Chapter 1 #

¹ I don’t think it would be overstepping to indulge my desire to teach while surrounded by my children, especially since the master of humility himself said, “Come, children, listen to me: I will teach you the fear of the Lord.” This statement reflects both his humility and deep respect for God. By emphasizing the “fear of the Lord,” something that applies to everyone, he highlights a fundamental aspect of reverence for God. Since fear of the Lord is the beginning of wisdom and the source of blessedness—for those who fear the Lord are blessed—he clearly positions himself as a teacher of wisdom and a guide to achieving blessedness.

² Therefore, in our desire to imitate his reverence for God, and with good reason to share grace, we pass on to you, as to children, the wisdom that the Spirit of Wisdom imparted to him and made clear to us through both his words and example. We can no longer avoid the responsibility of teaching that our role as priests requires, despite our efforts to do so. As Scripture says, “God gave some to be apostles, some to be prophets, some to be evangelists, and some to be pastors and teachers.”

³ I do not, therefore, claim for myself the glory of the apostles (for who could, except those chosen by the Son of God Himself?), nor the grace of the prophets, nor the power of the evangelists, nor the careful guidance of the pastors. I simply wish to achieve the dedication and diligence in studying the sacred writings that the Apostle placed last among the duties of the saints. I desire this so that, in my efforts to teach, I may also be able to learn. For there is only one true Teacher, who alone taught without needing to learn, while we, as humans, must first learn from Him before we can pass on knowledge to others.

⁴ But even that wasn’t the case for me. I was taken from the judgment seat and the robes of office and thrust into the priesthood, where I began teaching you things I hadn’t yet learned myself. So, it turned out that I started teaching before I had the chance to learn. As a result, I now have to learn and teach simultaneously, since I didn’t have the opportunity to learn beforehand.

Chapter 2 #

¹ Before we learn anything else, we should learn how to be silent so that we can speak wisely. Otherwise, our own words might condemn us before anyone else has a chance to. After all, it’s written: “By your words, you will be condemned.” So why rush to risk judgment by speaking when you could be safer by staying silent? I’ve seen many people fall into sin by speaking, but rarely by keeping silent. That’s why it’s harder to know when to be silent than when to speak. I believe most people talk because they haven’t mastered the art of silence. It’s rare to find someone who stays quiet even when talking would bring no benefit. Therefore, a truly wise person knows how to keep silent. The Wisdom of God said, “The Lord has given me a learned tongue so that I may know when it is right to speak.” Indeed, a wise person is one who has received the understanding from the Lord of when to speak. This is why Scripture wisely says: “A wise person remains silent until the right moment.”

² The saints of the Lord valued silence because they understood that a person’s voice often leads to sin, and their words can be the start of error. One saint said, “I will be careful with my ways so that I do not sin with my tongue.” He knew, and had learned, that it is a sign of divine protection for someone to be shielded from the harm their own words can cause and from the accusations of their own conscience. We are often chastised by the silent rebukes of our thoughts and the judgment of our conscience. We are also chastised by the damage our words can cause, when we say things that deeply harm our soul and wound our mind. But who among us is pure enough to never offend with their words? Seeing that no one could entirely avoid speaking evil, this saint imposed upon himself a rule of silence, hoping to avoid through silence the errors that are so easily made when speaking.

³ Let’s listen, then, to the advice of the master of caution: “I said, I will take heed to my ways.” In other words, I told myself, in the quiet moments of reflection, to be mindful of my actions. There are some paths we should follow and others we should be cautious of. We must follow the ways of the Lord and be careful of our own ways, so they don’t lead us into sin. We can be cautious if we aren’t quick to speak. The law says: “Hear, O Israel, the Lord your God.” It doesn’t say, “Speak,” but “Hear.” Eve fell because she spoke to the man what she hadn’t heard from the Lord. The first command from God is to listen: “Hear!” If you listen, you can be mindful of your ways; and if you’ve gone astray, quickly correct your path. As it is written: “How can a young person correct their path? By paying attention to the word of the Lord.” So first, be silent and listen, so that you don’t stumble with your words.

⁴ It is a serious misfortune for someone to be condemned by their own words. If we are held accountable for every careless word, how much more so for words that are impure or shameful? Hastily spoken words are even worse than idle ones. So, if we must answer for idle words, how much greater will the punishment be for disrespectful or offensive language?

Chapter 3 #

¹ What then? Should we remain silent? Certainly not. As it’s said: there is a time to be silent and a time to speak. If we are accountable for every careless word, we should also be careful not to be guilty of careless silence. There is such a thing as active silence, like that of Susanna, who achieved more by staying silent than she would have by speaking. By keeping silent before men, she spoke to God and proved her chastity through her silence. Her conscience spoke even when no words were heard, and she didn’t seek judgment from men, because she had the testimony of the Lord. She wanted to be acquitted by Him, knowing He could not be deceived. Even the Lord, in the Gospel, accomplished the salvation of humanity in silence. David wisely instructed himself not to be silent all the time, but to be vigilant.

² Let us then guard our hearts and our words carefully. Both have been emphasized in Scripture. Here, we are urged to be mindful of our words; elsewhere, it says: “Guard your heart with all diligence.” If David was cautious, shouldn’t we be as well? If Isaiah, a prophet of the Lord, admitted to having unclean lips—saying, “Woe is me, for I am undone, for I am a man of unclean lips”—how can we expect to have pure words?

³ Who was this written for, if not for each of us? “Fence in your property with thorns and lock up your silver and gold; make a door and a bolt for your mouth and balances and scales for your words”. Your mind is your most valuable possession, your heart is your treasure, and your speech is like silver. The words of the Lord are pure, like silver refined by fire. A wise mind is a great asset, and a pure inner life is priceless. So, protect your mind, surround it with thoughtful consideration, and defend it with vigilance, lest the intense desires of the flesh overwhelm it, or powerful emotions take control and lead it astray. Guard your inner self; don’t neglect or undervalue it, for it is truly precious. Its fruit isn’t temporary or fleeting but is enduring and contributes to eternal salvation. Tend to this possession of yours, and let it be the field you cultivate.

⁴ Restrain your words so they don’t run wild or become reckless, accumulating sin through excessive talking. Keep them contained, holding them back like a river within its banks. A river that overflows quickly becomes muddy. Similarly, keep your intentions in check; don’t let them be loose or uncontrolled, lest it be said of you: “There is no healing balm, no oil, no bandage to apply.” A disciplined mind has its own reins, guiding and directing it wisely.

⁵ Keep a guard on your mouth, so you can close it when necessary, and secure it tightly to prevent anger from escaping and leading you to return insult for insult. As you’ve heard today: “Be angry, but do not sin.” So even when anger arises—something natural, not chosen—let’s not let a single harmful word escape our lips, to avoid falling into sin. Instead, guide your words with humility and moderation, so that your tongue remains under the control of your mind. Keep it in check with firm discipline, ensuring it can be brought back to moderation when needed. Let your words be measured and just, carrying seriousness in their intent, weight in their expression, and balance in their delivery.

Chatper 4 #

¹ If anyone pays attention to this advice, they will become calm, gentle, and modest. By guarding their mouth, controlling their tongue, and not speaking before carefully considering, reflecting, and evaluating their words—whether something should be said, how it should be answered, or if it’s the right time for a comment—they are practicing modesty, gentleness, and patience. This way, they won’t impulsively speak out of frustration or anger, nor will their words reveal any signs of passion or uncontrolled emotion. They won’t let their language show the flames of desire or the sparks of anger. By doing so, they ensure that their words, which should reflect their inner character, don’t end up exposing any hidden faults or vices.

² The enemy is particularly crafty when he notices that we are overwhelmed by our emotions; that’s when he adds fuel to the fire and sets traps for us. This is why the prophet wisely says, as we heard today: “Surely He has delivered me from the snare of the hunter and from the harsh word.” Symmachus interprets this as the word of provocation, while others say it refers to the word that causes unrest. The enemy’s trap often lies in our own speech, which can be just as much of an enemy to us. Too often, we say something that the enemy uses against us, wounding us as if by our own sword. How much better it is to be harmed by someone else’s weapon than by our own!

³ The enemy tests our defenses and brandishes his weapons against us. If he notices that I am unsettled, he takes advantage by driving the tips of his arrows into me, hoping to sow seeds of conflict. If I speak an inappropriate word, he sets his trap. Then, he tempts me with the lure of revenge, hoping that in my desire to retaliate, I will step into the trap and tighten the noose around myself. If anyone senses this enemy is close, they should be extra cautious with their words, ensuring they don’t give him an opening. Unfortunately, few recognize his presence.

Chapter 5 #

¹ But we must also be wary of those we can see, who provoke and incite us, who push us toward anger and tempt us into reckless or lustful behavior. If someone insults or provokes us, trying to stir up violence or start a quarrel, let us remain silent; let us not be embarrassed to hold our tongue. For the one who provokes us and causes harm is acting sinfully, hoping to drag us down to their level.

² Certainly, if you remain silent and hide your feelings, the other person might say, “Why are you silent? Speak if you dare; but you don’t, so you’re speechless. I’ve silenced you.” If you stay quiet, it only makes them more agitated. They might feel defeated, mocked, underestimated, or ridiculed. If you respond, they believe they’ve won because they’ve drawn you down to their level. When you’re silent, others might say, “That person was abusive, but the other showed restraint and self-control.” If you retaliate, they’ll say, “Both were abusive.” In such a case, both would be judged equally, with neither coming out blameless. The provocateur’s goal is to push you into reacting just as they do. But the duty of a just person is to control their emotions, say nothing, and protect their inner peace. It’s better to rely on the judgment of good people than to engage with the insults of a slanderer and to find contentment in your own moral integrity. This is to: “keep utterly silent, not even saying anything good” because someone with a clear conscience shouldn’t be troubled by false accusations, nor should they value another’s insults over the testimony of their own heart.

³ So, a person should also be mindful of their humility. However, if someone is reluctant to seem too humble, they might think to themselves: “Should I really let this person look down on me and say these things to my face, as if I couldn’t respond? Why shouldn’t I say something to hurt them back? Should I let them wrong me as if I’m not capable of standing up for myself? Should I allow them to accuse me without retaliating with even worse accusations?”

⁴ Anyone who speaks like this is neither gentle nor humble, and they are not free from temptation. The tempter stirs these thoughts within them, planting such ideas in their heart. Often, the evil spirit uses another person to provoke them, but you should stand firm. Even if a slave insults you, the righteous person remains silent. If a weak person hurls insults, stay silent. If a poor person accuses you, do not respond. These are the weapons of the righteous, who conquer by yielding, just as skilled javelin throwers often win by retreating, striking their pursuers with more powerful blows.

Chapter 6 #

¹ Why should we be upset when we hear insults? Why not follow the example of the one who said, “I stayed silent, humbled myself, and held my tongue even from speaking good words”? Did David only say this without living it? No, he lived it too. When Shimei, the son of Gera, insulted him, David remained silent. Even though he was surrounded by armed men, he didn’t retaliate or seek revenge. When the son of Zeruiah wanted to take revenge on his behalf, David didn’t allow it. He continued as if he were mute, humbled, and quiet, undisturbed by being called a murderer because he knew his own gentleness. David wasn’t shaken by insults because he was confident in his own good character and actions.

² The person who is easily provoked by wrongs ends up appearing to deserve the very insults they want to prove they don’t deserve. On the other hand, the one who dismisses insults is better off than the one who is upset by them. The one who dismisses them rises above the situation, as if the insults don’t affect them at all. But the one who dwells on them is tormented, as if they truly felt the sting of those words.

Chapter 7 #

¹ I didn’t choose the beginning of this psalm by accident when writing to you, my children. This psalm, which the Prophet David entrusted to Jeduthun to sing, holds deep meaning and valuable lessons, which I find truly inspiring. The words we just briefly discussed teach us important virtues: the patience to remain silent, the wisdom to wait for the right moment to speak, and the disregard for wealth mentioned in the following verses. These principles form the foundation of many virtues. As I reflected on this psalm, it led me to write about our Duties.

² Though some philosophers have written on this topic—Panætius and his son among the Greeks, and Cicero among the Latins—I didn’t think it outside my duty to write on it as well. Just as Cicero wrote to instruct his son, I’m also writing to teach you, my children. For I love you, whom I have brought into the Gospel, just as much as if you were my own biological sons. Grace does not make us love any less passionately than nature does. In fact, we should love those we expect to be with us forever even more than those who are only with us in this world. Biological children are often born who bring shame upon their parents, but you were chosen beforehand to be loved. They are loved naturally and out of necessity, which isn’t always the best or most reliable foundation for lasting love. But you are loved by deliberate choice, which combines deep affection with the strength of our love: we carefully consider what we love and, in turn, love what we have chosen.

Chapter 8 #

¹ Since the person in question is well-qualified to write about duties, let’s consider whether the topic itself is appropriate for discussion and whether the term “duty” is suited only to philosophical discourse or can also be found in the sacred Scriptures. As it happens, the Holy Spirit has beautifully brought a passage before us in today’s Gospel reading, almost as if encouraging us to write on this subject. This confirms our belief that the word officium (duty) can indeed be used in our context. For when Zacharias the priest was struck dumb in the temple and couldn’t speak, it is written: “And it came to pass that as soon as the days of his duty [officii] were completed, he returned to his own house.” We see, then, that the term officium (duty) can be appropriately used by us as well.

² This is reasonable because we recognize that the word officium (duty) is derived from the word efficere (to effect or accomplish), with a slight change in a letter for the sake of euphony. Alternatively, it suggests that you should do things that harm no one but benefit everyone.

Chapter 9 #

¹ Philosophers argue that our duties stem from what is virtuous and what is useful, and that when faced with both, we should choose the one that is better. However, they acknowledge that sometimes two virtuous actions or two useful options may conflict, raising the question: which is more virtuous, and which is more useful? To address this, they first divide duty into three categories: what is virtuous, what is useful, and what is better when comparing the two. These three categories are further divided into five classes: two related to virtue, two to usefulness, and finally, the ability to make the right judgment when choosing between them. The first category concerns the moral dignity and integrity of life; the second focuses on the conveniences of life, such as wealth, resources, and opportunities; and the third emphasizes the importance of making a sound judgment when selecting between virtuous and useful options. This is the perspective of the philosophers.

² We measure everything by what is fitting and virtuous, guided more by future outcomes than by present circumstances. We define something as useful only if it aids us in attaining eternal life, not if it merely enhances our enjoyment of the present moment. We don’t view opportunities or earthly wealth as advantages; in fact, we see them as disadvantages if not set aside. When we possess such wealth, we consider it more of a burden than a loss when it is spent.

³ This work of ours is not unnecessary, as we and they have very different views on duty. They consider the benefits of this life to be good things, while we see them as burdens. For example, the rich man in the parable enjoyed good things in this life but was tormented in the afterlife, whereas Lazarus, who suffered here, found comfort there. Lastly, those who don’t read their writings may read ours, provided they don’t demand elaborate language or a complex presentation, but are content with the straightforward appeal of the subject itself.

Chapter 10 #

¹ We are taught that what is proper and fitting is emphasized in our Scriptures. In Greek, this is referred to as “πρέπον” (prepon). For instance, we read: “A hymn is fitting for You, O God, in Zion.” In Greek, this reads: “Σοί πρέπει ὕμνος ὁ θεὸς ἐν Σιών.” The Apostle also instructs us to “speak the things that are appropriate for sound doctrine.” Additionally, it is written: “For it was fitting for Him, through whom all things exist and for whom all things exist, in bringing many sons to glory, to make the Author of their salvation perfect through suffering.”

² Was Panætius or Aristotle, who also wrote about duty, earlier than David? Even Pythagoras, who lived before Socrates, followed in the footsteps of the prophet David by giving his disciples a law of silence. Pythagoras went so far as to forbid his followers from speaking for five years. In contrast, David’s teachings were not intended to suppress our natural abilities but to encourage us to be mindful of the words we speak. Pythagoras believed that silence would teach people how to speak better. However, David’s approach was that by speaking, we would improve our ability to communicate. After all, how can we learn without practice, or progress without exercise?

³ A man who wants to undergo warlike training practices daily with his weapons. He prepares for battle as if the enemy were already before him, rehearsing his moves as though he were in an actual fight. To develop skill and strength in throwing a javelin, he tests his own arms, evades the blows of his opponents, and stays alert to avoid being hit. Similarly, a person who wants to sail a ship or row on the sea starts by practicing on a river. Those who wish to develop a pleasing singing style and a beautiful voice begin by gradually strengthening their voice through singing. And those who aim to win the crown of victory in a wrestling match toughen their bodies through daily practice in the wrestling gym, build their endurance, and get used to hard work.

