DISCOURSE 10

"There is one body and one spirit, even as you were called to one hope of your calling" (Ephesians 4:4). The destructiveness of vanity. 1. When Blessed Paul wishes to dispose (Christians) to something especially lofty, then, being full of wisdom and spirituality, he urges them to do so by heavenly things – by the example of the Lord Himself. Thus, in one place he says: "And live in love, even as Christ also loved us, and gave Himself up for us" (Ephesians 5:2), and again: "For you must have the same feelings that were in Christ Jesus: He, being in the form of God, did not consider it a robbery to be equal with God" (Phil. 2:5, 6). He does the same here. When great examples are pointed out, a strong zeal and desire (to imitate them) are born in a person. So, what does he say, urging us to unity? "One body and one spirit, as ye were called to one hope of your calling; one Lord, one faith, one baptism" (v. 4, 5). What is "one body"? Faithful to all the vengeance of the universe, living, living and having live. Those who pleased (God) before the coming of Christ also constitute one body. Why? Because they, too, have come to know Christ. Where does this come from? "Abraham your father," it is said, "rejoiced to see my day; and he saw and rejoiced" (John 8:56); again: "For if you had believed Moses, you would have believed Me also, because he wrote about Me" (5:46). Indeed, they would not write about someone about whom they did not know what to say. If they knew, then without a doubt they revered it. That is why they also constitute one body. The body is not separated from the spirit, otherwise it would not be a body, because we usually say about objects that are united with each other and have a great connection: one body. In the same way, we ourselves in union constitute one body, with one head. With the unity of the two, although the body consists of different members, important and unimportant, yet neither the best of them is armed against the insignificant member, nor is the former subject to the envy of the latter. And although not all (members) have the same function, but each is subject to a certain requirement of necessity, nevertheless, for the very reason that everything is done by them out of necessity, or according to the demand of different needs, they are all equally worthy of respect. However, there are some higher and other lower among them, such as the head dominating the whole body, in it are contained all the senses and the very dominion of the soul, as a result of which no one can live without a head, while after the cutting off of the legs, many remain alive for a long time. Thus, the head is better than the others (members) not only in its position, but also in its activity and importance. But why do I say this? And in the Church there are many who have reached the same height as the head, who contemplate the heavenly things like the eyes in the head, who are very far from the earth and have nothing to do with it. Others take the place of their feet, trampling on the ground, which are healthy feet, however. For it is not that they trample down the earth, but that they deviate into the path of wickedness, that "their feet," as it is said, "run to evil" (Isaiah 59:7). Therefore, neither the eyes should despise the feet, nor the feet envy the eyes. Otherwise, each member loses its own dignity, and its proper use is difficult. And it is true: he who plots against his neighbor thereby first of all plots against himself. Thus, if the legs do not want to carry their heads when it is necessary to move from one place to another, then by their inactivity and immobility they harm themselves. In the same way, if the head did not want to have any care for the feet, it would first of all injure itself. But it (i.e., the head and legs), as it should be, are not hostile to each other, because they are so arranged by nature. How can a person not rebel against a person? No one (you will say) rebels against the angels, just as they do not rebel against the archangels; nor can animals get the better of me; And where is the nature of the same dignity, where there are the same gifts, and no one has more than the other, why should not one rebel against the other? But this very thing does not give you the right to rebel against your neighbor. If everything is common, and no one has anything greater against the other, then on what basis can one be exalted over another? We are endowed with the same nature, we are similar in soul and body, we breathe the same air and eat the same food: why then should we rebel (against each other)? True, the possibility of rising above the bodiless forces through a virtuous life can lead to a high opinion of oneself; But that would not be arrogance. After all, I rightly place myself high and very high in comparison with the demon. See how Paul also placed himself above the demon. When the demon said many wonderful things about him, he forced him to be silent, not yielding to the deceiver. Thus, when the maiden, who had an inquisitive spirit, said: "These men are servants of the Most High God, who declare to us the way of salvation" (Acts 16:17), he, after a strict rebuke, bound his shameless tongue to him. And in another place he writes the following words: "But the God of peace will crush Satan under your feet quickly" (Romans 16:19). Is this not a consequence of the difference of nature? 2. Do you not see that it is not the difference of nature that matters, but free will? Therefore, in free will, they (demons) are the worst of all. But against the angel, you say, I do not rebel, because there is a great distance between me and him.  But neither should you rebel against a man, nor against an angel. Just as an angel is different from you by nature, which, however, should serve him neither as praise nor as a blasphemy, so a person differs from another person not by nature, but by his inner mood, and becomes an angel among people. Therefore, if you do not arm yourself against angels, how much more (you should not arm yourself) against people, who in human nature become angels. In the presence of that man, he who is as virtuous as an angel is much better for you than an angel. Why? Because he has corrected his own nature by his own will, and also because the angel is far from you and dwells in heaven, and he lives with you and arouses competition in you. However, he is also far from you, even more than he: "Our dwelling," he says, "is in heaven" (Phil. 3:20). And (to convince you) that he is indeed far from you, listen to where his head dwells: on the royal throne, he says. But the farther this throne is from us, the farther it is from us. But you say: I see that he enjoys honor and this produces envy in me. Envy was the cause of innumerable disorders in all creation, both above and below, and not only on earth, but also in the Church itself. As a stormy and contrary wind, rushing to a calm harbor, makes it more dangerous than any rock and any navigation on the sea, so the love of glory, taking possession (of a person), destroys and throws everything into disorder. You have often been to the fire of large houses. We have seen how smoke rises to the sky, and how fire, little by little, destroys everything, because no one cares about how to put an end to misery, but everyone thinks only about himself. Often a whole city gathers, a multitude of people gather to look at the disaster; But there is no protection and help from anyone. At the same time, one can see how those gathered do nothing; each of them only stretches out your hand to point out to the newcomer either how the flames are constantly bursting out of the windows, or how the ceilings are collapsing, and whole walls fall from their foundations to the ground. There are, however, many people who are bold and fearful of danger, who are not afraid to come closer to burning buildings, not in order to help put an end to the calamity, but in order to enjoy the spectacle more, and to examine closely everything that is often not seen from a distance. If this calamity befell a famous and magnificent house, then it seems that the sight is worthy of special pity and great tears. For it is a sad sight to see the heads of the column reduced to ashes, and many of them shattered, some by the action of the fire, and others by the own hands of their builders (who do this in order not to give more food to the fire); (a sad sight) – to see the statues that served, under the protection of the roof, as a decoration of the building, after the fall of the roof, without protection, standing in the open air, in an extremely ugly appearance. What else? Who can count the riches contained in these buildings, the golden garments and the silver vessels? And where only one gentleman and his wife entered, where there was a storehouse for the many, clothes and perfumes, where there was a storehouse for precious stones, everywhere, as soon as the fire began, bath-attendants, garbage collectors, vagabonds, and all others like them entered. And then everything that was inside turned into water, fire, dirt, dust and burnt logs. But why did I spread this picture so wide before you? It is not just a house fire that I want to describe, but what need am I for it? – but I want to present to your eyes, as far as possible, the calamities of the Church. In fact, as if some kind of fire, or lightning, rushing from a height, rushed to the very roof of the Church, and yet it does not touch anyone! When our father's house is burning, we sleep a deep and unawakened sleep. Who has not been touched by this flame? What images that stood in the Church did he not touch? And truly, the Church is nothing but a house built for our souls. However, not everything that is included in this building is equal in its merit: of its constituent stones, some are brilliant and magnificent, while others are worse and darker, although still much better than the rest. Many of them can be seen here, and those that take the place of gold, the gold that adorns the roof: some, as we see, serve as much decoration as statues in houses; and many stand like columns. After all, it is customary to call people columns not only for their strength, but also because, the name of the golden headdress, they decorate (their place) with their beautiful appearance. And in the multitude of the people one can see, as it were, a large and extensive extension of the walls: a multitude of people takes the place of the stones from which the walls are built. 