"In Damascus there was a certain disciple, whose name was Ananias; and the Lord said to him in a vision, "Ananias! He said, "I, Lord." And the Lord said to him, Arise and go into the street, which is called the Straight Street, and ask in the house of Judah for a man of Tarsus, whose name was Saul; he now prayed, and saw in a vision a man named Ananias, coming to him and laying his hand on him, that he might see" (Acts 9:10-12). A Christian should be concerned about the salvation of others. 1. Why did not one of the chief apostles be called and sent (by the Lord) to catechumenize Paul? Because he should have been brought (into the Church) not by men, but by Christ himself; and this (Ananias) taught him nothing, but only baptized him. Upon baptism, he (Paul) immediately received the great grace of the Spirit, for his zeal and great zeal. However, Ananias was also one of the most famous, this is evident both from what (the Lord) appeared, and from what he answered in the words: "Lord! I have heard from many concerning this man, how much evil he has done to thy saints in Jerusalem" (v. 13). If he contradicted the Lord, how much more would he have sent an angel. For this reason, even before that, the future was not revealed to Philip, but only an angel appeared to him, and then the Spirit commanded him to come and stand by the chariot (Acts 8:26,29). Here, first of all, (the Lord) frees from fear, and as if He says: behold, he is praying, he is blind, and you are afraid? Thus Moses feared (Exodus 3:11); but these are the words of the fearful, not of the unbeliever. Listen also to the very words: "I have heard from many about this man." What are you saying? God speaks, and you doubt? So they did not yet know the power of Christ. "And here he hath authority from the chief priests to bind all that call upon thy name" (v. 14). How do we know this? Probably, they, being in fear, found out. He says this (Ananias) not because Christ did not know it, but because he wondered how, under such circumstances, it was possible to fulfill (the commandment). In the same way, at other times, the disciples say: "Who then can be saved?" (Mark 10:26) But see what has been done so that Paul will believe the one who comes (to him); he saw in a vision (the man who) foretold him. He prays, says (the Lord); Therefore, do not be afraid. Why does He not tell him about the change that has taken place (in Paul)? In order to teach us not to talk about our virtues; and more because he sees him in fear. Nor did he say, "He will believe you; But what? "Get up and go." "And he saw in a vision a man laying his hand on him." "In a vision" because he was blind. And this great miracle did not convince the disciple: he was so afraid! But in spite of this, through him God restored the sight of Paul, who was blind. "But the Lord said unto him, Go, for he is my chosen vessel, to declare my name before the nations, and kings, and the children of Israel. And I will show him how much he must suffer for my name's sake" (vv. 15, 16). Not only will he be a believer, he says, but he will also be a teacher, and with great boldness he will speak "before the nations and kings." Thus, he says, this teaching will increase, that both the nations and all the kings will submit to it. "Ananias went and went into the house, and laying his hands on him, said, 'Brother Saul! The Lord Jesus, who appeared to you in the way that you walked, sent me, that you might see and be filled with the Holy Ghost" (v. 17). Immediately he wins him over to himself by the name (brother). "Jesus, who appeared to you on the way," says. Christ did not tell him this; but he learned it from the Spirit. "And straightway it was as if scales fell from his eyes, and suddenly he regained his sight; and he arose, and was baptized, and having eaten, he was strengthened" (v. 18, 19). As soon as he laid his hands on him, the scales immediately fell from his eyes. These (scales), some say, were the cause of his blindness. And why did not (the Lord) blind his eye? And it was more surprising that he did not see with his eyes open; in the same state he was under the law, until the name of Jesus was laid upon him. And immediately "he was baptized, and having eaten, he was strengthened." He was exhausted both from the journey and from fear, as well as from hunger and sorrow. And wishing to increase his sorrow, (the Lord) allowed him to remain blind until Ananias came. And lest anyone think that his blindness was only imaginary, for him it was scales. Consequently, he had no need of any other teaching; But what happened was a lesson. "And Saul was with the disciples a few days in Damascus. And straightway he began to preach in the synagogues about Jesus, that he is the Son of God" (vv. 19, 20). Behold, immediately he became a teacher in the synagogues; he was not ashamed of change, he was not afraid to destroy that for which he was formerly famous; And he was not just a teacher, but also in the synagogues. Such was the man who in the beginning caused death and was disposed to kill! Do you see what a manifest sign was made in it? By this he amazed everyone, as he shows, adding: "And all who heard were amazed, and said, Is this not the same who persecuted in Jerusalem those who call on this name? and here also he came to bind them and lead them to the chief priests. But Saul was strengthened more and more, and confounded the Jews who dwelt in Damascus, proving that this is the Christ" (v. 21, 22). As one experienced in the knowledge of the law, he stopped their mouths and did not allow them to speak. They thought that by freeing themselves from Stephen, they had got rid of such contests, but they met another stronger than Stephen. 2. But let us turn to what has been said above about Ananias. He did not say to him, "Speak and instruct him," for if He did not persuade him with the words, "He is now praying, and saw in a vision a man, and laid his hand on him," how much more so if He had said this. "I saw," he says, "in a vision," and therefore he will not disbelieve you; do not be afraid, but go. So not everything was suddenly revealed to Philip then. "For he is my chosen vessel." With these words (the Lord) completely drives away the fear (of Ananias) and inspires him with boldness, (imagining) how (Paul) will be devoted to Him to the point that he will endure much. By the word, "vessel," he shows that his wickedness was not natural: he adds, "chosen," to show that he is pleasing to Him, since we choose what is pleasing. Hearing this, let no one think that Ananias says this because he does not believe what is said, or thinks that Christ does not know the truth, let it not be; but when he heard the name of Paul, in fear and trembling, he did not heed what was said; so fear took possession of his soul at the name (of Paul), although after he heard that (the Lord) had blinded him, he should have been bold. "And here," he says, "has authority from the chief priests to bind all who call on Thy name." As if he were saying: "I am afraid that he will somehow take me to Jerusalem; Why then dost thou cast me into the lion's mouth? Why do you betray me to him? He is afraid, and speaks in such a way that we may fully know the virtue of this man. If this was said by the Jews, it is not at all surprising; and if they do so, and moreover with such fear, then this serves as the greatest testimony to the power of God. "Brother Saul." Here is great fear and even greater obedience after fear. Then, lest after the words, "Chosen vessel," you should say that all this is the work of God, (the Lord), removing such a thought from you, adds the following: "To declare My name before the nations, and kings, and the children of Israel." Ananias heard what he greatly desired, that (Paul) would oppose the Jews also; therefore, it is filled not only with joy, but also with boldness. "And I will show him," says (the Lord), "how much he must suffer for My name's sake." These words are both prophesied and exhortation: if the one who has raged so much is ready to endure everything, then how can he not want to baptize him, "so that he may see"? "Well," says (Ananias), "let him remain blind; he is now meek, because he is blind; why then dost thou command me to open his eyes? Is it not that he may bind (the believers) again? But do not be afraid of what will be, (the Lord answers); he will use his sight not against us, but for us; To "that he may see," it is necessary to add this. Do not be afraid: he will not do you any harm, but he himself will suffer a lot. And it is surprising that he will suffer first, and then go into danger. "The Lord Jesus, who appeared to you in the way that you walked, sent me." He did not say, "He who blinded," but, "He who appeared to you." So he expressed himself humbly, and did not say anything vain. In like manner Peter said of the lame man, "Why do you look at us, as if by our own power or godliness we had made him walk?" (Acts 3:12); Likewise, he, "Who appeared to you on the way," said this, laying on his hands, and the sheer blindness was resolved. But when (the writer) says, "And having eaten, he was strengthened," he shows that he was faint from grief because of blindness, and from fear, and from hunger. He did not want to take food until he was baptized and at the same time received great gifts. (Ananias) does not say: Jesus crucified, the Son of God, working signs; But what? "He who appeared to you in the way" – that which Paul knew, – just as Christ did not add anything more and did not say: "I am crucified, resurrected," but: "Whom you persecute." He did not say, He whom you persecuted, lest he appear angry and mocking. "He who has appeared to you," he says, "is on the way." He himself was not visible, but he appeared in deeds. Wishing to soften the harshness of these words, he immediately added: "I have received my sight and am filled with the Holy Spirit." I came and said, not to rebuke what had been, but to give a gift. It seems to me that he (Paul), like Cornelius, immediately after uttering these words, was vouchsafed the Spirit, although the teacher was not one of the twelve. Thus, everything that concerned Paul was not human and did not happen through man, but God himself was the finisher. And at the same time (God) teaches him humility by not leading him to the chief apostles, and shows that there is nothing human in it. He was not vouchsafed the Spirit that did signs, that his faith might be manifested through this, since he did not work miracles. "And straightway," says (the writer), "he began to preach in the synagogues about Jesus, that he was the Son of God." He did not preach that He was risen, or that He lived; But what? He very accurately expounded the dogma: "that He is the Son of God." And they, hearing this, remain in unbelief, whereas they ought not only to believe, but also to be terrified. And why do they say not only that he was a persecutor, but that he "persecuted in Jerusalem those who call on this name?" And they did not say, Jesus, not wishing to even hear that name out of hatred: so hardened were they! "And I came here for that." We cannot say, they say, that he had previously dealt with the apostles. 3. See how many testimonies that Paul was one of the enemies (of Christ)! Not only was he not ashamed of it, but he boasted. "Saul strengthened himself more and more, and caused the Jews to be confounded," he stopped their mouths, did not allow them to say anything (contrary), proving "that this is the Christ," and teaching this, because he immediately became a teacher. "And when the time had passed, the Jews consented to kill him" (v. 23). The Jews again resort to cruel design; but they no longer seek slanderers, accusers, and false witnesses, they no longer want to have them; And what? Finally, they act of their own accord. They saw that the work was increasing; therefore they do not make judgments. "But Saul knew of their design. And they watched day and night at the gate to kill him" (p. 24). Why? Because it was more intolerable to them than all the signs that had already been before, with five thousand, with three thousand (converted to Christ), and all in general. And look, now he is saved not by grace, but by human wisdom, so that you may understand the virtue of this man, who was glorified even without miracles. "And the disciples took him by night, and let him down the wall in a basket," v. 25. And so it was necessary that the case would not be noticed. What then? Having escaped such danger, does he remain (calm)? No, but he goes where he could excite them even more. It still seemed incredible to many that he had definitely believed. That is why it happened, after quite a few days. What does this mean? Probably, at first he did not want to leave there, as many, perhaps, asked; but when he knew (of the plan of the Jews), then he allowed his disciples (to let him down); And he already had disciples. Pointing to this, he himself said: "In Damascus, the regional governor of King Aretas guarded the city of Damascus in order to seize me; and I was lowered out of the window along the wall in a basket, and escaped his hands" (2 Corinthians 11:32). And see how the evangelist says nothing vain, nor praises Paul, but only that they stirred up the king to do so. So they let him down alone, and no one with him. This, too, was not in vain, so that he himself could appear to the apostles in Jerusalem; or rather, they let him down so that he might then seek salvation for himself; but he did the opposite, going straight to the raging ones. So he caught fire, burned so hard! And see how he follows (Christ), from the first day keeping the commandment which the apostles heard: "And whosoever taketh not up his cross, but follows me" (Matt. 10:38). The very fact that he came after the others made him more zealous, and in fact what was said was fulfilled here: "To whom little is forgiven, he loves little" (Luke 7:47), so that the later he came, the more he loved. Therefore, condemning his former life and often reproaching himself, he considered nothing sufficient to make up for the past. And look, they do not say to him, "You were a persecutor, why have you changed?" They were ashamed (to say this); instead, they consulted among themselves. Otherwise he would have said to them much more justly: "This is what you should especially understand," as he defended himself before Agrippa (Acts 26:9-20). Let us, I exhort you, imitate him, and be ready for all dangers. How, it will be said, did he take to flight? This he did not do out of cowardice, but saved himself for preaching. If he had been afraid, he would not have gone to Jerusalem, he would not have taught immediately, he would have given up zeal. But he acted not out of fear, but out of prudence. He was taught by the suffering of Stephen. Therefore, he did not consider it great to die for preaching, if it was not combined with great benefit. This is a man who did not even want to see Christ, Whom he would now most of all like to see, when the service of his people had not yet been fulfilled. Such should be the soul of a Christian! 4. Paul's character was expressed from the very beginning and from the first step of his career; or rather, even before that. And what he did not according to reason, he did according to human reasoning. If, after so much time, he did not want to depart (from life, without benefit for others), then even more so at the beginning of his activity, when he had just left the harbor. Christ does not deliver him from danger, but allows it, because He desires that many things should be accomplished by human prudence; on the other hand, He allows in order to teach us that they were also people, and that grace did not always do everything. After all, if this were not the case, then it would be possible to liken them to just trees. Therefore, they themselves did many things (by their) actions. Let us do the same, and let us also care for the salvation of the brethren. This is not inferior to martyrdom, i.e., not to deny any suffering for the salvation of many; nothing is so pleasing to God. I will say again what I have often said; I will say it because I really want it. Christ did the same, teaching forgiveness (of offenses); He said: "When you "pray," then "forgive," if you have anything against anyone (Matt. 5:23; 6:14; 8:35); and again, conversing with Peter, he said: "I say not to you, up to seven times, but up to seventy times seven" (Matt. 18:22); and by His very deed He forgave all that had been done against Him. In the same way, knowing that this is the goal of Christianity, we constantly talk about it. There is nothing colder than a Christian who does not care about the salvation of others. Here you cannot excuse yourself with poverty; she who has put in two mites will rebuke you (Luke 21:2); and Peter said: "Silver and gold I have not" (Acts 3:6). But Paul was so poor that he often starved and did not have the necessary food. You cannot excuse yourself by ignorance; and they were of no nobility, and not of the nobility. You cannot point out ignorance; and they were unlearned. Even if you are a slave, even if you are a fugitive, then you can do your job; Such was Onesimus, and yet see what Paul calls him to, and to what dignity he exalts him: "If thou hast fellowship with me," he says, "in my bonds" (Phil. 1:10,17). You cannot excuse yourself with infirmity; so was Timothy, who often suffered from illnesses. And that he was weak, listen: "Drink a little wine, for the sake of your stomach and your frequent infirmities" (1 Timothy 5:23). Everyone can be useful to his neighbor if he wants to do what depends on him. Do you not see barren trees, how strong they are, how beautiful, how tall, how smooth and high? But if we had a garden, we would rather have fruitful pomegranate or olive trees than them, because they give pleasure and not benefit, although they are of some small use. Such are those who care only for themselves, or worse; they are fit only for burning, while those (trees) are fit for building and for storing things in them. Such were those virgins, though pure, adorned, and chaste, but benefiting no one; therefore they are condemned to be burned (Matt. 15:1-12). Such were those who did not feed Christ; note, none of them is condemned for their own sins: neither for adultery, nor for perjury, nor for anything at all, but for not being useful to another (Matt. 15:41-46). Such was the one who buried the talent in the ground, irreproachable in his life, but useless for another (Matt. 25:18-28). And how can such a person be a Christian? Tell me, if leaven mixed with flour does not impart its quality to the whole (mixture), is it leaven? Likewise, if myrrh does not impart incense to those who are approaching, can we call it myrrh? Do not say: it is impossible for me to help others; If you were a (true) Christian, it would be impossible not to be. Just as that which constitutes a property (of a thing) cannot be contrary to it, so it is here, because it constitutes the property of a Christian. Do not offend God. If you had said that the sun could not shine, you would have offended Him; if you say that a Christian cannot be useful, then you will offend God and call (Him) a liar, because the sun would rather neither warm nor shine than a Christian will not enlighten; the light will soon become darkness than this. Do not say that it is impossible; the opposite is impossible. Do not offend God. If we do well what depends on us, then, without a doubt, this will also happen, as a natural consequence. The light of a Christian cannot be hidden; A lamp so bright cannot be hidden. Let us not be negligent. Just as virtue benefits both for us and for those who are beneficent to us, so from malice comes great harm, both for us and for those who are embittered by us. For example, let a simple man suffer from another an innumerable multitude of evils, and let no one avenge him, but even let them do him good: what instruction will not be stronger, what words, what exhortations? What rage will this not soften and extinguish? Knowing this, therefore, let us love virtue, because it is impossible to be saved otherwise than by leading the present life in such good deeds as to be worthy of future blessings, through the grace and love of mankind of our Lord Jesus Christ, with Whom to the Father, with the Holy Spirit, be glory, dominion, and honor, now and ever, and unto the ages of ages. Amen.