⁴ Nature herself shows us this with infants. They first practice making sounds before they learn to speak. These early sounds are like a form of training, a way to develop their voice. So, those who want to learn to be mindful in their speech should not ignore what comes naturally but should approach it with careful attention—much like those on a watchtower stay vigilant by watching, not by sleeping. Everything becomes more refined and stronger through the right kind of practice.

⁵ David did not remain silent all the time, but only for a period. He did not refuse to speak to everyone; rather, he chose not to respond to those who provoked him or to sinners who angered him. As he mentions elsewhere: He acted as if he were deaf and did not listen to those who spoke lies and deceit. He acted as if he were mute and did not open his mouth to them. In another passage, it says: Do not answer a fool according to his foolishness, or you may become like him.

⁶ The first priority, then, is to exercise proper restraint in our speech. By doing so, we offer a sacrifice of praise to God, demonstrate reverence when reading the sacred Scriptures, and show honor to our parents. I am well aware that many people speak simply because they don’t know how to remain silent. However, it’s rare for someone to stay quiet when speaking wouldn’t benefit them. A wise person, before speaking, carefully thinks about what they are going to say, to whom they are speaking, and considers the time and place. Therefore, there is a need for balance not only in silence and speech but also in our actions. It is a noble thing to maintain the right standard of duty.

Chapter 11 #

¹ Every duty can be classified as either ordinary or perfect, a distinction supported by the authority of the Scriptures. In the Gospel, the Lord says, “If you want to enter into life, keep the commandments.” When asked which commandments, Jesus replied: “You shall not murder, you shall not commit adultery, you shall not steal, you shall not bear false witness, honor your father and mother, and you shall love your neighbor as yourself.” These are considered ordinary duties, but they are not complete in themselves; something is still lacking.

² The young man then asked Jesus, “I’ve kept all these commandments since I was young. What am I still missing?” Jesus replied, “If you want to be perfect, go and sell all your possessions and give the money to the poor, and you will have treasure in heaven. Then come, follow Me.” Earlier, it is also written that the Lord teaches us to love our enemies, pray for those who falsely accuse and persecute us, and bless those who curse us. We are required to do this if we want to be as perfect as our Father in heaven, who makes the sun shine on both the evil and the good, and who sends rain to nourish the entire earth without making any distinction. This, then, is a perfect duty (the Greeks call it κατόρθωμα), through which everything that might be flawed is made right.

³ Mercy is also a great virtue, for it makes us more perfect by imitating our perfect Father. Nothing adorns the Christian soul more than mercy, especially when it’s extended to the poor. By showing mercy, you acknowledge that they share in the same natural resources that produce the fruits of the earth for everyone. This allows you to give freely to those in need, helping them as your brothers and companions. When you give silver, you give life. When you give money, it becomes their fortune. Your small gift can make up all they have.

⁴ Moreover, he gives you more than you give him, as he is indebted to you for your salvation. When you clothe the naked, you are clothing yourself with righteousness. When you welcome a stranger into your home or support those in need, you are securing for yourself the friendship of the saints and an eternal home. This is no small reward. You sow earthly things and reap heavenly ones. Do you marvel at God’s judgment in the case of holy Job? Rather, marvel at his virtue, as he could say: “I was eyes to the blind and feet to the lame. I was a father to the poor. The shoulders of the needy were warmed with the skins of my lambs. No stranger was ever left outside my door; it was always open to anyone who came.” Truly blessed is the one from whose house a poor person has never left empty-handed. And no one is more blessed than the one who is aware of the needs of the poor and the struggles of the weak and helpless. On the day of judgment, he will receive salvation from the Lord, who will be indebted to him for the mercy he has shown.

Chapter 12 #

¹ But many people are held back from the duty of showing active mercy because they believe that God doesn’t care about human actions or that He is unaware of what we do in secret and what our conscience intends. Others think that His judgment doesn’t seem fair because they see sinners who have abundant wealth, enjoy honors, health, and children, while the righteous live in poverty and without recognition, often without children, suffering from illness, and frequently in sorrow.

² That’s an important point. Job’s three royal friends accused him of being a sinner because they saw his downfall: once wealthy, he had become poor; once surrounded by many children, he had lost them all; and now, he was covered in sores, with wounds all over his body. But Job responded to them with this argument: “If I’m suffering because of my sins, then why do the wicked thrive? They grow old, remain wealthy, have children who prosper, and their homes are successful. They live without fear, and there’s no punishment from the Lord upon them”.

³ A person with a weak spirit might see this and become troubled, choosing to turn away from it. When holy Job was about to speak from the perspective of such a person, he began by saying: “Bear with me, and I will speak; then you may laugh at me. For if I’m criticized, I’m criticized as a man. So, bear with me as I share my thoughts.” He implies that he will say things he doesn’t truly believe, just to argue against their points. Alternatively, it could be interpreted as: “How is it that I’m criticized by a mere man?” In other words, a person can’t truly condemn him for sinning, even if he deserves it, because their judgment is based not on clear sin but on the extent of his suffering. Similarly, the faint-hearted person, seeing that the wicked succeed and prosper while he is crushed by misfortune, might say to the Lord: “Leave me alone, I don’t want to know Your ways. What good is it to serve You, or why should I seek You? The wicked have all the good things, but You don’t seem to notice their actions.”

⁴ Plato has been highly praised because, in his book The Republic, he made the character who argued against justice ask for forgiveness for his words, admitting that he didn’t actually believe in them. The character explained that he only took on that role to explore the truth and examine the issue at hand. Cicero admired this approach so much that, in his own work On the Commonwealth, he felt it was necessary to include a similar argument against that idea.

⁵ How many years before these events did Job live! He was the first to recognize and reflect on this, not to enhance his eloquence, but to uncover the truth. He immediately clarified that the light of the wicked is extinguished, their downfall is inevitable, and that God, the source of wisdom and guidance, is not deceived but is the true judge. Therefore, a person’s blessedness shouldn’t be measured by their wealth, but by the voice of their conscience. This inner voice, acting as a fair and incorruptible judge, determines the merits of the innocent and the guilty. The innocent person dies with integrity and peace, their soul content and fulfilled. But the sinner, despite their wealth and luxury, ends their life in bitterness, departing with none of the pleasures they once enjoyed—carrying with them only the weight of their own wrongdoing.

⁶ In considering this, can you truly deny that divine judgment provides just recompense? One person feels happiness in their heart, while another feels misery; one is declared innocent by their own conscience, while the other is condemned as guilty; one finds peace in leaving this world, while the other grieves over it. How can anyone be considered guiltless if they are not innocent in their own conscience? “Tell me,” he says, “where is the shelter of his dwelling? His sign will not be found.” The life of the wicked is like a fleeting dream. Once they open their eyes, their peace vanishes, and their joy is gone. Indeed, the temporary peace of the wicked, which was merely an illusion in life, is now lost in hell, for they descend alive into its depths.

⁷ You see the enjoyments of the sinner; but question his conscience. Will he not be more foul than any sepulchre? You behold his joy, you admire the bodily health of his children, and the amount of his wealth; but look within at the sores and wounds of his soul, the sadness of his heart. And what shall I say of his wealth, when you read, For a man’s life consists not in the abundance of the things which he possesses? When you know, that though he seems to you to be rich, to himself he is poor, and in his own person refutes your judgment? What also shall I say of the number of his children and of his freedom from pain — when he is full of grief and decides that he will have no heir, and does not wish that those who copy his ways should succeed him? For the sinner really leaves no heir. Thus the wicked man is a punishment to himself, but the upright man is a grace to himself — and to either, whether good or bad, the reward of his deeds is paid in his own person.

Chapter 13 #

¹ But let’s get back to our main point so that we don’t lose track of where we left off in responding to those who, seeing some wicked people rich, joyful, honored, and powerful, while many righteous people are in need and weak, conclude that God either doesn’t care about us (as the Epicureans claim), or that He is unaware of human actions (as the wicked believe), or that, if He does know everything, He must be an unjust judge for allowing the good to suffer and the wicked to prosper. However, it seemed necessary to take a brief detour to address this idea and contrast it with the actual feelings of those who are considered happy—because, in reality, they consider themselves miserable. I imagine they would believe their own experiences more than our arguments.

² After this digression, it seems easy to refute the remaining points—especially the claim that God has no concern for the world at all. For example, Aristotle argues that God’s providence only reaches as far as the moon. But what craftsman would neglect his own work? Who would create something and then abandon it? If ruling over something is considered beneath someone, wouldn’t creating it in the first place be even more so? While there’s no fault in choosing not to create, it would be the height of cruelty to create something and then not care for it.

³ If some people reject the idea of God as the Creator and thus consider themselves on the same level as animals or irrational beings, what can we say about those who willingly accept such a fate? They claim that God fills everything, that everything relies on His power, and that His strength and majesty reach every corner of the world—land, sky, and sea. Yet, they find it demeaning for God to enter into the human spirit, which is the most noble gift He has given us, and to be present there with full divine awareness.

⁴ Philosophers who are considered rational often mock the teacher of these ideas, calling him foolish and immoral. But what can I say about Aristotle’s view? He believes that God is content with His own limited domain and remains confined within the boundaries of His kingdom. Interestingly, this is also what the myths of the poets tell us. According to them, the world is divided among three gods, with one ruling the heavens, another the sea, and a third the underworld. They must also be careful not to provoke conflict by interfering in each other’s domains. Similarly, Aristotle claims that God has no concern for the earth, just as He has none for the sea or the underworld. Why, then, do these philosophers exclude the poets from their ranks when they follow their ideas so closely?

Chapter 14 #

¹ Next, we address the question: If God has never failed to care for His creation, can He now be unaware of it? As it is written: “He who formed the ear, can He not hear? He who made the eye, can He not see?”

² This false belief was not unknown to the holy prophets. Even David himself presents people who are filled with pride, consumed by it. For what could demonstrate greater pride than when those who live in sin think it’s wrong for other sinners to exist, saying: “Lord, how long will the wicked, how long will the wicked prosper?” And later: “Yet they say, ‘The Lord does not see; the God of Jacob does not notice.’” The prophet responds to them, saying: “Pay attention, you foolish people! When will you understand? The one who created the ear, does He not hear? The one who formed the eye, does He not see? The one who disciplines nations, who teaches man knowledge, will He not punish? The Lord knows the thoughts of men, that they are futile”. Does the one who knows all that is worthless not also know what is holy? Is He unaware of what He Himself has created? Can the creator be ignorant of His own creation? A craftsman understands the hidden details of his work; and God—shall He not know His own creation? Is there more complexity in the creation than in its creator? Has He made something greater than Himself, of which He was unaware, and whose nature He did not understand, even though He was its Creator? That’s enough about these people.

³ But we are confident in the testimony of the One who says, “I search the heart and mind.” In the Gospel, the Lord Jesus also says, “Why do you harbor evil thoughts in your hearts?” because He knew what they were thinking. The evangelist confirms this, saying, “For Jesus knew their thoughts.”

⁴ We won’t be troubled by these people’s ideas if we focus on their actions. They won’t allow God, who sees through all deception, to judge them. They’re afraid that their own hidden faults will be exposed. Because of this, God has given them over to darkness. “In the night, he will be as a thief, and the eye of the adulterer will watch for the darkness, saying ‘No eye will see me’, and he has covered up his face”. Anyone who shuns the light loves darkness, trying to stay hidden, even though they can’t escape from God. He knows not only what happens but also what people are thinking, whether in the vastness of space or in their own minds. As stated in Ecclesiasticus: Someone might think, “Who can see me? Darkness hides me, and the walls cover me. What should I be afraid of?” Yet, even if they think they’re safe, they’ll be exposed in ways they never expected. It will be a disgrace to them because they lacked the fear of the Lord.

⁵ What could be more foolish than to think that anything can escape God’s attention? The sun, which provides light, reaches even the most hidden places, and its heat penetrates to the foundations of a house and its innermost rooms. Who can deny that the earth’s depths, frozen by winter’s ice, are warmed by the gentle touch of spring? Even the heart of a tree is affected by heat or cold, with its roots either chilled by the cold or sprouting with the warmth of the sun. In short, wherever the gentle warmth of heaven touches the earth, the earth abundantly produces various fruits.

⁶ If the sun’s rays can spread their light across the entire earth and penetrate even its most hidden places, unable to be stopped by iron bars or heavy doors, how could it be impossible for the Glory of God, which is full of life, to enter into the thoughts and hearts of the people He created? How could He not see what He Himself has made? Did He create His works to be better and more powerful than Himself, so that they could escape His notice whenever they choose? Did He give our minds such perfection and power that He, their Creator, could not understand them whenever He wished?

Chapter 15 #

¹ We’ve already discussed two important questions in detail, and we believe the discussion has gone quite well for us. However, a third question remains: Why do sinners often have wealth, luxury, and seem to live without suffering, while the righteous are often in need, facing hardships like the loss of loved ones? The parable in the Gospel should address concerns like these. In the story, a rich man dressed in fine clothes and enjoyed a lavish lifestyle, while a beggar, covered in sores, survived on the crumbs from the rich man’s table. Yet after death, the beggar found peace in Abraham’s bosom, while the rich man was tormented. Doesn’t this clearly show that true rewards and punishments come after death, based on one’s actions?

² And surely this is only fair. In any competition, a lot of effort is required—some will win, while others face disappointment. Is a prize ever awarded or a crown given before the race is completed? Paul puts it well when he says: “I have fought the good fight, I have finished the race, I have kept the faith. Now there is in store for me the crown of righteousness, which the Lord, the righteous judge, will award to me on that day—and not only to me but also to all who have longed for His appearing.” He makes it clear that the reward will be given on that day, not in this life. Here, he fought, enduring hardships, dangers, and shipwrecks, like a dedicated athlete; for he understood that we must go through many trials to enter the kingdom of God. Therefore, no one can receive a reward unless they have competed fairly, and no victory is truly glorious unless the struggle has been challenging.

Chapter 16 #

¹ Isn’t it unfair to give a reward before the contest is over? That’s why the Lord says in the Gospel: “Blessed are the poor in spirit, for theirs is the kingdom of heaven.” Notice, He didn’t say “Blessed are the rich,” but “Blessed are the poor.” According to divine judgment, blessedness begins where human suffering is thought to originate. “Blessed are those who hunger, for they shall be filled. Blessed are those who mourn, for they shall be comforted. Blessed are the merciful, for God will show them mercy. Blessed are the pure in heart, for they shall see God. Blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven. Blessed are you when people insult you, persecute you, and falsely say all kinds of evil against you because of righteousness. Rejoice and be glad, for your reward in heaven is great.” He promises a future reward in heaven, not one on earth. What more do you expect? What more is owed to you? Why are you so eager to claim the crown before the victory? Why are you so quick to rest before the battle is won? Why do you long to feast before the race is finished? The spectators are still watching, the athletes are still competing—yet you already seek comfort?

² You might ask, “Why are the wicked so joyful? Why do they live in luxury? Why don’t they have to toil like I do?” It’s because those who haven’t signed up to compete for the crown aren’t obligated to endure the hardships of the contest. Those who haven’t entered the race don’t have to prepare themselves with oil or get covered in dust. Trouble comes to those who seek glory. The spectators, with their perfumes, are there to watch, not to join the struggle or endure the sun, the heat, the dust, and the rain. Let the athletes say to them, “Come, compete with us.” But the spectators will simply reply, “We’re here to judge you, not to join in. If you win, you’ll gain the glory of the crown, not us.”

³ Those who have given themselves over to pleasures, luxury, robbery, greed, or the pursuit of honors are more like spectators than true competitors. They might enjoy the rewards of their labor, but they don’t reap the benefits of virtue. They cherish comfort and, through deceit and wickedness, amass wealth. Yet, they will eventually face the consequences of their wrongdoing, even if it comes late. Their final rest will be in hell, while yours will be in heaven; their home will be the grave, but yours will be in paradise. As Job wisely said, they wait in the tomb, for they cannot experience the peaceful rest of those who will rise again.

⁴ Don’t think, speak, or act like a child. Don’t expect to claim now what is meant for the future. The crown is reserved for those who have reached maturity. Be patient until the time of perfection arrives, when you will see clearly—not through a glass darkly, but face to face—the true nature of reality. Then, you will understand why one person was wealthy despite being wicked and a thief, why another had power, why a third had many children, and why yet another was showered with honors.

