God? 231. False teachers: the impious condition of their mind is expounded, 38. Celestial doctrine: ^D why it should be zealously guarded, 15. Gifts: what ones are pleasing to God, 212.

E Almsgiving: the true and the spurious are distinguished, 243. Element: what it is, 29. Elijah: seven, Elisha: fourteen miracles, 326. Divine utterances: to whom they are manifest, 145. Energy: why the word is loathsome to heretics, 15. What it is and how it is to be understood, 27. Energumens: who they are, 15. Simple beings: are of perpetual duration, 37. Ephod: through which the priest used to inquire of the Lord, what it is, 316. Its stones are described, 317, 318. The Council of Ephesus: when and against whom it was celebrated, 44. Ephræmius: who he is, 6. Bishop, king, and prince: whether they are ordained by God, 1. Essences and hypostases in God: how many, 21. Essence: what it is, 23. ‘Ετερούσιον: what it is, 28. Eucharist: is it injurious to carry it about? 413. Eulogius: who he was, 6. The heresy of Eunomius, 42. Eunuchs: who are such for the kingdom of God, 370. Eusebius: argues against the Acephali, 6. Eustathius: who he is and what he wrote, 6. Eutyches: condemned by Flavian in the Council of Constantinople, he called another council against him at Ephesus, which is called the Robber Council, 44. He is condemned in the Council of Chalcedon, ibid. What his heresy is, 50, 51. Whence he derived it and spread it, 456. Eutychian heresy, 6. By whom it is refuted, ibid. How much the Eutychians contended among themselves, ibid. Evagrius: what his error is and when he was condemned, 44. Example: that of man is not everywhere applicable to Christ, 138.

F Fig tree: the parable is expounded, 193. Faith of Christians: what kind it is, 148. Controversies of the faith, as to with whom, when, and how much it is fitting to discuss, 11. Faith: what it is and in how many ways it is said, 31. The faithful: for what reason they fall into the vices of the flesh and how they are delivered from them, 229. Filiation in the Deity: what it is, 19. Sons of God and daughters of men: in what sense they are spoken of in Gen. VI, 119, 297. The Son: since he is incarnate, is the whole fullness of the divinity therefore incarnate? 134. Fortune: what it is and whether it is permissible for Christians to acknowledge it, 275.

G Gajanites: they taught that the body of Christ was free from corruption and divine from the beginning of the union, 152. Gajanus and Severus: why those who were in agreement at the beginning were separated, 152. Gregory (St.) of Nyssa: testimonies concerning the difference between person and nature in Christ, 72, 73.

H Habit: what it is, 23. Heretics: what they bring forth from the Old and New Testament against the holy Fathers and Holy Scripture, 146, 147. They perish by their own weapons, 81. Why they should not be rebaptized, 584. Man: has a fourfold notion in Scripture, 30. Homousion: what it is, whence, and in how many ways it is spoken, 28. Humanity and divinity of Christ: by what reason they are united, 144. Humility of Christ, 120. Its highest degree, 120. Hypostasis: what it is, 21, 151. How it differs from nature, 82. How many appellations it has, 21. The opinion of the heretics concerning it is erroneous, 16. Hypostatic properties: in the Deity, 21.

I Idiom or properties: what they are, 20, 23, 24. Nocturnal illusion: can one who has suffered it receive the divine mysteries? 406. Immutable: what it is, 31. Incarnation: is of the Divine Word alone, 135. Incorruptible: what it is, 30. What it denotes in Holy Scripture, 154. Indignation: what it is, 32. Infants of the unfaithful: their state after death is expounded, 383. Injuries: ought to be forgotten, 458.

J Jephthah: why he was not restrained by God when he was about to sacrifice his daughter, 315. Job: why he cursed the day of his birth, 504. Judas: the forerunner of those who communicate unworthily, 452. Judge of iniquity: who he is, 435. Judging others: why it is prohibited, 376. That no one is better, is demonstrated by the example of the monk, 460. The priest, least of all, is to be judged by all, 359. Julian's apostasy, 418. Magic, 281. The faith of his followers, 152. Justice: how it is observed when children are punished for their fathers, 310.

L To keep the law and love God: how the rich man can do this, 219. The difference between law and command, 530. The fulfillment of the law is not by nature, but by choice, 57. Leontius of Byzantium: who he is and what he wrote, 6. Free will: what it is, 32. Lucifer's fall: whence it came, 260.

M Macedonius: his error was condemned in the Council of Constantinople, 43. Mahomet: who opened the gates for him in the East, 6. Evils: which nations bring upon us, whether they happen by the command of God, 258. Mammon of iniquity: what it is, 237, 423. Manasseh: for the sake of repentance, is accepted by God, 24. Manes: the head of the Manichaeans, what he lied about, 41. He said Christ's body was phantastic, 103. Why, 128. Manetho: his magical works, 281. Manichaeans and other heretics: corrupt the writings of the Fathers, 149. Marcion: supports Simon Magus, 41. And likewise Severus, 115. Mary (St.): the Theotokos is called the candelabrum which Zechariah saw, 329. Mauritius the Emperor: asks of God the punishments for the sins of this life, 269.

ANALYTICAL INDICES

Rational mind: what it is, 28. Merits of those who sin again: whether they are utterly lost, 384. Mile: why one must be doubled, if someone compels us, 375. Miracles of Christ: those called "childhood" [miracles] are supposititious, 115. Miracles and prophecies of the impious: whence they come and what they are, 277. Mass sacrifice: whether and how it profits the dead, 288. With what reverence one must assist it, 451. By the example of the angels, 155. Monophysites: who they are and what they teach; how they are to be impugned, 12. Their heresy refuted, 115. Death of Christ: a testimony of His humanity, 122, 123. Violent death: does not always presuppose sins, 267. Those who fall by it are not to be rashly condemned, 269. Hour of death: why men are ignorant of it, 283. Dead: in what way they are enlivened in Christ, 430. Moses: why he was prohibited from the Promised Land for a slight slip, 312. Woman: why the Apostle does not permit her to teach in the Church, 339. Gifts [offered] to God from theft: whether they please Him, 409. Consummation of the world: whether it has an appointed time, 427. Mysteries: must not be investigated too much, 21. Must be approached with reverence, 451.

N Nebuchadnezzar: allegorically taken for the devil; in what way he can be called a servant of God, 307. The statue he saw, 327. Nature: what it is, 20. Divine in Christ, 112. Why heretics deny the human [nature], 128. Differs from hypostasis, 22, 67, 157. Natural and preter-natural: what they are, 31. Negation: what it is, 33. Nestorianism: how it existed before Nestorius, 52. Nestorius: why he denies human will and operation in Christ, 15. Condemned by the Council of Ephesus and [the Council of] Chalcedon, 44. Whose predecessor he was in heresy, 42, 43. Nicene Council: when, by which emperor, and against whom it was convened, 43. Noah: legislator of his sons; what laws he promulgated, 300. Name of God: is incommunicable, 18. And what this implies, ibid. Names: by which and why they were changed in Scripture, 531. Night: whether it is before the day, 305.

O Eye or hand scandalizing: how they are to be cut off, 313. *Ode* (Οδηγός) of St. Anastasius: the same as "vade mecum" (guide), 4. What it contains is shown in the index, 9. Good works: must be maintained, 242. Whether those of the Jews and Samaritans avail for salvation, 382. From what one recognizes that ours are approved by God, 411. Operation: what it is, 23. Of soul and body, 25. Dual in Christ, 14, 26. To pray without ceasing: in what sense it is to be understood, 319. The power of prayer is not to be taken from the place, but from the manner, 181. Origen: his error is condemned in the fifth ecumenical council, 44. Origenists: corrupt the writings of the Fathers, 149. Orthodoxy: what it is, 31.

P Paradise: whether it is sensible, and whether it is free from corruption, 290. In what way the thief was in it before Christ’s resurrection and ascension, 378. Paternity in God: what it is, 19. Fathers (SS.): with what spirit their writings are to be read, 150. They are frequently corrupted by heretics, 148, 149. Paul of Emesa: assertor of two natures in Christ, 54. Paul of Samosata: what error he cherished regarding Christ, 112. Poverty: is natural to all men, 237. Modes of sinning: how many there are, 211. Sins: at what age they are weighed by God, 381. Whether to confess is good, 196, 204, 410. Against the Holy Spirit: whether and how they are irremissible, 433. Which are remitted after death through Masses, alms, prayers, etc., 288. How frequently they are committed in the temple itself, 451. Grave ones require graver penance, 189. Sinner: in his desires is praised, and the iniquitous is blessed; in what sense, 332. Money: whether it is to be offered preferably to the Church or to the poor, 217. Person: what is understood by this name in God, 21. Nestorius asserts two persons in Christ, 39. Persecution: whether it is a sin to flee it, 417. Peter (St.) of Alexandria: execrates Arius, 43, 63. Pharaoh: in what sense God hardened his heart, 303. Philosophy of this world: is foolishness before God, 16. Phocas: why God moved him to the helm of the empire, 254. Photinus: condemned for heresy at the Nicene council, 43. Pilate: whose blood he mingled with the sacrifices, 433. Plenitude of divinity: in what sense it is said to dwell in Christ, 133. In what sense in the blessed Virgin Mary, 140. Polygamy: illicit in the N.T., 406, 428. Secular power: how [it is] from God, 254. Whether one should pray for infidel or heretical princes, 412. Prophecies and miracles of the impious: by whose power they are done, 277. Pythoness (ventriloquist): whether she truly raised Samuel at the request of Saul, 314, 315.