CONVERSATION 21

"Saul came to Jerusalem, and sought to join the disciples; but everyone was afraid of him, not believing that he was a student. And Barnabas took him, and came to the apostles, and told them how he had seen the Lord on the way, and what the Lord had spoken to him, and how he had preached boldly in the name of Jesus in Damascus" (Acts 9:26,27). Reconciliation of Paul's sayings. – Peter's visit to the faithful. – Peter's meekness and humility. – Alms benefit the dead. – An offering for the dead. 1. Here it is justly (possible) to be perplexed: in the Epistle to the Galatians (Paul) says: "And I did not go to Jerusalem to the Apostles who preceded me, but went to Arabia, and returned again to Damascus. Then, after three years, I went to Jerusalem to see Peter, and stayed with him fifteen days. But I saw none of the Apostles" (Galatians 1:17-19); but here, on the contrary (it is said) that Barnabas led him to the apostles. He says either that he did not go to (Jerusalem) in order to stay; there he says: "He did not then consult with flesh and blood, neither did he go up to Jerusalem to the Apostles who preceded me" (Galatians 1:16,17); or that the plot (against him) in Damascus occurred after his coming from Arabia, and then, on his return from thence, the journey (to Jerusalem) followed. Thus, he did not come to the apostles, but "tried to join the disciples" as a disciple, and not as a teacher. Consequently, he did not come to go to his foremost (the apostles), because he learned nothing from them. Or he does not mention this journey, but is silent, so that it was as follows: he went to Arabia, then came to Damascus, then to Jerusalem, then to Syria; or again: he came to Jerusalem, then he was sent to Damascus, then to Syria, then again to Damascus, then to Caesarea, and then, after fourteen years, perhaps (came again to Jerusalem), when he brought the brethren with Barnabas (Galatians 1:1-4). Or, if not, then here we are talking about another time. The writer shortens and connects different times in many ways. See how he does not conceit himself and does not expand on the story of this vision (Paul), but briefly narrates. And then he begins again and says thus: "Saul came to Jerusalem and tried to join the disciples; but they all feared him, not believing that he was a disciple" (v. 26). And from this again Paul's fervent zeal is revealed, not only from Ananias and those who were amazed at him there (in Damascus), but also from what happened in Jerusalem, since this (his conversion) was accomplished beyond human expectation. And look: out of humility he does not come to the apostles, but to the disciples, as a disciple, because they did not yet believe him. "And Barnabas took him, and came to the apostles, and told them how he had seen the Lord on the way" (v. 27). This Barnabas was an obedient and meek man; His name means: Son of Consolation; therefore he was loved by Paul. And that he was very kind and gentle is evident both from the present circumstance and from what happened to John (Mark, Acts 15:37). Hence he is not afraid, but tells "how he" (Paul) "boldly preached in the name of Jesus in Damascus" (v. 27). He must have heard about what had happened to him back in Damascus. Therefore, when this was done beforehand, then (Paul) confirmed by works what was said.  "And he dwelt with them, going in and out, in Jerusalem, and preaching boldly in the name of the Lord Jesus. He also spoke, and contended with the Hellenists" (v. 28, 29). Since the disciples feared him, and the apostles did not believe him, he thereby dispels their fear. "He also spoke and contended," says (the writer), "with the Hellenists." Hellenes he calls those who spoke Hellenic; and this (Paul did) was very reasonable, because the rest of the inveterate Jews did not even want to see him. "And they tried to kill him," which shows the strength and complete victory (of Paul), and also that they were very displeased with what had happened. "When the brethren heard of this, they sent him to Caesarea" (v. 30). They do it out of fear. Fearing that the same thing as Stephen would happen (to him), they sent him to Caesarea. "And they were escorted to Tarsus." They send him away, both out of fear, and at the same time that he may preach and be safe in his own country. And notice, I beg you, how not everything is done by grace, but God allows them to arrange many things with their own wisdom, in a human way. If this was the case with him, how much more so with those (the disciples); but He allows it so that the negligent have no excuse.  "And the churches throughout all Judea, Galilee, and Samaria were at rest, edified and walking in the fear of the Lord; and when they were comforted by the Holy Spirit, they were multiplied" (v. 31). (The writer) intends to speak about Peter and his journey to the saints. Therefore, lest anyone think that this (did Peter) out of fear, he first tells about the state of the churches, and shows that when there was persecution, (Peter) was in Jerusalem, and when the church was everywhere safe, then he left Jerusalem. He was so zealous and firm! He did not think that if there was peace, then his arrival was not necessary. Why, you will say, does he do this and go in the time of peace and after Paul's departure? Because they (the apostles) were more noticed, as they were often and were the object of wonder for the people, but they were despised and rebelled against them more. 2. Have you seen how peace follows battle? Or rather, did you see what that battle did? It scattered the creative world. In Samaria Simon was ashamed; in Judea there was an incident with Sapphira. And while there was peace, (their) deeds were not in vain, but this peace was such that consolation was needed (during it). "And it came to pass that Peter, going round about all, came also to the saints who dwelt in Lydda" (v. 32). He walked around the ranks, as if he were a military leader, observing which part was closed, which was in all its armament, and which needed his presence. Look how he manages to be everywhere and is the first. When it was necessary to choose an apostle, he was the first; when to converse with the Jews that (the apostles) were not drunk with wine, when to heal a lame man, when to speak to the people, he is before the rest; when it was with the rulers, when it was with Ananias, when the shadow was healed, he was there. Where there was danger and where prudence was required, there he was; and where everything was in the world, there they were all together: so he did not seek greater honor for himself. Again, when it was necessary to work miracles, he appears before the others, and here also he himself takes up the labor and makes the journey.  "There he found a certain man, named Aeneas, who had been lying in bed for eight years in paralysis. Peter said to him, "Aeneas! Jesus Christ heals you; Get up from your bed. And straightway he arose" (v. 33, 34). Why didn't he expect this man's faith, and didn't even ask if he wanted to be healed? Especially because the miracle was performed for the consolation of many. Listen, what is the benefit. "And all saw him," continues (the writer), "those who dwelt in Lydda and in Sharon, who also turned to the Lord" (v. 35). It was not in vain that he said so; Aeneas was a well-known man; Moreover, he also presented a proof of the sign, taking the cot. (The Apostles) not only healed from diseases, but along with health they also imparted strength. On the other hand, up to that time they had not yet shown their (miraculous) power, and therefore rightly did not demand faith from this man, just as they did not demand faith from the lame man. Just as Christ, when He began the signs, did not require faith, so neither did they. In Jerusalem, faith was rightly required of them first; thus, according to the faith, some, possessed by illnesses, were placed on the roads, so that at least the shadow of Peter passing by would overshadow one of them, because there were many signs; and here it is the first thing that happens. And some of the signs were performed for the conversion of those who did not believe, and others for the consolation of believers. "In Joppa there was a certain disciple, whose name was Tabitha, which means: "chamois"; She was full of good deeds and did many almsgiving. It happened in those days that she fell ill and died. They washed her and laid her in the upper room. And when Lydda was near Joppa, the disciples, when they heard that Peter was there, sent two men to him to ask him not to delay in coming to them" (vv. 36-38). Why did they wait for her to die? Why did they not trouble Peter before? In their wisdom they considered it unworthy to trouble their disciples for such deeds and to distract them from preaching; wherefore (the writer) says that (Peter) was not far away, in order to show that they had asked for it as if by chance, and Tabitha was a pupil, but not deliberately. "Peter arose, and went with them; and when he had arrived, they brought him into the upper room" (v. 39).  They do not ask, but leave it to him, so that he may grant her life of his own accord. Thus is fulfilled what is said: "Alms delivereth from death" (Tob. 12:9). "And all the widows stood before him with tears, showing the shirts and dresses which Chamois had made while she lived with them" (v. 39). They bring Peter to where the dead woman lay, perhaps thinking to present him with some kind of edification. Have you seen what addition has been made (to the name of this woman)? It is not without purpose that her name is mentioned, but so that we may know that she corresponded to this name, was as attentive and active as a chamois. Many names are given with special meanings, as we have often told you. "She was," says (the writer), "full of good deeds and did many almsgiving." It is a great praise for a wife if she has done both in such a way that she is "filled" with both; and beforehand, as it seems, she took care of the former, and then of the latter. "What did Gazelle do," he says, "living with them." Great humility! Not like us; but they were all together, taking great care of almsgiving. "Peter sent them all out, and kneeling down, he prayed, and turning to the body, he said, 'Tabitha! Get up. And she opened her eyes, and when she saw Peter, she sat down" (v. 40). Why does he send everyone away? In order not to be embarrassed by tears and not to lose calm. "And kneeling down, he prayed." This is a sign of intense prayer. "Giving her hand," he said, "my hand." He separately shows here how life and then power were returned, the one through the word, and the other through the hand. "He gave her his hand, and lifted her up, and called the saints and the widows, and set her alive before them" (v. 41), some for comfort, for they had again received a sister and saw a miracle, and others to help. "This became known throughout all Joppa, and many believed on the Lord. And he tarried a few days in Joppa with a certain Simon the tanner" (v. 42, 43). 3. Look at the humility and meekness of Peter: he does not dwell with her (Tabitha) or with any other nobleman, but with a tanner, inspiring humility with all (his actions), and not allowing the poor to be ashamed, nor the great to be exalted; He decided to go around (the churches) because the believers had need of his instruction. But let us turn to the above. "And he strove" (Paul), says (the writer), "to cling to the disciples." He did not come with pride, but humbly. And he also calls disciples those who were not among the twelve, because at that time all were called disciples because of their great virtue, which was a clear distinction of the disciples. "But all," he says, "were afraid of him." See how they avoided danger, and how strong the fear was. "And Barnabas took him, and came to the apostles, and told them." It seems to me that Barnabas was close to Paul before; therefore he tells everything about him, but he himself says nothing about it; I think that he would not have spoken about it in front of others afterwards, if he had not had some need to do so. "And he dwelt with them, going in and out, in Jerusalem, and preached boldly in the name of the Lord Jesus." This gave the rest of us cheerfulness. Do you see that both here and there others are taking care of and arranging his journey, but he himself has not yet received Divine inspiration? This also shows his jealousy; and it seems to me that he traveled not (only) by land, but also by sea. And all this was for the good purpose that he should preach there as well. Therefore, both the attempts against them and the journey to Jerusalem were for a good purpose, so that there would be no more doubt about it. "He also spoke and competed with the Hellenists. And the churches throughout all Judea, Galilee, and Samaria were at rest, edified and walking in the fear of the Lord," i.e., they multiplied and had peace among themselves, true peace. And it is good, because the external warfare has caused them much harm. "And when they were comforted by the Holy Spirit, they multiplied." The Spirit comforted (all) them with miracles and works, and, moreover, each one separately. "It happened that Peter, going from all around, came also to the saints who dwelt in Lydda. There he found a certain man, named Aeneas, who had already been lying in bed for eight years in paralysis. Peter said to him, "Aeneas! Jesus Christ healeth thee." This is not a word of vanity, but of conviction that it will be so.  And it seems to me beyond doubt that the sick man believed this word and (therefore) became healthy. And that (Peter) was a stranger to pride is evident from what follows. He did not say, "In the name of Jesus; but as if it tells (only) about the sign itself. "And all who dwelt in Lydda and in Sharon saw him, and they turned to the Lord." Therefore it is not in vain that I have said that miracles were performed for persuasion and consolation. "There was a certain disciple in Joppa, whose name was Tabitha. It happened in those days that she fell ill and died." Have you seen signs performed everywhere? Tabitha did not die suddenly, but after an illness; but they did not invite Peter until she was dead.  "And when Lydda was near Joppa, the disciples, when they heard that Peter was there, sent two men to him to ask him not to delay in coming to them." Notice, through other messengers they are invited; but he obeys and comes, not considering such an invitation an offense. Such a great blessing is sorrow; it unites our souls. There (was) no weeping, no sobbing. "They washed her and laid her in the upper room", i.e. they did everything that (is done) over the dead. "Peter arose, and went with them; and when he arrived, they led him into the upper room, kneeling down, praying, and turning to the body, he said, "Tabitha! Get up." God does not allow all signs to be performed with the same ease. This was beneficial for themselves (the apostles). He was concerned not only with the salvation of others, but also with them. For this reason he who healed many with (one) shadow now uses such (effort) for resurrection. However, sometimes the faith of those who approached also helped. Thus, the first (Peter) raises her from the dead, calling her by name. As if awakening from a dream, she first opened her eyes; then, immediately seeing Peter, she sat down, and finally, with the touch of her hand, she was strengthened. Notice again, I beg you, what is the benefit, and how the fruits (of this) did not serve (the satisfaction of) vanity. That is why he sends everyone away, imitating the Teacher in this as well. Where there are tears, it is impossible for such a sacrament to be performed; or better: where there are miracles, there should be no tears. Listen, I exhort: even over the present dead there is performed a great mystery, though not such. Tell me: if the king had sent someone to us sitting (here) to call someone to his royal dwelling, would it have been necessary to weep and weep? And here are angels descending from heaven, sent from the King himself to summon a servant like them, and you are weeping? Or do you not know what a mystery is taking place here, how terrible and terrible, but truly worthy of singing and joy? 4. Do you want to understand and make sure that this is not the time for tears? This is the greatest mystery of God's wisdom. The soul, as if leaving some house, hastens (from the body) to its Lord; Are you crying? Therefore, it would be necessary to do the same at the birth of a child; for this also is birth, (only) better than that. It appears in another light; he is freed as if from some imprisonment; comes out as if from the field. Yes, you will say, it is fair to speak thus of virtuous people. But what does it make to you, man, when you do not do the same to the virtuous? Tell me, what could you accuse a little child of? Why do you mourn for him? Why do you mourn for the newly-enlightened? And he is in the same condition. Why do you weep for him? Do you not know that just as the sun rises pure, so the soul that leaves the body with a clear conscience shines brightly? One should not look with such silence at the king entering the city as at the soul leaving the body and departing with the angels. Imagine in what state the soul is then, in what amazement, in what amazement, in what joy! Why do you weep, tell me? You do not only do this to sinners, do you? Oh, if only it were (only for sinners)! Then I wouldn't stop the tears. Oh, if only that were their goal! This is the apostolic lamentation, this is the lament of the Lord Himself. And Jesus wept for Jerusalem. By this rule I would like to distinguish between the (different) kinds of weeping. When, mourning (the dead), you make speeches, (mentioning) both habit and care, then you do not weep for this, but (only) pretend. Weep and weep for the sinner, and I will shed tears; and I (will weep) the more, the more he is subject to punishment; and I will weep for this purpose. For such (the dead) it is not only you who should weep, but also the whole city and (all) who meet, as (they weep) for those who are led to death. The death of sinners is truly a cruel death. But (with us) everything is perverted. Such weeping is a lament full of wisdom and great edification, and that is (a sign of) faint-heartedness. If we all wept like this, we would correct them in our lifetime. Just as if you had the opportunity to deliver a remedy that does not allow bodily death, you would do it, so now, if you were to mourn this death (of sinners), you would not allow it either in yourself or in another. And now, it is not clear what is being done: having the opportunity to prevent this death from befalling us, we admit it; and when it happens, we cry. Truly worthy of tears (sinners); when they stand before the throne of Christ, what words they will hear, what torments they will suffer! They lived in vain; or better, not in vain, but to the detriment (of oneself). And it is proper to say of them: "It would have been better for that man not to have been born" (Mark 14:21).