⁵ Perhaps all this happens so that the robber might be asked: “You were rich, so why did you take what belonged to others? You weren’t driven by need or poverty. Didn’t I bless you with wealth so that you would have no excuse?” Likewise, a person in power might be asked: “Why didn’t you help the widow or the orphans when they were wronged? Were you unable to assist them? I gave you power not to commit injustice, but to prevent it. Isn’t it written for you: ‘Rescue those who suffer wrong’? Isn’t it written: ‘Deliver the poor and needy from the hands of sinners’?” The one blessed with abundance might also be questioned: “I gave you children, honors, and good health—why didn’t you follow my commands? My servant, what have I done to wrong you? How have I grieved you? Wasn’t it I who gave you these blessings? Why did you turn away from me? Why did you think I wouldn’t see your actions? Why did you accept my gifts, but disregard my commands?”

⁶ We can draw a similar lesson from the example of Judas, the traitor. He was chosen as one of the Twelve Apostles and was entrusted with the responsibility of managing the money bag, to distribute it to the poor. This way, it wouldn’t appear that he betrayed the Lord out of a lack of honor or need. The Lord gave him this role to demonstrate that Judas was not wronged, but instead, he misused the grace given to him. His fault was greater because he wasn’t driven by necessity, but by a willful abuse of the trust and grace bestowed upon him.

Chapter 17 #

¹ Since it is clear that wickedness will be punished and virtue rewarded, let’s discuss the responsibilities we should embrace from a young age, so they become part of us as we grow older. A good young person should have a reverence for God, respect their parents, honor their elders, and maintain their purity. They should not look down on humility but rather value patience and modesty. These qualities are the true adornments of youth. Just as seriousness suits an old man and passion suits a young man, modesty, like a natural gift, enhances the character of a young person.

² Isaac, as the son of Abraham, naturally feared the Lord. He was so obedient to his father that he was willing to face death rather than oppose his father’s will. Similarly, Joseph, despite dreaming that the sun, moon, and stars would bow to him, remained dutifully obedient to his father. He was so pure that he refused to listen to anything impure, so humble that he willingly did the work of a slave, and so modest that he fled when tempted, leaving his garment behind rather than compromising his integrity. Joseph endured imprisonment with patience and was so forgiving that he repaid wrongs with kindness. His modesty was evident when, rather than sacrificing his virtue, he chose to flee, even if it meant leaving his cloak in the hands of a woman. Likewise, Moses and Jeremiah, though chosen by the Lord to speak His words to the people, initially hesitated out of modesty, despite being empowered by God’s grace.

Chapter 18 #

¹ Modesty is a truly beautiful virtue, and its charm is delightful! It shows itself not just in our actions, but also in our words, guiding us to speak with restraint and ensuring our words remain appropriate. Our speech often mirrors the state of our mind. Even the tone of our voice is tempered by moderation, so as not to offend anyone with excessive loudness. In fact, the first rule in singing is modesty, and the same applies to all forms of speech. Through practicing modesty, one gradually learns to praise God, sing songs, and speak with grace.

² Silence, where all other virtues find their foundation, is the highest expression of modesty. However, if silence is mistaken as a sign of childishness or arrogance, it can be viewed negatively; but when it reflects modesty, it is praised. Susanna remained silent in the face of danger, believing that losing her modesty was worse than losing her life. She refused to protect her life at the cost of her chastity. She spoke only to God, with whom she could communicate in true modesty. She also avoided looking at men, recognizing that modesty extends to the eyes, making her reluctant to look at or be seen by them.

³ Let no one think that this praise is reserved for chastity alone. Modesty is a close companion to purity, and together they make chastity even more secure. Shame, too, is a valuable ally and guide for chastity, as it prevents purity from being tainted even by the slightest approach to danger. This is why, right from the beginning, the Scriptures commend the Mother of the Lord, presenting her as a credible witness worthy of such an important role. When the angel greeted her in her chamber while she was alone, she remained silent, disturbed by his sudden appearance, and her face reflected the discomfort of encountering a man’s presence. Though she was humble, it was not humility alone but her deep sense of modesty that led her to refrain from returning his greeting or giving an immediate response. She only spoke after learning that she would conceive the Lord, asking how this would happen—not out of a desire to simply reply, but out of genuine curiosity and modesty.

⁴ In our prayers, too, modesty is incredibly pleasing and earns us much favor from God. Remember how it was modesty that lifted up the tax collector when he couldn’t even bring himself to look up at heaven? He was justified by the Lord’s judgment instead of the Pharisee, whose arrogant pride made him so unworthy. So, let us pray with a humble and gentle spirit, which, as St. Peter says, is of great value in God’s eyes. Modesty is truly a noble quality. Even though it doesn’t assert its own rights, claim anything for itself, or push beyond its own abilities, it is rich in the eyes of God. No one is truly rich before God, except through modesty, which belongs to Him. Paul also instructs that prayer should be offered with modesty and self-control. He wants this to be the foundation of our prayers so that the sinner’s plea isn’t boastful but instead is covered with a sense of shame and humility, earning even more grace by being modest in the recognition of its faults.

⁵ Modesty should also be reflected in our movements, gestures, and the way we carry ourselves. Our body language often reveals the state of our mind. That’s why our inner self is perceived as either frivolous, boastful, and loud, or, conversely, as steady, firm, pure, and reliable. In this way, the way we move our bodies can be seen as a kind of expression of our soul.

⁶ Remember, my children, that we once had a friend who seemed dedicated and hardworking, but I didn’t accept him into the clergy because his behavior was too inappropriate. Similarly, I told another clergy member not to walk in front of me because his manner seemed overly arrogant and it bothered me. I made this point clear when he returned to his duties after making a mistake. I stuck to my decision, and I was right to do so. Both of these men eventually left the Church. Their outward demeanor reflected their inner faithlessness. One abandoned his faith during the Arian controversies, and the other, driven by greed, denied his affiliation with us to avoid Church discipline. Their behavior showed a lack of commitment, making them appear like aimless wanderers.

⁷ There are some people who, when they walk, noticeably imitate the movements of actors, behaving as if they were carrying something in a procession, with the exaggerated motions of nodding statues. They do this so much that it looks like they’re keeping a kind of rhythm every time they change their step.

⁸ I don’t think it’s appropriate to walk quickly unless there’s a real danger or urgent need. Often, we see people who rush, arriving out of breath and with strained expressions. If there’s no real reason for such haste, it can be quite off-putting. I’m not referring to those who occasionally need to hurry for specific reasons, but rather to those who have made it a habit, so much so that it becomes second nature. On the other hand, I also don’t approve of those who move too slowly and solemnly, resembling ghostly figures. Neither do I care for those who move with reckless speed, as they remind me of the downfall of the desperate.

⁹ A proper way to walk should convey authority, dignity, and a composed demeanor. However, it should be effortless and free from arrogance, remaining simple and genuine. Anything artificial is unappealing; our movements should be guided by nature. If there’s a flaw in our natural behavior, we should work to correct it with care. But even as we improve ourselves, we should avoid becoming overly artificial.

¹⁰ But if we are so mindful of these smaller matters, how much more careful should we be to ensure that nothing disgraceful comes from our mouths, for that truly corrupts a person. It is not food that defiles us, but unfair criticism and harmful words. These are openly disgraceful. In our role, no inappropriate or offensive words should ever be spoken. Moreover, not only should we avoid saying anything improper, but we should also refuse to listen to such talk. Just as Joseph fled and left his garment behind to avoid hearing anything that might compromise his integrity, we too should avoid encouraging others by taking pleasure in listening to such words.

¹¹ To have complete awareness of what is vile is extremely shameful. If we happen to witness something of that nature, how dreadful it is! So, if we find such things unpleasant in others, how could they ever be acceptable in ourselves? Nature herself teaches us this lesson. She has designed every part of our body with care, not only to serve its necessary functions but also to enhance its appearance. Nature has left visible the parts that are beautiful, such as the head, which stands above all, and the pleasing lines of our figure and face, which are both functional and aesthetically pleasing. However, she has concealed the parts associated with bodily functions, either by placing them within the body or by encouraging us to cover them, so as not to present anything unsightly.

¹² Isn’t nature itself a teacher of modesty? By following its example, human modesty—likely named from the idea of knowing what is proper—has covered and concealed certain parts of our bodies. It’s similar to the door that Noah was instructed to make in the side of the ark, which symbolically represents both the Church and the human body, through which waste was expelled. The Creator designed our bodies with modesty in mind, ensuring that what is unseemly is kept out of sight. The Apostle aptly noted: “The parts of the body that seem weaker are necessary, and those we consider less honorable, we treat with greater respect, and our unpresentable parts are treated with special modesty.” By respecting nature’s design, we enhance the dignity of the body. I’ve discussed this more thoroughly elsewhere, noting that not only do we cover certain parts, but we also avoid naming or discussing them explicitly, as it’s considered improper.

¹³ If these parts are accidentally exposed, modesty is compromised; but if they are deliberately exposed, it is considered outright shamelessness. This is why Ham, Noah’s son, brought disgrace upon himself by laughing when he saw his father naked, while those who covered their father received a blessing. Because of this, it was an ancient custom in Rome, and in many other places, that adult sons would not bathe with their parents, nor sons-in-law with their fathers-in-law, so that respect for parents would not be diminished. Even today, many people choose to cover themselves as much as possible in baths, ensuring that, even when the whole body is exposed, at least that part remains hidden.

¹⁴ The priests under the old law, as we read in Exodus, wore linen breeches, as God instructed Moses: “You shall make them linen breeches to cover their nakedness; they shall extend from the waist to the thighs. Aaron and his sons shall wear them when they enter the tabernacle of witness or approach the altar in the holy place to offer sacrifices, so they do not bring sin upon themselves and die.” Some people still observe this practice, while others interpret it symbolically, believing it was intended to promote modesty and preserve chastity.

Chapter 19 #

¹ I have taken pleasure in discussing the various aspects of modesty in detail because I am addressing those who either recognize its value in their own lives or have not yet experienced its absence. Modesty is appropriate for all ages, people, times, and situations, but it is especially fitting for the young.

² At every stage of life, we must ensure that everything we do is appropriate and dignified, so that our lives form a harmonious and complete whole. Cicero believed that there should be a certain order in what is considered proper. He suggested that this is found in beauty, order, and actions suited to the situation. While he admitted that this is difficult to fully explain in words, he believed it can be well understood in practice.

³ I’m not entirely sure why Cicero chose to include beauty in his discussion, though he does also praise the physical strength of the body. We certainly don’t equate virtue with physical beauty, but we do acknowledge a certain charm, such as when modesty causes someone to blush, making them more appealing. Just as a craftsman tends to work better with the right materials, modesty stands out more in a naturally attractive person. However, this attractiveness should be natural and unpretentious—simple rather than exaggerated, and not enhanced by expensive or flashy clothing, but rather dressed in modest attire. It’s important to ensure that nothing essential is missing for one’s dignity or needs, while avoiding adding anything merely for the sake of appearance.

⁴ The voice should not be sluggish, weak, or overly feminine—qualities that some people adopt in an attempt to appear more important. Instead, it should have a certain quality, rhythm, and a strong, masculine energy. To live a beautiful life, everyone should act in a way that best suits their character and gender. This is the ideal way to carry oneself and the proper approach to every action. Just as I can’t endorse a soft or weak voice or an effeminate manner, I also can’t support anything coarse or uncivilized. We should follow nature, as imitating her provides us with a guiding principle for self-discipline and a model for virtue.

Chapter 20 #

¹ Modesty does indeed have its pitfalls—not ones that it inherently brings, but those it often encounters, especially when we associate with corrupt individuals who, under the guise of humor, subtly corrupt the virtuous. If good people frequently attend banquets and games and regularly engage in jokes, they risk weakening their sense of manly dignity. Therefore, we should be careful that in trying to relax our minds, we don’t disrupt the harmony of our good habits, as this balance is crucial for maintaining virtue. Habits can quickly lead our nature in a different direction.

² For this reason, I believe that what you are wisely doing aligns well with the responsibilities of clergy, especially those in the priesthood. Specifically, it is important to avoid attending banquets hosted by outsiders, but still remain hospitable to travelers, ensuring that your careful approach does not invite criticism. Attending such banquets can easily lead to a preoccupation with socializing and develop a love for indulgence. Conversations about worldly matters and pleasures often find their way in, and it is difficult to avoid hearing them without appearing rude. Additionally, your glass may be refilled repeatedly, even if you do not wish it. It is far better to politely decline once in your own home than to repeatedly find yourself in such situations at someone else’s. By leaving sober, you also avoid being judged by others’ disrespectful behavior.

³ There is no reason for younger clergy to visit the homes of widows or virgins unless it’s for a specific purpose, and even then, only in the company of elder clergy—preferably the bishop, or, if the matter is significant, with other priests. Why should we allow the world an opportunity to criticize us? What is the need for frequent visits that might spark rumors? If one of those women were to fall into wrongdoing, why should you bear the blame for it? Even strong men have been led astray by their desires. How many have not fallen into sin but have still raised suspicions?

⁴ Why not spend your free time outside of church duties in reading? Why not return to Christ, speak with Him, and listen to His voice? We speak to Him when we pray, and we hear Him when we read the sacred scriptures. What need do we have to visit other people’s homes? There is one house, the church, that encompasses everything we need. Those who need us can come to us. Why should we be involved with idle stories and fables? We have been given the responsibility of serving at Christ’s altar, not the obligation to please others.

⁵ We should be humble, gentle, mild, serious, and patient. We must maintain balance in all things, so that our calm demeanor and measured speech reflect a life free of vice.

Chapter 21 #

¹ Guard against anger as much as possible. If you can’t avoid it entirely, at least keep it under control. Anger is a powerful trigger for wrongdoing. It clouds the mind so much that it leaves no room for rational thought. The first goal should be to cultivate a calm and peaceful nature through regular practice, a desire for self-improvement, and strong determination. However, since anger is deeply ingrained in human nature, and it’s impossible to eliminate entirely, it must be managed with reason whenever possible. If anger takes hold before you have a chance to foresee or prevent it, focus on overcoming it and regaining control. Try to resist anger if you can; if not, allow it to pass, as it is said: “Give way to wrath.”

² Jacob wisely chose to avoid confrontation with his brother when anger flared, as well as with Rebecca. Guided by patience, he decided it was better to leave and live in foreign lands rather than provoke his brother further. He only returned when he believed his brother’s anger had subsided. This decision earned him great favor with God. To reconcile with his brother, Jacob offered willing service and generous gifts, ensuring that his brother would focus not on the blessing he had lost, but on the efforts Jacob made to make amends.

³ If anger has already taken hold of your mind and settled in your heart, don’t abandon your foundation. Your foundation is patience, wisdom, reason, and the ability to diffuse anger. If someone’s stubbornness provokes you and their obstinance fuels your anger, try to calm your mind. But if you can’t, at least control your tongue. As it is written: “Keep your tongue from evil, and your lips from speaking deceit. Seek peace and pursue it.” Consider the profound peace of holy Jacob! First, calm your mind. If that’s not possible, then at least restrain your speech. And above all, don’t neglect to seek reconciliation. These principles have been adopted by worldly thinkers and recorded in their writings, but true understanding belongs to the one who first recognized their importance.

⁴ Let’s make an effort to avoid or at least control our anger so that we don’t lose the respect of others or add to our mistakes. Calming anger is no small task—it can be just as hard as not getting angry in the first place. While choosing not to get angry is a matter of willpower, calming down once anger has taken hold is a challenge against our natural impulses. Consider how children argue. Their disagreements are often harmless and tend to be more playful than bitter. When they do fight, they quickly make up and become even better friends. Children don’t yet know how to be deceitful or hold grudges. We shouldn’t judge them harshly, especially since the Lord Himself said, “Unless you change and become like children, you will never enter the kingdom of heaven.” The Lord, even in His power, showed this same innocence as a child. When He was insulted, He didn’t retaliate. When He was struck, He didn’t strike back. So, take this to heart—like a child, don’t hold onto grudges or harbor malice. Let everything you do be done with a clear conscience. Don’t worry about how others treat you; stand firm and protect the simplicity and purity of your heart. Don’t respond to an angry person with anger or to a foolish person with foolishness. One wrong act often leads to another, just as rubbing stones together can create a spark.

⁵ The heathens, who tend to exaggerate in their speech, often highlight the famous saying of the philosopher Archytas of Tarentum, who once told his servant: “You miserable man, how I would punish you if I weren’t angry.” But even before this, David, in his righteous anger, held back his hand from striking. How much greater it is not to retaliate at all, rather than merely refraining from revenge! Similarly, when warriors were ready to take vengeance against Nabal, Abigail’s prayers intervened and calmed them. This shows us that we should not only listen to well-timed appeals but also appreciate them. David was so moved by Abigail’s intervention that he blessed her for preventing him from taking revenge.