3. But we need to move on to a more brilliant picture. This Church is built not of (simple) stones, but of gold, silver, precious stones set in gold. But, alas, what a pity! All this has been burned by the dominion of vanity, that all-consuming flame, and no one has overpowered its actions. We stand and marvel at the fire, but we do not have the strength to extinguish the evil. And even if it is extinguished for a short time, two or three days will pass, and the spark smoldering in the ashes will pervert everything that it has not touched before. So here the same thing is done that usually happens in a fire. The reason for this is that when we had no supports for the church columns themselves, the fire engulfed (these columns), which supported the shelter and gave the fortress to the whole building; And through this, he had convenient access to the walls. If the flame is destroyed in the wooden parts of the building, then it rushes to the stone ones. But when he has destroyed and overthrown the columns, then he has no need to destroy the rest, because as soon as the pillars and supports of the upper parts (of the building) fall, the rest of its own accord, without any hindrance, suffers the same fate. And so it is now with the Church: fire has engulfed everyone. We seek honor from people, we are inflamed with love of glory, and we do not listen to the words of Job: "Otherwise I would fear great company, and the contempt of my fellow countrymen would frighten me" (Job 31:34). Do you see a virtuous soul? I was not ashamed, to speak, in front of a multitude of people, to tell involuntary sins. If he was not ashamed, how much more should we have done so. "Remember me," says (the prophet), "speak thou, that thou mayest be justified" (Isaiah 43:26). Great was the power of this evil: it perverted and destroyed everything. We have become slaves of honor, forsaking God. We cannot forbid this to our subordinates, being ourselves possessed by the same fever. We ourselves are in need of healing, although we have been appointed by God to heal others. What hope is there for salvation, when doctors themselves have need of the help of others? I have not said this without reason, and it is not in vain that I express my lamentation, but that all of us, together with our wives and children, sprinkled with ashes and put on sackcloth, may fast upon ourselves and ask God to show us help and remove danger from us. Truly our help is in His great and wondrous right hand. More is required of us than of the Ninevites. "Forty more days," it is said, "and Nineveh shall be destroyed" (Jonah 3:4). A terrible and very formidable announcement! And how was it not (for the Ninevites to be afraid) in the expectation that, at the end of three days, their city would become a sepulchre for them, and they would all perish from the same punishment? If it happened that two children died at the same time and in the same house, it was an unbearable disaster. And if it seemed to Job the most intolerable calamity – the destruction of all (his children) because the roof collapsed over them, then what would it be like to see not one house, not two children, but a whole nation, one hundred and twenty thousand, buried under collapsed roofs? See what a disaster! A similar threat has recently been directed against us, not by the voice of a prophet – we are not worthy to hear such a voice – but by some heavenly proclamation, which has sounded louder than any trumpet. Again I repeat what I have said: "Forty more days, and Nineveh will be destroyed." A truly terrible threat! But now it is not at all the same. It is not three days that have passed, and it is not the destruction of Nineveh that threatens us, but many days have passed since the time when the Church on earth was destroyed and thrown down, how all are equally enslaved to sin, especially those who bear the responsibility of stewardship. The greater the evil, the greater the need. So don't be surprised if I urge you to do more in some respects than the Ninevites did. I preach to you not only fasting, but also show you the medicine that has kept this city from falling. Why is that? Because when the Lord saw (the deeds of the Ninevites), "they turned from their evil way, and God was sorry for the calamity, which He said He would bring upon them, and did not bring it" (Jonah 3:10). We will do it too. Let us shun covetousness and love of glory, asking God to show us His help and restore our fallen brethren. We should not be afraid of that (which threatened Nineveh). Then stones and logs fell down, and bodies perished; Non there is nothing of the sort, but souls have to be given over to the fire of Gehenna. Let us call upon (God), let us glorify Him; let us ask His forgiveness for the past, and for the future we will pray to Him that, having been freed from this fierce and powerful enemy (sin), we may be worthy to send praise to the humane God and Father, with Whom to the Son with the Holy Spirit be glory, dominion, honor, now and ever, and unto the ages of ages. Amen.

CONVERSATION 11

"One body and one spirit, as ye were called to one hope of your calling; one Lord, one faith, one baptism, one God and Father of all, Who is over all, and through all, and in all of us. And to each one of us grace is given according to the measure of the gift of Christ" (Ephesians 4:4-7). Why in the church one receives more, and the other less. – Humility is necessary for the unity of the body of the church. – The bishop was ordained to be taught by the word. – To make divisions in the church is no less evil than to fall into heresy. 1. Paul demands of us such a love as would bind us together, making us inseparable from each other, and such perfect unity, as if we were members of one body, because only such love produces great good. With the words, "One body," he demands that we have compassion on one another, do not covet the good of our neighbor, and share in the joys of one another; He expressed all this together. Then he added very appropriately: "and one spirit," teaching that we should have one spirit with one body, since there can be one body, but not one spirit, when, for example, someone is a friend of heretics. Or by these words ("one spirit") he wanted to induce mutual agreement, as if to say: since you have received one Spirit and drank from the same source, there should be no strife among you. Or perhaps by the word "spirit" he here means disposition (προδυμίαν). Then he says (the Apostle): "As ye were called to the one hope of your calling." That is: God called us all to the same thing; he did not give anything else to anyone against another; He granted immortality to all, eternal life to all, unfading glory to all, brotherhood to all, inheritance to all, He became a common head for all, resurrected and imprisoned all. And so, having such equality in spiritual things, why do you be highly wise? Is it because so-and-so of you is rich and so-and-so strong? But isn't it funny? Tell me, indeed, if the king, having chosen ten men, clothed them all in purple, placed them all on the royal throne, and bestowed upon them all the same honor, would any of them dare to revile another, because he would be richer and more famous than he? Not at all! But by this comparison I have not yet expressed everything, since the distance here is not yet so great. Shall we, then, being equal in heaven, exalt ourselves above one another in earthly (differences)? "One Lord, one faith, one baptism." This is the hope of (our) calling. "One God and Father of all, who is over all, and through all, and in us all" is one and the same. Or was He called greater for you, and lesser for that? Have you been saved from faith, and he from works? Have you been forgiven (sins) in baptism, but not that one? Away (with such thoughts)! "One God and Father of all, who is over all, and through all, and in all of us. Who is above all," that is, above all; "and through all," that is, He provides for everything, governs everything; "And in all of us," that is, in all of us. The same is ascribed (in the Scriptures) to the Son: therefore this does not mean the minority of the Son: otherwise the