R Remission of sins: whether it can be obtained by a single good work, 384. How it is recognized by man, 410. How one can obtain it in captivity, where there is no place to frequent the public exercises of piety, 421. Resurrection of Christ: heretics impugn that He [rose] from a closed sepulcher, 147. Its truth against doubters is asserted, 391. Whether the time of the same is the same by the consensus of the evangelists, 438.

S Priest: mediator between God and men, 454. Sacrifice of the Mass: profits the dead, 407, 288. Sacrifices commanded by God to the Israelites: in what sense they are repudiated by Him, 323. Solomon: how he discoursed about woods, from the cedar to the hyssop, 310. Saved: "as if through fire," whose work is burned; how to be understood, 335. Samaritans: whence they are so called, 322. Samuel: whether he was truly raised by the Pythoness, 415. Blood of Christ: present in the holy Eucharist, 52. Sardanapalus: his epitaph, 311. Satan: why he stirred up so many schisms among Christians, 416. How he watches the end of the life of Christians, 418. Knowledge puffeth up, charity edifieth: in what sense, 558. Scribe learned: bringing forth out of his treasure things new and old; who he is, 369. Sacred Scripture: how it is to be read, 11. With what fruit it is read by heretics, obstinate in their own judgment, 16. How one ought to respond to those who pervert the testimonies of Scripture and the Fathers, and twist them into a foreign sense, ibid. Old man accustomed to wicked deeds: by what path he may eventually arrive at salvation, 408. Burial of Christ: lasting three days; and His resurrection: how to be understood, 436. Seth: why he is called God, 119. Severians: blaspheming Christ as demi-god and demi-man, are refuted, 136. They deny the assumption of flesh like ours in Christ, 129. Their error is refuted, 113, 114, 115. They refuse to predicate the name of "nature" of Christ, 82. Wrongly they assert one nature in Christ, 112. What absurdities follow from this, 133. Severus: whence the *monocata* (monophysite) faith of Severus sprung; he allowed the faith about Christ to be changed according to the varying nature of the time, 142. [He] is refuted by Saint Basil, 143, 144. With what impiety he treated the holy Fathers, 45, 46, 51. How he erred, and when he was condemned, 44. How he named his books, 46. Simon Magus: his lies about Christ, 41. Many of his phantastical signs by the aid of demons, 280. Dreams: whence they come and why they are often true, 417. Drawing lots: whether it becomes Christians, 411, 448. Holy Spirit: what He is in Himself, 19. What and how He acts upon us, 38. How He proceeds from the Father and the Son, 1.

T Talent: which God will take away from the impious in the other life, and give to the pious; what it is, 422.

Temperance, what it is, 213. Temptations, whether they proceed from God or from the devil himself, and how they are to be recognized, 217. Fear, what it is, 32. The necessity of Ecclesiastical traditions, 11. The Trinity, what it is, 19, 20. Sadness, what it is, 31. Tyrants, by what reasoning they are appointed over kingdoms by God, 251.

U The union of natures in Christ, what it is, 27. Illustrated with examples by Saint Gregory, 106, 107. What it is in itself, 27. In how many ways it is accepted, ibid. What follows from it with respect to the natures of Christ, 140.

V Valentinus, why he denied the human nature of Christ, 128. Ventriloquist, see Pythoness. The Word made flesh, 31, 103, 134, 138, 147, 148. The truth, the principle of the divine Word, 37, 38. Truth, what kind of discourse it is, 145. The way of life and death is explained, 252. The Virgin (Saint) Mary, whom Nestorius denies to be Mother of God, 39. Human life, whether it has a fixed term, 385. The will of God, in what it consists, 25. How it is to be understood as twofold in Christ, 13. Why it is to be established in Christ, 21. What the essential will is, 24. What it is in itself, 23, 27. In how many ways it is accepted, 23. What the natural will of men is, 24. Whence it is so called, 23.

Z The seven infusoria of Zechariah, what things he saw, what they are, 329.

INDEX TO THE HOMILIES OF SAINT ANTIOCHUS THE MONK

A Abraham, called a friend of God by the merit of hospitality, 1181. Acedia (sloth). — Against Acedia, 1069. Method of overcoming acedia, 1070. Prayers against acedia, from the Psalms and Acedia, what it is, 1069. Description of the slothful monk, ibid. The slothful monk is always wandering and rambling, ibid. Comparison of vinegar and sadness, 1068. Perfunctory administration, 1208. Affliction. — No one should be insulted who is in affliction or anguish of soul, 1117, et seq. To insult one who is afflicted is the mark of a wicked man, 1117. Spiritual struggle, preludes to entering upon the struggle, concerning the struggle, 1149, 1170. Spiritual nourishment, what it is, 1200. Allocution. — Concerning kindly and gentle speech, 1123. Friends are neither to be judged nor provoked by words that sting them, 1184. Angels, two given to men by God as assessors, and how their inspirations conflict with one another, 1121. Angels hovering around, 1178. Rejuvenation of the soul, 1019. To hate the soul and renounce all things, what it is, 1015. The state of the sinful soul after this life, 1178. The soul that loves God, when about to depart from the body, will not be terrified by the demon, 1240. The soul must be fortified against evil thoughts, 1150. The humility of the soul heals all vices, 1033. To lay down one's soul for the sheep, 1228. The danger of the soul from sins, 1179. The name of the guardian of souls, 1207. Anna, wife of Joachim, weeping in her garden, when she had offered her petition for the obtaining of a son, merited to receive the holy Virgin Mary, the mother of our Lord and God and Savior Jesus Christ according to the flesh, 1200. Antiochus lived under Heraclius and Chosroes, whence it is permitted to infer, 1218. Exomologesis of the holy Father Antiochus, 1217. And the places of holy Scripture, ibid. Apostles, pillars of the Church, 1169. Secret. — Not to be entrusted to anyone intemperately or rashly, 1126. Armor of Christians, 1192. The gaze is a direct path to fornication, 1058. Athlete. — It belongs to the high-minded Athlete both to be beaten on all sides and yet to win, 1163. One ought to pay attention to oneself, 1121. Avarice. — Concerning Avarice, and the places of Holy Scripture pertaining to it, 1045, et seq. What kind of disease Avarice is, 1038. The chariot of Avarice, whose charioteer is the demon of pride, 1040. Avarice is to be torn up by the root, 1039. Avarice immediately suggests excuses, 1039. Concerning Avarice, 1038 and seq. Places of Holy Scripture, ibid.

B Barnabas, a virgin, 1212. Kindness toward strangers, 1181.

C Calamities do not always happen to us because of sins, 1117. Monastic canon, 1023. Canon of the order of the saints XLIV, 1024. Canonica, 1054. Sitting with singing women, what it is, and concerning those who sit with them, 1055. Chastity of Joseph and Susanna, 1037. Chastity is sometimes traduced by calumnies, 1057. The chaste purity of Gregory of Neocaesarea, 1058. The perfectly chaste person guards himself in every respect, ibid. To afflict the flesh, what it is, 1026. Observance of the Carthusians, if outsiders ever come to them, 1189. Causon, a burning fever, 1019. Charity, where it is true, there is concord, 1152. Perfect charity toward God, what it is, 1238. Charity makes us children of God, 1238. The joy of the just is charity, 1221. Armor of Christians, 1192. Thoughts of Christians, 1179. The armor of the Christian against the devil, 1192. Christ. — The hypostatic union of natures in Christ, 1245. Christ redeems his servant with a vicarious reward, 1182. Christ obeyed the Father, that he might be an example to us, 1090. Christ is God of grace and gentleness, 1235. Cleric. — Concerning the ordination of a Cleric, 1230 seq. I rebuke. — You ought to seek to be rebuked yourself, 1130. Rebuke, 1129. Celibate life has nothing in common with married life, 1118. One who hopes for heavenly things should despise earthly things, 1210. Kingdom of heaven, 1242. Pious thought, if it be the mistress of afflictions, it brings forth virtues, 1150. Thoughts are the roots of sins, 1154. Turbulent thoughts are to be rejected first of all at the time of prayer, 1151. Consent follows longer-lasting thoughts, ibid. Remedy against voluptuous thoughts, 1140. Thoughts are to be destroyed immediately at the beginning, 1154.