⁶ Even before this, David spoke of his enemies, saying: “They heap wickedness upon me, and in their anger, they cause me great distress.” But let’s consider what he said when he was overwhelmed with anger: “Oh, that I had wings like a dove! I would fly away and find rest.” Although his enemies kept provoking him to anger, David sought peace instead.

⁷ He also said, “Be angry, but do not sin.” The moral teacher, understanding that our natural emotions should be guided by reason rather than suppressed, teaches us to channel our anger wisely. He advises: “Be angry when there is a just cause for it.” It’s natural to feel upset by the wrongdoings we witness; otherwise, we risk being seen as indifferent or careless rather than virtuous. So, be angry, but ensure your anger doesn’t lead you to wrongdoing. In other words, if you feel angry, don’t let it cause you to sin—control your anger with reason. Or put it another way: if you’re angry, direct that anger inward, recognizing your own weakness in being so easily provoked, and you will avoid sin. When you hold yourself accountable for your anger, you stop being angry at others. However, if you try to justify your anger as righteous, you only become more inflamed and are more likely to sin. As Solomon wisely said, “It is better to control your anger than to conquer a city,” because even the bravest can be led astray by anger.

⁸ We should be careful not to let ourselves get overwhelmed before reason has a chance to steady our minds. Often, emotions like anger, distress, or the fear of death can almost paralyze us, hitting us like a sudden blow. It’s wise to prepare for this by thinking things through in advance, training our minds to stay composed. That way, when faced with unexpected challenges, our minds won’t be thrown into turmoil but will remain calm, guided by the discipline and control of reason.

Chapter 22 #

¹ There are two types of mental activities—those driven by reflection and those driven by passion. Reflection involves careful thought and the pursuit of truth, while passion drives us to take action. These two are distinct and do not overlap; they serve different purposes. Reflection naturally brings about peace and calm, whereas passion generates the urge to act. Therefore, we should be open to allowing good reflections to shape our minds, while ensuring that passion is guided by reason. If we aim to maintain a sense of propriety, we must not let desire overpower reason. Instead, let reason evaluate and determine what aligns with virtue.

² Since we’ve established that we should strive to follow what is appropriate, ensuring our words and actions are measured, it’s important to recognize that order in speech takes precedence over action. Speech can be categorized into two main forms: one used in friendly conversation and the other in the discussion of matters like faith and justice. In both cases, we must be careful to avoid causing irritation. Our language should be gentle, calm, and filled with kindness and courtesy, avoiding any insult. In casual conversations, we should refrain from stubborn arguments, as they often lead to pointless topics rather than contributing anything valuable. Discussions should be conducted without anger, politeness without bitterness, warnings without harshness, and advice without causing offense. Just as in all aspects of life, we must be mindful to not let overwhelming emotions override reason (always leaving room for thoughtful consideration). Similarly, we should apply this principle to our speech, ensuring that neither anger nor hatred is provoked and that we do not reveal any signs of greed or laziness.

³ Let our speech always be of this nature, especially when discussing the holy Scriptures. After all, what could be a more worthy topic of conversation than the teachings that encourage vigilance and promote good instruction? We should always have a clear purpose for beginning such discussions, and we should also know when to conclude them. A speech that drags on too long only provokes frustration. It is particularly inappropriate when, while most conversations generally bring added enjoyment, this one, about such a valuable subject, becomes a source of offense!

⁴ When addressing topics like teaching faith, instructing on self-control, discussing justice, or encouraging action, we shouldn’t try to cover everything at once. Instead, we should address each subject gradually, according to our ability and as the context allows. Our discussions should be neither too long, which could cause disengagement, nor too brief, which might lead to carelessness or neglect. The speech should be straightforward and clear, carrying a sense of dignity and importance. It should avoid being overly polished or refined but should also steer clear of being harsh or unappealing in style.

Chapter 23 #

¹ People often offer additional advice on how to speak, such as how to incorporate humor. While jokes can sometimes be appropriate and enjoyable, they don’t align with the clerical life. How can we embrace things that are not found in the holy Scriptures?

² We must also be careful that when we share stories, we don’t compromise the serious principles we’ve committed to. The Lord warns, “Woe to you who laugh now, for you will weep.” Are we looking for something to laugh about now, only to cry later? I believe we should steer clear of not just crude jokes, but all forms of humor, unless it’s appropriate for our conversation to be light and pleasant at that moment.

³ When it comes to the voice, I believe it should be simple and clear. A naturally musical tone is a gift and can’t be achieved through effort alone. The voice should be distinct in its pronunciation and carry a strong, confident energy, but it should avoid any harsh or unrefined tones. Also, ensure it doesn’t take on an overly theatrical style, but instead stays true to the genuine meaning of the words being spoken.

Chapter 24 #

¹ I believe I’ve covered enough on the art of speaking, so let’s now turn our attention to what suits an active life. There are three key principles to keep in mind. First, our emotions should not overpower our reason. Only by allowing reason to guide us can we ensure that our actions are in line with what is appropriate. When emotion yields to reason, it’s easier to maintain what is proper in our duties. Second, we must be careful not to show either too much or too little enthusiasm for the tasks we take on. We should avoid making a big show of small matters or treating important matters with insufficient care. Finally, when it comes to moderation in our efforts and work, as well as maintaining order and proper timing, I believe everything should be done openly and straightforwardly.

² But first comes the most fundamental principle: our passions should be governed by our reason. The second and third points are essentially the same—moderation in all things. We should appreciate the beauty of a pleasing form and recognize the importance of dignity. Next, we consider the order and timing of events. These, then, are the three key principles, and we must see if we can find them exemplified perfectly in any of the saints.

³ First, let’s consider our father Abraham, who was chosen and called to guide future generations. When instructed to leave his country, his family, and his father’s house, despite being deeply connected to his homeland and loved ones, didn’t he demonstrate that his passions were controlled by reason? Who doesn’t take comfort in the familiar joys of their native land, their family, and their home? Abraham certainly cherished these things. But the thought of the divine command and the promise of an eternal reward held greater sway over him. He must have considered the danger of taking his wife with him—she was not accustomed to hardship, too gentle to endure insults, and so beautiful that she could easily become the target of immoral men. Yet, he made the deliberate choice to face these challenges rather than avoid them with excuses. Finally, when they entered Egypt, he advised her to say she was his sister, not his wife.

⁴ Look at the passions at play here! He feared for his wife’s chastity, for his own safety, and he was wary of the Egyptians’ lustful intentions. Yet, the rational commitment to fulfilling his duty to God prevailed. He believed that with God’s favor, he could find safety anywhere, but if he disobeyed God, he wouldn’t be safe even in his own home. In this way, reason triumphed over passion and brought it under control.

⁵ When his nephew was captured, he did not let the overwhelming forces of so many kings intimidate or discourage him; instead, he resumed the fight. After winning the battle, he declined his share of the spoils, even though it was his victory that had secured them. Later, when a son was promised to him, despite being aware of his own body’s decline, his wife’s infertility, and his advanced age, he still believed God, even though it defied the laws of nature.

⁶ Notice how everything comes together here. Passion was present, but it was controlled. His mind was balanced in action, treating neither great matters as trivial nor small matters as significant. There was moderation in his dealings, order in his actions, a sense of timing, and careful choice of words. He was strong in faith, remarkable in virtue, fierce in battle, humble in victory, hospitable at home, and attentive to his wife.

⁷ Jacob, his holy grandson, preferred to spend his time safely at home, but his mother wanted him to live in foreign lands to avoid his brother’s anger. Wise advice won out over natural desires, and Jacob left home, exiled from his parents. Yet, wherever he went, he conducted himself with restraint, acting appropriately and seizing opportunities at the right moments. His parents loved him deeply; one blessed him for his obedience, and the other cherished him with tender affection. Even his brother placed Jacob above himself, especially when Jacob chose to give up his food out of brotherly love, despite his own hunger. Jacob was a faithful shepherd for his master, a diligent son-in-law to his father-in-law; he worked hard, ate sparingly, made amends sincerely, and repaid generously. He even managed to calm his brother’s anger so well that he won his favor, despite fearing his hostility.

⁸ What can I say about Joseph? He longed for freedom, yet he patiently endured the chains of servitude. Despite being a slave, he remained gentle and steadfast in virtue, showing kindness even in prison. He was wise in interpreting dreams and exercised his power with self-restraint. In times of abundance, he was prudent; in times of famine, he was fair. He managed everything with commendable order, seizing opportunities at the right moment, and administered justice to his people with the disciplined guidance of his position.

⁹ Job, in both good times and bad, was blameless, patient, and lived in a way that was pleasing and acceptable to God. Even when he was tormented by pain, he found comfort.

¹⁰ David was courageous in battle, patient in times of hardship, and peaceful in Jerusalem. In victory, he showed mercy, and when he sinned, he repented. In his old age, he was wise and foresaw what was to come. He acted with balance and seized opportunities as they arose. Through his psalms, he recorded his experiences, and it seems to me that his life, just as much as the beauty of his hymns, offers a lasting testament to his devotion to God.

¹¹ What duty related to the chief virtues was lacking in these men? First, they demonstrated prudence, which involves the pursuit of truth and fosters a desire for complete understanding. Next, they exhibited justice, which ensures that each person receives what is rightfully theirs, avoids taking what belongs to others, and prioritizes the protection of everyone’s rights over personal gain. Third, they displayed fortitude, which shines through both in battle and in daily life, showing greatness of spirit and physical strength. Finally, they showed temperance, which maintains the proper balance and order in everything we believe should be done or said.

Chapter 25 #

¹ Perhaps someone might argue that, since different types of duties stem from these four virtues, they should have been outlined first. However, it would have been unnatural to define duty at the beginning and then break it down into various categories. We’ve avoided such artificiality by presenting the examples set by the forefathers. These examples leave no ambiguity in our understanding and do not invite overly complex interpretations. Therefore, let the lives of the forefathers serve as a reflection of virtue for us, not just as a collection of clever actions. We should approach their legacy with reverence, not just with intellectual analysis.

² Prudence was the defining trait of the holy Abraham. Scripture tells us that “Abraham believed God, and it was credited to him as righteousness,” because true prudence begins with knowing God. On the other hand, “The fool says in his heart, ‘There is no God,’"—a wise person would never make such a claim. How can someone be considered wise if they deny their Creator and instead look to a stone, saying, “You are my father”? Or, like the Manichaean, who says to the devil, “You are the author of my being”? How is Arius wise when he chooses to believe in an imperfect and inferior creator rather than the true and perfect one? And how can Marcion or Eunomius be wise when they prefer an evil god over a good one? How can someone who does not fear His God be wise, for “The fear of the Lord is the beginning of wisdom”? Elsewhere, Scripture says, “The wise do not stray from the words of the Lord but draw near to Him in confessing His greatness.” Thus, when Scripture says Abraham’s faith “was credited to him as righteousness,” this brought him the grace of another virtue.

³ Our leaders have often said that true wisdom comes from understanding the truth. But who among them surpassed Abraham, David, or Solomon in this regard? They also say that justice is about caring for all humanity. As David put it: “He has scattered his gifts to the poor; his righteousness endures forever.” A just person shows compassion and lends help. The wise and just hold the world’s wealth in their hands. A just person treats what belongs to everyone as their own and sees their own possessions as shared. Such a person is more likely to blame themselves than others, as true justice involves self-accountability and transparency. Look at how just Abraham was: even in his old age, when he was promised a son and then asked to sacrifice him, he didn’t hesitate, despite the son being his only one.

⁴ In this one act, all four virtues are evident. It was wise to trust God and to prioritize His commands over the love for his son. It was just to return what had been given to him. It was courageous to suppress natural emotions through reason. The father led the sacrifice; the son asked where it was, deeply testing the father’s emotions, but not breaking them. When the son called out, “My father,” it pierced the father’s heart, yet his devotion to God remained steadfast. The fourth virtue, temperance, was also present. Being just, he maintained balance in his devotion and order in all he did. In preparing the sacrifice, lighting the fire, binding his son, and drawing the knife—each step was carried out with proper order. As a result, he earned the reward of being able to keep his son.

⁵ Is there any wisdom greater than that of holy Jacob, who saw God face to face and received a blessing? Can there be a higher sense of justice than his, when he divided what he had acquired with his brother and offered it as a gift? What could be more courageous than his struggle with God? And what shows greater self-control than his decision to hide his daughter’s shame rather than seek revenge? Surrounded by enemies, he wisely chose to win their favor instead of turning their hatred upon himself.

⁶ How wise was Noah, who constructed the entire ark! How just he was, too! He alone was preserved to become the father of the human race, surviving the generations before him and starting a new one. He was born not just for himself, but for the world and all of humanity. How courageous he was to withstand the flood, and how disciplined to endure it! Once inside the ark, he showed remarkable patience. When he sent out the raven and the dove, when he welcomed them back, and when he chose the moment to leave the ark, he acted with great restraint and wisdom.

Chapter 26 #

¹ It is said, then, that when seeking the truth, we must do so with a sense of propriety. We should pursue truth with the utmost diligence, avoiding the presentation of falsehoods as truth or concealing the truth in obscurity. We must not burden our minds with trivial, convoluted, or uncertain matters. What could be more improper than worshipping a wooden object made by human hands? What could be more ignorant than focusing on geometry and astronomy—measuring the vastness of space and confining heaven and earth within fixed numbers—while neglecting the path to salvation and instead pursuing error?

² Moses, despite being well-versed in all the wisdom of the Egyptians, did not approve of their ways, considering that kind of knowledge both harmful and foolish. Instead, he turned away from it and sought God with all his heart. As a result, he saw God, questioned Him, and listened when He spoke. Who could be wiser than someone taught by God, who, through his deeds, rendered the wisdom and powers of the Egyptians useless? Unlike others, Moses did not pretend to know things he didn’t, nor did he accept them rashly. Yet, these philosophers, who see no issue with worshiping and seeking help from lifeless idols, now tell us that the two things just mentioned, which align with both nature and virtue, should be avoided.

³ The higher the virtue of wisdom, the more we should strive to attain it. To ensure our thoughts are neither unnatural, disgraceful, nor inappropriate, we must dedicate both time and care to examining matters thoroughly. There is nothing that sets humans apart from other living creatures more than our ability to reason, to seek the origins of things, and to recognize that the Creator of our existence should be sought out. For our life and death are in His hands; He governs this world with His command. We know that we must answer to Him for our actions. Nothing is more helpful for living a good life than believing that He will be our judge—one who sees everything hidden, is offended by what is wrong, and is pleased by what is good.

⁴ In all people, there is a natural desire to seek the truth, which drives us to pursue knowledge and learning, inspiring a strong urge to discover it. Excelling in this pursuit is seen as a noble goal, but only a few actually achieve it. Those who do reach it dedicate themselves to deep thought and careful consideration, investing considerable effort to attain a virtuous and blessed life, and to reflect this in their actions. For it is not enough to simply call out, “Lord, Lord,” to enter the kingdom of heaven, but rather to do what He commands. Having a desire for knowledge without corresponding actions—well, I wonder if that truly amounts to anything at all.

Chapter 27 #

¹ The first duty is prudence. After all, what is a greater duty than giving our full devotion and reverence to the Creator? However, prudence is also connected to other virtues. Justice, for example, cannot exist without prudence, because it takes a lot of careful judgment to determine whether something is just or unjust. Making a mistake in this regard is very serious. As Solomon says, “Anyone who calls a just person unjust, or an unjust person just, is cursed by God. Why then does justice come to the wicked?” Likewise, prudence cannot exist without justice, because a reverence for God is the beginning of true understanding. This idea, which is found among those considered wise by the world, is not new, because reverence is the foundation of all virtues.

² The virtue of justice is first directed towards God, then towards one’s country, followed by one’s parents, and finally towards everyone else. This order aligns with the natural instincts we develop. From the moment we begin to understand the world, we cherish life as a gift from God, we love our country and our parents, and eventually, we grow fond of our companions, with whom we enjoy spending time. This progression leads to genuine love, which places others above ourselves and seeks their well-being over our own, embodying the essence of justice.

³ It is natural for all living creatures to prioritize their own safety, to avoid harm, and to seek what benefits them. They look for food and shelter to protect themselves from dangers like storms and harsh weather—this behavior reflects prudence. We also see that creatures naturally tend to group together, initially with others of their own kind, and then sometimes with different species as well. For example, oxen enjoy being in herds, horses in droves, and similar animals, like stags, often gather together, sometimes even alongside humans. And what more can be said about their instinct to reproduce, care for their offspring, or their emotional connections, where we can see a reflection of justice?