Shall we not weep for him, tell me? Shall we not try to steal him away from danger? There is, indeed there is a possibility, to alleviate his punishment if we wish. Thus, if we make frequent prayers for him; if we give alms, then, although he himself was unworthy, God will hear us. If for Paul's sake He saved others, and for the sake of others He has mercy on others, will He not do the same for our sake? From his own possessions, from yours, from whatever you want, render help; pour (on it) oil, or at least water. Can't he show his own works of mercy? Let them be at least related. Does he have no perfections of himself? Let them be (committed) for him. In this way, the wife can intercede for him boldly, presenting for him what is necessary for salvation. The greater his sins are guilty of, the more necessary alms are for him. And not only for this reason, but also because now it no longer has such power, but much less. It does not matter whether someone creates it himself, or for him. Thus, the less it is, the more we must increase it in quantity. We will not care about monuments, not about tombstones. Gather the widows together—that is the best monument! Tell (them) the name (of the deceased); let everyone pray and supplicate for him. This will incline to the mercy of God, although it is not he himself, but another who does alms for him. This is in accordance with God's love for mankind. Widows standing around and weeping can save if not from present, then from future death. Many have benefited from the alms done for them by others. If they were not completely (pardoned), they at least received some consolation. Otherwise, how would children be saved, who are nothing of themselves, and everyone is parents? And often wives were given children who did not represent anything of themselves. God has given us many paths to salvation; If only we ourselves were not negligent! 5. But what, you say, if someone is poor? Again, I will say that the worthiness of alms is judged not only because it is given, but also because of diligence. But give only less than you can, and you will do everything. And if someone, you say, is lonely, a stranger and has no one? And why does he have no one, tell me? For this very reason he is punished, because he has no one so close, so virtuous. Therefore, if we ourselves are not virtuous, then we should try to have virtuous companions and friends, a wife and a son, in order to receive some benefit through them, however small, benefit. If you try to marry a wife who is not rich, but pious, you will have this consolation. In the same way, if you try to leave behind you not a rich, but a pious son and an honest daughter, then you will have this consolation. And if you take care of this, then you yourself will be like that. It is characteristic of virtue to have such friends, and a wife, and children. Offerings for the dead are not in vain, prayers are not in vain, alms are not in vain. All this was established by the Spirit, desiring that we should benefit each other. See: he receives benefit through you, and you receive benefit for his sake. You have spent your possessions by deciding to do a good deed, and you have become the author of salvation for him, and he has become the author of alms for you. Do not doubt that this will bring good fruit. It is not in vain that the deacon exclaims: For those who have fallen asleep in Christ, and for those who commemorate them.  It is not the deacon who utters these words, but the Holy Spirit; I mean (His gift). And what are you saying? The sacrifice is in the hands (of the priests) and all that is prepared is set before them; Angels and archangels stand before them; the Son of God is present; everyone stands with such trepidation; they stand, shouting in the midst of general silence; And you think that it is in vain? In this case, all the rest is in vain: the offerings for the Church, and for the priests, and for all (Christians). But, let it not be! On the contrary, all this is done with faith. Why, do you think, are there offerings for the martyrs, and they are called at this hour? Though they are martyrs, though they are offerings for martyrs, it is a great honor to be remembered in the presence of the Lord, at the time of such a death, a terrible sacrifice, and an ineffable sacrament. Just as in the presence of the sitting king everyone can ask what he wants, and when he rises (from his seat), then whatever he says, he will speak in vain, so here, while the sacraments are before him, it is the greatest honor for all to be worthy of commemoration. Look: here is proclaimed that terrible mystery that God gave Himself up for the universe. Along with this secret action, those who have sinned are also remembered in good time. Just as at the time when the victories of kings are celebrated, those who participated in the victory are glorified, and those who are in bondage at that time are released, and when this time is over, he who has not had time to receive receives nothing, so also here; This is the time of triumph. "For every time," says (the Apostle), "when you eat this bread and drink this cup, you proclaim the death of the Lord" (1 Corinthians 11:26). Let us not approach lightly and think that this is done in this way, without a purpose. And together let us commemorate the martyrs, and, moreover, with faith that the Lord did not die; and that He was dead is a sign of the mortification of death. Knowing this, let us remember what consolations we can bring to the dead – instead of tears, instead of weeping, instead of tombstones of almsgiving, prayers, offerings – so that both they and we may be vouchsafed the promised blessings, according to the grace and love of mankind of the Only-begotten Son, with Whom to the Father, with the Holy Spirit, be glory, dominion, honor, now and ever, and unto the ages of ages. Amen.

DISCOURSE 22

"In Caesarea there was a certain man, named Cornelius, a centurion of the regiment called the Italians, pious and fearing God with all his household, doing much alms to the people, and always praying to God. In a vision he clearly saw about the ninth hour of the day an angel of God, who came to him and said to him, "Cornelius! And he, looking at him, and being afraid, said, "What, Lord? The angel answered him, Thy prayers and thy alms have come as a memorial before God" (Acts 10:1-4). About almsgiving. 1. Cornelius was not a Jew and did not live according to the law (of the Jews), but already followed our way of life. Consider the two believers, who were both dignitaries, the eunuch from Gaza and this one, and how great was (God's) care for them. But do not think that this is for their rank. No, not for that – let it not be! – but for piety. For this reason it was noted about the rank, so that their piety would be more evident. When someone is like this in the midst of wealth and power, it is more worthy of wonder. Great praise to the former, that he undertook such a journey, that on the way, when the time was not favorable, he engaged in reading, that he sat in a chariot and invited Philip to him, and for very many other things; great (praise) and to the last, that he did alms and prayers, and was pious in such a commanding position. Therefore, it is natural (the writer) to mention the office of this man, lest anyone should say that the narrative of the Scriptures is not accurate. "From the regiment," he says, "called the Italian." "He who is godly and fears God with all his household."  He says this so that you do not think that what happened to him was done for the sake of (his) rank. When it was necessary to convert Paul, it was not an angel who appeared, but the Lord Himself; and he sent him, not to any of the twelve, but to Ananias. And here, on the contrary, he sends the supreme (apostle), like Philip to the eunuch, condescending to their weakness and teaching how to deal with such (people). And Christ Himself often comes to those who suffer grievously and cannot approach (Him). Notice, I beseech you, here also a new praise of almsgiving, as there (in the legend) of Tabitha. "He who is godly and fears God with all his household" (v. 2). Let those of us who do not care about the household hear this. He also took care of the soldiers and "did much alms to the people." In this way, both his concepts and his life were arranged. "He saw in a vision about the ninth hour of the day an angel of God, who came to him and said to him, 'Cornelius!'" (v. 3). Why does he see an angel? This is for the assurance of Peter, or better yet, not of him, but of the rest of the weakest. "About the ninth hour of the day," when he was free from cares and not occupied with business, and meanwhile (gave himself up) to prayer and contrition. "And he looked at him, and was afraid, and said," v. 4. See: the angel does not immediately say what he said, but first dispels fear and lifts up the thoughts of Cornelius to grief. The vision produced (in him) fear, but the fear is moderate, only to make him attentive. Then the words (of the angel) dispelled this fear, or rather, the praise contained in them softened the unpleasant (feeling) of fear. Listen to the words themselves. "Thy prayers and thy alms have come to remembrance before God. Therefore send men to Joppa, and call for Simon, who is called Peter" (v. 4, 5). In order that they should not come to another, for this purpose he indicates not only the nickname, but also the place of residence of this man. "He is a guest of a certain Simon the tanner, whose house is by the sea" (v. 6). Have you seen how the apostles, loving solitude and silence, sought remote places in cities? But what if it happened to be another Simon and also a tanner? For this another sign was given – residence near the sea; but it was impossible to coincide with the three (attributes) together. He did not say (the angel) why (to send), so as not to embarrass Cornelius, but, having aroused in him a desire and desire to hear (Peter), he left him. "When the angel that spoke to Cornelius had departed, he called two of his servants, and a godly soldier of those who were with him, and having told them all things, sent them to Joppa" (v. 7, 8). Do you see that it is not in vain that (the writer) says this, but in order to show that those who served under Cornelius were the same (like him)? "And having told them all things." See how proud he is. He did not say, "Call Peter to me; but he told everything in order to convince him that he was so prudent! He did not want to summon him by his own authority; That is why he says: this man was so meek, although he could not imagine anything lofty about the man who lived with the tanner!  "On the morrow, as they were going and approaching the city, Peter, about the sixth hour, went up to the top of the house to pray" (v. 9). See how the Spirit puts the times together, and arranges that it didn't happen sooner or later. "About the sixth hour Peter went up to the top of the house to pray," i.e., in solitude and silence, in a heavenly place. "And he felt hungry, and wanted to eat. And while they were being prepared, he was in a frenzy, and saw heaven opened" (v. 10, 11). What is "frenzy"? A spiritual vision occurred in him, he says; the soul, so to speak, has renounced the body. "And he saw the heavens opened, and a certain vessel descending to it, as it were a great cloth, tied at the four corners and lowered to the earth; in it were all four-legged earthly creatures, beasts, reptiles, and birds of the air. And a voice came to him, saying, Arise, Peter, kill and eat. But Peter said, "No, Lord, I have never eaten anything filthy or unclean." Then another time a voice came to him: "What God has cleansed, do not consider unclean." It was three times; and the vessel went up again into heaven" (vv. 11-16). 2. What does it mean? This vision means the entire universe. Cornelius was uncircumcised and had nothing to do with the Jews. Therefore, considering that everyone will accuse him as a transgressor (of the law) – and this meant a great deal to them – (Peter) is necessarily disposed to say, "I never ate," without arousing such a fear in himself. – but, as I said, being disposed by the Spirit to have for him as an excuse against the accusers, that which he even reproached; and they were very concerned about the observance of the law. He was sent to the Gentiles. Therefore, as I said above, this is done so that the Jews do not accuse him. And so that it would not seem like some kind of phantom, he said: "No, Lord, I have never eaten anything filthy or unclean. Then another time a voice came to him: "What God has cleansed, do not consider unclean." This seems to be said to him, but it all refers to the Jews. If the teacher receives such a suggestion, then how much more so are they. Thus, the shroud is the earth; the animals in it were pagans; the words: "kill and eat" – which should be addressed to them also; and the threefold repetition signifies baptism. "No, Lord, I've never eaten anything filthy or unclean." Why, it will be said, did he object? Lest anyone say that God tempted him, like Abraham when He commanded him to sacrifice his son, or Philip when Christ asked him, "How many loaves of bread do you have?" (Mark 6:38), not in order to find out, but by tempting him (John 6:5). Moreover, in the law Moses separately indicated the clean and the unclean (animals), both terrestrial and sea. But he, however, did not understand this. "And when Peter was perplexed in himself what the vision which he had seen would mean, behold, the men sent by Cornelius, having inquired about the house of Simon, stopped at the gate, and cried out, and asked, 'Is Simon, who is called Peter?' (vv. 17, 18). When Peter was amazed in himself and perplexed, those men come and resolve the perplexity in due time; so also Joseph (God) first allows him to be troubled, and then sends an archangel (Matt. 1:20). The soul, which was previously perplexed, easily accepts the resolution (of perplexity). Thus his perplexity did not last long, and did not begin before, but about the time of dinner. "While Peter was meditating on the vision, the Spirit said to him, Behold, three men seek thee; arise, come down, and go with them, without the slightest doubt; for I have sent them" (vv. 19, 20). This again serves to justify Peter before his disciples, so that they would understand that he also doubted and was then taught not to doubt at all. "For I," he says, "sent them." See what the power of the Spirit is. What God does is called the work of the Spirit. Not so (saith) the angel; but having said beforehand, "Thy prayers and thy alms," then he says, "Have come," to show that He has been sent from above. But the Spirit, as a sovereign one, (says): "I have sent them." "Peter went down to the people sent to him from Cornelius, and said, I am he whom you seek; What business did you come for? And they said, Cornelius the centurion, a virtuous man, and God-fearing, and approved by all the people of Judah, hath received from the holy angel a command to call thee into his house, and to hear thy words" (vv. 20-22). They praise (Cornelius) to assure him that an angel appeared to him. And having summoned them, establish them (v. 23). Do you see with whom (the conversion) of the Gentiles begins? From a pious man, who has appeared worthy of it by deeds. If, however, the Jews are offended, what would they not say if it were otherwise? "Then Peter invited them, and entertained them." Look, what confidence there is in him! In order that they may not suffer anything unpleasant, he invites them to his place, and then without any fear he eats with them. "And the next day he arose, and went with them, and some of the brethren of Joppa went with him. The next day they came to Caesarea" (v. 23, 24). There was a famous man (Cornelius) and lived in a famous city. Wherefore all these things happen to him, and from Judea begins the work (of the conversion of the Gentiles); but the vision came to him not when he slept, but when he was awake, during the day, about the ninth hour: so awake did he behave! But let us turn to the above. "The angel answered him, Thy prayers and thy alms have come as a memorial before God." From this it is evident that when the angel called him, then he saw him, so that if he had not named him, he would not have seen it, so he was absorbed in the work he was engaged in! "And call upon Simon, who is called Peter." He only revealed that he would invite Peter to a good deed; but for what good, he has not yet (revealed). In the same way, Peter does not express everything. Everywhere (their) utterances are only partially (clear) in order to arouse the attention of the hearers. In the same way, Philip (the angel) only sends into the wilderness. "About six o'clock Peter went up to the top of the house to pray. He went into a frenzy and saw the sky open and a certain vessel descending to it, like a large cloth tied at the four corners and lowered to the ground." Note that even hunger did not compel him to approach the shroud. And so that he would not remain any longer perplexed, he heard a voice saying: "Get up, Peter, kill and eat." Perhaps he was on his knees when he beheld the vision, and it seems to me that he saw it for (the success of) preaching (the Gospel). And that this event was divine is evident from the fact that (Peter) saw the vessel descending from above, and that he, the apostle, was in a frenzy. Likewise, the fact that a voice was heard from there, that it was repeated three times, that the heavens were opened, that (the vessel) was lowered from there and taken there again, is a great proof of the divinity of this event. 