^A Three kinds of thoughts, 1154. We should not be angry at a Christian, but at our own thoughts, 1064. On thoughts, 1155. We must live with few, but good people, 1176. Excessive conversation is to be avoided, 1082. Subjects of secular conversations, 1188. We should grieve for another's calamity through the feeling of compassion, 1174. Compunction, 1199. Memory of the final judgment produces compunction, 1199. The effect of compunction, 1200. The causes for which compunction comes to a person, 1199. Conceive. Do not conceive anything great about yourself within your own mind, 1101. On this, Holy Scripture passages, ibid. Concord, 1152. One must not rashly condemn a neighbor, 1107. On this, Holy Scripture passages, ibid. Forgive. 1134. On the fact that one must forgive one's neighbor, ibid. To seek counsel is an argument of humility, 1158. Consolation, or what counsel is, ibid. Tranquility of conscience, 1192. The gift of a more serene conscience, 1164. Despise, contempt. One should despise no one, 1103. Against contempt, 1084. Contend. On not contending, 1115. The cause of contentions is not fearing God, 1176. Contentious people never lead anything to a successful conclusion, 1115. Contain. From what things one must also strongly exercise restraint, 1149. Contradiction. On contradiction, 1081. On this, Holy Scripture passages, ibid. How God judges one who commits an insult or suffers one, 1107. Insult during prayer weighs down the mind, 1111. Against those mindful of an insult, Holy Scripture passages, 1110. The insulting person (he) who reproaches a neighbor for any fault will himself be ensnared in the nets which he wove and prepared for another, 1107. Banquet. On the banquet, Holy Scripture passages, 1030. On correction or discipline, 1156. What it means to afflict the flesh for the Cross, 1026. To take up one's cross, 1026.

D We ought to hate the demon alone, 1116. A monk of Sinai, fallen into Judaism through the illusion of a demon, 1161. Demons attack a person especially at the time of departure, 1165. It is the concern of the demons to hinder prayer, 1185. Δανείσαι (Lend), 1043. Accuser. Against complaining accusers, 1080. Signs of divine delight, 1221. We ought to hold no one in derision, 1104. Despair is the perfect joy of the demon, 1075. Against despair, 1071. Against despair, an oration of Father Antiochus, 1073. Detraction. Against detraction, 1077. On this, Holy Scripture passages, ibid. The sin of detraction is to be execrated, 1078. Detraction diminishes love for one's neighbor, 1077. Detraction and murmuring are branches of folly, ibid. God, from the beginning has withheld certain things from the blessed, 1235. Signs of ingratitude toward God, 1220. That pusillanimity regarding God is to be cast off, 1186. Attributes of God, 1028. It is most dangerous to serve God neglectfully, 1168. On joy and delight in God, 1221. Parts of diabolical prudence, 1243. Deacons, ministers of God, not of men, 1230. Love toward God, 1238. Holy Scripture passages, ibid. Love of neighbor, 1180. Discipline or correction (on), 1156. What kind of people are those who love discord, 1089. On distraction or importunate occupation, and on this, Holy Scripture passages, 1046. Christian method of teaching, 1190. The judgment of wicked teachers will be more abundant, 1063. Duplicity of mind is the daughter of the devil, 1163. On duplicity and pusillanimity, 1162.

E Drunkenness is the vice of the worst men, 1034. On drunkenness see Holy Scripture passages, ibid. The Catholic Church believes as the Fathers believed, 1245. We must not be torn away from the unity of the body of the Church under any pretext, 1452. Εξωκεν (Went forth), 1173. Alms must be given to all without hesitation, 1183. On alms, Holy Scripture passages, 1183. Elias is an earthly angel, 1059. Eliphaz, uncle of Job, 1108. The possessed must be visited, 1184. Ἔγκοπος (Hindered), 1172.

^B A bishop does not heal everyone with the same salve, 1209. The greatest praise of a bishop: to recall the most intractable to their duty, 1209. To do something secretly against the bishop is to sacrifice to the Demon, 1231. It is excellent not to be a wanderer, 1148. Εὐχή (Prayer), 1198. One who is to be excommunicated must not be treated rashly, 1227. Confession of the holy Father Antiochus, 1217. Externals. The custom of the Carthusians regarding when they admit outsiders, 1189.

F Importunate familiarity must be avoided, 1187. Φάρμακον (Medicine/Poison), 1144. Indiscreet fervor is from the demon, 1166. Faith. On faith see Holy Scripture passages, 1027. The works of active faith, 1026. Faith in the Trinity is necessary, 1027. Believers are called children of God, 1211. Much is to be borne by the believer, 1212. Pusillanimous trust regarding God must be cast off, 1186. Let us not put any trust in our own strength, ibid. Parental chastisement of children, 1119. On the adoption of children, 1211. Fecundity. Those whom the fecundity of children oppresses are to be visited, 1184. Happiness. It is an excellent virtue to rejoice in the happiness of the just, 1118. One must congratulate and rejoice in the happiness of another, 1119. The fuel for fornication is the company of women, 1055. On fornication, ibid. Spiritual medicines against fornication, ibid. To have overcome fornication is from God, ibid. The advantages of frugality, 1032. Thief, uses an oath to support himself, 1093. To steal. Spiritual medicine against the custom of stealing, 1092. Theft. Against theft, 1092. On the certain expectation of future things, 1233. Hope for future things disregards temporary ones, ibid.

G A talkative man cannot speak kindly, 1125. Glory. Against vainglory, 1095. The various arts of vainglory, 1096. Vainglory is the root of concupiscence, 1095. Vainglory creeps in secretly in every business, 1096. Vainglory is a subtle evil, ibid. Vainglory is greed; it loses the reward of virtue, ibid. On giving thanks, 1219. The unstained chastity of Gregory Neocaesariensis, 1058.

H Heretics avoid the name of Christian, 1246. Catalog of heretics, 1245. Hierarchical perfection, 1229. Hierarchical function, ibid. Jerusalem is the mother of believers, 1253. Pilgrimage to Jerusalem, 1024. All the temples of the city of Jerusalem are worthy of veneration, ibid. The burning of the city of Jerusalem under Chosroes, 1200. Man is created with his own will and free choice, 1142. Hope must be placed in no human, 1185. Ὁμοίωσις (Likeness), 1133. On hospitality or kindness toward strangers, 1181. Abraham, by the merit of hospitality, was called the friend of God, ibid. Hospitality is a virtue most pleasing to God, ibid. Humility. On humility, 1152. Humility heals the soul of all vices, 1035. Argument of humility, to seek counsel, 1158.

I To weep (rashly) without cause, 1200. Impius (The wicked). To others who say "he is just to the wicked," etc., 1135. Difficult tasks begun are rendered light by prayer, 1210. Signs of ingratitude toward God, 1220. Enemy. That we must pray for one another, and even for our enemies, 1135. Love of enemies in common, 1117. Bear an injury patiently, and meanwhile be not injurious to anyone, 1217. It is greater not to remember an injury than not to be angry when harmed, 1110. Against disobedience, 1088.

INDICES ANALYTICI

Inopia (de), 1169. Merit of voluntary poverty, ibid. God does not suffer disorder, 1251. To grow insolent is blameworthy, 1101. On dreams, 1160. No one should be insulted in affliction, 1117. — To envy: Do not envy anyone, 1113. Envy is from the devil into Cain, and from him a transition into the Jews, 1113. Against envy, ibid.: On this, see places in Holy Scripture, ibid. Christ recompenses his anointer with a vicarious reward, 1182. Invocation of the name of God drives away demons, 1195. Anger is the daughter of foolishness, 1065. The demon of anger especially attacks struggling monks, 1063. Anger is overcome by prayer, ibid. On anger (iracundia), 1204. Two degrees of anger, 1065. Spiritual medicine against anger, 1065. Anger pollutes patience if they are in the same soul, 1204. In long-suffering the Lord dwells, in anger the devil, 1204. There are almost no light causes for anger, 1205. The fury of anger is not to be mixed with reproach, 1207. There is no communion of the Holy Spirit with an angry man, 1205.

J

Jacobus. On the blessed James, brother of the Lord, and his death, 1136. Boasting is an evil, 1061. — Fasting. On fasting, 1037. Places of Scripture on this, ibid. True fasting is that which is accompanied by almsgiving, 1038. John, mediator of the Old and New Testaments: for the law is until John, 1059. John the Evangelist, called the Theologian by antonomasia, 1228. Job, his friends were not evilly disposed toward him, 1108. Judaic. On no matter is it said that that Jewish people offended God more than by murmuring against God, 1076. — Judgment. On just judgment, 1141. The memory of the final judgment produces compunction, 1199. Not to swear, 1221.

K

Καταγινώσκειν (To condemn), 1105. Καταδικάζειν (To judge), ibid. Κατακείνειν (To strike down), ibid. Καταλαλιά (Backbiting), 1077.