⁴ It’s clear that all virtues are interconnected. Courage, whether it’s defending your country in war, protecting the vulnerable at home, or guarding your friends from danger, is closely tied to justice. Prudence and moderation guide us in knowing how and when to defend and help others, making the most of time and place. Even temperance requires prudence to maintain balance. Understanding the right moment and responding fairly is a matter of justice. Additionally, we need generosity, strength of mind, and often physical endurance to achieve what we set out to do.

Chapter 28 #

¹ Justice, then, is concerned with the well-being of human society and the community as a whole. What binds society together can be divided into two key elements: justice and goodwill, which is also known as generosity and kindness. Justice, in my view, is the higher virtue, while generosity is the more appealing one. Justice provides fairness, while generosity demonstrates kindness.

² But the idea of justice that philosophers often emphasize is not fully embraced by us. They argue that the primary role of justice is to harm no one, except in cases of self-defense when wronged. However, this principle is set aside by the teachings of the Gospel. Scripture teaches that we should embody the spirit of the Son of Man, who came to offer grace, not to inflict harm.

³ Next, they thought it fair that public property should be treated as public and private property as private. However, this idea goes against nature, as nature has provided everything for everyone to use in common. God intended all things to be shared, with food available to all and the earth belonging to everyone. Nature has thus established a common right for all, but greed has turned it into a privilege for the few. Similarly, the Stoics taught that everything produced on the earth is meant for human use, and that people are born to benefit each other.

⁴ But where did they get such ideas, if not from the Holy Scriptures? For Moses wrote that God said, “Let us make man in our image, after our likeness, and let them have dominion over the fish of the sea, the birds of the air, the livestock, and every creature that moves on the earth.” And David said, “You have placed all things under his feet: all sheep and oxen, as well as the beasts of the field, the birds of the air, and the fish of the sea.” So these philosophers have learned from our scriptures that everything was made subject to man, and therefore, they believe that all things were created for man’s benefit.

⁵ The idea that man was made for the sake of man is also found in the books of Moses, where the Lord says, “It is not good for man to be alone; let us make a helper suitable for him.” Thus, woman was given to man to be his helper, to bear children, and to ensure that one person could always be there to support another. Before the woman was created, it was said of Adam, “There was no suitable helper found for him,” because true help could only come from another person. Among all the living creatures, none were suitable as his helper. Therefore, a woman was created to fulfill that role.

⁶ In line with God’s will and the natural order, we should support each other and strive to fulfill our responsibilities, sharing our advantages with everyone. As Scripture suggests, we should help one another out of devotion or duty, whether by giving money, providing assistance, or in any way we can. This way, the bonds of human fellowship can grow stronger, and no one will abandon their duty out of fear, but instead, view both good and bad circumstances as a shared responsibility. For example, Moses did not shy away from waging difficult wars for his people. He did not fear the mightiest kings or the brutality of barbarian nations. He set aside concern for his own safety to ensure the freedom of his people.

⁷ The glory of justice is truly great; she exists more for the benefit of others than for herself, strengthening the bonds of unity and fellowship among us. Justice holds such a lofty position that all things fall under her authority. She not only provides help and financial support to others but also willingly faces dangers on their behalf.

⁸ Who wouldn’t eagerly pursue and uphold this virtue, if not for the fact that greed weakens and diminishes its power? As long as we strive to accumulate wealth, acquire more land, and become the richest, we abandon the essence of justice and lose the blessing of kindness toward others. How can someone be just when they attempt to take from others what they desire for themselves?

⁹ The desire for power also weakens the true strength and beauty of justice. How can someone who seeks to dominate others genuinely advocate for their well-being? And how can a person defend the weak against the strong when they are pursuing power at the expense of others’ freedom?

Chapter 29 #

¹ The importance of justice is evident from the fact that it applies to every place, person, and moment. It must be upheld even in dealings with enemies. For example, if a time or location for a battle has been agreed upon, it would be unjust to take the position early or attack before the set time. There’s a distinction between being defeated in battle through intense combat, superior strategy, or simply by chance. A harsher punishment is reserved for more dangerous enemies, especially those who are deceitful or have committed greater wrongs, as was the case with the Midianites. They led many of the Israelites into sin through their women, which provoked the Lord’s anger against the people of our ancestors. As a result, when Moses was victorious, he spared none of them. In contrast, Joshua did not attack the Gibeonites, who had deceived the Israelites rather than waging war against them. Instead, he punished them by imposing a law of servitude. Elisha also refused to let the king of Israel kill the Syrians when he wanted to. After striking them with sudden blindness while they were besieging him, Elisha led them into the city. However, when the king wanted to kill them, Elisha said, “You shall not kill those whom you have not captured with your spear and sword. Instead, offer them bread and water so they may eat, drink, and return to their homes.” Moved by this kindness, the Syrians were expected to spread the word of the mercy they had received. As a result, the Syrian raiding parties no longer entered the land of Israel.

² If justice is necessary even in times of war, how much more should we uphold it during peace. The prophet showed such compassion to those who came to capture him. The story tells us that the king of Syria sent his army to ambush Elisha, as he had discovered that Elisha was revealing all his plans. Gehazi, the prophet’s servant, saw the army and feared for his life. But Elisha reassured him, saying, “Don’t be afraid, for those who are with us are more than those with them.” Elisha then prayed that his servant’s eyes might be opened, and they were. Gehazi then saw the mountain filled with horses and chariots surrounding Elisha. As the Syrians approached, Elisha prayed, “Strike the Syrian army with blindness, O God.” His prayer was answered, and he told the Syrians, “Follow me, and I will lead you to the man you are looking for.” They then saw Elisha, whom they had sought to capture, but despite seeing him, they couldn’t seize him. This story clearly shows that faith and justice should be upheld even in war, and that breaking such faith would be deeply shameful.

³ In the past, people would use a less harsh term for their enemies, referring to them as “strangers.” The term “enemy” was once synonymous with “stranger,” following ancient customs. This practice may have been influenced by our own scriptures, where the Hebrews referred to their enemies as “allophyllos,” which, when translated into Latin, means “alienigenas” (those of another race). We see this in the first book of Kings, where it is written: “In those days, those of another race arrayed themselves against Israel.”

⁴ The foundation of justice is faith, for the hearts of the righteous are rooted in faith. When a just person admits their own faults, they build justice on the basis of faith because their righteousness is evident when they confess the truth. As the Lord says through Isaiah: “Behold, I lay a stone as a foundation in Zion,” which refers to Christ as the foundation of the Church. Christ is the focus of faith for all, while the Church represents the visible form of justice, embodying the shared rights of all people. The Church prays, works, and faces trials on behalf of everyone. Therefore, anyone who denies themselves is truly just and worthy of Christ. This is why Paul emphasized that Christ is the foundation, so that we may build our righteous deeds upon Him, with faith as the cornerstone. In our actions, if they are wrong, they reveal unrighteousness; if they are good, they demonstrate justice.

Chapter 30 #

¹ Now let’s discuss kindness, which can be divided into two key aspects: goodwill and generosity. For kindness to be complete, it must include both. It’s not enough to simply wish others well; we must also act in ways that benefit them. Likewise, doing good isn’t enough unless it comes from a genuine place of goodwill. As Scripture says, ‘God loves a cheerful giver’. If we act out of obligation rather than desire, what reward can we expect? This is why the Apostle says, “If I do this willingly, I have a reward; but if unwillingly, I am simply fulfilling a duty.” The Gospel also provides us with many principles for practicing true generosity.

² It’s a noble thing to wish others well and to give generously, with the sole intention of doing good, not harm. For instance, if we thought it was our duty to provide money to someone who would use it to live recklessly or to support an adulterer in their wrongdoing, that wouldn’t be an act of kindness because it lacks true goodwill. We’d actually be causing harm, not good, if we gave money to someone plotting against their country or trying to gather a group of criminals to attack the Church. Similarly, it doesn’t seem generous to assist someone who exploits widows and orphans or tries to take their property through force.

³ It doesn’t reflect a generous spirit to take from one person to give to another, or to acquire money unfairly and then believe it can be put to good use. Unless, like Zacchaeus, we restore four times what we took from those we’ve wronged and make amends for such immoral acts with genuine faith and Christian effort. True generosity must be built on a solid foundation.

⁴ The first and most important thing is to be sincere in our kindness, not deceitful when giving. We should never claim to be doing more than we actually are. Why make a promise at all? Promises can easily conceal dishonesty. We have the freedom to give as we choose, but dishonesty undermines everything and destroys the good we intend. Did Peter become angry just to see Ananias and his wife punished? Certainly not. His intention was that others might learn from their example and avoid perishing.

⁵ True generosity isn’t about giving just to brag about it; it’s about showing compassion. Your intentions define your actions. How you approach giving shapes how others will perceive it. Consider the wise advice you have within: it guides you to reflect on your motives before acting. Remember the saying, “Don’t let your left hand know what your right hand is doing.” This isn’t about your physical body, but rather about keeping your good deeds private, even from those closest to you, like a brother. If you seek praise here, you risk losing the true reward later. Genuine generosity happens when you help others quietly, allowing the praise to come from those in need, not from your own mouth.

⁶ True generosity is demonstrated by the sincerity behind it, the circumstances of those it helps, and the timing and place in which it is offered. However, it is crucial to prioritize helping fellow believers first. It is a serious failing if you are aware that a fellow believer is in need—whether they lack resources, are hungry, suffering, or are too ashamed to ask for help—and you do nothing. It’s an even greater fault if you know that they or their family are struggling due to imprisonment or false accusations, and you fail to assist them. If a righteous person is imprisoned and suffers due to a debt—though we should show mercy to everyone, we especially owe it to those who are upright—and you do nothing in their time of trouble, it is a grave sin. If, when someone is at the brink of death, you value your money more than their life, what a terrible wrong that is. As Job wisely said, “Let the blessing of him who was about to perish come upon me.”

⁷ God doesn’t show favoritism because He knows everything. We should be merciful to everyone. However, some people try to get help under false pretenses, pretending to be worse off than they are. So, when it’s clear that someone genuinely needs help and there’s no time to waste, we should act quickly and show mercy. God doesn’t expect us to be overly strict or demanding. While it’s blessed to give up everything and follow Him, it’s also blessed to do our best with what we have. The Lord valued the widow’s two small coins more than the larger gifts of the rich because she gave all she had, while they gave only a small portion of their wealth. The value of a gift lies in the intention behind it, not the amount. God doesn’t require us to give away everything at once, but rather to share gradually, unless we feel called, like Elisha, to give up everything immediately so that nothing holds us back from serving Him fully.

⁸ True generosity should be tested by ensuring that we don’t neglect our closest relatives if we know they are in need. It’s better to help family members who might be too ashamed to ask others for help than to let them suffer. However, this doesn’t mean making them wealthy with what could otherwise be given to the poor. We must consider the actual circumstances, not just personal feelings. You didn’t dedicate yourself to the Lord to make your family rich, but to gain eternal life through good deeds and to atone for your sins by showing mercy. Family members might think they’re asking for little, but in reality, they’re asking for what you should be offering as a sacrifice for your sins. They might try to take advantage of your generosity, believing they’re justified, and some may even blame you for not making them rich, all while trying to rob you of your eternal reward.

⁹ So far, we’ve offered our advice; now let’s consider the authority behind it. First, no one should feel ashamed if they become poor after being wealthy, especially if it happens because they’ve generously given to those in need. Christ Himself became poor despite being rich, so that through His poverty, He could enrich everyone. He set an example for us to follow, ensuring that we can justify our diminished wealth; anyone who has fed the hungry has eased their own burden. As the Apostle says, ‘I offer this advice because it’s in your best interest to follow Christ’s example’. Advice is for those who seek to do good, while warnings are meant to hold back those who stray. He also encourages the good by saying, “A year ago, you not only started doing good deeds but were also willing to do them.” Both of these qualities—generosity and goodwill—are necessary for true perfection. He teaches us that generosity without goodwill, and goodwill without generosity, are incomplete. That’s why he encourages us to strive for perfection by saying: “Now, follow through and complete the task; just as you were eager to start, be just as eager to finish it with what you have. If you’re willing, your offering is accepted based on what you have, not on what you don’t. However, this isn’t about making others rich while you suffer; it’s about creating balance. Your surplus now should meet their needs, and later, their surplus can meet yours, ensuring equality, as it is written: ‘The one who gathered much did not have too much, and the one who gathered little did not have too little’.”

¹⁰ The Apostle highlights both goodwill and generosity, as well as the approach, the outcomes of proper giving, and the people involved. Regarding the approach, he advised those who were not yet perfect, as only the imperfect experience anxiety. However, if a priest or other cleric, choosing not to burden the Church, doesn’t give away everything they own but instead fulfills the duties of their office honorably, I don’t consider them to be imperfect. I also believe the Apostle wasn’t referring to mental anxiety here, but rather to household difficulties.

¹¹ I believe the Apostle was referring to the people involved when he said, “that your abundance might serve for their want, and their abundance for your want.” This suggests that the material abundance of some should inspire them to do good works, providing for the physical needs of others. In turn, the spiritual abundance of those who receive help could support the spiritual needs of the givers, ultimately bringing blessings to both.

¹² He provided them with an excellent example: “He who gathered much had nothing left over, and he who gathered little had no lack.” This example serves as a powerful encouragement for everyone to show mercy. The one who has much wealth truly has nothing extra, because in the grand scheme of things, all worldly possessions amount to nothing. Likewise, the one who has little does not lack, because what he loses is insignificant. Ultimately, there’s no real loss, as everything in this world is already fleeting and temporary.

¹³ We can also understand it this way: Someone who has a lot, even if they don’t give anything away, is never truly satisfied. No matter how much they acquire, they always feel a sense of lack because they constantly desire more. On the other hand, someone who has little does not feel deprived, because it doesn’t take much to meet their needs. Similarly, a poor person who shares spiritual blessings in exchange for money, even if they have abundant grace, is not weighed down by it. Instead, grace lightens the mind.

¹⁴ It can also be understood like this: You, O man, truly have nothing extra! How much have you really received, even if it seems like a lot to you? John, who was the greatest among those born of women, was still less than the least in the kingdom of heaven.

¹⁵ Or consider it this way: the grace of God, from a human perspective, is never excessive because it is spiritual. Who can measure its greatness or vastness when it is invisible? Even faith as small as a mustard seed can move mountains—yet you’re not given more than that. If grace fully dwelled within you, wouldn’t you fear that your mind might become proud because of such an extraordinary gift? Many have fallen more disastrously from spiritual heights than if they had never received grace from the Lord at all. Yet the one who has little lacks nothing, for grace is not something physical that can be divided; and what seems small to one who possesses it is much to someone who does not have it.

¹⁶ When giving, we must also consider a person’s age and physical condition. It’s important to recognize the natural sense of dignity that often comes with a good upbringing. We should offer more help to the elderly, who can no longer provide for themselves through work. Likewise, we must readily support those who are physically weak. If someone who was once wealthy has fallen into poverty, especially through no fault of their own—whether due to theft, exile, or false accusations—it is our duty to assist them.

¹⁷ Someone might say: A blind man sits in one spot, and people pass him by, while a strong young man often receives something. That’s true, but it’s because the young man gains what he wants through persistent begging. It’s not because people think he deserves it, but because they grow tired of his constant asking. The Lord speaks in the Gospel about a man who had already closed his door; when someone knocks persistently and forcefully, the man eventually gets up and gives what is needed, simply because of the persistence.

Chapter 31 #

¹ It’s also right to show more consideration to someone who has done you a favor or given you a gift if they ever find themselves in need. After all, what could be more wrong than not repaying someone for their kindness? And I don’t believe you should just repay them equally; you should give back even more. You should compensate for the benefit you’ve received by helping the person, even to the point of ending their need. Failing to surpass the original kindness when repaying it makes you the lesser person, since the one who gave first was not only first in time but also in generosity.

² We should take a lesson from the earth, which naturally returns the seeds it receives, multiplied many times over. As it’s written: “A foolish man is like an unattended field or vineyard—if left alone, it will become desolate”. A wise person, on the other hand, is like a well-tended field, returning the seeds given to them with increased abundance, almost as if they were repaying a loan with interest. The earth either produces fruit on its own or returns what it was given in rich abundance. Similarly, when you inherit your father’s property, you owe it to him and yourself to ensure it flourishes, rather than letting it become barren. Someone might have a reason for not giving anything, but how can they justify not returning what was given to them? It’s barely acceptable not to give, but it’s certainly wrong not to repay a kindness.