3. What is the purpose of such an event? For the succeeding generations, to whom it was to be told; and he himself (Peter) heard (the commandment): "Go not into the way of the Gentiles" (Matt. 10:5). Don't be surprised at this. If Paul considered circumcision and sacrifices necessary, how much more did they seem necessary at the beginning of the sermon, when (among the believers) there were still the weakest. "Behold, the men sent by Cornelius, having inquired about the house of Simon, stopped at the gate, and cried out, and asked, 'Is Simon, who is called Peter?' As before a poor house, they inquired below (before its gates), and did not inquire of their neighbors. "While Peter was meditating on the vision, the Spirit said to him, Behold, three men seek thee; arise, come down, and go with them, without the slightest doubt; for I have sent them." See that he did not say, "For this reason the vision appeared to you," but, "I sent them," suggesting that this is how one should obey (God), without asking the reasons. For perfect conviction, it is enough to hear from Him: do this, say that, and demand nothing more. "Peter went down to the people sent to him from Cornelius, and said, I am he whom you seek." Why did he not immediately receive them, but asked? He saw soldiers in the visitors: therefore he did not simply ask, but first identified himself, and then learned the reason for his arrival, so that it would not be thought that he asked because he wished to hide. He asks in order that, if they demand, he should immediately go with them; if not, then take them to yourself. And why do they say, "Call thee into their house"? For so commanded them (Cornelius); or perhaps they, apologizing for him, say as it were: do not condemn (him) in the least, because he did not send it out of disdain, but so he was commanded. "And Cornelius waited for them, calling together his relatives and close friends" (v. 24). And so it should be; it would be unjust not to gather relatives and friends; and on the other hand, being present here, they could listen to him (Peter) more. Have you seen the power of almsgiving, both from the previous conversation and from the present one? There she delivered from temporal death, here from eternal death, and opened the gates of heaven. See how much was done to make Cornelius believe: the angel was sent, the Spirit worked, the chief of the apostles was called, such a vision was manifested, and nothing was left at all. How many centurions, commanders of thousands, and kings were there, and not one of them was worthy of what he was? Listen, all you who belong to the army, who are before the kings. He was "godly," says (the writer), and "fearing God," and what is more, he was so "with all his household." He was so devoted and well-disposed to this that he not only behaved well, but also directed his household in the same way. Not like us, who do everything to make the servants fear us, but nothing to make them godly. But he did not fear God with all his household, being as it were a common father not only to all who were with him, but also to the soldiers who were under his power. Listen to what else they say, for it is not in vain that they add, "Approved by all the people of Judah," but that no one should say, "What is the matter, if he was uncircumcised?" And they, they say, bear witness to him. or rather, so great is the power of this virtue when it comes from pure treasuries! As that which comes from the unrighteous is like a fountain that pours out impurities, so that which comes from the righteous is like a clear and pure stream in the garden, pleasant to look at, delightful to the taste, and refreshing and cool at noon. Such is almsgiving! At this spring grow not poplars, pines, or cypresses, but other, much better than these great plants: the love of God, praise from men, glory before God, favor from all, blotting out of sins, great boldness, contempt for wealth, mercy, which nourishes the tree of love. Usually, nothing nourishes love so much as almsgiving. It spreads its branches in height. It is a better source than paradise, not dividing into four "rivers" (Gen. 2:10), but reaching to heaven. It pours out that "water springing up into eternal life" (John 4:14); Death, touching it, vanishes like a spark in a fountain: thus, wherever it flows, it produces great blessings! It quenches that river of fire like a spark; it destroys that worm like nothing; whoever has it will not know the gnashing of teeth (Matt. 25:30). From its water, if even a drop falls on the bonds, it breaks them; and if it falls in the furnace, it completely extinguishes them. 4. Just as the fountain of paradise is not such as to pour out streams and then to dry up, in which case it would not be a fountain either, but flows constantly, so let ours always pour out very abundant streams, especially for those in need of alms, so that it may remain a fountain. This brings joy to the receiver; this is almsgiving, when a stream pours out not only abundantly, but also constantly. If you want God's mercy to rain on you as if from a spring, then you also have a spring in your place. Nothing can compare to it. If you open this fountain, the fountain of God will be opened in such a way that it will surpass every abyss. God expects from us only an excuse to pour out good things from His treasuries. When (who) spends, when he endures, then he becomes rich, then he abounds. Great is the source of this source; Its stream is pure and transparent. If you do not block it, then you will not (block) that (the source of God). Thou shalt not plant any barren tree near it, lest it consume its moisture. Do you have an estate? Do not plant poplars there; such is luxury: it destroys many things, but it does not bring anything, but (only) destroys the fruit. Do not plant pine, linden, or the like, which require much, but are of no use: such is luxury in clothing, only pleasant to look at, but useless for nothing. Grow vines, plant all kinds of fruitful trees that you will, in the hands of the poor. There is nothing more fruitful than this land. Although the capacity of the hand is not great, the tree planted here reaches to the very sky and stands firm. This is what it means to plant. And what is planted on the earth, if not now, then in a hundred years, will perish. Why then do you plant trees that you will not use, and before you use them, death will come and snatch you away? And this tree, when you die, will bear fruit for you. If you plant, do not plant it in an insatiable womb, so that the fruit will not be cast out; but plant it in the womb of the hungry, that the fruit may reach heaven. Comfort the suffering soul of the poor, so that your weary one may not grieve. Do you not see how trees that are watered excessively rot from the roots, and those that are watered moderately grow? In the same way, do not overwater your belly, lest the root of this tree rot; Give water (belly) that thirsts that it may bear fruit. That which is watered in moderation does not rot from the sun, but immoderately (watered) rots: such is the natural action of the sun. Immoderation is evil everywhere. Therefore, let us abstain from it, so that we too may receive what we ask for. The springs, they say, originate in very high places. Let us also become exalted in soul, and immediately alms will flow (from us). It is impossible for an exalted soul not to be merciful, and for a merciful soul not to be exalted. Therefore, whoever despises possessions is above "the root of all evil" (1 Timothy 6:10). The springs are mostly in deserts; and we will bring the soul out of (worldly) vanity, and alms will flow from us. The more the springs are purified, the more abundant they become; so the more we give, the more good things will grow. He who has a source is a stranger to fear; so we, too, if we have a source – almsgiving, let us not be afraid. For drinking, for irrigation, and for the construction of buildings – this spring is useful to us for everything. There is nothing better than such drinking: it does not produce intoxication. It is better to have such a source than sources that deliver gold. The soul that bears this gold is better than any gold-bearing land. It accompanies us not to this kingdom, but to the heavenly. This gold serves as an adornment of the Church of God. From this gold is prepared the sword of the Spirit (Ephesians 6:17), the sword with which the serpent is cut. From this spring come the precious stones that adorn the head of the King (Rev. 4:3). Let us not despise such riches, but let us give alms generously, so that we may be worthy of the mercy of God, according to the grace and mercies of His Only-begotten Son, to whom be all glory, honor and dominion, with the Holy Spirit, forever and ever. Amen.

CONVERSATION 23

"Then Peter invited them and treated them. And the next day he arose and went with them, and some of the brethren of Joppa went with him. The next day they came to Caesarea. And Cornelius waited for them, calling together his relatives and close friends" (Acts 10:23,24). God is not the cause of sins. – There is no need to postpone baptisms. 1. After entertaining the men (sent by Cornelius), (Peter) goes with them; and it is good: at first he receives them with love, as if they were weary from the journey, and disposes them to himself, and only then goes with them. "And the next day he arose, and went with them, and some of the brethren" (v. 23). Not only he, but others go with him; and this with such foresight, so that later there would be witnesses when Peter would need to justify himself. "And Cornelius waited for them, calling together his relatives and close friends" (v. 24). Such is the attribute of a friend, such is the attribute of a pious (man), in order to make intimate friends partakers of such blessings. Naturally, he summons those whom he has always trusted, especially discussing such subjects as were still superfluous to talk about with others. It seems to me that both friends and relatives were edified by him. "As Peter entered, Cornelius met him, and bowed down, falling down at his feet. And Peter lifted him up, saying, Arise; I am also a man" (v. 25, 26). In doing this, (Cornelius) shows his humility, teaches others, gives thanks to God, and shows that, although he received the command, he nevertheless had great piety in himself. What about Peter? "Arise; I'm a human too." Do you see how he first of all teaches them not to think too much about themselves? "And while he was conversing with him, he went into the house, and found many gathered together. And he said to them, "You know that it is forbidden for a Jew to associate or to associate with a foreigner" (v. 27, 28). Look: immediately he begins to talk about God's love for mankind, and shows that He has granted them great blessings. But here it is surprising not only that he talks about such subjects, but also the way in which he speaks about lofty subjects and at the same time observes humility. He did not say, "We, men who do not deign to communicate with anyone, have come to you; But what? "You know." God, he says, has forbidden (us) to enter into fellowship or to deal with a foreigner. Then, in order not to show partiality for him, he continues: "But God has revealed to me that I should not consider any man unclean or unclean" (v. 28). He adds this, so that it may not be thought that he flatters him. "Therefore I was called, and came without questioning" (v. 29). Lest it be thought that although the deed was unlawful, he obeyed because (Cornelius) was the ruler, and that everything should be ascribed to God, he says that it is not permissible not only to "communicate," but even "to draw near." "Therefore I ask, For what work have you called me?" (v. 29)? He doesn't ask because he doesn't know. Peter knew everything from the vision, and heard everything from the soldiers; but he wants them first to confess and predispose themselves to faith. What about Cornelius? He did not say, 'Did not the soldiers say to you?' But see how meekly and humbly he says: "On the fourth day I fasted until this hour, and at the ninth hour I prayed in my house, and behold, a man stood before me in a bright garment, and said, Cornelius! thy prayer is heard, and thy alms are remembered before God" (vv. 30, 31). "And at the ninth hour," he said, "he prayed." What does that mean? It seems to me that he had appointed hours for pious studies, and moreover on certain days. Wherefore he said, "Of the fourth day." See how important prayer is! When he has given himself up to a pious occupation, then an angel appears to him. It was the first day; when the messengers had departed, another; when they returned, another one; and on the fourth (Peter) arrived, so that this was the second day on which (Cornelius) gave himself up to prayer. "A man stood before me in bright clothes." He does not call him an angel: he is so alien to pride! "And he saith, Cornelius! thy prayer has been heard, and thy alms have been remembered before God. Therefore go to Joppa, and call for Simon, who is called Peter; he is a guest in the house of Simon the tanner by the sea; He will come and tell you. Immediately I sent to you, and you did well to come. Now we all stand before God, to hear all that God has commanded you" (vv. 31-33). For this reason (Peter) said: "For what work have you called me?" (Cornelius) would utter all these words. "Peter opened his mouth, and said, Verily I know that God is no respecter of persons, but in every nation he that feareth him, and doeth righteousness, is acceptable unto him" (vv. 34, 35), i.e., whether he be uncircumcised or circumcised. Paul expresses the same when he says: "There is no respect of persons with God" (Rom. 2:11). "Now we all," he says, "stand before God." Look, what faith, what piety! He understood that Peter was not speaking a human doctrine when he said, "God has revealed it to me." Therefore he says: "Now we all stand before God, to hear all that God commands you." How? Is it possible that he who belongs to the Persians is "pleasing" to Him? If he is worthy, he will be "pleasant" in such a way that he will be worthy of faith. Therefore He did not despise the eunuch from Ethiopia. But what, it will be said, is to be thought of people who fear God and yet are left in contempt? No; no one who fears God is left in contempt. None of these (people) can be, can never be despised. "But in every nation," he says, "he that feareth him, and doeth righteousness, is acceptable unto him." He calls every virtue righteousness. 