L

Lip. Adilla, The rash man will fall into evils by his lips, 1172. On labor which is according to God, 1165. Labors are to be undertaken with humility and the judgment of superiors. They are vain and blasphemous who boast of the labors of their hands and trust in them, 1187. To labor. He who does not labor willingly will bear pain unwillingly, 1156. Tears. Tears are not to be shed rashly, 1200. Tears are to be sought from God that they may accompany prayer, 1197. Where there are tears, there the clemency of God is exorable, 1199. Tears are absolutely necessary for the amendment of life, 1199. One should not glory in tears shed during prayer, 1192. The goal of tears flees from many who weep for their sins, 1200. On joy and delight in God, 1221. Places of Holy Scripture on joy in God, 1222. On joy of heart, 1221. The joy of the just is charity, 1221. The beginnings of robbery, or its starts, 1092. Levites are priests, 1122. Law. On the words: The law for a help, 1153. On incontinence of the tongue, 1062. The fruit of a continent tongue is sweet, 1125. Various places of Holy Scripture on the tongue, 1079. On those: Through lack of instruction of their tongue, they arrive at anger, 1172. Nocturnal and matutinal liturgy, 1036. Places of Holy Scripture, 1028. Places of Holy Scripture in the Exomologesis of Father Antiochus, 1217. On long-suffering or mildness of mind and anger, 1204. In long-suffering dwells the Lord, in anger the devil, 1204. Loquacity. Tranquility of mind, 1189; there is danger in loquacity, 1189. On bolder confidence in speaking, 1049. On mourning (luctus), 1171. If mourning is retained until the end of life, it prepares joy, ibid. Apostrophe to Luther, 1037.

Magistrates think rapine is their hunting: because they do not remember death, 1087. The evil that should not be retaliated with evil, 1109. On the observation of the commandment, 1214. On meekness, 1215. Hands. They are insane and blasphemers who boast of the labors of their hands, and trust in them, 1187. Manual labor is meritorious for monks, 1165. Memory of the martyrs, 1024. How lethal a lie is, not even one individual understands, 1094. Liars delude God, 1128. The private power of the mind to judge, 1112. How the residence of the mind in the human body is qualified, 1142. Measure. On just measure, 1143. On the ministry, 1166. On modesty of mind, or humility, 1132. An angry monk is a hermit boar, 1064. By what institution a monk can lend his labor to any manual work, 1070. What a gluttonous monk is, 1032. A monk who has fallen into Judaism by the illusion of a demon, 1161. A monk who errs does not progress in virtues, 1061. Monks ought to imitate Saint John the Baptist, 1212. Monks especially owe tithes to God, even from alms, 1225. Monks have chosen for themselves the institution of an angelic life, 1193. Seculars are to be fled by monks, 1187. Monks, imitators of Elijah and John the Baptist, 1191, 1169. Voluntary poverty indicates a sincere monastic conversation, 1163. Monks are stronger than delicate people, 1052. The convent of monks is like a marketplace, 1121. Manual labor is meritorious for monks, 1165. Monasticism is an angelic life. Alms of monasteries, 1048. Monastic dwelling, 1168. The struggle of the monastic purpose, 1061. Moses, superior to every ambition, 1215. The sight of a woman is a weapon smeared with poison, 1051. On conversation with women, 1050. The deceits of women in conversations, 1053. Conversations with women are to be avoided, 1036. The impudent rule of women, 1053. On love of the world, and places of Holy Scripture on it, 1048. On the avoidance of the acceptance of gifts, and places of Holy Scripture on it, 1040. On murmuring, 1075. Its definition, ibid. Places of Holy Scripture on it, ibid. By no thing is it said that the Jewish people offended more than by murmuring, 1076.

N

On meeting the necessity of the brethren, and places of Holy Scripture on it, 1043. Coin, 1084. To know. On those words: The Lord knows those who are his, 1177. Triflers abound in vices, 1062.

O

Obedience works life, disobedience works death, 1088. Obedience is equal to martyrdom, 1090. Definition of obedience, ibid. The obedient passes into the number of confessors, 1090. Preparation of food is especially to be avoided in fasting, 1037. On importunate occupation, and places of Holy Scripture on it, 1046. Occurrence. On those words, And one occurrence will meet all of them, 1173. Eyes. If you do not know, eyes are guides in love, 1038. What it means to hate one's soul, 1045. We ought to hate no one but the demon, 1116. Hate no one, 1116. Notables (against those contending against), 1087. Manual labor is meritorious for monks, 1165. Works to be fulfilled, 1150. On prayer, 1196. What prayer is, ibid. Tears are to be sought from God that they may accompany prayer, 1197. Prayer against pusillanimity in temptations, 1164. Prayer of Father Antiochus against desperation, 1073. Prayer to be said by Father Antiochus before sleep, 1056. The necessity of prayer, 1196. Prayer against nocturnal visions, 1160. Prayer to be said in the time of penance, 1143. There should be no hesitation in prayer, 1162. By prayer, difficult undertakings are rendered light, 1210. Prayer is the nourishment of the mind, 1196. Prayer can never be untimely, 1172. One should not glory in tears shed during prayer, 1192. The effects of prayer, 1196. Prayer depresses pride, 1197. By demons...

It is a duty to hinder prayer, 1191. The mind during prayer must be composed, 1196. Praying. That one ought to pray for one another and for enemies in any way, 1133. One should pray at all times and everywhere, 1197. Houses of prayer, 1197. Ordination (concerning) of a cleric, 1230. Order. On the reverence for the order of clerics, [and] places in Holy Scripture, 1230. Idleness teaches all malice, 1165. Idleness is the parent of concupiscence, despair, and sloth, 1139. Idle (concerning) speech, 1082. What words are called idle, 1082. Whence idle-talk arises, 1082. Sheep. To lay down one's life for one’s sheep, 1228. — *Pallakai* (concubines), 1025. Parsimony. On sordid parsimony, and places in Holy Scripture regarding this, 1041. Parents, why they are to be honored, 1201. On the honor of parents, 1201. What sort of honor is to be shown to parents, *ibid.* The piety of hoopoe birds toward their elderly parents, 1202. On the honor of parents, places in Holy Scripture, *ibid.* Passions. On immobility against the passions, 1151. Father. Regarding the passage: “Do not call any man your father on earth,” 1242. On honor toward a father, places in Holy Scripture, 1209. Pastor. He ought to imitate a physician in caring for his flock, 1206. It is incredible for a pastor to suffer anything from a sheep, 1228. For pastors of souls, both long-suffering and discernment are necessary, 1208. Patience (concerning), 1147. Anger pollutes patience if they are in the same soul, 1204. Paul, a virgin, 1212. Poor man. On love and pious affection toward the poor, 1182. Poverty. Voluntary poverty indicates a sincere monastic conversation, 1169. Encomia of voluntary poverty, 1170. Sin (Peccatum). He who does not think about his own sins and the final judgment judges and mocks his neighbor, 1104. There are many who weep for sins, yet whom something else flees; what is the scope of tears, 1200. Sinner (Peccator). In rebuking sinners, excessive severity is to be avoided, 1230. Money. On the love of money, 1038. Pilgrimage to Jerusalem, 1024. Pilgrim. On kindness toward pilgrims, 1181. Phrases of perjury, 1243. Person. Regarding the passage: “It is not good to respect the person in judgment,” 1176. On not having respect of persons, 1175. To ask. Why we receive late what we ask from God, 1162. To please oneself is blameworthy, 1101. Against laziness, 1085. Penance (concerning), 1144. The postponement of penance is the devil’s full joy, 1145. Prayer is to be said at the time of penance, *ibid.* Penance cannot be brought to completion without patience, 1147. Without patience penance cannot be brought to completion, *ibid.* Pontiff. On the dignity and function of the Pontiff, 1226. Powerful men, by what argument they are to be corrected, 1129. Prefect. Against those contending against a prefect, 1089. The name of “president of souls” is a bare title, 1207. Those who preside (concerning), 1206. Dignity of the presbyterate, 1023. Firstfruits (concerning), 1224. Regarding this, places in Holy Scripture, *ibid.* Firstfruits are to be paid even from manual labor, 1224. Disgrace. That you should not affect anyone with disgrace or shame, but rather desire to be affected by it yourself, 1107. Propitiation (concerning) or placation, 1225. Neighbor (Proximus). On the love of neighbor, 1180. On that which must be forgiven to a neighbor, 1134. That one should not rashly condemn a neighbor, 1104 et seq. Regarding this, places in Holy Scripture, *ibid.* A neighbor is not to be judged, nor is one to engage in litigation with him, 1217. He who does not think about his own sins and final judgment judges and mocks his neighbor, 1104. The Canon of the Psalms was rendered to God: against Erasmus [and] Luther, 1195. Psalmodia (concerning), 1193. Psalmodia is the work of angels, 1193. Psalmodia is a continual sacrifice of praise, 1194. Psalmodia as a debt, 1195. Attentive psalmodia produces grace and compunction, 1194. Psalmodia as the canon of the monastic life, 1195. Shame (concerning) and modesty, 1131. Pusillanimity (concerning) and duplicity, 1162. Prayer against pusillanimity in temptations, 1164.

Q To seek. — Regarding not seeking one’s own, 1157.

R The Kingdom of Heaven, by what arts it is sought, 1242. Religious. — That the vows of the religious are not novel, 1054. On renunciation, 1210. The prize of perfect renunciation, 1210. What it is to renounce all things, 1045. Reprehension. — The fury of anger is not to be mixed with reprehension, 1207. The method of discernment in reprehensions, 1129. Reprehender. — Against importunate reprehenders, 1080. Regarding this, places in Holy Scripture, *ibid.* King. — He who prays for the King honors him more than the one who worships him, 1210. Laughter belongs to fools, 1179. Loose laughter is illicit for Christians, 1178. One must temper oneself from loose and immoderate laughter, 1178. He who is loosened by laughter is not transfixed by the nail of Christ, 1178. We ought not to be scattered by laughter, but to meditate on the torments of Gehenna, 1179.