³ Solomon wisely advises: “When you sit down to eat with a ruler, pay close attention to what is in front of you, and put out your hand, knowing that it’s your duty to be well-prepared. However, if you are greedy, don’t crave his delicacies, for they are fleeting and deceptive.” I’ve written this because I believe we should all live by these principles. It’s good to help others, but someone who doesn’t know how to repay kindness is difficult to deal with. Even the earth teaches us kindness by giving us fruits we didn’t plant and by returning much more than what was sown. It isn’t right to ignore money that has been entrusted to you, so how could it be right to let a good deed go unacknowledged? Proverbs also tells us that repaying kindness is so powerful in God’s eyes that it can grant grace even in times of destruction, even when one’s sins are overwhelming. And do I need to provide more examples when the Lord Himself, in the Gospel, promises greater rewards for the saints’ good deeds? He encourages us to do good, saying: “Forgive, and you will be forgiven; give, and it will be given to you; a good measure, pressed down, shaken together, and running over, will be poured into your lap.”

⁴ The feasting Solomon refers to isn’t just about physical food, but should also be understood as referring to good deeds. After all, how can the soul be more nourished than by doing good? What can satisfy the mind of the righteous more than knowing a good deed has been done? Is there any food more enjoyable than fulfilling God’s will? The Lord Himself told us that this was His true sustenance, as it says in the Gospel: “My food is to do the will of My Father who is in heaven.”

⁵ Let us take pleasure in this nourishment, as the prophet urges us to “Delight in the Lord.” Those who have gained profound understanding and can appreciate higher joys truly delight in this food. They grasp what it means to experience pure delight that can only be comprehended by the mind. So, let us partake in the bread of wisdom and be nourished by the word of God. For the life of a person, made in God’s image, isn’t sustained by bread alone, but by every word that comes from God. Regarding the cup, holy Job speaks clearly, saying: “As the earth waits for the rain, so did they for my words.”

Chapter 32 #

¹ It is beneficial for us to be refreshed by the teachings of the divine Scriptures, allowing God’s word to nourish us like the morning dew. When you find yourself in the presence of greatness, recognize who that great person truly is. Imagine yourself in a paradise of delight, seated at the feast of wisdom, and reflect on what is set before you! The divine Scriptures are the feast of wisdom, with each book representing a different dish. First, understand what is being offered at this banquet, then reach out and partake. What you read or receive from the Lord your God, put into practice, so that your actions may reflect the grace you’ve been given. This was the example set by Peter and Paul, who, in spreading the Gospel, responded to the One who freely gave them everything. Each of them could say, “By the grace of God, I am what I am, and His grace toward me was not in vain, but I worked harder than all of them.”

² When someone repays a favor, they often return it in kind—gold for gold, silver for silver. Another person may repay with their labor. Yet another—and perhaps this is the most generous—gives only the sincere wishes of their heart. But what if there isn’t an immediate opportunity to return the kindness? If we desire to repay a good deed, the spirit in which we do it matters more than the value of our possessions. People will appreciate our goodwill more than our ability to fully repay them. A kindness is valued according to what one has available. Therefore, goodwill is a powerful thing. Even if it has nothing material to offer, it gives abundantly, benefiting many without depleting itself. In this way, goodwill surpasses even generosity. It is richer in character than material gifts, as there are far more people in need of kindness than there are people with plenty to give.

³ Goodwill is closely connected to generosity, as generosity often stems from goodwill; the desire to give comes before the act of giving. However, goodwill can exist independently. Even when generosity is absent, goodwill remains, serving as the foundation of all shared connections, bringing friendships together and strengthening them. Goodwill is trustworthy in advice, shares in joy during good times, and shares in sorrow during difficult times. This is why people often trust the advice of someone with goodwill more than that of a wise person. For example, David, though more experienced, followed the advice of Jonathan, who was younger. If goodwill were removed from humanity, it would be like taking the sun out of the world. Without it, people would lose the desire to guide strangers, welcome back wanderers, or offer hospitality—an important virtue, as even Job praised himself for this when he said, “I never let a stranger stay outside; my door was always open to everyone.” People wouldn’t even share water from their own supply or light someone else’s candle with their own. Goodwill is present in all these actions, like a refreshing spring for the thirsty or a light that, while shining on others, never dims for the one who shares it.

⁴ There’s also a generosity born from goodwill, where one forgives a debtor’s loan without asking for any repayment. Holy Job sets an example for us in this regard. Those who have enough don’t need to borrow, but those who are in need can’t easily escape their debts. So why, if you don’t need the money, do you hoard it for greedy heirs when you could forgive the debt now, gain praise for your kindness, and not lose any of your wealth?

⁵ To get to the heart of the matter—goodwill begins at home, with our children, parents, and siblings, and then extends step by step to the rest of the world. Originating in Paradise, it has spread throughout the earth. God instilled this sense of goodwill in the first man and woman, declaring, “They shall be one flesh,” and, we might add, one spirit. This is why Eve trusted the serpent; having been endowed with goodwill, she didn’t expect any ill-will.

Chapter 33 #

¹ Goodwill grows within the body of the Church through shared faith, the unity of baptism, the kinship formed by grace, and communion in the sacred mysteries. These connections embody a deep sense of closeness, the respect owed to children, the authority and care of parents, and the bond of siblings. Thus, the ties of grace naturally lead to a greater increase in goodwill.

² The desire to cultivate similar virtues is also beneficial, just as goodwill fosters similar character traits. For example, Jonathan, the king’s son, mirrored the kindness of the holy David because he loved him. Therefore, the phrase “With the holy, you shall be holy” seems to relate not only to our everyday interactions but also to the presence of goodwill. The sons of Noah lived together, yet their characters were very different. Likewise, Esau and Jacob grew up together in their father’s house but were quite unlike each other. There was no goodwill between them that would lead one to prioritize the other, but rather a rivalry over who would receive the blessing first. Because one was harsh and the other gentle, goodwill could not thrive between such different personalities and opposing desires. Furthermore, the holy Jacob could not favor an unworthy son in his father’s house over virtue.

³ But nothing is as harmonious as justice and fairness. These qualities, as companions and allies of goodwill, make us love those we perceive to be like ourselves. Additionally, goodwill inherently includes courage. When friendship is born from genuine goodwill, it doesn’t shy away from facing life’s greatest dangers for the sake of a friend. It says, “If troubles come my way because of them, I will endure them.”

Chapter 34 #

¹ Goodwill also has the power to disarm anger. It is goodwill that makes a friend’s wounds better than an enemy’s willing kisses. Moreover, goodwill unites many into one. When many are friends, they become as one, sharing a single spirit and a common perspective. Additionally, in friendship, corrections are welcomed. Though they may sting, they cause no real pain. We may be hurt by words of criticism, but we find comfort in the concern that goodwill expresses.

² In summary, we don’t owe the same obligations to everyone, and personal relationships aren’t the only factor considered in our actions. The specific situation and context often play a role, meaning you might sometimes need to help a neighbor before your own brother. As Solomon says, “A nearby neighbor is better than a distant brother.” Because of this, people often rely more on the goodwill of a friend than on family ties. In fact, goodwill can be so strong that it often surpasses the bonds we’re born with.

Chapter 35 #

¹ We have thoroughly explored the nature and power of virtue from the perspective of justice. Now, let’s turn our attention to fortitude, which is a higher virtue than the others and is divided into two areas: matters of war and matters at home. However, discussions of warfare might seem unrelated to our duties, as our focus is more on the responsibilities of the soul rather than physical actions. Our role is to prioritize peace over conflict. Nevertheless, our ancestors, such as Joshua, the son of Nun, Jerubbaal, Samson, and David, achieved great honor through their deeds in war.

² Fortitude, then, is a higher virtue than the others, but it is never a virtue that stands on its own. It cannot rely solely on itself. Furthermore, fortitude without justice becomes a source of evil, because the stronger it is, the more it tends to oppress the weaker. In the context of war, it’s essential to consider whether the war is just or unjust.

³ David never went to war unless he had no other choice. In him, wisdom was always paired with courage in battle. Even when he was about to face Goliath, the enormous giant, alone, he refused the heavy armor offered to him. He relied more on his own strength than on the weapons of others. From a distance, to increase the power of his throw, he struck down his enemy with a single stone. After that, he never went to war without first seeking guidance from the Lord. As a result, he was victorious in all his battles and remained ready to fight even in his later years. When conflict arose with the Philistines, he eagerly joined the fight against their fierce troops, determined to win glory without concern for his own safety.

⁴ But this isn’t the only type of courage worth noting. We admire the courage of those who, with great strength of spirit and faith, shut the mouths of lions, quenched raging fires, and escaped the edge of the sword. Out of their weakness, they were made strong. They didn’t achieve victory as part of a group, surrounded by comrades and supported by legions; instead, they triumphed alone over their treacherous enemies through the sheer bravery of their own souls. Think of Daniel, who remained unshaken even as lions raged around him. The beasts roared, yet he continued to eat without fear.

Chapter 36 #

¹ The glory of fortitude doesn’t lie solely in physical strength or power, but rather in the courage of the mind. True courage isn’t about causing harm but in preventing it. Failing to protect a friend from harm, when you have the ability to do so, is just as wrong as causing the harm yourself. This is why the first sign of Moses’ courage in war was when he saw a Hebrew being mistreated by an Egyptian—he defended the Hebrew, struck down the Egyptian, and hid him in the sand. As Solomon says, “Rescue those who are being led to death.”

² It’s clear where Cicero, Panætius, or even Aristotle got these ideas. Long before them, Job had said: “I rescued the poor from the hand of the strong, and I helped the orphan who had no one to assist him. Let the blessing of the one who was about to perish come upon me.” Wasn’t Job incredibly brave for enduring the devil’s attacks so nobly and defeating him with the strength of his mind? We have no reason to doubt the fortitude of the man to whom the Lord said: “Gird up your loins like a man. Take on greatness and power. Humble everyone who does wrong.” The Apostle also says: “You have strong consolation.” Therefore, the one who can find comfort in any sorrow is truly brave.

³ Indeed, true fortitude is when a person masters themselves—when they control their anger, resist temptations, remain steady in the face of misfortune, stay humble in success, and aren’t swayed by every change like a leaf in the wind. What could be more noble and admirable than to discipline the mind, subdue the flesh, and bring it under control, so that it follows commands, listens to reason, and willingly carries out the intentions and desires of the mind?

⁴ This, then, is the first idea of fortitude. Mental fortitude can be understood in two ways. First, it sees external things as unimportant and even more to be dismissed than desired. Second, it focuses all its energy on pursuing what is highest and morally right (what the Greeks call πρέπον). For what could be more noble than training your mind not to place great value on wealth, pleasure, and honors, nor to expend all your efforts on them? When your mind is in this state, you must prioritize what is virtuous and proper above everything else. You should be so committed to this that if anything happens that could discourage you—whether it’s the loss of possessions, receiving fewer honors, or criticism from others—you remain unaffected, as if you are above such things. Even dangers that threaten your safety should not disturb you if they are faced in the name of justice.

⁵ This is the true fortitude possessed by Christ’s warrior, who does not receive the crown unless he competes according to the rules. Or do you consider the call to fortitude to be weak? “Tribulation produces perseverance; perseverance, character; and character, hope.” Notice how many battles there are, yet only one crown! This call can only be given by someone who is strengthened in Christ Jesus, whose body finds no rest. Surrounded by affliction, facing external battles, and grappling with inner fears—though confronted with dangers, countless hardships, imprisonment, and even death—he did not lose heart but fought on, becoming stronger through his weaknesses.

⁶ Consider how he instructs those who take on responsibilities in the Church: they should disregard all earthly things. He says, “If you have died with Christ and are free from the worldly elements, why do you behave as if you still belong to this world? Don’t touch, taste, or handle these things, all of which are temporary and will perish with use.” He also adds, “If you have been raised with Christ, focus on the things above, not on earthly matters.” And further, “Put to death the earthly parts of you.” This message applies to all believers, but especially to you, my son. He strongly encourages you to reject wealth and avoid profane and meaningless talk, focusing solely on this: Train yourself in godliness, for physical exercise has some value, but godliness is valuable in every way.

⁷ Let godliness guide you toward justice, self-control, and gentleness, so that you may avoid immature behavior and, firmly established in grace, fight the good fight of faith. Do not get entangled in worldly matters, for you are fighting on behalf of God. Just as a soldier serving the emperor is prohibited by human laws from engaging in lawsuits, conducting business, or selling goods, how much more should someone committed to the spiritual battle of faith avoid worldly pursuits? Be content with the modest returns from your own small piece of land, if you have one. If not, be satisfied with the provisions you receive for your service. A wise person has testified to this truth: “I was young, and now I am old, yet I have never seen the righteous abandoned or their children begging for bread.” True peace and self-discipline come when the mind is neither driven by the desire for wealth nor troubled by the fear of lack.

Chapter 37 #

¹ We should also strive for true freedom of mind, where we aren’t overwhelmed by grief nor overly proud in times of success. If those who encourage people to take on public duties offer such advice, how much more should we, who are called to serve in the Church, act in a way that pleases God? This way, Christ’s power can be evident in us. We must prove ourselves to our Leader, so that our actions become instruments of righteousness—spiritual weapons through which sin is defeated. Let our flesh die, so that every sin within it may die as well. And as if coming back to life after death, may we rise to new deeds and a new way of living.

² These, then, are the duties of courage, and they are filled with virtuous and honorable actions. However, in everything we do, we must consider not only whether it is virtuous but also whether it is possible, so that we don’t take on anything beyond our ability to accomplish. This is why the Lord, in His own words, instructs us to flee from one city to another during times of persecution. This ensures that no one, in their desire for the crown of martyrdom, places themselves in situations of danger that their weak flesh or unprepared mind might not be able to bear and endure.

Chapter 38 #

¹ However, no one should retreat out of cowardice or abandon their faith out of fear of danger. The soul must be equipped with grace, and the mind trained to stand firm, so that it is never shaken by fear, broken by troubles, or overcome by suffering. Though enduring such trials is undoubtedly difficult, the fear of greater pain can make all suffering seem lighter. By calmly strengthening your soul, committing to stay on your path, and keeping in mind the fear of divine judgment and the torment of eternal punishment, you can develop the endurance needed to remain steadfast.

² If someone prepares in this way, it shows great diligence. However, it demonstrates natural talent when a person can use their intellect to anticipate the future, almost as if they can visualize what might happen, and decide what actions to take if it does. They might even consider two or three different possibilities at once, whether they occur individually or together, and determine the best course of action based on whichever scenario unfolds.

³ Therefore, a courageous person should not ignore potential dangers but should face them head-on, examining them as if in the mirror of their mind. They should anticipate the future with careful thought to avoid later regretting that they didn’t believe something could happen. When misfortunes are not anticipated, they quickly take control of us. In war, an unexpected enemy is difficult to resist, and if the enemy finds others unprepared, they can easily defeat them; similarly, unforeseen troubles can easily overwhelm the spirit.

⁴ In these two aspects lies the excellence of the soul: first, that your soul, guided by virtuous thoughts and a pure heart, may recognize what is true and good (for “blessed are the pure in heart, for they shall see God,”) and understand that only what is virtuous is truly good. And second, that your soul remains undisturbed by any matters or desires, staying steady and unwavering.

⁵ This isn’t easy for anyone. After all, what could be more challenging than to see, as if from a high vantage point, the true value of wisdom and those other qualities that many consider so important and admirable? What’s more difficult than making a firm decision, standing by it, and dismissing what you’ve judged as worthless? And when misfortune strikes, causing sorrow and distress, how hard is it to endure it with the mindset that it’s simply a part of life? The wise person who said, “Naked I came into this world, and naked I will leave it. The Lord gave, and the Lord has taken away,” had just lost both children and possessions, yet still maintained his integrity, saying, “As the Lord willed, so it was done. Blessed be the name of the Lord.” And again: “You speak like a foolish person. Should we accept good from God and not also accept hardship?”

Chapter 39 #

¹ Strength of character is not a trivial matter, nor is it separate from other virtues. It works alongside them, fiercely protecting their integrity and safeguarding their wisdom, while relentlessly battling all forms of vice. It remains unbeatable in the face of hardships, courageous in enduring danger, unyielding against temptations, and deaf to enticements, refusing to even acknowledge them. It cares nothing for wealth and shuns greed as a destructive force that undermines all virtue. Nothing threatens strength of character more than being swayed by the pursuit of profit. Many times, when the enemy has been driven back and the opposing forces are in retreat, a warrior has met a tragic end while looting those he has defeated. Likewise, legions distracted by their spoils have invited the enemy’s return, losing their hard-earned victory in the process.