2. Do you see how He inspires humility with the words: "In every nation he who fears Him and does righteousness is acceptable to Him"? As if he were saying: He rejects no one, He accepts all believers. Then, so that they would not count themselves among the outcasts, he continues: "He sent a word to the children of Israel, preaching the gospel of peace through Jesus Christ; This is the Lord of all" (v. 36). He says this for those present in order to convince them also. For this reason he disposed Cornelius to offer a story. "The Word," he says, "He sent to the children of Israel." Look, first he gives them the precedence, and then he brings them as witnesses, and says, "You know what happened in all Judea, beginning with Galilee, after the baptism preached by John" (v. 37). That this is so is confirmed by the following: "As God anointed Jesus of Nazareth with the Holy Spirit and power" (v. 38). He did not say, "You know Jesus," because they did not yet know Him, but he sets forth His deeds: "And He went about doing good and healing all who were possessed by the devil." He points here to the many ailments and bodily sufferings inflicted by the devil. "For God was with him" (v. 38). Again he expresses himself humbly; Not simply, I think, but in relation to human concepts. "And we are witnesses of all that he has done in the land of Judah, and in Jerusalem." And you, he says, and we (witnesses). "And that at last they slew him, hanging him on a tree" (v. 39). Here he speaks of the suffering (of Christ). "This God raised up on the third day, and gave him to appear, not to all the people, but to witnesses who were chosen by God, to us who ate and drank with him, after he had risen from the dead" (vv. 40, 41). This is the greatest evidence of the resurrection. "And he commanded us to preach unto men, and to bear witness, that he is the appointed judge of God of the living and the dead" (v. 42). And this greatly contributes to the fact that they are reliable (witnesses). But he also gives (another) testimony, the following: "Of Him all the prophets bear witness, that whosoever believeth in Him shall receive forgiveness of sins in His name" (v. 43). This is a prediction of future subsequent events; To confirm it, he timely brings prophets as witnesses. But let us turn to what has been said above about Cornelius. "Send," says (the writer), "men to Joppa, and call for Simon, who is called Peter." He believed that he would certainly come; That's why I sent it. "He will come and tell you." About what? As we talk, I think about what has been said above. "And he bowed down, falling at his feet." See how (his) word is always foreign to flattery and full of humility. Through this the eunuch also showed himself worthy; he invited Philip to go up and mount the chariot, although he did not know who he was, except after explaining the prophecy. And this one even fell at his feet. Did you see how he was a stranger to pride? See how Peter shows the divinity of his coming when he says, "You know that it is forbidden to the Jews." Why did he not immediately speak about the shroud? Because he was not vain at all. He says that he was sent from God, but how, not yet; and when the need arose, then he spoke. "Ye know that it is forbidden for a Jew to associate or to associate with a foreigner." He was so far from vanity! "You know." In saying this, he also refers to their knowledge. What about Cornelius? "Now we all stand before God," he says, "to hear all that God commands you." He did not say, "before man," but, "before God," showing that this is how the servants of God should hear. Have you seen his lofty soul? Did you see how worthy he was of all this? "Peter opened his mouth, and said, Verily I know that God is no respecter of persons." He also said this for the Jews present, in his own justification. Since he was to speak to them, he presented in advance, as it were, a justification. What then? Was (God) a respecter of persons before this? Let it not be! He was the same before. "In every nation," he says, "he that feareth him, and doeth righteousness, is acceptable unto him." About this Paul also writes thus: "For when the Gentiles, who have no law, by nature do what is lawful" (Romans 2:14). Here (Peter) teaches both doctrine and rules of life. If (God) did not despise the Magi, and the Ethiopian, and the robber, and the harlot, then surely He will not despise those who do righteousness and desire (to believe). Why are there people who are kind and meek, and yet do not want to believe? So you yourself said the reason: because they don't want to. On the other hand, he does not call good one who is meek, but "who does righteousness," i.e., one who is pleasing (to God) in all things, which a person is when he has the proper fear of God; only God knows this. See how "pleasant" this one was. As soon as he heard, he obeyed. And now, you say, would everyone, whoever it was, obey if an angel appeared? But the present sign is much greater than those, and yet many do not believe. Then (Peter) begins his teaching, observing the dignity of the Jews. "He sent a word unto the children of Israel, preaching the gospel of peace through Jesus Christ; This is the Lord of all." First, he speaks of His dominion, and in a very exalted way, as it should have been, because He had before Him a soul that had already become lofty and with fervor accepted all that He said. Then, in order to show how He is "Lord of all," He adds the words: "He sent the gospel," that is, calling for good, and not proclaiming judgment. 3. Here he shows that (Christ) was sent from God first to the Jews. Then He proves it by what He did in all Judea, and says, "You know what happened in all Judea," and surprisingly, "Beginning with Galilee, after the baptism preached by John." First he spoke of His works, and then he dared to say of His fatherland, "Jesus of Nazareth." He knew that this fatherland served as a temptation. "As God anointed with the Holy Spirit and with power." Then again (gives) proof; lest anyone should say, Whence can this be seen? He adds the words: "And He went about doing good and healing all who were possessed by the devil." Together with the good works that He performed, He shows that His power was also great; it must be powerful and great if it defeats the devil. He also gives the reason: "because God was with Him." That is why the Jews also said: "We know that you are a teacher who has come from God; for no one can do such miracles as Thou doest, except God be with him" (John 3:2). Then, when He has proved that He was sent from God, then He says that He was put to death, so that you would not think (of Him) anything unworthy. Do you see how they never concealed the cross, but, by the way, mentioned the image (of the crucifixion)? "They killed him," he says, "hanging him on a tree." "And he did not cause him to appear to all the people, but to us witnesses who were chosen before God." Though He Himself chose them, yet even this (Peter) ascribes to God. "Pre-chosen," he says. See how he proves the resurrection – by eating. Why, then, after the resurrection, did (Christ) perform no sign, but ate and drank? Because the resurrection itself was a great sign; and for the proof (authenticity) of it, nothing can be greater than what He ate and drank. "We are witnesses of everything," he says. Here he also inspires fear, so that they cannot justify themselves by ignorance. And He did not say that He was the Son of God, but, which could especially frighten them, "He is the Judge of the living and the dead, appointed by God." Then (gives) a strong proof from the prophets, because they were in great glory. "Of Him all the prophets bear witness." Having inspired fear, he then presents forgiveness (of sins), speaking not on his own behalf, but on behalf of the prophets. The terrible (he says) from himself, and the pleasant things from the prophets. You who have received this forgiveness, who have been vouchsafed faith, I beseech you, try, knowing the greatness of the gift, not to offend the Benefactor. We have received forgiveness not in order to become worse, but in order to be much better and more perfect. Let no one, therefore, say that God is the author of our sins, because He has not subjected us to punishment and torment. Tell me: if a ruler, having a murderer in his hands, were to let him go, can he be considered the culprit of subsequent murders? Not at all. How is it that we ourselves, daring to insult God with our wicked lips, do not fear and tremble? And what will they not say? What will they not say? He himself, they say, allowed them; it was necessary to punish them, if they were worthy of it, not to give them honors, crowns and privileges, but to subject them to punishment and torment. Not doing anything to them, but instead honoring them, He makes them so. No, I beg and beg, let no one say such a comment about us. It is better to be buried in the ground a thousand times than to allow God to be said this way because of us. The Jews said to Him, "He who destroys the temple, and builds in three days! save thyself"; and again: "If you are the Son of God, come down from the cross" (Matt. 27:40). But that is more blasphemous than this. Therefore, so that because of us they may not be able to call Him the author of evil, and so that for this very blasphemy we may not fall under punishment – since "for your sake," He says, "the name of God is blasphemed among the Gentiles" (Romans 2:24). Let us try to say the opposite, leading a life worthy of Him who calls and approaching the baptism of sonship. Truly great is the power of baptism; it completely changes those who have been vouchsafed this gift, and through it people cease to be the same people. Let the Greeks also believe that the power of the Spirit is great, because it has transformed, because it has recreated. Why do you wait for your last breath, like a runaway slave, like a villain, as if you are not obliged to live for God? Why do you behave towards Him as if you were some cruel and inhuman ruler? What can be colder, more pitiful than those who are baptized at such a time? God has made you a friend and has vouchsafed you all good things, so that you also on your part may show the deeds of a friend. Tell me, If you had done any one great wrongs and insults, and after many troubles had been done to him, you fell into the hands of the offended, and instead he honoured you, and made you a partaker of all his (goods), for the very wrongs done to him, he would crown you among his friends, and say that he considered you to be his own son, and then suddenly died, "Wouldn't you consider it a loss?" – would I not say: I would like to see him alive, in order to give him his due, in order to thank him, so as not to be unworthy before the benefactor? Thus do you (act) in relation to man: and in relation to God, why do you try to arrange it in such a way as not to repay the Benefactor for such great gifts? No, then you should approach when you can repay Him on your part. Why are you running away? So, you will say; I cannot keep (the commandments). But did God command the impossible? That is why everything has been perverted, that is why the universe has become corrupt, that no one cares in the least to live according to God. Catechumens, nourishing such thoughts, do not show any concern for a pious life. Of those baptized, some were baptized in childhood; others are sick, and since they did not have any diligence to live for God, they also do not take care after they recover; others received them in a healthy state, but they also show little care, and they had ardent zeal at that time, but afterwards extinguished their flames. Are you not allowed to attend to business? Am I distracting you from your wife? I keep you only from adultery. Is it from the use of property? From covetousness and theft alone. Do I compel you to distribute everything? Only a little, as far as possible, to give to those in need. "Now is your abundance," says (the Apostle), "to make up for their deficiency" (2 Corinthians 8:14). But even in this way we do not convince. Do we compel fasting? We only forbid indulging in intoxication and satiety. We remove that which causes you dishonor, which you yourself are already here, before hell, already recognized as shameful and hateful. Is it forbidden to rejoice and rejoice? If only (it was) not shameful and dishonorable. 4. What are you afraid of? What are you afraid of? Why are you trembling? Where is married life, where is the good use of possessions, where is moderation in food – what is the reason for sin? External (pagans) command the opposite, and they are listened to. They do not demand as much as they can, but say: so much must be given, and although you plead poverty, they do not retreat even then. But Christ is not so: give (speak) of what you have, and I will put you among the first. They also say: if you want to be glorious, leave your father, mother, relatives, household, and be at the royal court, enduring labors, being insulted, fawning, having no rest, enduring many troubles. But Christ is not so, but be in your home with your wife and children, and arrange your affairs in such a way as to lead a quiet and safe life. So, you will say; but he promises riches? And He is the kingdom; or better: at the same time wealth. He says: "Seek ye first the kingdom of God and His righteousness, and all these things shall be added unto you" (Matt. 6:33).  He (promises wealth) is not in the form of addition, but He is something before that. "I was young," says (David), "and behold, I was old, but I did not see the righteous forsaken, nor his descendants begging for bread" (Psalm 36:25). Let us begin a virtuous life; let us make a beginning for it; let us only approach it, and you will see how many blessings there are in it. Thou hast not done these works without difficulty; Why do you look at these with fear? Yes, you will say, those without difficulty, and those with difficulty. No, not like that, not true. If the truth is to be told, these are much more difficult and difficult to accomplish, and these, if we will, are easy. Let us not, I beseech you, shrink from the divine mysteries. Do not look at the fact that before you the baptized one became bad and lost his hope, and do not become more slothful because of this; and among the soldiers we see some who do not perform military service as they should, and others who are excellently zealous, but we do not pay attention to the lazy, but imitate these – the serviceable. In the same way, look at those who, after baptism, became angels from men. Be afraid of the uncertainty of the future. Death comes "like a thief in the night" (2 Peter 3:10), and not just like a thief, but attacks us who are asleep and delights those who are not awake. For this reason God left the future unknown, so that, always waiting in the unknown, we would lead a virtuous life. But God, you will say, is philanthropic. How long shall we repeat this cold and laughter-inducing saying? Not only do I say, and will not cease to say, that God loves mankind, but I will also say that there is no one more loving than Him, and that He arranges everything in relation to us for His benefit. Do you not see how many at all ages are subject to leprosy? How do many remain blind from the first age until old age? Others were subsequently subjected to blindness; others (live) in poverty; others are in bonds; others in the mines; others are crushed there by the earth; and others died in the war. Is this a matter of philanthropy, tell me? Could He not have prevented this if He had wished? But He does. So, you will say. Tell me, then, why are blind people from the first age? I will not tell you until you give me a promise to be baptized and live godly after baptism. You should not concern yourself with the solution of such questions; The word does not exist for fun. And if I settle this question, another will follow; there is an abyss of questions in the Scriptures. Therefore, learn not only to seek the solution of questions, but also not to ask them, because there will never be an end to our questions. Now, if I resolve this one, I will give rise to an innumerable number of other questions. Let us learn to do this better (so as not to ask questions) than to seek a solution to them. If we do, we will not resolve it perfectly, but according to human understanding. The best solution to such questions is faith, i.e. the conviction that God arranges everything righteously, philanthropically and for good, and that the reasons for this cannot be comprehended. This is the only resolution, and there is no other better than this. What, tell me, is the matter of resolution? Of course, it is not to look for more than what is allowed. But if you become convinced that everything is governed by God's Providence, which permits one thing for a reason known to Him, and arranges another, then you will no longer ask questions and will receive for yourself a ready-made solution to them. But let us return to the subject. Therefore, if you see so many suffering, and God allows all this, then take advantage of the health of (your) body for the health of the soul. But, you will say, what need do I have to undergo labor and deprivation, when I can be cleansed of everything and without labor? First of all (I will say): this is unknown. It happens not only not to be cleansed without difficulty, but also to depart with all (sins). And even if this were known, then such words would not be gratifying. He (God) brought you to the field of war; golden weapons are offered; it is necessary to take them and act; but you want to be saved without glory and do nothing good. Tell me: if there were a war, and the king himself was present, and you would see how some rush into the ranks of the enemy, strike and inflict innumerable wounds, others engage in single combat; some run, others rush on horseback and receive praise from the king, surprise, applause, crowns; and others at the same time consider it best not to be exposed to any danger, to keep behind everyone, and remain inactive; then, at the end of the war, the former are summoned, rewarded with great gifts, and proclaimed, while the latter remain unknown even in name, and only the preservation of life serves as a reward for their deeds – among which would you like to be? Even if you were made of stone, even if you were careless than senseless and soulless things, would you not wish to be among the first a thousand times? So, I beg and beg. For even if it were necessary to fall in the midst of battle, should we not readily resolve to do so? Do you not see how bright are those who fall in such wars, although they die a death, after which they cannot receive honors from the king? And in this battle it is not at all so, but (after it) you will certainly stand with your wounds, which we may all be vouchsafed to show, and without persecution, in Christ Jesus our Lord, with Whom to the Father, with the Holy Spirit, be glory, dominion, honor, now and ever, and unto the ages of ages. Amen.