S Priest. — The life of the Priest ought to be an imitation of Christ, 1230. Priests are to be held in veneration and honor, 1231. The offices of the priestly life, 1230. Seculars are to be shunned by monks, 1187. Arguments of secular conversations, 1188. Saint. — The merits of the former Saints, 1024. The canon of the order of saints, *ibid.* Wisdom (the book of), Jesus Sirach, 1120. The chastity of the Sareptan woman, 1057. Scandal is to be given to no one, 1106. Apocryphal Scriptures, 1023. Scurrility obscures the splendor of virtue, 1019. Old Man. — One must rise before the old, 1203. Reverence is owed to the old, 1203. To think. — To think highly of oneself is blameworthy, 1101. Excessive severity is to be shunned in rebuking sinners, 1230. Silence (concerning), 1190. The utility of silence, 1190. By silence the perturbations of the soul are stilled, *ibid.* Similitude, 1133. Solicitude. — That anxious and untimely solicitude is to be avoided, 1222. On studiousness or solicitude according to God, 1166. The solitude of Saint John and Christ, 1191. Solitude which is for contemplation, 1188. One must not attend to apparitions, 1160. Hope in any of men is not to be placed, 1183. On hope, places in Holy Scripture, 1029. The spirit that is ready for anger is difficult to sustain, 1162. An evident, argument that one has the Holy Spirit, 1189. Stole. — Regarding the passage, “Your stole is fervent,” 1171. Studiousness (concerning), or solicitude, which is according to God, 1166. One’s own. — On not seeking what one’s own are, 1157. Subjection (concerning), 1212. To divest oneself of one’s own will is the beginning of religious subjection, 1212. Pride is lifted up on high, so that it may fall more heavily, 1098. Pride attacks the more perfect, 1098. Horrendous are the images in dreams from pride, 1098. Blasphemy of the spirit follows pride, 1101. Pride is not of nature, but from the demon, 1098. Against pride, 1098. Places in Holy Scripture, *ibid.* On the species of pride, by which one thinks higher things of himself than he is, 1100. Places in Holy Scripture, *ibid.* The proud scarcely return to penance, 1099. Against whispering, and places in Holy Scripture regarding this.

T Temperance is twofold, 1149. Temple. — All the temples of the city of Jerusalem are worthy of veneration, 1024. Time. — That the opportunity of time must always be seized, 1172. Regarding the passages, “A time to weep, a time to laugh, a time for war, a time for peace, a time of judgment,” 1172. Tenacity, whence it arises, 1041. On tenacity, places in Holy Scripture, 1041. A man is tempted either by the infirmity of the flesh, or by daemonic malice, 1154.

ANALYTICAL INDICES

The earth becomes sterile from excessive rain, 1034. Theology is both united and discrete, 1029. Fear. He who fears God, flees the world, 1236. A demon is not to be feared by one who fears God, 1236. Concerning the fear of God, 1236. There are two species of fear of God, 1237. Concerning places in Holy Scripture on the fear of the Lord, 1237. Timothy, a virgin, 1212. Monastic tonsure, exterior, 1170. Faith in the Trinity is necessary, 1027. Sadness (concerning), 1066. Definition of sadness, 1066. Sadness follows upon sloth, 1067. The Spirit of God is driven away by sadness, ibid. Prayer and patience cure sadness, ibid. Untimely sadness is from the Demon, 1066. The seamless tunic of Christ, 1025.

U Piety of hoopoes toward their aged parents, 1202. Usury (concerning), and places in Holy Scripture regarding it, 1044. Usurers are execrable to all, ibid.

V Idle words, 1082. Modesty and shame (concerning), 1131. Truth (concerning), 1127. Truth is God, 1127. Vigilance (concerning), 1192. Vigilance is the firmest shield against demons, 1192. A virgin, as long as she keeps herself at home, is an object of admiration to many: but not so if she goes out into public, 1188. A virgin should have nothing secret with any young man, 1061. Virgins should have their hands covered with their cloak, ibid. Virgins are venerable by their consecration to God, ibid. Strength. Let us not rely upon our own strength with any confidence, 1182. Nothing is to be presumed concerning our own strength, 1187. Virginity (concerning), 1039. The vow of preserving virginity, 1243. The Jews envy the virginity of Christians, 1060. Virginity excels other parts of continence, 1059. Virginity is easy for Christians who are willing, 1060. One must strive lawfully for the virginity one has professed, 1060. Without charity and humility, no one can attain virginity, 1060. Boasting intercepts the fruit of virginity: but it must be guarded against, 1061. Virtues. What is necessary for one wishing to attain a numerous abundance of virtues, 1189. Visions. In what visions and how far faith should be placed, 1160. Prayer against nocturnal visions, ibid. The possessed are to be visited, 1184. Those whom the fruitfulness of children burdens are to be visited, ibid. Visitation (concerning), 1183. Life is a warfare, 1210. The necessity of tears for the amendment of life, 1199. Vocation (concerning) by God, 1235. Places of Holy Scripture, ibid. Will. To strip oneself of one's own will is the beginning of religious subjection, 1212. Pleasure. He who is overcome by pleasure is easily overcome by sadness, 1067. Voluptuary. Against voluptuous thoughts, the mean [is the remedy], 1140. Vows are to be rendered to the Lord, 1198. Vows of religious persons are not to be novel, 1054.

TABLE OF CONTENTS

THINGS CONTAINED IN THIS VOLUME

ST. ANASTASIUS SINAITA, PATRIARCH OF ANTIOCH Notice. 9 Dedicatory Epistle. 27 Preface to the Reader. 30 Summary of the life and deeds of St. Anastasius Sinaita. 51

THE GUIDE AGAINST THE ACEPHALI. 55 Author’s Preface. 55 Chapter I. Progymnasmata or brief preliminary exercise, instructing any diligent student in what he should exercise himself and of what he must acquire knowledge. The following matters are necessarily required. 59 Chapter II. Various definitions according to the tradition and faith of the holy and Catholic Church, collected from Clement and the holy Fathers. 81 Chapter III. Interrogation of the Orthodox. 87 Chapter IV. A work concerning the faith of the economy of Christ the Son of God, written at Babylon to the holy Catholic Church, to our brothers eager for Christ therein, and to the orthodox who seek it. 91 Chapter V. Concerning the holy councils. 98 Chapter VI. Whence the one-eyed faith of Severus sprouted. 102 Chapter VII. It is demonstrated that the holy Fathers were rejected by the impious Severus. 110 Chapter VIII. It is demonstrated from the Old and New Testaments that nature and person are to be distinguished. 122 Chapter IX. Concerning nature and hypostasis from the most holy Nicene synod. 139 Chapter X. With what purpose the disputation was instituted with the heretics of Alexandria. 150 Chapter XI. In which the author indicates whence St. Cyril took the occasion to speak of two natures. 194 Chapter XII. Concerning the life-giving passion of Christ, and that those who usurp the saying, "Holy Immortal, who was crucified and suffered," are Theopaschites. 195 Chapter XIII. Examination or investigation and exercise of the Orthodox and the Acephalus regarding certain sayings of the holy Fathers, which all heretics who combat the divine incarnation of Christ the Lord are accustomed to bring forward. 203 Chapter XIV. What Ammonius of Alexandria did against the Monophysites. 243 Chapter XV. Concerning his sixth heortastic or festive—or rather painful—epistle, which was sent to Babylon by him who is now the bishop of the Theodosians at Alexandria. 258 Chapter XVI. Concerning the saying of Severian, bishop of Gabala, upon the Apostle: "For in him dwells all the fullness of the godhead bodily." 262 Chapter XVII. Objection, or rather the ignorance of the Severians against the Catholic Church. 263 Chapter XVIII. Chapter concerning the example taken from the constitution and composition of man. 266 Chapter XIX. Opposition of a wicked Paulianist against the Severian, who contends that the account of Christ is entirely equal to that which is in the composition of man. 267 Chapter XX. Various questions against the Acephali. 270 Chapter XXI. Refutation of the vain and impious sentiment of Severus. 279 Chapter XXII. Why one must dispute astutely and craftily with those who pervert the sayings of Scripture and the Fathers concerning Christ and snatch them into an alien sense. 283 Chapter XXIII. Concerning the faith of the Gaianites. 295 Chapter XXIV. From the holy and apostolic doctor Dionysius the Areopagite, from the chapter concerning conjoint and discrete theology. 308

INTERROGATIONS AND RESPONSES PROPOSED BY VARIOUS PERSONS CONCERNING VARIOUS CHAPTERS. 311 Catalogue of writers from whom these questions have been compiled. 311 Index of questions. 311