same would not be said of the Father. "Grace is given to each of us." Why, they say, and why are the gifts different? This has always led them (the Ephesians), as well as the Corinthians, and many others, either to pride, or to faint-heartedness and envy. For this reason (the Apostle) points us everywhere to the example of the body. Wherefore he now offered this (example) because he wished to speak of the various gifts. However, he examines this in more detail in the Epistle to the Corinthians, since this disease was especially prevalent there. And here he has only hinted at it now, and see what he says. He did not say – according to the faith of each – so as not to plunge into sorrow those who did not receive great (gifts); But – what? "According to the measure of the gift of Christ." What is most important, that which is common to all, such as: baptism, you will save through faith, (the right) to have God as the Father, and to have communion with all in the same Spirit. But if someone has something greater in (his) gift, then do not be grieved by this, because he also has more labor; Remember also that from the one who received five talents five was exacted, and the one who received two, two also brought, and by no means received a reward less than the first. That is why here too he borrows consolation for the listener from the same proof: "Unto the perfection," he says, "of the saints, for the work of service, for the edification of the Body of Christ" (Eph. 4:12). For this reason he himself said: "Woe is me," as to everyone who has received the gift of apostleship, "if I do not preach the gospel!" (1 Cor. 9:16). But woe to him because he has received; and you are free from such danger. "In moderation". What does "in moderation" mean? That is, not for our merits, since (for merit) no one would have received what he received; but all of us (what we received, that) we received as a gift. 2. Why did one (receive) more, and the other less? This, he says, is of no importance, but it is a matter of indifference: each (of those who have received) contributes to creation. And therefore you show that it was not for the sake of his own dignity that one received more, and the other less, but for the sake of others, as much as He Himself (Christ) distributed to whom. So in another place he says: "But God arranged the members, each in the body, as it pleased Him" (1 Cor. 12:18). And not to speak of the cause (of such distribution), so as not to confuse the thoughts of the hearers. "Wherefore it is said, He ascended on high, and took captivity captive, and gave gifts unto men," v. 8. As if he were saying: "Why are you arrogant? Everything was the work of God. The prophet says in the psalm: "He received gifts for men" (Psalm 67:19); And he says, "He gave gifts to men." The latter is identical with the former. And so is the following: "And 'ascended, what does it mean, if not that He descended first into the lowest places of the earth? He who descended, He is also He who ascended above all the heavens, to fill all things" (vv. 9, 10). When you hear this, do not understand (under it) the passage. Here he does the same thing as in the epistle to the Philippians. As there, urging to humility, he points to the example of Christ (Phil. 2:5-9), so also here, saying: "He descended first into the lowest places of the earth." Otherwise, his words would be superfluous: "Being obedient even unto death" (v. 8). From the concept of ascent to the thought of descent. And the further countries of the earth he calls death in accordance with human concepts, as James said: "Ye shall bring my gray hair with sorrow into the grave" (Bb. 44:29); as it is also said in the Psalm: "He was likened to those who descended into the grave" (Psalm 142:7), that is, to the dead. Why is this (lower) country mentioned here? And what kind of captivity is he talking about? About the captivity of the devil. The Lord has taken this tyrant, I mean the devil, and death, and oath, and sin. Do you see the spoils and gain? "And what does 'ascended' mean, if not that He descended before"? This is directed against the followers of Paul of Samosata. "He who descended, He is also He who ascended above all the heavens, to fill all things." He descended, he says, to the deepest parts of the earth, beyond which there are no others. And he ascended above all, beyond which there is nothing else. This signifies His power and authority, because even before everything was filled with Him. "And he hath appointed some apostles, some prophets, some evangelists, some pastors and teachers, for the perfecting of the saints, for the work of ministry, for the edification of the body of Christ" (vv. 11, 12). What he says in another place: "For this reason God also exalted Him" (Phil. 2:9), he expresses the same here with the words: "He who descended, He is also He who ascended." His descent into the farthest regions of the earth did not harm Him in the least, nor did it prevent Him from being above the heavens. Thus, the more one humbles, the more he is exalted. As on water, the deeper one sinks into it, the more it lifts him up, and the more an arrow is shot from a (near) distance, the more surely it hits the target, so it is in humility. However, when we speak of the ascent of God, it is necessary first to imagine His descent; And in relation to a person, this is not necessary. Further, (the Apostle) points us to (divine) providence and wisdom and says: He Who has done so much, and has shown such power, and has not refused to descend for our sake, even to the farthest countries, would not have made such a division of gifts without reason. In another place he says that it was the Spirit who did it, namely, "in whom the Holy Spirit," he says, "has made you overseers, to shepherd the church of the Lord" (Acts 20:28). And while here he says that the Son (did it), in another place he says that it is God. And again: "And He made some apostles, others prophets," and in the Epistle to the Corinthians he says: "I planted, Apollos watered, but God grew" (1 Cor. 3:6). And again: "But he that planteth and watereth are one; but every man shall receive his reward according to his work" (v. 8). So it is here: what is it that you bear less? So much have you received (and gifts). The first (God appointed) the apostles, because they had everything. The second is the prophets, since some were not apostles, but were prophets, for example, Agabus. Thirdly, evangelists: these are those who did not go around all countries, but only preached, like Priscilla and Aquila. Then there were pastors and teachers, to whom all the people were entrusted. What then? Are pastors and teachers less than others? Of course, in comparison with those who went around the earth and preached, those were smaller, who sat (at home) and had work in one place, like Timothy, Titus. However, from this passage it is impossible to deduce such subordination and preference (of one to another), but (this is seen) from another epistle (1 Cor. 12:28). "He," he says, "has ordained": it is not contradictory. And perhaps he also calls those who wrote the Gospel evangelists. "For the perfecting of the saints, for the work of ministry, for the edification of the Body of Christ." 3. Do you see the dignity (of each)? Everyone creates, everyone arranges, everyone serves. "Until," he says, "shall we all come into the unity of the faith and the knowledge of the Son of God, a perfect man, unto the measure of the stature of the fullness of Christ" (v. 13). By age he calls perfect knowledge. As a man in adulthood is firm and constant in thought, and children are fickle, so it is with believers. "In unity," he says, "of faith," that is, until we all find ourselves having one faith. The unity of faith means when we are all one, when we all understand this union in the same way. Until then, you must work, if you have received the gift of edifying others. See that you do not turn away yourself, envying another. God has honored you and appointed you to lead others to perfection. For this purpose the Apostle was appointed, for this the prophet who prophesies and exhorts, for this the evangelist who preaches, for this he is not a pastor and teacher: all were entrusted with one task. Do not tell me about the difference in gifts: they all had one thing. When we all believe in the same way, this is unity (of faith). It is clear that he calls this (the age of) a perfect man. In another place, however, he calls us children even if we were perfect; but there he has something else in mind. There he called us children in relation to our future knowledge. Having said that we "now know in part," he added: "divination" (1 Cor. 13:12), and so on. And here he is not talking about this, but about constancy. And in another place he says: "But solid food is proper to the perfect" (Heb. 5:14). Do you see how he called the perfect ones there? See here also how he called them secretly, saying, "That we may not be babes any more," v. 14. He speaks of that small measure (of gift) which we have received, so that we may preserve it with all diligence, firmness, and constancy. "That we may be no more." By this expression he indicates that they were once like this, and even subordinates himself to the condition of correction, correcting others. For this reason, I say, there