CONVERSATION 24

"Когда Петр еще продолжал эту речь, Дух Святый сошел на всех, слушавших слово. И верующие из обрезанных, пришедшие с Петром, изумились, что дар Святаго Духа излился и на язычников, ибо слышали их говорящих языками и величающих Бога" (Деян.10:44-46). Покаяние – великое врачество. – Из многих жителей Константинополя не более 100 спасаемых. – Против теа­тральных зрелищ. 1. Посмотри на домостроительство Божие. Петр еще не успел окончить речи, и крещение (Корнилия и бывших у него) еще не совершилось по его повелению; но так как они пока­зали чудное расположение души своей, приняли начало учения и уверовали, что в крещении несомненно подается прощение гре­хов, то и сошел (на них) Дух. Это же совершает Бог с тем намерением, чтобы доставить Петру сильное оправдание. Они не только получают Духа, но и стали говорить языками, что и изумило пришедших с Петром. Зачем же так устраи­вается это дело? Для иудеев, так как они весьма ненавистно смотрели на это. Так везде все совершается Богом; а Петр почти только присутствует здесь, вразумляясь, что им (апо­столам) следует уже обращать язычников, и что это должно чрез них произойти. И не удивляйся! Если после таких со­бытий и в Кесарии, и в Иерусалиме было негодование, то чего не было бы, если бы их не случилось? Поэтому-то они и совершаются чрезвычайным образом. Смотри, как и Петр при этом случае защищается. А что он отвечает после такого случая, о том послушай евангелиста, повествующего так: "тогда Петр сказал: кто может запретить креститься водою тем, которые, как и мы, получили Святаго Духа?" (ст. 47) Ви­дишь ли ты, к чему он склонил дело и как желал совер­шить это? Так он еще прежде имел это в мыслях. "Водою", говорит, "кто может запретить"? Он почти как бы опро­вергает противившихся и утверждавших, что этого делать не должно. Все совершилось, говорит, необходимейшее испол­нилось, т.е., то крещение, которым и мы крестились. "И велел им креститься во имя Иисуса Христа" (ст. 48). После того, как оправдался, тогда и повелел им креститься, научая их самим делом: настолько ненавистно смотрели (на это) иудеи! Поэтому-то он сначала защищается, хотя дела говорили сами за себя, и потом повелевает. "Потом они просили его пробыть у них несколько дней" (ст. 48). После этого он естественно уже не сомне­вается и остается. "Услышали Апостолы и братия, бывшие в Иудее, что и язычники приняли слово Божие. И когда Петр пришел в Иерусалим, обрезанные упрекали его, говоря: ты ходил к людям необрезанным и ел с ними" (Деян.11: 1-3). После того "обрезанные упрекали", а не апостолы. Что значит "упрекали"? Не мало соблазнялись, говорит (пи­сатель). И смотри, что они возражают. Не говорят: для чего ты проповедовал им? – но: для чего ты вкушал пищу вместе с ними? Петр же не останавливается на этом холодном (за­мечании), – и поистине оно было холодное, – но (указывая) на то великое (дело), говорит: если и они получили Духа, то, как можно было не преподать им (крещения)? Почему же не было того с самарянами, но (было) противоположное? И не только не было до крещения, но и после крещения. И (верующие из иудеев) не негодовали на них, но, услышав, послали (Петра и Иоанна) для этого самого (Деян.8:14,15). Впрочем, и здесь они упрекают не за это, так как знали, что это было делом благодати Божией; но для чего, говорят, ты вкушал пищу вместе с ними? С другой стороны, великая и несравненная разница между самарянами и язычниками. Или он подвергся упреку по благоустроению (Божию), чтобы они научились, так как без нужды Петр и не сказал бы. Смотри, как он не горделив и не тщеславен. "Петр же начал", говорит (писатель), "пересказывать им по порядку, говоря: в городе Иоппии я молился" (ст. 4, 5). Не говорит, для чего или по какому случаю. "И в исступлении видел видение: сходил некоторый сосуд, как бы большое полотно, за четыре угла спускаемое с неба, и спустилось ко мне. Я посмотрел в него и, рассматривая, увидел четвероногих земных, зверей, пресмыкающихся и птиц небесных. И услышал я голос, говорящий мне: встань, Петр, заколи и ешь" (ст. 5-7). Что он хочет сказать этим? Одно видение плащаницы, говорит, достаточно было для убеждения в этом; но к тому присоединен был и го­лос. "Я же сказал: нет, Господи, ничего скверного или нечистого никогда не входило в уста мои" (ст. 8). Видишь ли? Я сделал, гово­рит, свое дело; сказал, что я никогда не ел. Это против того, что говорили те: "ходил и ел с ними". Корни­лию он не говорит этого, потому что не было нужды. "И отвечал мне голос вторично с неба: что Бог очистил, того ты не почитай нечистым. Это было трижды, и опять поднялось всё на небо. И вот, в тот самый час три человека стали перед домом, в котором я был, посланные из Кесарии ко мне" (ст. 9-11).  Говорит то, что было нужно, а о прочем умалчивает; или лучше, первым подтверждает и последнее. И смотри, как он оправдывается: он не хочет пользоваться достоинством учителя, знает, что чем смирен­нее будет говорить, тем скорее успокоит их. "Нечистого никогда", говорит, "не входило в уста мои". Так предусмо­трительно было все оправдание (его). "В тот самый час три человека стали перед домом, в котором я был, посланные из Кесарии ко мне. Дух сказал мне, чтобы я шел с ними, нимало не сомневаясь". 2. Видишь ли, что законоположение есть (дело) Духа? "Пошли со мною и сии шесть братьев". Что может быть смирен­нее, когда Петр ссылается при этом и на свидетельство бра­тий? "Пошли со мною и сии шесть братьев, и мы пришли в дом того человека. Он рассказал нам, как он видел в доме своем Ангела (святого), который стал и сказал ему: пошли в Иоппию людей и призови Симона, называемого Петром; он скажет тебе слова, которыми спасешься ты и весь дом твой" (ст. 12-14). Не сказал того, что говорил ангел Кор­нилию: "молитвы твои и милостыни твои пришли на память пред Богом", чтобы не оскорбить их; но – то, что не заключало в себе ничего великого: "он скажет тебе слова, которыми спасешься ты и весь дом твой". Видишь ли, как он изъясняется поспешно по той причине, о которой я сказал выше? Не говорит ничего и о кротости того мужа. Итак, когда Дух посылал, Бог пове­левал, там призывая чрез ангела, здесь побуждая, и разре­шая сомнительность дела, тогда что должно было делать? Но он не говорит ничего этого, а указывает на последующее событие, которое и само по себе было несомненным свидетельством. Почему же, скажешь, не одно только оно было? От преизбытка (силы, бывшей) от Бога, чтобы явно было, что и начало (этого дела) не от апостола. Если бы он пошел сам собою, и ни­чего такого не было, то они весьма вознегодовали бы; поэтому он издалека располагает к себе мысли их и говорит им: "как и мы, получили Святаго Духа". И еще: "сошел на них Дух Святый, как и на нас вначале" (ст. 15). Не довольствуется и этим, но напоминает и об изре­чении Господа: "тогда вспомнил я слово Господа, как Он говорил: Иоанн крестил водою, а вы будете крещены Духом Святым" (ст. 16). Таким образом, здесь не случилось ничего нового, но то, о чем Он предсказал. Но, скажешь, не должно было крестить (их), потому что крещение уже совершилось, когда сошел на них Дух? Потому-то он и не говорит: я повелел им наперед креститься; но что? – "кто может запретить креститься водою", – показывая этим, что он не сде­лал ничего сам собою. Итак, они получили то, что имеем и мы. "Итак", говорит, "если Бог дал им такой же дар, как и нам, уверовавшим в Господа Иисуса Христа, то кто же я, чтобы мог воспрепятствовать Богу?" (ст. 17) Чтобы сильнее заградить им уста, для того ска­зал: "дал им такой же дар". Видишь ли, как он утверждает, что внезапно уверовавшие получили не меньше их? "Бог дал им такой же дар, как и нам, уверовавшим в Господа Иисуса Христа"; следовательно, сам очи­стил их. И не говорит: вам, но: "нам", чтобы смягчить и та­ким образом речь свою. Почему же вы негодуете, когда мы считаем их соучастниками (того же дара)? "Выслушав это, они успокоились и прославили Бога, говоря: видно, и язычникам дал Бог покаяние в жизнь" (ст. 18). Видишь ли, как все сделано речью Петра, обстоятельно рассказавшего о случившемся? Потому они и сла­вили Бога, что Он и тем даровал покаяние: так они смири­лись от этих слов! Тогда-то, наконец, открылась дверь (веры) язычникам. Но обратимся, если угодно, к вышесказанному. Не сказал (писатель), что изумился Петр, но: "обрезанные"; он знал, что совершается. И действительно, должно было удив­ляться тому, как и те уверовали. Они же не вознегодовали, когда услышали, что те уверовали; но когда (услышали, что) Бог даровал им Духа, когда Петр излагал свое видение и говорил: "Бог открыл, чтобы я не почитал ни одного человека скверным или нечистым". Так он еще прежде знал это. Поэтому он и приготовляет речь о язычниках, в которой показывает, что они уже не были язычниками, когда явилась (в них) вера. Та­ким образом, нисколько неудивительно, что они получили Духа прежде крещения; и с нами тоже случилось. Здесь Петр пока­зывает, что они крестились не так, как прочие, но гораздо лучше. Поэтому вполне достигнуто было то, что они не могли ничего более сказать, но должны были признать тех, по край­ней мере, в этом отношении себе равными. "Потом они просили его", го­ворит (писатель), "пробыть у них несколько дней". Видишь ли, как они недружелюбно приняли его? Видишь ли, какую они имели ревность о законе? Они не устыдились ни достоинства Петра, ни случившихся зна­мений, ни того великого события, что слово (евангельское) при­нято (язычниками); но о тех маловажных предметах "упрекали". Если бы ничего такого не было, то самого события (для них) было бы недостаточно. Впрочем, Петр оправдывается не так; он был благоразумен; или лучше, это были слова не его благоразумия, но Духа. Он в оправдании своем показы­вает, что отнюдь не он сам виновник всего, но Бог; и говорит им как бы так: Он сделал, что я пришел в ис­ступление, а я просто "молился"; сосуд Он показал, а я воз­разил; потом опять Он сказал, а я и тогда не послушался; Дух повелел идти, а я, несмотря на то, пошел не поспешно; я сказал (Корнилию), что Бог послал, но и после этого сам не крестил, а опять Бог сделал все. Следовательно, Бог крестил их, а не я. И не сказал: после всего бывшего, не следовало ли, наконец, употребить воду? – но, как бы уже ни­чего более не оставалось, говорит: "кто же я, чтобы мог воспрепятствовать Богу?" Вот, каково его оправдание! Ведь не сказал: узнав об этом, успокойтесь, – но что? Принимает их нападение и оправдывается против их обвинения: "кто же я, чтобы мог", говорит, "воспрепятствовать Богу?" Пристыжает и сильно поражает их своим оправданием: я не мог, говорит, воспротивиться. Поэтому они затем, устрашившись, "успокоились и прославили Бога". 3. Так и нам должно славить Бога за блага, (получаемые) нашими ближними, а не завидовать, как завидуют многие из новокрещенных, когда видят других, по крещении вскоре от­ходящих (от этой жизни). Должно славить Бога и за то, что Он не дарует им продолжения жизни. А ты, если угодно, по­лучил и больший дар; разумею то, что ты получил не только просвещение (крещением), – ведь это общее и для того, и для тебя, – но и потребное время для добрых дел. Тот облекся в одежду и (обновления) – и не успел насладиться ею; тебе даровал Бог большую возможность воспользоваться оружием, как должно, и таким образом испытывать его на деле. Тот отхо­дит, получая награду только за веру свою; ты стоишь на поприще дел, имея возможность получить многие награды и явиться столько светлее его, сколько солнце (светлее) малейшей звезды, сколько военачальник – последнего воина, или лучше, сколько сам царь. Поэтому обвиняй самого себя, или лучше, не обвиняй, но постоянно исправляйся; недостаточно (только) обвинить себя; надобно возбудить себя к борьбе. Ты пал? Ты тяжко постра­дал? Восстань, укрепись; ты еще на поприще; зрелище еще продолжается. Не видишь ли, как многие борцы, поверженные, снова возбуждали себя к борьбе? Только не падай добровольно. Ты ублажаешь отшедшего? Гораздо более ублажай себя самого. Тот получил прощение грехов? Но ты, если хочешь, не только омоешь грехи свои, а и будешь иметь добрые дела, что для того невозможно. Мы имеем возможность – восстановлять себя. Велико врачество покаяния; не отчаивайся. Тот поистине достоин отчаяния, кто сам отчаивается; он уже не имеет надежд спасения. Не столько страшно – впасть в глубину зол, сколько – впавши оставаться в ней; не столько нечестиво – впасть в глубину зол, сколько – впавши оставаться беспечным. По­чему же, скажи мне, ты не заботишься о том, о чем особенно должен стараться? Ты пал, получив столько ран? Но нет никакой душевной раны неисцельной; на теле много таких ран, а в душе ни одной; и о тех мы непрестанно заботимся, а об этих нисколько не беспокоимся. Не видишь ли, в какое краткое время исправился разбойник (Лк.23:41)? Не ви­дишь ли, в какое краткое время мученики совершали все? Но теперь уже не время мучений? И теперь – время подвигов, если захотим, о чем я часто говорил. "Да и все", говорит (апостол), "желающие жить благочестиво во Христе Иисусе, будут гонимы" (2Тим. 3:12). Живущие благочестиво бывают постоянно гонимы, если не от людей, то от демонов; а это есть тягчайшее гонение. И еще прежде, от самой безопасности особенно терпят гонение (люди) беспечные. Или, думаешь, не великое гонение – быть в безопасности (от гонений)? Это есть тягчайшее из всех (гонений); это хуже самого гонения. Безопасность, как бы поток наводняющий, расслабляет душу; и что зной и холод, тоже го­нение и безопасность. Но, чтобы ты полнее убедился, что она – хуже гонения, заметь следующее: она наводит сон на душу, производит великую невнимательность и беспечность, возбуж­дает всякого рода страсти, вооружает гордость, вооружает сластолюбие, вооружает гнев, зависть, тщеславие, ревность. Во время же гонения ничто подобное не может возмутиться: но страх, приблизившись, как бы каким бичом сильно ударив лающего пса, всем этим страстям не позволяет даже подать голоса. Во время гонения кто может тщеславиться? Кто преда­ваться сластолюбию? Никто; но (тогда бывает) великий страх и трепет, производящий великую тишину, ведущий к тихой при­стани, соделывающий душу благоговейною. Я слыхал некогда от отцов наших, – впрочем, да не будет этого с нами, по­тому что нам заповедано не искать искушений (Мф.6:13), – они говорили, что во время древних гонений можно было ви­деть мужей истинно христианских. Никто тогда не заботился об имуществе, никто – о жене, никто – о детях, никто – об отечестве: у всех была одна забота, чтобы спасти душу свою. Одни скрывались в гробницах и пещерах, другие – в пусты­нях. Не только мужи, но и нежные и слабые жены скрывались тогда, непрестанно претерпевая голод.