² Strength of character, then, must resist such a vile plague and suppress it. It should not allow itself to be swayed by desires or shaken by fear. Virtue remains true to itself and courageously confronts all vices as if they were poison to virtue. It must fight off anger as if with weapons, for anger pushes wise judgment away. It should be avoided like a serious illness. Additionally, one must be cautious of the desire for fame, which has often caused harm when pursued too eagerly and always when it has been achieved.

³ What was lacking in holy Job, in his virtue, or what vices afflicted him? How did he handle the suffering of illness, cold, or hunger? How did he face the dangers that threatened his safety? Were the riches he gave so generously to the poor accumulated through dishonesty? Did he ever let greed for wealth, the desire for pleasure, or lust take hold in his heart? Did the harsh arguments of the three princes or the insults from the servants ever make him angry? Did glory sway him like a fickle person when he called down punishment on himself if he had ever hidden even an unintentional mistake or feared the people so much that he wouldn’t confess it openly? His virtues had no connection with any vices but stood strong on their own. Who, then, was as courageous as holy Job? How can he be considered second to anyone, when hardly anyone can compare to him?

Chapter 40 #

¹ But perhaps some people are so captivated by military fame that they believe true courage can only be demonstrated in battle, and they may think I digressed by discussing other things because they see that kind of courage as lacking in us. However, consider the bravery of Joshua, the son of Nun, who defeated five kings and their armies in a single battle! And when he fought against the Gibeonites and feared that nightfall would prevent his victory, he boldly called out with deep faith and high spirit: “Let the sun stand still,” and it did, until the victory was won. Gideon, with just three hundred men, triumphed over a vast and cruel enemy. Jonathan showed great courage in battle when he was still a young man, and what more can I say about the Maccabees?

² First, I will talk about the people of our ancestors. They were ready to fight for the temple of God and for their rights. When they were attacked on the Sabbath by the enemy’s cunning, they chose to let wounds be inflicted on their unprotected bodies rather than fight back, so they would not defile the Sabbath. They willingly faced death. However, the Maccabees, realizing that the entire nation might perish if they did nothing, decided to fight back on the Sabbath and took vengeance for the deaths of their innocent brothers. Later, King Antiochus, driven to renew the conflict with the help of his generals Lysias, Nicanor, and Georgias, was completely defeated along with his Eastern and Assyrian forces. In this battle, he lost 48,000 men to an army of just 3,000.

³ Notice the bravery of the leader, Judas Maccabeus, as shown through the actions of one of his soldiers, Eleazar. When Eleazar spotted an elephant that was taller than the others and decked out in all the royal armor, he thought the king must be riding it. Without hesitation, he rushed into the thick of the enemy troops, throwing aside his shield. With both hands, he fought his way through his opponents until he reached the elephant. He then crawled underneath the beast, thrust his sword into it, and killed it. However, the elephant fell on Eleazar, crushing and killing him. What immense courage he displayed! First, he showed no fear of death. Then, surrounded by enemies, he fought his way through the thick of the battle to reach his target. Finally, showing complete disregard for his own safety, he threw away his shield, crawled under the enormous beast, and struck it with all his strength, knowing it would likely collapse on top of him. He willingly placed himself under the elephant to deliver a more fatal blow. In the end, as the elephant fell, Eleazar was not just crushed but was buried in his own triumph.

⁴ Nor did he fail in his intent, even though he was mistaken about the royal decorations on the elephant. The enemy, stunned by such a display of bravery, did not dare to attack this lone, unarmed man, even though he was trapped. They were so frightened by the unexpected killing of the beast that they felt completely unworthy to face the bravery of one man. In fact, King Antiochus, son of Lysias, was so intimidated by Eleazar’s courage that he sought peace. He had entered the battle with 120,000 armed soldiers and 32 elephants, which shone like a row of burning lamps under the rising sun, appearing as massive as mountains. Thus, Eleazar left behind a legacy of peace as the result of his bravery. These are the true signs of victory.

Chapter 41 #

¹ Since strength is demonstrated not only in times of prosperity but also in adversity, let’s consider the death of Judas Maccabeus. After defeating Nicanor, the general of King Demetrius, Judas courageously faced 20,000 soldiers of the king’s army with only 900 men. These men were initially reluctant to fight, fearing they would be overwhelmed by such a large force, but Judas convinced them that it was better to die a noble death than to retreat in disgrace. “Let us not tarnish our honor,” he said. After engaging in battle from sunrise to sunset, Judas launched a fierce attack on the enemy’s right flank, where he saw the strongest troops gathered, and quickly pushed them back. However, while pursuing the fleeing enemies, he left himself vulnerable to an attack. In this way, he met a heroic death, which brought him more glory than any victory could have.

² Why should I need to mention his brother Jonathan, who fought against the king’s forces with only a small group of men? Even when his men abandoned him, leaving him with just two companions, he managed to turn the tide of the battle. Jonathan drove back the enemy and rallied his scattered men to join in his victory.

³ Here is courage in war, which undeniably reflects virtue and honor, as it chooses death over slavery and disgrace. But what can I say about the suffering of the martyrs? To stay closer to home, didn’t the Maccabean children achieve victories over the arrogant King Antiochus that were as great as those of their ancestors? The fathers were armed, yet the sons triumphed without weapons. The group of seven brothers remained undefeated, even when surrounded by the king’s legions—torture couldn’t break them, and their tormentors eventually gave up, but the martyrs did not. One of them, after having the skin of his head torn off, only became more courageous despite his changed appearance. Another, asked to stick out his tongue to have it cut off, responded: “The Lord hears not only those who speak, for He heard Moses when he was silent. He listens more closely to the silent thoughts of His own than to the words of anyone else. Do you fear the lashing of my tongue, yet not the scourge of blood spilled on the ground? Blood, too, has a voice that cries out to God, as it did with Abel.”

⁴ What can I say about the mother who joyfully looked upon the bodies of her children as if they were trophies, and found happiness in the voices of her dying sons, as if they were the songs of singers? She saw in her children the resonant chords of her own heart’s glorious harp, and a more beautiful harmony of love than any melody a lute could produce.

⁵ How can I describe the two-year-old children of Bethlehem who were granted the crown of victory before they even understood life? And what about St. Agnes, who, when faced with two great dangers—her chastity and her life—chose to protect her purity and traded her mortal life for eternal life?

⁶ And let’s not forget St. Lawrence, who, upon seeing his bishop Xystus being led to martyrdom, began to weep—not for the suffering of Xystus, but because he was being left behind. He cried out to him: “Father, where are you going without your son? Holy priest, why are you hurrying without your deacon? You have never offered a sacrifice without an assistant. What have I done to displease you, Father? Have you found me unworthy? Test me, then, and see if I am a worthy servant. You have entrusted me with the consecration of the Savior’s blood and allowed me to partake in the Sacraments. Why, then, do you deny me a share in your death? Be careful that your good judgment is not questioned even as your strength is praised. Rejecting a disciple is a loss to the teacher. After all, isn’t it true that great men find more glory in the victories of their students than in their own? Abraham offered his son; Peter sent Stephen ahead of him! Father, show your courage through your son. Offer me, whom you have trained, so that you, confident in your choice, may reach the crown in worthy company.”

⁷ Then Xystus said: “I will not leave you or abandon you. Even greater challenges lie ahead for you. We, as older men, face an easier struggle, but a more glorious victory over the tyrant awaits you, a young man. You will join me soon. Stop crying; in three days, you will follow me. This period must separate the priest from his deacon. It wasn’t meant for you to win under your master’s watch, as if you needed help. Why do you want to share in my death? I leave the full honor of it to you. Why do you need me there? Let the weaker disciples go before their master, but let the brave ones follow him, so they may triumph without him. They no longer need his guidance. Just as Elijah left Elisha, I leave you the full legacy of my courage.”

⁸ This was their struggle, and indeed a noble one, where the priest and his attendant competed over who would be the first to suffer for the name of Christ. When that famous scene is performed in the theater, there is said to be great applause as Pylades claims to be Orestes, while Orestes insists that he is himself. Pylades did this so that he might die in Orestes’ place, while Orestes argued to prevent Pylades from being executed instead of him. But it wasn’t right for either of them to live, since both were guilty of the same crime—one for committing the act of parricide, the other for assisting in it. But in this case, nothing compelled the holy Lawrence to act as he did except his love and devotion. After three days, he was placed on a gridiron by the tyrant he had mocked and was burned. He said, “The flesh is roasted; turn it over and eat.” In this way, through his courage, he triumphed over the power of the fire.

Chapter 42 #

¹ I believe we need to be cautious, because if we are driven too much by a desire for glory, we might misuse our authority and provoke our opponents, encouraging them to seek persecution and stirring up their anger. How many people are put in danger by some just so they can endure until the end and withstand their suffering!

² We must also be careful not to listen to flatterers. Letting oneself be swayed by flattery is not only a sign of a lack of strength, but also a sign of real cowardice.

Chapter 43 #

¹ Having discussed three of the virtues, we now have the fourth to talk about: temperance and moderation. This virtue emphasizes, above all, peace of mind, the cultivation of gentleness, the grace of self-restraint, a commitment to virtue, and consideration of what is proper.

² We must maintain a certain order in life, starting with a foundation of modesty, as it supports a calm mind. Modesty avoids overconfidence, dislikes excess, values sobriety, protects what is honorable, and seeks only what is appropriate.

³ Next, let’s consider the choice of companionship. We should seek the company of older men who have proven their goodness. While spending time with people our own age can be more enjoyable, the company of our elders is often more beneficial. Through their guidance and the example of their lives, they can positively influence the character of younger people, imparting a deep sense of integrity. Just as someone unfamiliar with a place would appreciate traveling with an experienced guide, young people should navigate the journey of life alongside those who are older and wiser. This way, they can avoid making mistakes and stay on the right path toward virtue. There is nothing better than having people who can both guide us through life and observe how we live.

⁴ In every action, one must consider what is appropriate for different people, situations, and stages of life, as well as what aligns with each person’s abilities. What is fitting for one person may not be suitable for another; what is right for a young person may not be right for an older one; and what is appropriate in times of danger may differ from what is appropriate in times of prosperity.

⁵ David danced before the ark of the Lord, while Samuel did not; however, David wasn’t criticized, and Samuel was praised. David altered his appearance before King Achish. If he had done this without any concern about being recognized, he would surely have been accused of being frivolous. Saul, too, prophesied among the prophets. Yet, only about him, as if he were unworthy, was it asked, “Is Saul also among the prophets?”

Chapter 44 #

¹ Everyone knows their own strengths. Therefore, each person should focus on what they have chosen as suitable for themselves. However, they must first consider the potential consequences. It’s important to be aware of one’s strengths, but it’s equally important to recognize one’s weaknesses. One must also be honest with themselves to strive for what is good and avoid what is bad.

² One person may be better suited to the role of a reader, another might excel at singing, a third may be more focused on exorcising those possessed by evil spirits, while another may be more suited to overseeing sacred things. A priest should consider all these talents and assign each person to the role that best fits their abilities. When someone is placed in a position that aligns with their natural inclination and skills, that role is fulfilled with greater grace.

³ However, as this is a challenging issue in all aspects of life, it is especially difficult for us. This is because people tend to follow the career paths chosen by their parents. For example, those whose fathers were in the military often join the military as well, and others do the same when it comes to various other professions.

⁴ In the clerical profession, however, it’s quite rare to find someone who follows in their father’s footsteps. This may be because the challenges of the job are discouraging, the discipline required during the uncertain days of youth is too difficult to maintain, or the lifestyle seems too calm for the energetic nature of young people. So, they often turn to careers that seem more glamorous. Most people prioritize the present over the future. They focus on the present, while we are focused on the future. Therefore, the more important our cause, the more attention we must give to it.

Chapter 45 #

¹ Let us then hold firmly to modesty and the moderation that enhances the beauty of life as a whole. It is no small thing to maintain balance in every aspect of life and to create order, where what we call decorum, or propriety, clearly stands out. This is so closely tied to virtue that the two cannot be separated. What is proper is also virtuous, and what is virtuous is proper. The difference between them lies more in the words than in the concepts themselves. We can sense that there is a difference, but we cannot easily explain it.

² To try to distinguish between them, we could say that virtue is like the good health and strength of the body, while decorum is like its grace and beauty. Just as beauty seems to be superior to health yet cannot exist without it—because without good health, one cannot have beauty—virtue inherently includes decorum and cannot exist without it. Virtue is like the foundation of all our actions, while decorum is the outward appearance that, when combined with virtue, can only be considered separately in our minds. Even though decorum sometimes appears distinct, it is rooted in virtue, flourishing only when supported by it; otherwise, it withers. For what is virtue but the avoidance of shame as one would avoid death? And what is the opposite of virtue if not that which leads to ruin and death? If the core of virtue is strong and healthy, decorum will naturally blossom like a flower, for it is firmly rooted in virtue. However, if the foundation is corrupt, nothing good can grow from it.

³ In our writings, this is stated more clearly. David says, “The Lord reigns, He is clothed in splendor.” And the Apostle says, “Walk honestly as in the day.” The Greek text uses the word “ευσχημόνως,” which means “with good clothing” or “with a good appearance.” When God created the first man, He made him with a good figure, well-formed limbs, and gave him a very noble appearance. At that time, He had not yet granted the remission of sins. But later, when God came in the form of a servant and in the likeness of man, He renewed humanity with His Spirit, poured His grace into human hearts, and took on the splendor of redeeming the human race. That’s why the Prophet says, “The Lord reigns, He is clothed in splendor.” He also says, “A hymn is fitting for You, O God, in Zion.” This means it is right and good to fear, love, pray to, and honor God, as it is written: “Let all things be done decently and in order.” While we can also fear, love, ask, and honor people, hymns are especially directed to God. The respect we offer to God is far greater than anything else. Similarly, it is fitting for a woman to pray in a modest dress, but it is particularly appropriate for her to pray covered, showing a commitment to purity and good conduct.

Chapter 46 #

¹ Seemliness, or what we might call appropriateness, has two aspects. First, there is a general seemliness that is evident in all virtuous behavior and can be seen as part of the overall character. This form of seemliness is consistent and reflects the harmony and integrity of virtuous actions in every aspect of life. It ensures that one’s actions are always aligned and without contradiction. The second aspect of seemliness is more specific and becomes apparent in particular actions that are part of a virtuous way of living.

² Let us also note that it is appropriate to live according to nature and to spend our time in harmony with it, while anything that goes against nature is considered shameful. The Apostle asks: “Is it proper for a woman to pray to God with her head uncovered? Doesn’t nature itself teach us that if a man has long hair, it is a disgrace to him because it goes against nature?” On the other hand, he also says: “If a woman has long hair, it is a glory to her”, as it is in line with nature, since her hair serves as a natural covering. Nature dictates both our character and appearance, and we should follow its guidance. If only we could preserve its innocence and not corrupt what we have been given through our own wrongdoing!

³ We recognize the overall beauty of the world because God created it. This beauty is also present in its individual parts: when God made the light and separated day from night, when He created the heavens and divided the land from the seas, and when He set the sun, moon, and stars to shine on the earth, He found each one to be good. Therefore, this beauty, which was evident in each part of the world, also shines through in the whole, as stated in the Book of Wisdom: “I was there, in whom He took delight when He rejoiced at the completion of the world.” Similarly, in the construction of the human body, each individual part is pleasing, but the harmonious arrangement of all the parts together is even more delightful, as they appear to be united in a perfectly coordinated whole.

Chapter 47 #

¹ If someone maintains a steady course throughout their life, acts with intention in everything they do, and ensures there is order and consistency in their words and moderation in their actions, then what is admirable becomes clearly evident in their life, reflecting as if in a mirror.

² Additionally, we should speak in a pleasant manner to gain the goodwill of our listeners and be agreeable to all our friends and fellow citizens, if possible. No one should show themselves to be prone to flattery or eager to receive it from others. The former is a sign of manipulation, while the latter indicates vanity.

³ No one should ever dismiss what others, especially a good person, think of them, as this teaches us to value the opinions of the virtuous. Ignoring the judgment of good people is a sign of arrogance or weakness. The former comes from pride, and the latter from neglect.