were so many builders that the building was unshakable and protected from everywhere, so that the stones were stacked tightly. Worrying, getting carried away and hesitating is characteristic of children. "That we may no more," he says, "be babes, tossed about, and carried about by every wind of doctrine, because of the craftiness of men, because of the cunning art of deceit" (v. 14). "Carried away," he says, "with every wind." He used this analogy in order to show in what danger every soul is in when it is given over to doubt. "By everyone," he says, "by the wind of teaching, by the craftiness (κοβεία) of men, by the cunning art of deception." Κυβευταί is the name given to those who play chess. These are cunning people, since they usually choose simple people for themselves. And they move and rearrange everything. (The Apostle) here touched upon worldly customs. "But by true love all things grew up into Him who is the head, Christ, from Whom," that is, Christ, "the whole body, which is formed and copulated by every bond which binds one to another, by the action of each member in its own measure, receives an increase for the building up of itself in love" (vv. 15, 16). He expressed his thoughts rather vaguely – because he wanted to express everything suddenly. This is what his words mean: As the spirit, when it comes out of the brain, does not merely communicate sensitivity through the nerves to all the members, but, according to each of them, to him who is able to receive more, and communicates more, and who is less, to him less (for the spirit is the root of life), so also is Christ. Since our souls are as dependent on Him as the members (on the spirit), His providence and the distribution of gifts, according to the measure of this or that member, produce the return of each. But what is "by means of all mutually binding ties"? That is, by means of sensation (αίσδηοιως). This spirit, distributed among the members from the head, touching each of them, thus produces its effect on them. It may also be said that the body, perceiving this influence (of the spirit) in proportion to its members, thus increases. Or in other words: the members, receiving a commensurate influence (of the spirit), thus increase. Or again: the spirit, pouring out abundantly from above, touching all the members and distributing itself among them, as much as each of them can receive into itself, thus grows. But why did he add the word "in love"? Because this spirit cannot communicate in any other way. For if the hands were to be separated from the body, the spirit (flowing) from the brain, seeking continuation, and not finding it there, does not break away from the body and pass over to the severed hand, but if it does not find it there, it is not communicated to it. The same thing happens here, if we are not connected with each other by love. 4. All this was said by him in order to inspire humility. What can I say about the fact that so-and-so got more? He received the same Spirit, sent down from the same head, acting in the same way, touching in the same way, "made up and copulated" (with the whole body), i.e., having great care for it. Not in any way, but in a very skilful way, the body must be arranged, so that if there is something in it that is not in its place, it is already in the wrong place. Thus, you must not only be united to the body, but also take your place there, otherwise if you violate this, you will not be united to it and will not receive the Spirit. Do you not see what happens when bones are moved, which is the result of some accident, when (one bone) leaves its place and has another, how this injures the whole body, and is often the cause of death? And it also happens that (the bone) is unfit to still hold (in the body): in such cases many cut it out and leave its place empty, because excess in everything is evil. And the elements (bodies), when they have lost their proportionality, become abundant to the point of excess, harm the whole. This is what is meant by "that which is composed and combined by means of all mutually binding bonds," that is, that everything (in the body) should take its place and not invade another that is not peculiar to it. Think about it as much as possible. You unite the members, and He disposes of everything from above. And just as there are certain receptive organs in the body, so also in the spirit, which is wholly the heavenly root (of life). It is the heart (is the root) of the spirit, the liver of the blood, the spleen of the bile, and the other organs of the other elements; But they are all dependent on the brain. In accordance with this, God also acted in vouchsafed man a special honor: not wishing to leave him, He Himself became for him the (final) guilt of everything, at the same time establishing co-workers for Himself, and entrusting to some of them this, and to others another. Thus, the Apostle is the most convenient vessel of the body (i.e., the Church of Christ), receiving everything from it. As if by means of veins and arteries, he contributes by means of the word to the communication of eternal life to all. The prophet foretells the future: he (the apostle) does the same. The one joins the bones, and this one gives them life – "for the perfection of the saints, for the work of service." Love recreates, unites, brings us closer and unites us with each other. Therefore, if we want to receive the Spirit from the Head, let us be in union with one another. There are two kinds of separation from the Church: one when we grow cold in love, and the other when we dare to do something unworthy of this body (the Church). In both cases, we separate ourselves from the whole. But if we are also entrusted with the task of building others, and we do not build, but are the first to make divisions ourselves, then why should we not suffer for this? Nothing can produce so much division in the Church as covetousness; nothing offends God more than divisions in the Church. Even if we have done a thousand good works, we will be condemned no less than those who tormented His body, if we tear apart the integrity of the Church. The first was done for the benefit of the whole world, though not with the same intention; and the latter does no one any good, on the contrary, it is a great harm. What I have said applies not only to superiors, but also to subordinates. A certain holy man said something that might have seemed impertinent if it had not been said to him. What exactly? He said that even the blood of a martyr could not atone for such a sin. Indeed, tell me, why do you accept torment? Is it not for the glory of Christ? And so, being ready to lay down your life for Christ, how dare you to destroy the Church, for which Christ laid down his life? Listen to what Paul says about himself: "He is not worthy to be called an Apostle, because he persecuted the church of God" (1 Cor. 15:9). The harm (from divisions) is not less than that caused by enemies, but much greater. There (the Church) is given even greater brilliance, while here she drops herself at the head of her enemies, when her own children fight against her. And this is because among them (enemies) it is considered a powerful proof of deception when those who were born into the Church, were brought up in it, and learned its secrets well, – suddenly, having changed, rise up against it as enemies. 5. What I have said is directed against those who indiscriminately pester people who are separated from the Church. If these latter contain dogmas that are contrary (to us), then one should not have communion with them oneself; but if they think the same way as us, then even more (we should avoid them). Why is that? Because this is the disease of covetousness. Do you not know what happened to Korah, Dathan, and Abiram? But were they the only ones who suffered? Were not their accomplices (perished) with them? "What say thou? They have the same faith, and they are also Orthodox." If so, why are they not with us? "One Lord, one faith, one baptism." If they are good, then we are bad; and if we are good, then they are bad. "Babes," he says, "tossed about and carried about by every wind." Tell me: do you consider it sufficient that they are called Orthodox, while the grace of ordination has become impoverished and perished among them? What is the use of all the rest, if they do not observe the latter? It is necessary to stand equally for both faith and for it (the grace of the priesthood). And if it is lawful for everyone, according to the ancient proverb, to fill his hands, to be a priest, then let all come near, and in vain is this altar built, in vain is the church order, in vain is the countenance of the priests: let us overthrow and destroy it. This, they say, should not happen. But don't you do this, and then say: it shouldn't be like this? What else do you say: it shouldn't be when it's really like that? I say this and testify, not with my own benefit in mind, but with yours to be saved. If anyone looks at this matter indifferently, let him (look more carefully) at it. If he does not care about it, then we do. "I planted," says (the Apostle), "Apollos watered, but God grew." How shall we endure the ridicule of the Gentiles? If they reproach us for heresies, then what will they not say about them (schisms)? If, they say, they have the same