Теперь – тяжкое гонение, как поэтому, так и потому, что оно даже не считается гонением. Подлинно, и ту опасность представляет эта брань, что она считается миром, чтобы мы не вооружались против нее, чтобы не восставали; никто не боится (ее), никто не страшится. Если же не верите, то спросите язычников, которые гонят (хри­стиан): когда обязанности христианские (пополнялись) точнее, когда все (были) благочестивыми? Не велико было тогда число их; но велико было богатство добродетели. Скажи мне, какая польза от того, что много сена, когда можно было бы иметь драгоценные камни? Не в многочисленности вся важность, но в превосходстве добродетели. Плия был один; но его не стоил мир (3Цар.19:14). Мир состоит из множества; но и мно­жество не составляет ничего, когда не может сравниться даже с одним. "Лучше один праведник" творящий волю Господню, "нежели тысяча грешников" (Сир.16:3). Тоже выражает и Премудрый, когда говорит: "не желай множества негодных детей" (Сир. 16:1). Такие (люди) подают повод к хуле на Бога более, не­жели когда бы они не были христианами. Какая мне нужда во множестве? Только больше пищи для огня. Тоже можешь видеть и на теле: лучше умеренная пища, способствующая здоровью, нежели роскошная, причиняющая вред; та питает гораздо больше этой; та – пища, а эта – болезнь. Тоже может всякий ви­деть и на войне: лучше десять мужей опытных и храбрых, нежели тысячи неопытных: эти ничего не делают и даже пре­пятствуют делающим. Тоже можно видеть и на корабле: лучше два опытных мореплавателя, нежели бесчисленное множество неопытных, – потому что эти потопят сам корабль. 4. Говорю это не потому, чтобы я был недоволен вашею многочисленностью, но, желая, чтобы все вы были отличными (по добродетелям) и не надеялись на множество. Гораздо мно­гочисленнее идущие в геенну; но царствие (Божие) больше ее, хотя содержит немногих. Народ (израильский) был многочи­слен, как песок морской, но один спас его. Один был Моисей, а имел силу больше всех (Числ.12:7); один был Иисус, но имел силу больше шести сот тысяч (Исх.12:37). Не о том будем стараться, чтобы только были многие, но более о том, чтобы они были отличны (по добродетелям). Когда по­следнее будет достигнуто, тогда будет и первое. Никто, строя дом, не желает сделать его наперед просторным, но сначала крепким и благонадежным, а потом – и просторным; никто не полагает основания так, чтобы возбудить против себя на­смешки. Сначала постараемся о последнем, а потом и о пер­вом. Если есть последнее, то легко будет и первое; а если нет последнего, то первое, хотя бы и было, (не принесет) ни­какой пользы. Если есть могущие просиять в Церкви, то скоро будут и многие; если же нет первых, то и множество никогда не будет иметь превосходства. Сколько, вы думаете, в нашем городе спасаемых? Тяжко то, что я намерен сказать; однако скажу, Из числа столь мно­гих тысяч нельзя найти более ста спасаемых; но и в этих сомневаюсь. Какое, скажи мне, нечестие в юношах? Какое не­радение в старцах? Никто не заботится, как должно, о своем собственном сыне; никто не ревнует при виде старца подра­жать ему. Образцы для подражания утратились; оттого и юноши нисколько не достойны удивления. Не говори мне того, что мы составляем множество. Это свойственно людям холодным; пред людьми справедливо можно было бы говорить об этом, но пред Богом, Который не имеет нужды в нас, нельзя. А что это слова холодные и для них, послушай. Имеющий мно­жество слуг, но слуг развратных, сколько потерпит неприятностей! Не имеющему у себя ни одного кажется неприятным то, что он остается без слуг; а имеющий негодных (слуг) и самого себя губит вместе с ними, и (терпит) больший вред. Гораздо тяжелее наказывать других и вести с ними ссору, чем служить самому себе. Говорю это для того, чтобы никто не удивлялся Церкви из-за многочисленности, но чтобы мы стара­лись сделать эту многочисленность отличною, чтобы каждый имел попечение о собственном своем члене, не о друзьях, не о родных, – как я всегда говорю, – и не о соседях: но чтобы привлекал (в Церковь) и посторонних. Например: со­вершается молитва, сидят холодно все, и юноши, и старцы, скорее изверги, нежели юноши, смеясь, хохоча, разговаривая, – и это ведь я слышал, – насмехаясь друг над другом, когда стоят на коленях; ты стоишь тут, юноша или старец, оста­нови, когда видишь, укори сильнее не слушающего, пригласи диакона, пригрози, сделай свое дело; и если он осмелится сде­лать что-нибудь против тебя, то, конечно, многие помогут тебе. Кто так неразумен, что, видя, как ты укоряешь за это, а те укоряются, не примет твоей стороны? Тогда ступай (домой), по­лучив награду за молитву. В доме господина мы тех слуг считаем усерднейшими, которые не оставляют ни одного со­суда лежать в беспорядке. Скажи мне: если бы ты увидел дома серебряный сосуд, выброшенный вон, то хотя бы ты и не был обязан к тому, не взял ли бы его и не внес ли бы в дом? Если бы (увидел) одежду, брошенную в беспорядке, то, хотя бы ты не должен был заботиться о ней, хотя бы ты был врагом приставленного (к этому делу), но по располо­жению к господину не привел ли бы ее в порядок? Так и теперь. Это – сосуды; если видишь их лежащими в беспорядке, приведи в порядок; приди ко мне, я не откажусь; мне скажи, объяви; я не могу сам усмотреть всего; простите. Вы видите, какое зло господствует во вселенной. Не без причины я гово­рил, что мы – куча сена, беспорядочное море. Не говорю о том, что они делают, но о том, что приходящие (сюда) предаются такому сну, что и не исправляют этого. Опять вижу, как одни разговаривают стоя, когда совершается молитва, а другие, более скромные, не только когда совершается молитва, но и когда свя­щенник благословляет. О, дерзость! Когда же будет спасение? Как же мы умилостивим Бога? Если придешь на место игр, то увидишь всех благочинно составляющих хор, и – ничего нестройного. Как на лире, составленной разнообразно и вместе стройно, от благоустройства каждой из составных частей про­исходит один благозвучный тон, так точно и здесь из всех должно бы составляться одно стройное согласие. Мы со­ставляем одну Церковь, стройно составленные члены одной Главы; все мы – одно тело; если один какой-нибудь (член) будет оставлен в пренебрежении, то все (тело) пренебрегается и растлевается. Так бесчинством одного нарушается благочи­ние всех. То поистине страшно, что ты приходишь сюда не на место игр или пляски для забавы, и стоишь неблагочинно. Разве ты не знаешь, что стоишь вместе с ангелами? С ними поешь, с ними воссылаешь хвалы, – и стоя смеешься? Не удиви­тельно ли, что удар молнии не ниспадает не только на них, но и нас? Действительно, это достойно удара молнии. Предстоит Царь, смотрит воинство; а ты пред их глазами стоя смеешься, или не удерживаешь смеющегося? Но доколе мы будем обли­чать? Доколе укорять? Не следовало ли бы таких, как заразу, как развратителей, как злодеев, развращенных и исполнен­ных бесчисленного множества зол, изгнать из Церкви? Когда они станут воздерживаться от  смеха, – они, смеющиеся в столь грозный час? Когда удержатся от пустословия разгова­ривающие во время благословения? Неужели они не стыдятся при­сутствующих? Неужели не боятся Бога? Для нас недостаточно и душевной невнимательности, не довольно и того, что, молясь, блуждаем (мыслями) повсюду; но мы привносим еще смех и великий хохот. Разве здесь зрелище? Впрочем, я думаю, это производят именно зрелища: они доставляют нам многих непокорных и бесчинных. Что здесь мы созидаем, то там разрушается; и не только этою, но и другими нечистотами они (там) неиз­бежно наполняются. И происходит тоже, как если бы кто за­хотел очистить поле, а вверху находящийся источник снова извергал бы на него грязь; одно очистишь, натечет опять дру­гое. Тоже происходит и здесь.

Поэтому предаю вас Богу. И вам, которые здоровы, отныне заповедаю, что на вас будет суд и осуждение, если кто, уви­дев бесчинствующего или разговаривающего, особенно в та­кое время, но остановит и не исправит. Это – лучше молитвы. Оставь свою молитву и сделай ему внушение; тогда и ему при­несешь пользу, и сам будешь с прибылью. Таким образом и все мы будем в состоянии спастись и достигнуть царствия небесного, которого да сподобимся все мы, по благодати и че­ловеколюбию Господа нашего Иисуса Христа, с Которым Отцу, со Святым Духом, слава, держава, честь, ныне и присно, и во веки веков. Аминь.

БЕСЕДА 25

"Между тем рассеявшиеся от гонения, бывшего после Стефана, прошли до Финикии и Кипра и Антиохии, никому не проповедуя слово, кроме Иудеев" (Деян.11:19). Отчего произошел голод. – Всякий грех очищается милостыней. – Виды милостыни. 1. Гонение не мало пользы принесло проповеди: "любящим Бога", говорит (апостол), "все содействует ко благу" (Римл. 8:28). Если бы они (враги) старались нарочито распространить Церковь, то сделали бы не что иное, как это; разумею рассея­ние учителей. И смотри, куда простерлась проповедь. "Прошли", говорит (писатель), "до Финикии и Кипра и Антиохии, никому не проповедуя слово, кроме Иудеев". Видишь ли, как все касательно Корнилия было сделано предусмотрительно? А это слу­жит и к оправданно Христа, и к обвинению иудеев. Когда Стефан был убит, когда Павел дважды находился в опа­сности, когда апостолы подверглись бичеванию, когда они часто были изгоняемы, – тогда уже были приняты язычники, тогда – са­маряне. Об этом и Павел возвещает, когда говорит: "тогда Павел и Варнава с дерзновением сказали: вам первым надлежало быть проповедану слову Божию, но как вы отвергаете его и сами себя делаете недостойными вечной жизни, то вот, мы обращаемся к язычникам" (Деян.13: 46). Таким образом они путешествовали, беседуя и с языч­никами. "Были же некоторые из них Кипряне и Киринейцы, которые, придя в Антиохию, говорили Еллинам, благовествуя Господа Иисуса. И была рука Господня с ними, и великое число, уверовав, обратилось к Господу" (ст. 20, 21). Смотри, они про­поведуют эллинам. Поэтому вероятно, что они умели (гово­рить) по-эллински, и что в Антиохии было много таких. "И была", говорит (писатель), "рука Господня с ними", т.е., они творили знамения. Видишь ли, для чего и теперь нужны были знамения? Для того, чтобы они уверовали. "Дошел слух о сем до церкви Иерусалимской, и поручили Варнаве идти в Антиохию" (ст. 22). Для чего же в такой город, уже при­нявший проповедь, не отправились сами (апостолы), а посылают Варнаву? Ради иудеев. Впрочем, с немалою предусмотритель­ностью это устраивается, и для того, чтобы таким образом при­был сюда Павел; не напрасно, но по великому устроению (Бо­жию) отвращаются от него (иудеи), чтобы этот голос пропо­веди, эта труба небесная не ограничилась Иерусалимом. Видел ли ты, как Христос всегда обращал саму злобу их во благо, по Своей воле, и нерасположенность их к Павлу (упо­требил) к созданию Церкви из язычников? Но обрати также внимание и на этого святого, т.е. Варнаву, как он не заботился о себе, но отправился в Тарс. "Он, прибыв и увидев благодать Божию, возрадовался и убеждал всех держаться Господа искренним сердцем; ибо он был муж добрый и исполненный Духа Святаго и веры. И приложилось довольно народа к Господу. Потом Варнава пошел в Тарс искать Савла и, найдя его, привел в Антиохию" (ст. 23-25). Он был муж весьма добродетельный, кроткий и дружен с Павлом. Потому он и пришел к этому атлету, к этому военачаль­нику, к этому единоборцу, к этому льву. Не знаю, что еще сказать. Что я ни сказал бы, скажу меньше достоинства Пав­лова. Пришел к этому ловчему псу, одолевающему львов, к этому крепкому волу (1Кор.9:9; 1Тим.5:18), к этой лам­паде светлой, к этим устам, достаточным для всей вселен­ной. Подлинно потому в Антиохии (верующие) стали называться христианами, что Павел пребыл в ней столько времени. "Целый год собирались они в церкви и учили немалое число людей, и ученики в Антиохии в первый раз стали называться Христианами" (ст. 26). Не малая похвала городу. Действительно, можно утверждать пред всеми, что он прежде всех прочих (городов) столько вре­мени наслаждался теми устами, и оттого в нем прежде всех (верующие) удостоились этого названия. Видишь ли, на какую вы­соту он вознес, и каким славным сделал этот город? Это – заслуга Павла. Там, где уверовали три тысячи, где – пять ты­сяч, где – такое множество, не было ничего подобного, но назы­вались еще только "последующих" (Деян.9:2); а здесь стали называться христианами. "В те дни пришли из Иерусалима в Антиохию пророки" (ст. 27). Так как здесь надлежало произрасти и плоду милостыни, то с пользою устрояется, что (сюда) пришли про­роки. Но заметь, прошу: и здесь никто из известнейших (апо­столов) не был учителем; они имели учителями кипрян и киринейцев и Павла, – хотя он и превосходил их, – подобно как Павел (имел учителями) Варнаву и Ананию, и, однако, оттого он нисколько не был меньше их, к тому же у него был (учителем) сам Христос. "И один из них, по имени Агав, встав, предвозвестил Духом, что по всей вселенной будет великий голод, который и был при кесаре Клавдии"  (ст. 28). Не напрасно здесь предвещается, что будет великий голод, который и слу­чился, как о нем было предсказано. Чтобы некоторые не по­думали, будто голод был потому, что появилось христианство, что отступили демоны, Дух Святый предсказывает, что имело случиться, подобно тому, как и Христос предсказал многое, чтои случилось. Таким образом не потому это случилось, что так должно было случиться от начала, но за то зло, которое сделано было апостолам; когда начали делать его, то Бог долготерпел; а когда стали упорствовать, то наступает голод, угрожавший иудеям будущими бедствиями. Но, если он был для них, то для прочих ему и по наступлении надлежало прекратиться. Ка­кое, в самом деле, зло сделали эллины, чтобы и им, не сде­лавшим никакого зла (апостолам), подвергаться тем же бед­ствиями? Если же не для иудеев, то и сами (христиане) могли еще более явить свои добродетели, потому что (иудеи) делали свое дело – убивали, терзали, мучили, повсюду гнали (их). И смотри, – когда наступает голод: когда уже приняты были и язычники. 