Question I. What is the sign of a true Christian. 330 Question II. Who are the true worshippers, who worship the Father in spirit and truth. 345 Question III. If someone, having sinned, performed penance and again fell into sin; has he lost the penance and the labors, especially if he died after the sin? 351 Question IV. Does it suffice for penance if one desists from sin? 358 Question V. If one is an old man, or weak, or fainthearted, and cannot be a monk or do what monks do, how can he perform penance and be saved? 362 Question VI. Is it good to confess our sins to spiritual men? 370 Question VII. Is it better to communicate frequently, or after some interval? 386 Question VIII. In how many ways do fornications and illusions through dreams occur in man. 390 Question IX. How many are the modes of abandonment, whether in tribulations, or in infirmities, or in sins? And how shall we know what proceeds from God as discipline and chastisement, and what proceeds from the devil as temptation? 410 Question X. For what cause does it happen that some of the faithful fall into bodily lapses, yet are benefited by God and delivered from dangers? 431 Question XI. Since God says through the prophet Haggai: "Mine is the silver, and mine is the gold," and: "To whom I will, I shall give it": is everyone who has become rich, enriched by God? 435 Question XII. What is the mammon of iniquity. 446 Question XIII. What quantity of his own goods should one offer to God? 459 Question XIV. What is more useful: to offer money to the church, or to the poor? 463 Question XV. If someone has a wife, children, riches, and is involved in secular affairs, how can he please God and keep the commandments of God? 467 Question XVI. Since the Apostle says that the powers of the world are ordained by God, is every prince and bishop therefore appointed by God? 473 Question XVII. Are all the evils that the nations do to us done by the command of God? 483 Question XVIII. Do all those who are struck down, or buried by the earth, or drowned, suffer this from divine threatening and command, or from the operation of the evil one? 499 Question XIX. What is fortune, and is it permitted for Christians to confess fortune? 514 Question XX. By what virtue does it happen that those who are alien to the true faith and live wickedly often prophesy and perform miracles? 518 Question XXI. Why do men not foresee the day of their death; and do they anticipate the goods or evils that await them when they are dying? 531 Question XXII. What kind of sins are remitted after death through liturgies, masses, sacrifices, prayers, and alms made for those who have fallen asleep? 533 Question XXIII. Is paradise sensible or intelligible, subject to corruption or free from corruption? 539 Question XXIV. Question of Theodoret, bishop of Cyrrhus.

WHAT IS CONTAINED IN THIS VOLUME

Question XXV. — How is this to be understood: *According to the image and likeness*? 542 Question XXVI. — If all things which God made are very good, how does He speak later of clean and unclean animals? 551 Questions XXVII. — Why did God command Abraham to sacrifice a three-year-old heifer, and a three-year-old goat, and a three-year-old ram, and a turtledove, and a pigeon? 551 Question XXVIII. — Why did God order Abraham to be circumcised? 555 Question XXIX. — How is *I will harden the heart of Pharaoh* to be understood? 562 Question XXX. — Why does Job curse the day on which he was born? 563 Question XXXI. — How did the devil stand before God with the angels? 567 Question XXXII. — If the king of Babylon is taken allegorically for the devil, why does God call him a servant through the prophet Jeremiah? 570 Question XXXIII. — How, when God had permitted Balaam to journey to Balac, does He hinder him through an angel? 571 Question XXXIV. — What power did the seer’s curse have, since God had forbidden him to curse? 574 Question XXXV. — How is justice preserved, while sons are punished for their fathers? 574 Question XXXVI. — How is this to be understood: *The Lord God has not given you a heart to know, eyes to see, and ears to hear, even to this day*? 575 Question XXXVII. — Why, on account of a minor lapse, was Moses commanded to see the land from afar; yet forbidden to lead the people in? 578 Question XXXVIII. — Why did God not forbid Jephthah to sacrifice his daughter, as He did Abraham his son? 579 Question XXXIX. — How is that which is said about the ventriloquist to be understood? 582 Question XL. — What was the ephod, through which the priest questioned God? 586 Question XLI. — How is this to be understood: *Solomon spoke of trees, from the cedar even to the hyssop that is on the wall*? 590 Question XLII. — What is: *Wisdom has built herself a house*? 594 Question XLIII. — How is this to be understood: *There is nothing better for a man than to eat and drink, and to show his soul good from his labors*? 594 Question XLIV. — Of what magnitude was the temple of Solomon? 595 Question XLV. — From whence did the Samaritans have this name? 595 Question XLVI. — How does God, who through the Law commanded Israel to offer sacrifices, say through Jeremiah: *I did not speak to your fathers concerning sacrifices, nor did I command them concerning burnt offerings*? 598 Question XLVII. — What and how great are the things which the divine Elijah and Elisha did in the spirit? 602 Question XLVIII. — What kind of statue was that which appeared to Nebuchadnezzar? 603 Question XLIX. — What are the seven funnels which Zechariah saw? 607 Question L. — What is the difference between the Law and a commandment? 610 Question LI. — Who in Scripture had other names, changed them, and for what reason? 611 Question LII. — How is this to be understood: *The sinner is praised in the desires of his soul, and the unrighteous man is blessed*? 614 Question LIII. — How is this to be understood: *The thought of man shall confess unto thee*? 615 Question LIV. — How is this to be understood: *If anyone knows his brother sins a sin not unto death, he shall ask, and He will give him life for those who do not sin unto death*? 615 Question LV. — How is this to be understood: *Whom He foreknew, and predestinated, them He also called, etc.*? 618 Question LVI. — How is this to be understood: *If anyone’s work shall burn, he shall suffer loss; but he himself shall be saved, yet so as through fire*? 619 Question LVII. — How is this to be understood: *Reconciling through the blood of His cross, whether the things that are on earth or the things that are in the heavens*? 622 Question LVIII. — How is this to be understood: *Knowledge puffs up, but charity edifies*? 626 Question LIX. — Why does the Apostle say: *I do not allow a woman to teach*? 626 Question LX. — What is: *If your right eye or hand causes you to stumble, cut it off from you*? 638 Question LXI. — How is *If two shall agree on earth* to be understood? 646 Question LXII. — Since the Lord says to His saints: *Whatever you shall bind, shall be bound*; if someone has provoked a holy man to anger, and he has sent illness, or a demon, or death, or some other punishment into his house; can a man, when he has prayed to another holy man, escape the sentence of the holy man? 647 Question LXIII. — If a man sins against a man, and is later moved by repentance, and receives forgiveness from him, is he also forgiven by God? 654 Question LXIV. — Since Christ says: *Not what enters through the mouth defiles a man*, why have the Fathers decreed that we should not feed on meats during the holy fasts? 659 Question LXV. — How is this to be understood: *Every scribe learned in the kingdom of heaven is like a householder, who brings forth from his treasure new things and old*? 671 Question LXVI. — How is this to be understood: *There are eunuchs who have castrated themselves for the sake of the kingdom of God*? 696 Question LXVII. — How is this to be understood: *See that you do not scandalize one of these little ones*? 691 Question LXVIII. — How is it understood: *If anyone forces you to go one mile, go with him two*? 694 Question LXIX. — How is this to be understood: *Do not be anxious about what you eat, or what you drink, or what you clothe yourselves with*? 696 Question LXX. — How is this to be understood: *Do not judge, that you may not be judged*? 695 Question LXXI. — How is it to be understood: *Pray that your flight may not be in winter, or on the Sabbath*? 695 Question LXXII. — How is this to be understood: *Two shall be in the field*? 698 Question LXXIII. — How did the thief enter paradise before the resurrection? 698 Question LXXIV. — That those who are saved are seen in three orders and statuses. 702 Question LXXV. — Whence does a man know whether Christ dwells in him? 705 Question LXXVI. — Can anyone explain these things: *Which eye did not see, nor ear hear, nor have they entered into the heart of man*? 703 Question LXXVII. — What are those goods donated to us by Christ, into which the angels desire to look, as the prince of the apostles, Peter, says? 706 Question LXXVIII. — Why did Christ glorify and set our nature above the angels? 707 Question LXXIX. — If any infidel,, Jew or Samaritan, has done many good works, will he enter the kingdom of heaven? 707 Question LXXX. — How is it said: *In every nation, he who fears God and works righteousness, is acceptable to Him*? 707 Question LXXXI. — Whither go infants, still devoid of malice, such as those of five or four years, of Jews and of those lacking baptism? Is it to damnation or to paradise? 710 Question LXXXII. — Can anyone attain remission of sins by a single good work? 710 Question LXXXIII. — If a man has sinned, and later has done certain merits to obtain pardon, and thereafter after these merits sins again, has he completely lost the merits he performed? 710 Question LXXXIV. — From what age are a man’s sins reckoned before God? 711 Question LXXXV. — What might be the difference between law and commandment? 611 Question LXXXVI. — Why, since fornication has a greater judgment than the blasphemy of heretics, upon both turning to repentance, does the Church receive the heretic immediately into communion, but segregates the fornicator for some while from the assembly of the faithful? 711 Question LXXXVII. — A famous and almost world-wide question is whether day is prior to night, or, vice versa, night prior to day. 711 Question LXXXVIII. — There is another common question, whether the life of man has an end or not. For some affirm, others deny. 714 Question LXXXIX. — All, with the greatest desire and as if parched with a great thirst, yearn to learn little by little and to know accurately what the soul of man is, of what quality and from whence it subsists, and when, and how it operates in the body, and whither it departs after separation from the body. 715 Question XC. — What altogether should one now think concerning the souls? Are they all together in one place? 722 Question XCI. — How is this to be understood: *If those who descend to the dead do not recognize one another, by what reason did that rich man pour out prayers to Abraham and Lazarus, and not only this, but also mentioned his five brothers, whom he had left surviving in his home*? 722 Question XCII. — The hearts of many of the faithful suffer