dogmas, the same sacraments, then why do they have one primate (of the church) attacking another church? Look, they say, everything among Christians is full of vanity. They have covetousness, they have deception. Take away the people from them, put an end to the disease, that is, the corruption of the people, and they will remain nothing. Do you want me to tell you what they say about our city, how they reproach us with frivolity? With them, they say, anyone who wishes can find people without firm rules, and they have never lacked such people. What a laugh! What a shame! But here is another thing – worthy of ridicule and serving to our shame. If someone among us is convicted of the most shameful deeds and they want to impose some kind of penance on him, then everyone is very anxious and afraid lest, they say, he will separate himself from us and stick to others. Let him separate at least a thousand times, and let him stick to them; I am not speaking only of those who have sinned, but at least of those who are completely sinless – if he wants to be postponed, let him postpone it. Though I grieve and suffer, grieve and torment inwardly, being deprived of my own member, as it were, in such a thing, I am not grieved so that the fear of all this could compel me to do anything undue. We do not command, beloved, your faith, nor do we despotically command you to do so. We have been appointed to instruct you by word, and not to rule and rule over you; it is our business to advise and exhort you. The adviser says what he ought to do, but does not force the listener, giving him complete freedom to accept or not to accept the advice. He will be guilty only if he does not say what he is entrusted with. That is why we say all this, we remind you of all this, so that you can no longer say on that (last) day: no one told us this, no one explained it, we did not know it and did not consider it a sin at all. Thus, I say and testify that it is no less evil to create divisions in the Church than to fall into heresies. Tell me, if a subject of a king, without passing to another king and without being transferred to the power of another, took his king's purple into his hands, and pulling it all down from the clasp, tore it into several pieces, would he be punished less than he who was handed over to another (king)? But what if, after this, he seized his king by the throat, stabbed him, and cut his body to pieces, what punishment should he be subjected to in order to repay his dignity? But if he who does this to a king, a slave like himself, commits a crime that surpasses all punishment, then what hell does he deserve who slays Christ Himself and cuts Him to pieces? Is it this one that threatens us? It seems to me that some other, even more horrible one. Tell you (women) what you are like here, for this vice is mostly noticed in women, tell this example to those who are absent, and arouse fear in them. But if anyone thinks to grieve us and take revenge on us in this way, let him know that he does it in vain. If you want to take revenge on us, then I will show you the way you can take revenge without harm to yourself, or better, not without harm, but at least with less harm: hit me in the face, spit in public, inflict wounds on me. 6. Do you shudder when you hear this? When I say, "Strike me," you shudder, and yet you torment your Lord without a shudder? Do you tear apart the members of the Lord and do not tremble? The Church is the father's home: "One body and one spirit." But if you want to take revenge on me, then rebel against me. Why, then, do you take revenge on Christ instead of me? Or better: why do you strike at the nails? And in general, it is disapproving in no case to take revenge; but, instead of the guilty one, to offend another is much worse. Have you been offended by us? Why, then, do you grieve someone who has done you no harm? This is extremely reckless. This is what I will say on this matter, and not jokingly, not simply, but how I think and how I feel. For I would that every one of those who hate us with you, and for this reason injure himself, by departing from us to others, would strike us in the very face, and strip us naked, and scourge us without pity, whether we should be justly or unjustly accused, and that he would rather vent his wrath on us than dare to do so. What is being decided now. If this were to happen, it would be of no importance, because it would affect an insignificant person who is not worth any price. On the other hand, having suffered injury and dishonor from you, I would pray to God for you, and He would forgive you your sins, not because I have such boldness, but because when a person who has been wronged prays for the offender, he receives great boldness. "If" a man "sins against a man," it is said, "they shall pray for him" (1 Samuel 2:25). If I could not do it myself, I would seek out other holy men and beseech them, and they would do it. And now whom should we ask when we have offended God? See how incongruous they (those who make schisms) are. Of those who do this in relation to the Church, some never come here at all, or once a year, and then without order and as it happens; others come more often, but also haphazardly for idle talk and petty chatter. Others appear to be zealous, these are those who produce such disasters (in the Church). Therefore, if you also show such diligence for this, it would be better for you to be among the negligent; and it would be much better if they were not negligent, and you were not. I am not speaking of you who are here, but of those apostates. Such a thing is, as it were, adultery. But if you do not want to hear this about them, then (do not listen to what they say) about us, for one of the two must be unlawful here. If you suspect us of this, then we are ready to cede our power to whomever you want, if only let the Church be united. But if we are lawfully ordained, persuade them to depose those who have unlawfully occupied the cathedra. I say this, not commanding you, but guarding and warning you. Since each of you is of age and gives an account of your actions, I ask you that you, laying everything on us, do not consider yourselves innocent, and thus in deceit do not unnecessarily harm yourselves. We will give you an answer for your souls, but only when something is omitted from our side, when we do not beseech you, we do not exhort you, we do not bear witness against you. After that, let me also say: "I am clean from the blood of all" (Acts 20:26), and "God will deliver" my soul (2 Tim. 4:18). Tell me what you want, give a just reason why you are retreating, and I will make excuses. But you don't say. Therefore I ask you to establish yourselves firmly here, and to bring those who have been laid aside, so that we may send unanimous thanks to God, to whom be glory forever. Amen.

CONVERSATION 12

"Therefore I say and adjure by the Lord, that you should no more walk as other nations do, according to the vanity of your minds, being darkened in your understanding" (Εth. 4:17). Money is vain when it is squandered on pleasures. "Against fire-worshippers. – Against faith in fate and in the transmigration of souls. 1. The teacher must edify and correct the souls of the disciples not only by advice and admonition, but also by fear and reminder of God. After all, when the words of a person, as a slave like him, are not able to affect the soul, then it is necessary to remind him of the Lord Himself. So does Paul. Having spoken of humility and unity, as well as of the fact that one should not rebel against another, listen to what (then) he says: "Therefore I say and adjure by the Lord, that you should no longer act as other nations do." He did not say, "That ye walk no more," because that might hurt them, but he pointed to others, although he expressed the same thing. He does the same in the Epistle to the Thessalonians, when he says: "And not in the passion of lust, like the rest of the Gentiles" (1 Thess. 