2. Но, скажешь, если (голод был) за злодеяния (иудеев), то христианам следовало бы быть изъятыми от него? Почему же, скажи мне? Не сказал ли еще прежде им Христос: "в мире будете иметь скорбь" (Ин.16:33)? А ты, говоря это, может быть и то прибавишь, что им не следовало и подвергаться бичева­нию? Но посмотри: для них и голод послужил во спасение, подал повод к милостыне, сделался виновником многих благ, как он был бы и для вас, если бы вы захотели: но вы не хотели. Предсказывается о нем для того, чтобы они при­готовились к милостыне, потому что бывшие в Иерусалиме тяжко страдали; а до того времени у них не было голода. И посылаются Варнава и Павел – послужить им. "Тогда ученики положили, каждый по достатку своему" (ст. 29). Видишь ли, как они, лишь только уверовали, уже приносят и плоды, не для своих только, но и для отдаленных? Здесь, кажется мне, говорится о том же, о чем в другом месте Павел говорит так: "подали мне и Варнаве руку общения, только чтобы мы помнили нищих" (Гал.2: 9, 10). Такую-то пользу принес голод! И смотри: они и при этой скорби не предаются плачу и слезам, как мы, но прини­маются за великое и доброе дело; они продолжали проповедо­вать слово еще с большей смелостью. И не сказали: мы, кири­нейцы и кипряне, пришли в такой славный и великий город; но, надеясь на благодать Божию, эти приступили к учению, а те не возгнушались чему-нибудь научиться от них. Смотри, как все совершается мало-помалу, проповедь распространяется, находящееся в Иерусалиме заботятся одинаково о всех, как бы считая всю вселенную одним домом. Услышали они, что Самария приняла слово, и послали туда Петра и Иоанна; услышали о происходившем в Антиохии, и посылают туда Варнаву. Ве­лико было расстояние (от Иерусалима), и апостолам еще не сле­довало отлучаться оттуда, чтобы не сочли их за беглецов, убе­гающих от своих. Отлучаются же (они оттуда) по необходи­мости уже тогда, когда, наконец, иудеи оказались неисцельными, когда уже настала война и можно было погибнуть, когда произнесен был приговор (на Иерусалим); а доколе Павел не прибыл в Рим, дотоле они были там. Впрочем, они уда­ляются не потому, чтобы боялись войны; как (могли бояться этого) те, которые шли к (людям), имевшим вести с ними брань? Притом, война началась уже по смерти апостолов. и исполнилось сказанное об иудеях: "но приближается на них гнев до конца" (1Фес.2:16). Так, чем они были уничиженнее, тем более сияла благодать, чрез малых совершая великое! Но обра­тимся к вышесказанному. "Убеждал всех", говорит (писатель), "держаться Господа: ибо он был муж добрый" (αγαθός). Мне кажется, "добрый" означает здесь простого, непритворного, весьма ревнующего о спасении ближних. И не только он был "муж добрый", но и "исполненный Духа Святаго и веры". Поэтому он "и убеждал всех держаться Господа искренним сердцем", т.е., с прославлением и хвалою (Господу). И смотри, как этот город, как бы тучная земля, принял слово и явил великий плод. Для чего же Варнава извел Павла из Тарса и привел сюда? Не напрасно, но потому, что здесь были и хоро­шие надежды, и обширный город, и великое множество (народа). Видел ли ты, как все совершает благодать, а не Павел, – как дело началось с малого, а когда стало известным, тогда они посылают Варнаву? И почему не послали его прежде? По­тому что имели великое попечение о своих делах и не хотели, чтобы иудеи обвиняли их за то, что они принимали язычников; ведь когда неизбежно нужно было им соединиться (с языч­никами), между ними было некоторое негодование, для предотвра­щения которого произошло бывшее с Корнилием. Тогда уже и говорят: "к язычникам, а им к обрезанным" (Гал.2:9). И смотри, как благовременно нужда от голода произвела общение (чрез милостыню), посланную от язычников к бывшим во Иеруса­лиме; эти принимают посланное от тех; и те не так, как мы, встречающие несчастья со слезами, – не поступали так, но переносили с великим благодушием, как находившиеся вдали от гонителей и жившие между людьми, не боявшимися иудеев, – что также не мало к тому способствовало. Но отходили и в Кипр, где была большая безопасность и большее спокойствие. "Никому не проповедуя слово", говорит (писатель), "кроме Иудеев". Делали это не по страху человеческому, который считали за ничто, а желая соблюсти закон и еще снисходя к ним. "Прошли до Финикии и Кипра и Антиохии".  Эти не слишком заботились об иудеях. "Придя в Антиохию, говорили Еллинам, благовествуя Господа Иисуса". Может быть потому,  что они не умели (говорить) по-еврейски, называли их эллинами. "Он (Варнава), прибыв", говорит (писатель), "и увидев благодать Божию", а не старание человеческое, "и убеждал всех держаться Господа искренним сердцем". Похвалив и одобрив народ, он, вероятно, обратил этим еще больше. И почему они не пишут к Павлу, а посылают Варнаву? Они еще не знали добродетели этого мужа; потому и устрояется так, что отправляется один только Варнава. А так как (там) было множество народа, и никто не препятствовал, то вера произра­стала благоуспешно, а в особенности потому, что там не тер­пели никакого искушения, и что проповедовал Павел, уже не подвергаясь необходимости обращаться в бегство. Хорошо и то, что не они сами предсказывают  о голоде, а пророки, чтобы (иначе) не показаться каким-либо образом тягостными. И до­стойно удивления, как антиохийцы не негодовали на то, что были как бы презрены (апостолами), но довольствовались своими учи- телями. Так все они пламенели к слову (евангельскому)! Они даже не ожидали, чтобы наступил голод, но прежде него послали, "каждый по достатку своему". 3. И смотри: от апостолов другим вверяется это (попе­чение о бедных), а здесь – Павлу и Варнаве. Не с малою пре­дусмотрительностью сделано было и это; тогда было начало (Церк­ви христианской) и притом нужно было остерегаться соблазна. А теперь никто не делает этого, хотя и теперь голод – тяже­лее тогдашнего. Не все ведь равно – переносить несчастье всем вместе, или, между тем как все живут в изобилии, бед­нейшим терпеть голод. Тогда был только голод, и сами по­дававшие (были) бедны, – "ученики положили, каждый по достатку своему", говорит (писатель), – а теперь сугубый голод, хотя и изобилие сугубое, голод тяжкий, голод не слышания слова Господня, но насыщения посредством милостыни. Тогда получали утешение и иудейские бедные, и антиохийцы, подавшие помощь, и последние больше первых; а теперь и мы, и бедные терпим голод, они – нуждаясь в необходимой пище, а мы – лишаясь милости Бо­жией. Не может  быть ничего необходимее такого насыщения. Здесь не бывает зла, происходящего от пресыщения; здесь из­быток пищи не выходит вон. Нет ничего прекраснее, нет ничего здоровее души, питаемой таким образом; она выше всякой болезни, всякого голода, всякого нездоровья и недуга; никто не может коснуться ее, но как адамантовому телу не может повредить ни железо, ни что другое, так и души, ограж­денной милостынью, совершенно ничто не может коснуться. Скажи мне, что может когда-либо овладеть ею? Бедность ли? Нет; (милостыня) хранится в царской сокровищнице. Вор и разбойник? Но под ее стены никто не может подкопаться. Червь? Но это сокровище выше и такого зла. Зависть и нена­висть? Но не овладевается и ими. Клеветы и наветы? Не могут и они, потому что это сокровище неприступно. Но несправед­ливо было бы показать только эти свойства милостыни, и не (по­казать) противоположных. Она не только свободна от зависти, но и сопровождается великим благословением даже от не ис­пытавших ее благодеяний. Как жестокие и бесчеловечные бы­вают ненавистны не только тем, которые обижены ими,  но и тем, которые ничего не потерпели от них, а только состра­дают обиженным и осуждают обижающих, так и сделав­ших много прекрасного хвалят не только те, которые облаго­детельствованы ими, но и те, которые ничего не получили от них. Но что я говорю: свободна от зависти, клеветников, во­ров и разбойников? Не это только в ней хорошо, но еще и то, что она не уменьшается сама в себе, а всегда возрастает и умножается. Что было гнуснее Навуходоносора? Что безобраз­нее, что преступнее его? Он был человек нечестивый; ви­дел множество знамений и чудес и не захотел раскаяться, но вверг в печь рабов Божиих, хотя после того и покло­нился (Богу). А что говорит ему пророк? Царь, да будет благоугоден тебе совет мой: искупи грехи твои правдою и беззакония твои милосердием к бедным; вот чем может продлиться мир твой" (Дан.4:24). Сказал так не потому, чтобы сомневался, – он ведь был совершенно уверен в том, – но, желая возбудить в нем больший страх и сильнее (показать) необходимость сделать это. Если бы он сказал утвердительно, то тот сделался бы еще более нерадивым. Так и мы тогда скорее всего побуждаем кого-нибудь, когда говорим: попроси такого-то, и не прибавляем, что он непременно выслушает, но говорим: может быть, он выслушает; большее опасение, происходящее от сомнения, производит и большее побуждение. Поэтому и пророк не высказал этого ясно. Но что ты гово­ришь? Неужели таким преступлениям будет прощение? Да. Нет греха, которого бы не могла очистить, которого бы не могла истребить милостыня; всякий грех ниже ее; она есть вра­чество, пригодное ко всякой ране. Что хуже мытаря? Он спо­собен на всякое нечестие; но и это все нечестие Закхей очистил (Лк.19:8,9). Смотри, как и Христос внушает это тем, что установил: "имел при себе денежный ящик и носил, что туда опускали" (Ин.12:6). И Павел говорит: "только чтобы мы помнили нищих" (Гал.2:10). И везде в Писаниях много говорится об этом предмете. Так, (Премудрый) говорит: "богатством своим человек выкупает жизнь свою" (Прит.13:8). И Христос: "если хочешь быть совершенным, пойди, продай имение твое и раздай нищим; и приходи и следуй за Мною" (Мф.19:21). В этом, подлинно, состоит совершенство. Милостыня же со­вершается не только деньгами, но и делами. Так, например, можно ходатайствовать, можно подать руку помощи; часто в делах ходатайство помогало даже больше денег. 4. Итак, приведем в действие в настоящем случае все роды милостыни. Можешь деньгами? Не медли. Можешь хода­тайством? Не говори, что у тебя нет денег; это ничего; и то значит весьма много, будь так расположен, как бы ты по­давал деньги. Можешь услугою? Сделай и это. Например: ты врач по званию? Позаботься о больных; и это много значит. Можешь советом? Это – гораздо важнее всего; совет тем лучше и выше всего, чем большую он приносит пользу: им ты избавляешь не от голода, но от лютой смерти. Им и апостолы были особенно богаты; поэтому раздачу денег они вве­рили низшим, а сами пребывали в служении слову (Деян.6:1-4). Или, думаешь ты, не велика будет милостыня, если душу, предавшуюся унынию, находящуюся в крайней опасности, одер­жимую пламенем (страсти), можешь освободить от этой бо­лезни? Например, ты видишь друга одержимого сребролюбием? Окажи милость этому человеку. Он хочет удавиться? Угаси пламень его. А что если он не послушается? Ты делай свое дело и не ленись. Видишь его связанного узами (сребролюбие ведь – поистине узы)? Приди к нему, посети его, утешь, по­старайся освободить от уз. Если он не согласится, сам бу­дет виноват. Видишь нагого и странника (поистине наг и странник для небес не пекущийся о добродетельной жизни)? Возьми его в дом свой, одень в одежды добродетели, сде­лай гражданином неба. А что, скажешь, если я сам наг? Одень наперед себя самого; если знаешь, что ты наг, то, ко­нечно, знаешь и то, что ты должен одеться. Если только ты знаешь свойства этой наготы, то легко можешь узнать и свой­ственное ей одеяние. Как многие женщины носят шелковые одежды, и поистине обнажены от одежд добродетели! Таких пусть одевают мужья. Но они не принимают этих одежд, а хотят тех? Сделай сначала так: возбуди в них желание этих одежд, покажи, что они наги, беседуй о будущем суде, скажи, что там нужны будут нам другие (одежды), а не те (шелковые). Если позволите мне, то и я покажу эту наготу. Нагой, во время стужи, цепенеет, дрожит, стоит скорчившись и поджавши руки, а во время жара не делает этого. Если те­перь я покажу, что и богатые мужи и богатые жены тем бо­лее бывают наги, чем более одеваются, то не гневайтесь. Скажи мне: когда мы рассуждаем о геенне и тех мучениях, не больше ли цепенеют и дрожат эти, нежели те – нагие? Не вздыхают ли они тяжко и не осуждают ли самих себя? Когда они приходят к кому-нибудь и говорят: помолись обо мне, не то же ли самое говорят они, что и те? Впрочем, теперь, что бы мы ни говорили, эта нагота не будет видна вполне; она будет видна там. Как и каким образом? Когда эти шелко­вые одежды и драгоценные камни погибнут и в одних только одеждах добродетели и порока явятся все; когда бедные бу­дут облечены великою славою, а богатые в наготе и безобра­зии будут влечены на мучения. Кто был изнеженнее того бо­гача, облекавшегося в порфиру? Кто беднее Лазаря? А кто из них говорил подобно нищим? И кто наслаждался блажен­ством (Лк.16:19-25)? Скажи мне: если бы кто украсил дом свой множеством покрывал, а сам сидел внутри его нагим, какая была бы польза? Так бывает и с женами. Дом души, т.е. тело, одевают множеством украшений; а госпожа дома сидит внутри нагая. Откройте, прошу, душевные очи, и я покажу вам душевную наготу. Что такое одежда души? Ясно, что – добродетель. А что нагота? Порок. Как если обнажить кого-нибудь из свободных, то он стыдится, стесняется и убе­гает, так точно и душа, не имеющая этой одежды, когда мы хотим взглянуть на нее, стыдится. И теперь, думаешь, многие не стыдятся ли и не удаляются ли в самую глубину, как бы ища какого покрывала и занавеса, чтобы не слышать этих слов? А другие, ничего не сознавая за собою, веселятся, радуются, уте­шаются и восхищаются сказанным. Послушай о блаженной Фекле. Она для того, чтобы увидеть Павла, отдала свое золото; а ты не отдаешь и обола, чтобы увидеть Христа; удивляешься поступкам ее, но не подражаешь ей. Не слышишь ли, как слово (Божие) ублажает милостивых? "Блаженны милостивые", го­ворит, "ибо они помилованы будут" (Мф.5:7). Какая польза от драгоценных одежд? Доколе мы будем пристрастны к этому украшению? Будем одеваться славою Христовою, будем обле­каться тою красотою, чтобы нам и здесь получить похвалу, и там сподобиться вечных благ, – по благодати и человеколю­бию Господа нашего Иисуса Христа, с Которым Отцу, со Свя­тым Духом, слава, держава, честь, ныне и присно, и во веки веков. Аминь.