⁴ We must also be mindful of the movements of our inner self. The soul must constantly observe and take care of itself, to protect itself from its own impulses. There are moments when strong emotions burst forth suddenly, like a rush. This is why the Greeks called it ὁρμή, meaning a sudden surge with some intensity. These impulses contain a significant force, driven by two elements: one is passion, and the other is reason. Reason controls passion, guiding it to follow its direction and training it, through careful instruction, to understand what actions are right and which should be avoided, ultimately making it obedient to its wise guide.

⁵ We should be careful never to act impulsively or carelessly, and we should always have a reasonable justification for our actions. Even if we don’t explain our reasons to everyone, people still scrutinize our actions. We can’t excuse ourselves from this scrutiny. Although every emotion has a natural intensity, it is ultimately governed by reason according to the laws of nature. It is, therefore, the duty of a vigilant person to ensure that emotions do not outrun reason or completely abandon it. If they do, confusion ensues, and reason is left behind and rendered useless. Anxiety disrupts stability, and withdrawal signals cowardice and laziness. When the mind is unsettled, emotions can spread wildly, breaking free from the control of reason and refusing to be reined in. As a result, not only is the soul disturbed and reason lost, but our physical appearance also reflects these emotions—anger or desire may cause the face to flush, fear may make it pale, and extreme pleasure or joy can cause a loss of composure.

⁶ When this happens, our natural judgment and sense of character are discarded, and the consistency that maintains our integrity and what is appropriate in both action and thought can no longer be preserved.

⁷ But stronger emotions come from intense anger, which is ignited by the pain of being wronged. The advice from the psalm at the beginning of our discussion guides us on this issue. It is fitting that, while writing about responsibilities, we referenced that passage, as it also relates to the guidance of our duties.

⁸ However, since we only briefly mentioned how everyone should strive not to be disturbed when wronged (as was appropriate to keep our initial discussion from becoming too lengthy), I think it’s now a good time to explore this topic in more detail. This is a suitable moment, as we are discussing the various aspects of temperance, to consider how anger can be controlled.

Chapter 48 #

¹ We want to highlight three types of people who are wronged according to the holy Scripture. The first group consists of those who are insulted, abused, and trampled over by sinners. As a result, their sense of justice is denied, shame grows, and pain increases. Many in my own circle are like this. If someone wrongs me, even though I am weak, I might be able to forgive the wrong done to me. If someone accuses me of an offense, I’m not satisfied with just knowing in my heart that I’m innocent, even though I know I am. Because of my weakness, I want to erase the stain of any perceived shame. Therefore, I demand an eye for an eye and a tooth for a tooth, repaying insult with insult.

² If, however, I am someone who is making progress, even if I’m not perfect yet, I don’t respond with insults. And if he starts shouting and hurling insults at me, I stay quiet and don’t reply.

³ But if I am perfect (and I say this only as an example, because in reality I am not), if, then, I am perfect, I bless those who curse me, just as Paul did. For he says: “When we are insulted, we bless.” He had heard the One who said: “Love your enemies, pray for those who mistreat you and persecute you.” And so Paul endured persecution and faced it patiently, overcoming his human emotions for the reward set before him—that he would become a son of God if he loved his enemies.

⁴ We also show that the holy David was similar to Paul in this type of virtue. When Shimei’s son cursed him and accused him of serious offenses, at first, David remained silent and humbled himself. He even kept quiet about his good deeds, meaning his awareness of doing good. Later, he even requested to be cursed because he hoped to gain divine mercy through being cursed.

⁵ Observe how he cultivated humility, justice, and prudence, earning him favor from the Lord. Initially, he said, “He cursed me because the Lord told him to curse.” This shows humility because he believed that whatever is ordained by God should be endured with a calm spirit, like a humble servant. Then he said, “Look, my own son, who came from my own body, seeks my life.” This demonstrates justice. If we experience hardship from our own family, why should we be angry about what strangers do to us? Finally, he said, “Leave him alone so that he may curse, for the Lord has commanded him. Perhaps the Lord will see my suffering and repay me with good for this cursing.” Not only did he endure the insults, but he also chose not to punish the man who threw stones and followed him. Even more, after achieving victory, he generously forgave the man when he asked for pardon.

⁶ I have written this to show that holy David, in a true spirit of the gospel, was not only unoffended by his abuser but was even thankful to him. Rather than being angry about the wrongs he suffered, he was pleased, believing that some reward would come to him because of them. Though he was already a virtuous man, he sought to become even more virtuous. As a human being, he felt the pain of his injustices intensely, but like a good soldier, he overcame them; he endured like a courageous athlete. The purpose of his patience was the hope for the fulfillment of God’s promises, which is why he prayed: “Lord, make me understand my end and the length of my days, so that I may know what is lacking in me.” David seeks, therefore, the ultimate fulfillment of the heavenly promises, when each person will be raised in their proper order: “Christ the firstfruits, then those who belong to Christ and have believed in His coming. Then comes the final end”. For, as the Apostle says, when the kingdom is handed over to God the Father and all opposing powers are subdued, then true perfection begins. Here in this life, there is the limitation and frailty even of the virtuous; but there, in the life to come, there is full perfection. Thus, David asks for the days of eternal life that endure, not for those that fade away, so that he may understand what he still lacks, what is the promised land that yields everlasting fruits, what is the first dwelling place in his Father’s house, what is the second, what is the third, where each person will find rest according to their merits.

⁷ We must strive for what is perfect and true. Here, we have shadows and images; there, we have the truth. The shadow is in the law, the image in the Gospel, and the truth is in heaven. In ancient times, a lamb or calf was offered; now, Christ is offered. But He is offered as a man who endures suffering. He offers Himself as a priest to take away our sins, doing so here in a symbolic way and there in truth, where He intercedes for us with the Father as our Advocate. So, here we live in a symbolic way and see things imperfectly; there, we will see face to face, where there is complete perfection. For all perfection is found in the truth.

Chapter 49 #

¹ While we are here, let us hold on to the likeness, so that we may reach the truth there. Let the likeness of justice and wisdom be within us, for we will eventually come to that day and be rewarded based on our likeness.

² Do not let the enemy see himself in you; do not let him find anger or rage in you, for these are the traits of wickedness. Our enemy, the devil, prowls around like a roaring lion, looking for someone to destroy. Do not let him find in you a desire for wealth, piles of money, or any sign of vice, or he will strip you of your freedom. True freedom is found when you can say: “The ruler of this world will come, but he will find nothing in me.” So, if you are confident that he will find nothing in you when he comes to examine you, you will be able to say, just as Jacob said to Laban: “See if there is anything of yours with me.” We rightly consider Jacob blessed because Laban found nothing of his with him, for Rachel had hidden the gold and silver idols.

³ If wisdom, faith, disdain for worldly things, and spiritual grace remove all unfaithfulness from your life, then you will be blessed, because you do not focus on vanity, foolishness, or deceit. Is it a small thing to take away your enemy’s chance to speak against you, leaving him with no basis for complaint? Those who do not focus on vanity are at peace, while those who do are disturbed, and all for nothing. Isn’t it pointless to accumulate wealth? Seeking after temporary things is indeed futile. And even when you have accumulated them, how can you be certain you will keep them?

⁴ Isn’t it pointless for a merchant to travel day and night just to accumulate wealth? Isn’t it pointless for him to collect goods and stress about their price, worried he might sell them for less than he paid? Or to always chase high prices, only to attract thieves who are jealous of his highly praised business? Or to rush into dangerous situations, like sailing in rough weather out of impatience, and end up losing everything in a shipwreck while seeking profit?

⁵ And isn’t it pointless for someone to go through so much trouble to gather wealth when they don’t even know who will inherit it? So often, all the riches that a greedy person has carefully accumulated are recklessly squandered by a wasteful heir. The reckless heir, ignoring the present and not caring about the future, consumes in an instant what took so long to collect. Often, the intended heir only receives envy along with the inheritance and, by dying unexpectedly, passes the entire estate—barely having taken possession of it—to strangers.

⁶ So why are you wasting your time creating something that’s worthless and pointless? And why are you piling up useless riches like a spider spins its web? Even if your wealth overflows, it serves no real purpose; instead, it strips away your likeness to God and replaces it with a likeness to earthly things. If someone resembles a tyrant, aren’t they bound to be judged? By abandoning the likeness of the Eternal King, you take on the image of death. Instead, cast out the likeness of the devil from the kingdom of your soul and embrace the likeness of Christ. Let this shine within you; let it glow brightly in your soul, which is your true kingdom, for it destroys the likeness of all vices. As David says, “O Lord, in Your kingdom, You bring their images to nothing.” When the Lord has adorned Jerusalem with His own likeness, every image of the adversary is destroyed.

Chapter 50 #

¹ If, then, in the Gospel of the Lord, the people themselves were taught and led to despise riches, how much more should you Levites refrain from being entangled by earthly desires. For your portion is God. When Moses divided the earthly possessions among the people of our ancestors, the Lord did not allow the Levites to receive a share of that earthly inheritance, for He Himself would be their strength and inheritance. Therefore, David says: “The Lord is the portion of mine inheritance and of my cup.” From this, we derive the name “Levite,” which means “Himself is mine” or “Himself for me.” Great indeed is the honor that God should declare of him: “Himself is Mine.” Similarly, it was said to Peter regarding the coin found in the fish’s mouth: “Give to them for Me and for you.” For this reason, the Apostle, when teaching about the qualifications for a bishop, said: “A bishop should be sober, modest, of good behavior, hospitable, able to teach, not covetous, not a brawler, one who manages his own household well.” He also added: “Likewise, deacons must be serious, not deceitful, not given to excessive drinking, not greedy for dishonest gain, holding the mystery of the faith with a pure conscience. And let them first be tested; then, if they are found blameless, let them serve.”

² We recognize how much is required of us. The minister of the Lord should abstain from wine so that he may be upheld by a good reputation, not only among the faithful but also among those outside the faith. It is important that the public’s opinion reflects well on our actions and conduct so that the office is not discredited. When people see the minister of the altar adorned with appropriate virtues, they may praise the One who gave them these qualities and honor the Lord who has such servants. The Lord is praised where there is a pure heart and righteous leadership at home.

³ But what can I say about chastity, when only one marriage and no second is allowed? Regarding marriage, the rule is not to marry again or seek a union with another spouse. Many find it strange that a second marriage, entered into before baptism, should disqualify someone from being chosen for a clerical position or from receiving ordination, especially when even crimes can be forgiven through the sacrament of baptism. But we must understand that baptism can forgive sin, but it cannot abolish law. In the case of marriage, there is no sin, but there is a law. Any sin can be forgiven, but any law related to marriage cannot be disregarded. How could someone promote widowhood if they themselves had married more than once?

⁴ But you know that the ministry must be kept pure and untainted and must not be defiled by marital relations. You understand this, those of you who have received the gifts of the sacred ministry, maintaining pure bodies, unblemished modesty, and abstaining from conjugal relations. I bring this up because in some remote places, people have fathered children even after entering the ministry or becoming priests. They justify this by referring to old customs when sacrifices were offered only occasionally. However, even back then, people had to purify themselves for two or three days before approaching the sacrifice, as we read in the Old Testament. They even washed their clothes. If such care was taken for what was only a symbol, how much more should it be shown in reality! So, learn, Priest and Levite, what it means to wash your clothes. You must have a pure body to offer the sacraments. If the people were forbidden to approach their sacrifice without washing their clothes, how can you, being impure in both heart and body, dare to pray for others? How can you dare to make an offering for them?

⁵ The responsibilities of the Levites are not insignificant, for the Lord says about them: “Look, I have chosen the Levites from among the Israelites in place of every firstborn that opens the womb among the Israelites. They shall be their redemption, and the Levites will belong to Me, because I made all the firstborn in Egypt sacred to Me.” We understand that the Levites are not counted among the rest of the Israelites but are given special status, as they are chosen from among all the people and are sanctified, just like the firstfruits and firstborn that belong to the Lord. They handle the offerings for vows and atonement for sin. The Lord says, “You shall not include them among the Israelites, but instead appoint them over the Tabernacle of Testimony, and over all its vessels, and everything that pertains to it. They are to carry the Tabernacle and all its vessels, serve in it, and camp around it. When the Tabernacle moves, the Levites shall take it down, and when the camp is set up, they shall put up the Tabernacle again. And any unauthorized person who comes near shall surely be put to death.”

⁶ You have been chosen from among all the children of Israel, seen as the first and best of the sacred offerings, to oversee the tabernacle and protect the camp of holiness and faith. Anyone not authorized who comes near will surely die. Your duty is to guard the Ark of the Covenant. Not everyone is permitted to see the depths of these mysteries, as they are hidden from the Levites so that those who should not see do not, and those who cannot serve do not attempt to do so. Moses understood the deeper meaning of spiritual circumcision, but he concealed it, offering only a physical sign of circumcision. He understood the unleavened bread as representing sincerity and truth and foresaw the sufferings of the Lord. Yet, he veiled these truths in material forms—the unleavened bread and the sacrifice of a lamb or calf. Faithful Levites have always preserved the mysteries entrusted to them, protecting them with their own faith. And yet, do you take lightly what has been entrusted to you? First, you must seek to understand the deep things of God, which requires wisdom. Next, you must watch over the people, which requires justice. You must defend the camp and guard the tabernacle, which requires courage. And finally, you must show self-control and moderation, which requires temperance.

⁷ People outside the faith have recognized these key virtues as well, but they believed that the structure of society was more important than that based on wisdom. However, wisdom is the true foundation, and justice is the building that cannot stand without a solid foundation. That foundation is Christ.

⁸ First comes faith, which is a sign of wisdom, as Solomon says when following his father: “The fear of the Lord is the beginning of wisdom.” The law also says: “You shall love the Lord your God and love your neighbor.” It’s a noble act to show kindness and fulfill your duties to all of humanity. However, it’s most fitting that you offer God the most valuable thing you have—your mind—because there is nothing more precious. Once you’ve fulfilled your duty to your Creator, you can then work for others, showing kindness and offering help. You can support those in need with money, by paying off a debt to free someone who is bound, or by taking on a responsibility to safeguard something trusted to you by someone who fears losing it.

⁹ It is our responsibility to take care of and return what has been entrusted to us. However, there may be a change in time or circumstances that makes it no longer our duty to return what we have received. For example, if someone demands their money back with the intention of using it as an enemy against our country or offering it to hostile forces, it would no longer be right to return it. Similarly, if you were to return something while someone else is waiting to forcibly take it from them, it would be wrong. Returning money to someone who is clearly unstable and unable to manage it, or handing a sword back to a person who might use it to harm themselves, would also go against our responsibility. Is it not against our duty to knowingly accept something stolen, thereby allowing the rightful owner to be cheated?

¹⁰ Sometimes, it is actually against our duty to keep a promise or honor an oath. For example, consider Herod, who swore to give Herodias’s daughter anything she asked for and ended up ordering John the Baptist’s death just to keep his word. Or take Jephthah, who vowed to sacrifice the first person he met upon returning home if he won a victory, and tragically followed through when his own daughter came to greet him. In both cases, it would have been better not to make the promise at all than to carry it out in such a harmful way.

¹¹ You understand how crucial it is to pay attention to this matter. That is why a Levite is chosen to guard the sanctuary—someone who will never waver in giving sound advice, never abandon their faith, never fear death, and never act recklessly. Their entire demeanor should demonstrate their sincerity and dedication. They must control not just their actions and thoughts but even their gaze, so that no accidental slip-up might cause them shame. For anyone who looks at a woman with lust has already committed adultery with her in his heart. Therefore, adultery isn’t just committed through the physical act, but even through the desire that comes from a lustful glance.

¹² This might seem strict and somewhat severe, but in a high position, it’s appropriate. The Levites are described with such grace that Moses blessed them by saying: “Give Levi his people, give Levi his faithful ones, and give Levi the portion of his inheritance, along with the truth to the holy men whom they tested in times of trial and provoked at the waters of strife. They said to their father and mother, ‘I do not acknowledge you,’ and ignored their siblings and their children. They upheld Your word and kept Your testimony.”

¹³ They are His people, His faithful ones, who have no deceit in their hearts and hide no treachery within. They guard His words and keep them in their hearts, just as Mary did. They do not put their parents above their duty. They hate those who violate chastity and seek justice for any wrongs done to purity. They understand the right time to fulfill their duties and know which duties are more important and which are less, choosing what is appropriate for each situation. In all things, they follow what is virtuous. And when faced with two virtuous duties, they prioritize the one that is more virtuous. Truly, they are rightly blessed.

¹⁴ If anyone declares the righteous deeds of the Lord and offers Him incense, then “bless, O Lord, their strength; accept the work of their hands”, so that they may receive the grace of the prophetic blessing from Him who lives and reigns forever and ever. Amen.