4:5). You have forsaken, he says, their (pagan) beliefs; but this was entirely dependent on God; but I demand that which depends on you, namely, life and walk according to God. It's your duty; and I call the Lord to be a witness to my words, that I did not keep silent, but said how you should behave. "By worldliness," he says, "of his mind." What is the vanity of the mind? Occupation with vain subjects. And what is vain if not all that is real, of which Ecclesiastes says: "Vanity of vanities, all is vanity!" (Ecclesiastes 1:2)? But someone will say: if (this or that) is vain and leads to vanity, then why does it exist? If this is the work of God, then how can it be vain? And there are many objections to this subject. But listen, beloved! He did not call the works of God (Ecclesiastes) vain, – no; Heaven is not vain, nor earth is vain, no; not the sun, not the moon, not the stars, not our body. All this is "very good". What is vain? Let us listen to what Ecclesiastes himself says: "He planted vineyards for himself, made himself reservoirs, bought for himself herds and flocks, gathered for himself silver and gold, and had singers and singers. And I said in my heart that this also is vanity" (Ecclesiastes 2:6-11); again: "Vanity of vanities, – all is vanity!" Listen to what the prophet says: "He gathers (a man) and does not know who will get it" (Ps. 38:7). Therefore the vanity of vanities – magnificent buildings, abundance and abundance of gold, crowds of servants running noisily through the square, pride and vanity, arrogance and arrogance. All this is vanity, because it did not come from God, but was produced by men. Why, however, is this vain? Because it has no good purpose. Money is vain when it is squandered on pleasures; but it is not vain when it is used to help the poor. When you spend it on pleasures, let us see what the consequence is. Obesity of the body, belching, winds, an abundance of feces, headache, bodily relaxation, fever and exhaustion. Just as one who would pour water into a drilled vessel would labor in vain, so a person who indulges in pleasure pours water into a drilled vessel. Unrealizable ambitious plans are also called vain: they are really vain, unreliable, vain; In general, that which is not good for anything is called vain. Let us see, then, whether (the works) of men are not like this? "Let us eat and drink, for tomorrow we will die!" (1 Cor. 15:32) What is the consequence of this, tell me? Smoldering. We put on expensive clothes and finery: and what is the use of this? No. Some of the Hellenes also thought in the same way, but in vain. They led a strict life, but in vain, without any useful goal in mind, acting out of vanity, in order to gain respect from the crowd. But what is the honor that the crowd gives us? Nothing. If those who give us honor perish, how much more so is this honor. Whoever gives honor to another must first acquire it himself. If he did not acquire it for himself, then how could he deliver it to another? And yet we seek honor from inglorious and contemptible people, dishonorable and shameful: what kind of honor is this? 2. Do you see that all is vanity of vanities? Wherefore he said (of the Gentiles): "According to the vanity of his mind." But isn't that their faith? Indeed, do they not bow down to trees and stones? (God) created the sun to serve us as a lamp. Who then worships his lamp? The sun gives light from itself; but when it cannot shine, then the lamp shines. Why, then, do you not worship the lamp? Yes, some will say, I worship fire. One cannot refrain from laughing when one hears of such dishonor; And you are not ashamed? Again, why do you extinguish that which you worship? Why do you destroy, why do you kill your god? Why don't you let him fill your whole house? If the fire is a god, then bring your body to it, and do not put the god like a pot or a cauldron. Bring it into your pantry, bring it to where your silk garments are. But not only do you not bring it in, on the contrary, if it accidentally penetrates somewhere, you drive it away from everywhere, call everyone together, weep, moan, as if some beast had come to you; And when your God visits you in this way, you call it the greatest misfortune. I have God, and I do everything to receive Him in my bosom, and I consider it bliss for me not only when He visits my home, but also when I draw Him into my heart. Draw fire into your heart. It's ridiculous and vain! Fire is good for use, not for worship, for service and slavish obedience to me, and not for domination over me. He was made for me, not me for him. If you worship fire, why do you yourself rest on your bed, and force your cook to stand before your god? Take up cooking yourself, become a baker or, if you like, a blacksmith – nothing should be more honorable for you than these occupations; for your god himself is watching over them. Why do you consider it dishonorable to do so much of your god? Why do you entrust it to your slaves and do not reserve this honor for yourself? Fire is a good thing, since it was created by a good Creator, but it is not a god. It is called the work of God, but not God. Do you not see how indomitable he is, how, having embraced the house, he does not stop anywhere? If he gets into a continuous series of objects, he destroys everything until the hands of carpenters or other people have ceased his fury; He knows neither friends nor enemies, but treats everyone in the same way. So, such and such is your god, and you are not ashamed? Truly, well said (the Apostle): "According to the vanity of his mind." But, they say, our god is the sun. Tell me, why and why? That it gives much of itself to the light? But do you not see how it is overcome by the clouds, how it is subject to the law of natural necessity, how it is subject to eclipses, how it is covered by the moon and the clouds? Though the cloud is powerless than he, yet it often prevails; and it is also the work of the wisdom of God. God must be all-pleased, but the sun has need of many things; and this is not characteristic of God. Thus (the sun) needs air in order to shine, and subtle air at that, because too thick air does not allow rays to pass through it. It also needs water or something else that would limit its action, so that it does not cause a fire. If there were no springs, no lakes, no rivers, no seas, which, by means of the vapours coming out of them, produce some moisture, the sun could burn everything. Do you see, then, what kind of god is this? What madness! What laughter! Since, they say, it can harm, it is a god. On the contrary, it is not a god because in order to do harm it does not need anyone's assistance, and in order to be useful it needs many other things. It is not in God's nature to do harm, not at all, it is in His nature to do good. But if the opposite must be said of the suns, then how can it be a god? Do you not see that poisonous medicines produce harm, and (for this) they need nothing else; but in order to be useful, do they need much (other)? For you the sun was created both beautiful and at the same time powerless: beautiful, so that (by it) you may know the Lord, powerless, so that you do not call him your lord. But it is said to nourish plants and seeds. Is that why dung is also a god? After all, it also nourishes plants. Why not add to this the sickle and the hands of the farmer? Show me where the sun alone would bring forth (plants), but needing neither land, nor water, nor the labor of the farmer; let it sow seeds of its own accord, and having warmed them with its ray, bring forth ears of grain for us. If. It is not to depend on him alone, but also on the rain, so why is water not God? But that's not what we're talking about yet. Why is the earth not a god? Why are dung and spades not gods? Tell me, should all these things already be worshipped? What madness! And yet an ear of corn would rather grow without sun than without earth and water, as well as trees and everything else. Without land, there can be none (plants). But if someone pours earth into a clay vessel, as children and women do, and adds the necessary amount of dung to it, and places this vessel under the roof, then plants grow, although weak. Thus, earth and dung are of great importance, and they should be revered more than the sun. In order for the sun not to do harm, the sky is needed, the air is needed, so much water is needed to curb its wild power and not allow its ray, like some indomitable horse, to penetrate everywhere. But tell me again, where is the sun at night? Where is this god of yours hiding? It is not characteristic of God to be constrained and limited; this is peculiar only to bodies. But, they say, there is some kind of force in it and it moves. Tell me, then, is this power God? Why is it insufficient and does not restrain the fire? I repeat the same thing again. What kind of force is it? Is it a luminous force, or does it shine through the sun, without taking any part in it? In this case, the sun is more excellent than it. However, we have had enough of spinning in this labyrinth. 3. And water, they say, is it not a god either? Here is another argument, truly worthy of laughter! How is it not a god, they say, of water, when we have need of it in so many cases? The same is said about the earth. Those who say this are "because of the vanity of their minds, they are darkened in their minds." However, here (the Apostle) expressed himself in this way about their lives. The pagans give themselves over to fornication and adultery. And it is understandable: inventing such gods for themselves, they act in accordance with this in everything. If only they can hide (their actions) from the eyes of men, then there is nothing that can restrain them (from evil deeds). Can the doctrine of the resurrection really have any force for them, when they consider it a fable? And about the torment in hell? For them, too, these are fables; and note here the suggestion of Satan. When they are told about the debauchery of their gods, they do not call it fables, but believe it. And when they are told about punishments, they object: all this poets invent in order to upset the happy order of life everywhere. But philosophers, they say, have invented something quite worthy of attention and better than these (fables). What kind of philosophers are they? Are those who have invented fate and assert that everything exists without Providence, that there is no creative Providence, that everything is made up of atoms? But, they say, others have recognized God as a real being (οώμα). What are they, tell me? Those who produce human souls from the souls of dogs, and assure men that at a certain time one or the