scandal, and are struck by grave doubt, when they think of the resurrection of bodies: namely, how the body, which has been devoured by infinite beasts and birds, and consumed by numberless fishes, and buried and dissolved in the depths of the sea, may be reintegrated, and be able to be brought to the resurrection. 726 Question XCIII. — What is it to pray unceasingly? For it is not possible that a man, distracted by the care of his family and children, and living in the world, should pray without intermission. 731 Question XCIV. — Whence and how does it happen that often among Christians there are found more maimed, gouty, leprous, epileptic, and others suffering from diseases than among the infidels? 731 Question XCV. — A most common and by all most worn-out question is, how it happens that some from their first birth and from infancy are by nature mild, others irascible, others lovers of this life and fornicators, others women-haters and continent, etc. 731 Question XCVI. — Why do many men who are wicked prolong their life to many years; while others, heralds of piety, virtue, and religion, die in the flower of their age? 735 Question XCVII. — What is pride. 750 Question XCVIII. — Whether the devil is the author of all sin and fornication, and whether he ought to be blamed for it. 751 Extraordinary question. — Is it becoming that one who is fresh from the congress of his wife, or from a nocturnal illusion, should wash himself with water and enter the church? 751 Extraordinary question. — Is it right that one who has suffered a nocturnal illusion should receive the divine mysteries? 751 Question XCIX. — Since in the ancient law many had two wives at once, and were not condemned for that reason, will the same be lawful for Christians? 751 Extraordinary question. — If anyone, while washing his mouth or in a bath, should unwillingly swallow water, should he communicate? 751 Extraordinary question. — Some, doubting, say that the dead have no benefit from the sacrifices which are offered to God for them. 754 Question C. — Is it expedient to communicate daily, or at intervals, or only on the Lord's days? 754 Extraordinary question. — If anyone grows old in carnal sins already brought into a habit; and sees that he can labor neither with fasts, nor with other exercises, nor with sleeping on the ground, how will he be able to be saved as an old man? 755 Question CI. — If anyone kills two or more men, and being caught is punished with death, will he obtain remission or not? 755 Question CII. — Whether gifts which are offered to God by a person from thefts and iniquities are pleasing to Him? 755 Question CIII. — Since we frequently hear the word of God, but do not fulfill it in deed, do we not draw upon ourselves condemnation from that? 758 Question CIV. — How many are the ways of attaining salvation and of obtaining the remission of sins from God? 758 Question CV. — What is to be done when we wish to weep over our evil deeds in church, yet cannot? 758 Extraordinary question. — Is it good to confess sins? 759 Question CVI. — Whence does a man know that his sins have been forgiven by God, and that he will obtain mercy on the day of judgment? 759 Question CVII. — If I undertake any work, from what can I infer whether it pleases God or not? 759 Question CVIII. — Does it become a Christian to cast lots? 762 Question CIX. — If there be any faithful person who harasses me, and I cannot be reconciled to him, nor greet him with my whole heart, but only with my mouth, what shall I do? Shall I reconcile him even outwardly only, or completely separate myself from him? 762 Extraordinary question. — By what reasoning is that saying to be understood: "For if two or three of you shall agree upon the earth, concerning any matter, whatever they shall ask, it shall be done for them by my Father"? 762 Question CX. — When our princes are Jews, or heretics, is it necessary to pour out prayers for them in the church? 763 Question CXI. — What then? Is it necessary to pray also for the heathens who died before the coming of Christ, and by no means to curse them with dire imprecations? 763 Question CXII. — Is it true that that pythoness woman, at Saul's request, truly raised up Samuel? 765 Question CXIII. — Is it advisable, when one is traveling abroad, to carry the Eucharist with oneself in a small vessel, and to communicate everywhere and from whosoever the communion is administered? 766 Question CXIV. — It has seemed to some that it is not possible that one who flees from a contagious place to another should be freed from death. 766 Question CXV. — Should a Christian abstain on the day he is about to receive the Eucharist from the congress of his own wife? 767 Question CXVI. — What shall I do if I am questioned about the faith by heretics, and am not able to answer? 767 Question CXVII. — Is there not some compendious reasoning by which a simple man, being instructed, can meet a heretic? 767 Question CXVIII. — Why has Satan excited so many heresies and schisms in no other profession as in the Christian faith? 770 Question CXIX. — Why did God permit that the devil should attack men? Why did He not remove him from the midst? 771 Question CXX. — Whence do dreams arise, and how do they often come to pass? 771 Question CXXI. — Since the apostle says that the unbelieving man is sanctified by the believing woman, and similarly the unbelieving woman by the believing man, will it be lawful for a Christian to marry an unbelieving or heathen woman? 771 Question CXXII. — Does he sin who flees in time of persecution? 774 Question CXXIII. — When we see women who are slaves in that same captivity whoring, what is to be said of them? 774 Question CXXIV. — How many bodily adulteries are there? 774 Question CXXV. — When God says to the serpent: "You will observe his head, this is the beginning of all your counsel; but you will observe his heel, this is the end of his life," whence does Satan know the end of man? 774 Question CXXVI. — Some say that a demon was cast out because it would not adore man. 775 Question CXXVII. — You said above, in the dissertation concerning the elements, that it often happens that from a certain natural connection and on account of humors some women are sterile, some fertile, some have few children; but you did not explain the cause. 775 Question CXXVIII. — What is the talent which the Lord at the consummation of the world will take away from the wicked servant, and which He will give to those who had traded excellently with five talents? 779 Question CXXIX. — What is the mammon of iniquity, of which the Lord speaks? 782 Question CXXX. — What kind of sins are those which are committed knowingly, and what kind are those which are committed ignorantly? Which of the two is the more grievous? 782 Question CXXXI. — Since God in the Holy Scriptures commands to deliver those who are led to death, is it settled that we should also deliver robbers and homicides? 783 Question CXXXII. — If I should be in servitude or captivity, and am not able, how and when I like, to be at leisure for God in the church, or to fast, or to keep vigil, by what reasoning shall I be able to attain salvation and the remission of sins? 785 Question CXXXIII. — Who was worse than King Manasseh, by whose wickedness it was brought about that the Israelites should adore idols for fifty-five years? Yet he was received by God through confession. 786 Question CXXXIV. — For what reason does it happen that many of the orthodox faith offer themselves readily to death, and even when they have advanced to the very threshold of death, they are called back and later are set free, whether by the prayers of men or by a change in their executioners? Whence is this liberation to be thought to come? From God or from men? 786 Question CXXXV. — What is true humility, and in what way can we exercise it, with God assisting? 787 Question CXXXVI. — What does that signify: "If I distribute my goods to the poor, and have not charity, it profits me nothing"? How can one, outside of charity, expend all his faculties on the needy? 790 Question CXXXVII. — Does the consummation of the world have a certain term, or not? 790 Question CXXXVIII. — Some with difficulty accept that saying of the Apostle: "Then, namely at the resurrection, the Son himself will be subject to the Father, who subjected all things to him." 790 Question CXXXIX. — Many, not only infidels, but even the faithful, addicted to the legality of polygamy, object to that of the Lord: "I did not come to abolish the law, but to fulfill it." What, therefore, is to be answered to them? 791 Question CXL. — If anyone in solitude, or in captivity, pressed by egesticity and hunger, eats the flesh of a camel, or of a wild ass, or of another of this kind, will it be imputed to him as a sin? 791

^A Question CXLIV. Why are there neither more nor fewer than four Gospels? 798

Question CXLV. What is the circumcision of the Lord? 799

Question CXLVI. Who were those whose blood Pilate mingled with their sacrifices? 799

Question CXLVII. How shall every blasphemy be forgiven unto men? But what is that which is against the Holy Spirit, which shall not be forgiven? 802

Question CXLVIII. How is that saying of the Lord to be understood: If I go not, the Paraclete will not come; when yet He imparts the Holy Spirit to the apostles through the breathing? 802

Question CXLIX. What is the judge of iniquity? 803

Question CL. How is that to be understood: He that hath a purse, let him take it, and likewise his scrip: and he that hath no sword, let him sell his garment, and buy one? 806

Question CLI. How shall he who loves his soul lose it? 806

Question CLII. How is the three-day burial and resurrection of Christ to be understood? 807

Question CLIII. Do the evangelists agree concerning the time of Christ’s resurrection, or not? 810

Question CLIV. From Maximus the monk, of whom the Church bears the type and image. 814

^B ORATION ON THE SACRED SYNAXIS. 826

TWELVE BOOKS OF ANAGOGICAL CONTEMPLATIONS ON THE HEXAEMERON. 851

Monitum to the Reader. 851

Preface. 851

Book I. On the first day of creation. 857

Book II. On the second day of creation. 871

Book III. On the third day of creation. 877

Book IV. On the fourth day of creation. 890

Book V. On the fifth day of creation. 914

Book VI. On the sixth day of the divine work. 922

Book VII. On those things which were after the sixth day. 958

Continuation of the same Book VII.—On the twofold name of God, and the twofold creation of things. 951