other of them was a dog, a lion, or a fish? How long do you not cease to talk idlely, "darkened in mind"? And truly, both in the discourse of dogmas and in regard to life, they all speak and act as if they were in darkness; A man surrounded by darkness sees nothing in front of him, he mistakes the rope for a crawling serpent, or, having entered a narrow place, thinks that he has been seized by a man or a demon. And how much fear and anxiety there is! Similar things are feared (even by the pagans). "There they will fear fear," it is said, "where there is no fear" (Psalm 13:5), and what they ought to fear, they do not fear. Just as children, being in the arms of their nurses, foolishly stretch out their hands to the fire, and boldly rush to the lighted lamp, and yet are afraid of a man in a robe of goat's hair, so these Greeks are real infants, as someone said of them: "Hellenes are always children." That which is not a sin, they fear, such as: bodily untidiness, funerals, hearses, hard days, and the like. And that which constitutes a real sin, such as voluptuous love for youths, adultery and fornication, they do not even think of considering as a sin. You can see how (the heathen) washes himself after the dead, but he is never washed from dead works. He makes great efforts to acquire money, and at the same time thinks that the singing of a rooster alone can solve everything (perplexity). So they "". Their souls are filled with many signs. For example, so-and-so, they say, was the first to meet me when I was leaving the house: a thousand troubles are sure to happen to me. Today, the hated servant, handing me shoes, brought me his left one in advance: there will be great troubles and misfortunes. I myself, leaving the house, stepped out of the threshold with my left foot: and this portends misfortune. These are home failures. When I left the house, my right eye blinked: there would be tears. In the same way, when the reed twigs strike the weaving shaft and make a sound, or they scratch themselves with the comb, they take it as a bad omen; again, when it touches the base on the crest And very strongly, then the upper bars, striking the shaft, make a sound from a tense blow, then this is also considered as a harbinger of misfortune, and thousands of other ridiculous (superstitious) among them. Whether an ass crows, or a rooster, or anyone sneezes, and in general, whatever happens, they all disturb them, so that, as I have said, they are as if they were bound by a thousand bonds, as if they were in darkness, they suspect (evil) of everything, and are much more enslaved than thousands of slaves. But we will not be like this, on the contrary, having ridiculed all such (superstitions) – as living in the light, as heavenly citizens who have nothing to do with the earth – we will consider only sin and offense to God to be terrible for ourselves. If all this is nothing, then let us laugh at it, as well as at the first culprit of it – the devil. Let us give thanks to God, and let us endeavour that we ourselves may never fall into such slavery, and if any of our friends should be taken captive, let us break his bonds, free him from this intolerable and shameful confinement, make him capable of ascending to heaven, straighten his drooping wings, and teach him wisdom concerning life and faith. Let us thank God for everything and beseech Him that we may not be unworthy of the gift entrusted to us; At the same time, let us take care of what depends on us, namely, that we may instruct others not only in words, but also in deeds. From this we will be able to receive innumerable blessings, which may we all be vouchsafed to receive, through the grace and love of mankind of our Lord Jesus Christ, with Whom to the Father with the Holy Spirit be glory, dominion, honor, now and ever, and unto the ages of ages. Amen.

CONVERSATION 13

"Therefore I speak, and adjure by the Lord, that ye should no more walk as the rest of the nations do, according to the vanity of their minds, being darkened in their minds, alienated from the life of God, because of their ignorance, and the hardness of their hearts. And when they had come to insensibility, they gave themselves up to debauchery, so that they do all uncleanness with greediness" (Ephesians 4:17-19). What is to be understood by impurity? – Who can be considered righteous. – Of monks and Virgins who dedicate themselves to Christ. – Virtues and vices of women. 1. This is not said only to the Ephesians, but now it is also said to you, and not by us, but by Paul, or rather, neither by us, nor by Paul, but by the grace of the Spirit. Therefore we must hearken unto these words as to the words of the Spirit. What is said? Listen: "Therefore I say and adjure the Lord that you do no more as other nations do, according to the vanity of your minds, being darkened in your minds, alienated from the life of God, because of their ignorance and hardness of their hearts." If, then, (this was the consequence of theirs) ignorance and petrification, why should they be blamed? The ignorant should be taught what he does not know, but it is unjust to subject him to reproach and rebuke. But see how (the Apostle) immediately deprives them of such an excuse: "They," he says, "having come to insensibility, gave themselves over to debauchery, so that they do all uncleanness with insatiability. But ye have not thus known Christ" (v. 20). Here he shows that the cause of their petrification was their life; but their life was such because of their own carelessness and negligence. "They," he says, "having reached the point of insensibility, gave themselves over to debauchery." And so, when you hear that "God gave them over to a perverse mind" (Romans 1:28), then remember and say the present that they themselves "gave themselves over to debauchery." How did God betray them when they betrayed themselves? If God betrayed them, how did they betray themselves? Do you think there's a contradiction here? But the word "betrayed" here means "allowed". You see, where there is an unclean life, there are dogmas of the same kind. "For everyone who does evil," it is said, "hates the light, and does not come to the light" (John 3:20). For how could an unclean man, who wallows among the bodies of all kinds of women, much more than pigs wallow in the mud, greedy for money, and in the least fond of chastity, decide to live such a (virtuous) life? With them, say (the Apostle), such a course of action has become a kind of rule. It is from this that their petrification comes, and from this comes the darkening of the mind. And when the light shines, it can be dark for us, if our eyes are sick; they are sick from a rush of bad juices and excessive accumulation of phlegm. So it is here: when the numerous confluence of worldly affairs darkens the clarity of our mind, we are in darkness. And just as when we are deeply immersed in water, we cannot see the sun, because above us the abundant water forms a wall, so in our mind's eyes there is a hardening of the heart, when no fear disturbs the soul. "There is none," he says, "the fear of God in his eyes" (Psalm 35:2). And again: "The fool said in his heart, 'There is no God'" (Psalm 13:1). Petrification comes from nothing else but insensibility; when the atom is blocked, the pores are blocked. Thus, when the condensed sputum is concentrated in one place, that member dies and becomes insensible; even if you burn or cut him, no matter what you do with him, he does not feel (anything). So they (the pagans), after they have once and for all fallen into carelessness, whatever you say to them, threaten them even with fire or sword, nothing will affect them, nothing will convince them. Their penis (heart) was dead once and for all. And until you destroy this insensibility in him, until your touch on him is as perceptible as on healthy limbs, until then all your efforts will be in vain. "With insatiability," he says: with this word (the Apostle) preferentially removes from them the possibility of justification. For they could, if they wished, not indulge in covetousness, not be careless, not serve the belly, and not lead a pampered life; it would be possible to use money, pleasures, and rest in moderation. But since they did not observe moderation in this, they spoiled everything. "They do," he says, "all kinds of uncleanness." Do you see how (the apostle) deprives them of excuse by speaking about the work of uncleanness? They did not sin by accidental infatuation, he says, but committed all these criminal acts, taking care of them themselves. "They do all kinds of uncleanness." All impurity is fornication, fornication, voluptuous love for youths, envy, all passion and intemperance. "But ye have not thus come to know Christ; for you have heard of him, and have learned in him, for the truth is in Jesus" (vv. 20-21). The expression, "for ye have heard of him," does not mean that he speaks with doubt, but rather shows his full confidence: in a similar way he expresses himself in another place: "For it is righteous in the sight of God to repay them that offend you with tribulation" (2 Thess. 