Book VIII. On the two trees and the four rivers of paradise. 971

Book IX. On the subsequent creation of things, and the woman as a helper to the man. 983

Book X. On the creation of the woman and sin. 1005

Book XI. On those things which followed after the first sin. 1023

Book XII. 1051

ORATION ON THE SIXTH PSALM. 1078

ORATION ON THE SIXTH PSALM, EDITED FROM ANOTHER CODEX. 1113

ACCOUNTS OF THE IMPURE AND IMPIOUS SENTENCES OF ARIUS, against the Monophysites. 1180

SERMON ON THE DEPARTED. 1192

DISPUTATION AGAINST THE JEWS, first interrogation. 1203

Disputation against the Jews, second interrogation. 1227

Third interrogation. 1239

Fourth interrogation. 1274

FRAGMENTA. 1282

ANASTASIUS I, BISHOP OF ANTIOCH. 1290

Notitia. 1290

Life of Anastasius. 1299

FIVE ORATIONS ON THE CORRECT DOGMAS OF THE TRUTH. 1310

I. On the Holy Trinity. 1310

II. On the Incircumscript. 1331

III. On the Incarnation. 1333

IV. On the Passion and Impassibility of Christ. 1347

V. On the Resurrection of Christ. 1362

FOUR SERMONS. 1362

I. On the Transfiguration of our Lord Jesus Christ. 1362

II. On the Annunciation of St. Mary. 1375

III. On the same Annunciation. 1386

IV. On the three forty-day fasts. 1390

^C

EXPLICATIO FIDEI ORTHODOXAE COMPENDIARIA.

FRAGMENTA. 1406

II. Fragment of the epistle to Sergius. 1406

ANASTASIUS ABBOT OF SAINT EUTHYMIUS.

Notitia. 1407

EPISTLE TO THE MONKS. 1410

BOOK AGAINST THE JEWS. 1410

ANASTASIUS IV ANTIOCHENUS.

ANASTASIUS PRESBYTER, DISCIPLE OF ST. MAXIMUS. 1410

Notitia. 1410

ANTIOCHUS MONK OF THE LAURA OF ST. SABA. 1411

Notitia. 1411

PANDECTS OF SACRED SCRIPTURE. 1415

Preface of God. Tilmannus. 1415

Author's Preface. 1419

EPISTLE OF ANTIOCHUS TO EUSTATHIUS. 1422

Preface. 1427

Homily I. On faith. 1431

Homily II. On hope. 1438

Homily III. On the banquet. 1439

Homily IV. On edacity, or gluttony of the belly. 1443

Homily V. On drunkenness. 1446

Homily VI. On abstinence. 1450

Homily VII. On fasting. 1451

Homily VIII. On the love of money. 1455

Homily IX. On the avoiding of the acceptance of gifts. 1459

Homily X. On sordid parsimony. 1462

Homily XI. On mutual loans and borrowing. 1463

Homily XII. On usury. 1466

Homily XIII. On avarice. 1467

Homily XIV. On distraction. 1470

Homily XV. On not loving the world. 1471

Homily XVI. On immodest boldness of speech. 1475

Homily XVII. On avoiding the company of women. 1479

Homily XVIII. That it is not fitting to sit frequently with singing-girls. 1485

Homily XIX. On fornication. 1487

Homily XX. On chastity. 1491

Homily XXI. On virginity. 1495

Homily XXII. On the unbridled incontinence of the tongue. 1502

Homily XXIII. On anger. 1503

Homily XXIV. On irascibility, or indignation and animosity. 1506

Homily XXV. On sadness. 1510

Homily XXVI. On acedia. 1514

Homily XXVII. On desperation. 1519

Homily XXVIII. On murmuring. 1527

Homily XXIX. On detraction. 1530

Homily XXX. On whispering. 1554

Homily XXXI. That one should not be a querulous informer, or an inopportune reprover. 1555

Homily XXXII. On contradiction. 1558

Homily XXXIII. On idle speech. 1559

Homily XXXIV. On idleness. 1562

Homily XXXV. On contempt. 1543

Homily XXXVI. That one must not contend. 1550

Homily XXXVII. Against the nobles and prefects. 1550

Homily XXXVIII. On disobedience. 1551

Homily XXXIX. On obedience. 1555

Homily XL. On calumny. 1558

Homily XLI. On theft. 1559

Homily XLII. On lying. 1563

Homily XLIII. On vainglory. 1566

Homily XLIV. On pride. 1570

Homily XLV. That one should not think highly of himself. 1574

Homily XLVI. On the species of pride. 1578

Homily XLVII. That no one ought to be despised. 1579

Homily XLVIII. Do not hold anyone up to ridicule. 1583

Homily XLIX. On not rashly condemning one's neighbor. 1586

Homily L. That no scandal should be given to any man. 1587

Homily LI. That no one should be insulted. 1590

Homily LII. That evil should not be returned for evil. 1591

Homily LIII. On the memory of an injury received. 1595

Homily LIV. On enmities. 1598

Homily LV. On envy. 1602

Homily LVI. On contention. 1603

Homily LVII. On hatred. 1606

Homily LVIII. That one should not insult anyone in affliction. 1607

Homily LIX. That one should rejoice in the happiness of another. 1611

Homily LX. On not inflicting injury on anyone. 1614

Homily LXI. To heed oneself. 1615

TABLE OF CONTENTS

Homily LXII. On kind and courteous speech. 1619 Homily LXIII. That one ought not to swear. 1622 Homily LXIV. On the faithful guarding of a committed secret. 1623 Homily LXV. That a secret should not be committed to anyone untimely or rashly. 1623 Homily LXVI. On truth. 1626 Homily LXVII. On correction. 1630 Homily LXVIII. That we must seek to be corrected. 1631 Homily LXIX. On modesty and bashfulness. 1634 Homily LXX. On humility. 1638 Homily LXXI. That one must forgive one's neighbor. 1639 Homily LXXII. That we must pray for one another. 1642 Homily LXXIII. On not seeking what belongs to oneself. 1646 Homily LXXIV. On not coveting. 1650 Homily LXXV. On righteous judgment. 1654 Homily LXXVI. On just measure. 1655 Homily LXXVII. On penitence. 1658 Homily LXXVIII. On patience. 1666 Homily LXXIX. On the struggle. 1667 Homily LXXX. On concord. 1674 Homily LXXXI. On thoughts. 1675 Homily LXXXII. On correction. 1682 Homily LXXXIII. On counsel. 1683 Homily LXXXIV. On insomnia. 1687 Homily LXXXV. On pusillanimity and duplicity. 1691 Homily LXXXVI. On labor. 1698 Homily LXXXVII. On zeal or solicitude. 1699 Homily LXXXVIII. On ministry. 1703 Homily LXXXIX. On poverty. 1706 Homily XC. On mourning. 1710 Homily XCI. That the opportunity of the time is always to be grasped. 1711 Homily XCII. That one must sympathize with the calamity of another. 1714 Homily XCIII. That there should be no respect of persons. 1715 Homily XCIV. That one should live with few, but good people. 1719 Homily XCV. On laughter. 1722 Homily XCVI. On love of neighbor. 1726 Homily XCVII. On hospitality. 1727 Homily XCVIII. On love towards the poor. 1730 Homily XCIX. On visitation. 1731 Homily C. That hope is to be placed in no man. 1735 Homily CI. That one must not rely on one's own strength. 1738 Homily CII. On importunate familiarity. 1739 Homily CIII. On silence. 1746 Homily CIV. On vigil. 1748 Homily CV. On psalmody. 1750 Homily CVI. On prayer. 1755 Homily CVII. On compunction. 1762 Homily CVIII. On honoring parents. 1766 Homily CIX. On the reverence due to them. 1767 Homily CX. On long-suffering and anger. 1770 Homily CXI. On those who preside. 1774 Homily CXII. On renunciation. 1779 Homily CXIII. On subjection. 1786 Homily CXIV. On the observance of the commandment. 1787 Homily CXV. On meekness. 1791 Homily CXVI. On patience. 1794 Homily CXVII. On thanksgiving. 1798 Homily CXVIII. On delight in God. 1802 Homily CXIX. On avoiding anxious solicitude. 1803 Homily CXX. On first fruits. 1806 Homily CXXI. On propitiation. 1810 Homily CXXII. On the dignity of the pontiff. 1811 Homily CXXIII. On the ordination of a cleric. 1818 Homily CXXIV. That priests are to be held in honor. 1819 Homily CXXV. On the expectation of future things. 1823 Homily CXXVI. On the vocation of God. 1826 Homily CXXVII. On the fear of God. 1830 Homily CXXVIII. On charity towards God. 1834 Homily CXXIX. On the adoption of children. 1838 Homily CXXX. On the kingdom of heaven. 1842 CONFESSION OF ST. ANTIOCHUS. 1850 Index of writers and heretics who are mentioned. 1858 Analytical index of topics. 1863

THE END OF THE EIGHTY-NINTH VOLUME.

Paris. - From the Press of J.-P. Migne.