1:6). That is, you did not know Christ for such things. "For ye have heard of him, and have learned in him, for the truth is in Jesus, to put off the old man's old way of life" (v. 22). The knowledge of Christ consists in leading a righteous life. Whoever leads a bad life does not know God and God does not know him. Listen to how (the Apostle) says about this in another place: "They say that they know God, but by their works they deny it" (Titus 1:16). "For the truth is in Jesus, to put off the old way of life of the old man," that is, you did not make a covenant on such terms (to remain in the old life). What we have is not vanity, but truth; Both our dogmas and our lives are true. Vanity is sin and error, but a righteous life is truth. It also has a high goal, but a disorderly life leads to an insignificant end. "He who decays," he says, "in the deceitful lusts" of his deception. As his wishes decay, so does he himself. 2. In what way do his desires decay? Death destroys everything. Thus the prophet says: "In that day [all] his thoughts perish" (Psalm 145:5). However, not only death, there are many other reasons (for this change). In this way, beauty changes, withers and disappears from illness and with the onset of old age. From the same (causes) the bodily strength also perishes. Sensual pleasures in old age are no longer so attractive. We have an indication of this in the example of Berzellius, no doubt you know this story (2 Samuel 19:32-35). On the other hand, lust corrupts and destroys the very essence of man. As wool is born from what it is born, it also perishes from it, so is the old man. Love of glory is detrimental to him, many have been ruined by pleasure, and lust has deceived him. However, all this is not pleasure in the proper sense, but there is bitterness, deception, forgery and shadow. The external side of these objects is alluring, but in themselves they are nothing but a heavy burden, entailing great poverty, emptiness and poverty. And if you take off this mask from them, reveal their real face, you will see the deception. For this is what deception consists in, when something is shown to us not as it is, but as something that is not in it. From this also arise false judgments (about this or that object). (The Apostle) depicts four people for us, and if you like, I will present this image to you. In the present epistle (he depicts) two, when he says: having put off the "old man," be renewed "in the spirit of your mind, and" put on "the new man" (v. 23, 24); and in the Epistle to the Romans, the other two, when he says: "But in my members I see another law, which is contrary to the law of my mind, and makes me a prisoner of the law of sin which is in my members" (Romans 7:23). These latter have an affinity with the former, namely with the inner – the new man, and with the external – the old one; but three of them were corrupted. Or better, and now there are three of them: the new, the old, and this essential (ουσιώδης) or natural. "Be renewed," he says, "by the spirit of your mind" (v. 23). Lest anyone think that he is inventing another man, when speaking of the old and the new man, see what he says: "to be renewed." Renewal occurs when the decrepit becomes younger, takes on a different form, so that the object remains the same, but there is a change in its accidental properties. Just as the body remains the same, although there is a change in its accidental properties, so it is here. How should this renewal take place? "By the Spirit," he says, "of your mind." Therefore, whoever begins to do something old will do nothing: the spirit will not tolerate old deeds. "By the Spirit," he says, "of your mind," that is, by the spirit that is in your mind. "And put on the new man." Do you see that there is one object, but two garments: one that is put off, and the other that is clothed? "Into a new man," he says, "created according to God, in the righteousness and holiness of the truth" (v. 24). Why does he represent man under the name of virtue, and why under the name of vice? Because it is impossible to define (the property of) a person without pointing out his activity. Thus, (a person's actions) show no less than his natural qualities whether he is good or not good. As it is easy to undress a man, so it is easy to see (his qualities) by virtue or vice. The new man (i.e., the young man) is strong. Let us also be strong in doing good deeds. It has no wrinkles: neither will we. He is not subject to illness and does not easily succumb to diseases: neither will we. "Created". See how he calls the realization (οΰσίωσιν) of virtue by creation, that is, by bringing from non-existence into being. What then? And that (vice) is not a creature according to God? In no way, but according to the devil, who is the author of sin. Why? For the (new) man was not made of water, nor of earth, but in righteousness and the likeness of truth. What does this mean? To say that (God) immediately, at the time of baptism, which is essential for our regeneration, made him His son. Well said (the apostle): "In the righteousness and holiness of the truth." There was once truth, there was also reverence among the Jews, but not the truth; it was the righteousness of education. Thus, bodily purity was an image of purity, and not true purity; was an image of righteousness, not true righteousness. "In righteousness," he says, "and in the holiness of truth." Perhaps this is also said of false righteousness, for many unbelievers think they are righteous, but they are deceived. Righteousness is an all-embracing virtue. Listen to what Christ says: "Unless your righteousness surpasses the righteousness of the scribes and Pharisees, you will not enter the Kingdom of Heaven" (Μt. 5:20); and in another place he is called righteous who does not commit sin (1 John 3:9). In the same way, in the courts, we call right the one who suffers offenses, but does not offend himself. Oh, if only we could appear right at the Last Judgment and receive some indulgence! For it is impossible before God (to be completely righteous), no matter what excuses we may present: before Him all righteousness is untenable, as the prophet said: "And thou shalt prevail when thou judgest" (Psalm 50:6). But if we do not violate mutual rights, then we will be right; if we can prove that we have been wronged, in which case we will be right. What does it mean that (the apostle) says to them, "Put on yourselves," when they are already clothed? Here he talks about life and business. Then they put on baptism, and now (the Apostle commands them to put on them) in their lives and works, so that they may no longer live according to the temptation of seductive lusts, but according to the commandments of God: But what is "reverence"? Which is pure and in accordance with the requirement of duty. Wherefore we use this expression (οσιον) of those who have been freed from judgment, that is, I owe them no more, I am no longer guilty of anything. Thus it is our custom to say: I got off (άφωσιωσάμην), and so on, that is, I no longer owe anything. 3. It is therefore our duty not to cast off this garment of justification, which the prophet calls the garment of salvation (Isaiah 59:10), so that we may become like God, who has clothed himself in righteousness. Let us put on this garment. And to put on means nothing else than not to be put off. Listen to what the prophet says: "Let it be clothed with a curse as with a garment, and let it enter in" (Psalm 108:18). And again: "Clothe thyself in the light as in a garment" (Psalm 103:21). And it is our custom to say about people: so-and-so put on himself (the mask) of so-and-so. Thus (the Apostle) desires that we should not remain in virtue for one day, not two, not three, but that we should never take off this garment. It is not so unseemly for a man to be naked in body as to be naked from virtue. With bodily nakedness, his indecent position is seen by slaves like him, and there it is seen by the Lord and the angels. Tell me, if you saw someone walking naked in the square, would it not offend you? What can I say about you when you walk without these clothes? Have you not seen those beggars whom we usually call flute players, how they walk about and arouse in us self-pity? However, they do not deserve any excuse. We do not forgive them for losing their clothes at dice. How can God forgive if we destroy this garment? When the devil sees someone naked from virtue, he immediately soils and blackens his face, inflicts wounds on him, and commits even greater violence. Let us expose ourselves from money, so as not to be naked from presenting. A garment consisting of money damages this garment (justifications): it is a garment of thorns, and these thorns are such that the more we are covered with them, the more we are stripped (of the true garment). Sensual inclinations also deprive us of this garment: it is fire, and such a fire burns this garment. Wealth is also a moth: as a moth devours everything and does not spare even silk garments, so is wealth. So let us leave all these things that we may be righteous, that we may put on the new man. Let us not keep anything old, nothing transitory, nothing perishable. Virtue is not heavy, not incomprehensible. Do you not see those who spend their lives in the mountains? They leave their homes, wives, and children, and all their official occupations, and, having withdrawn from the world, put on sackcloth, sprinkle ashes, put chains around their necks, lock themselves up in a cramped cell, and, not stopping there, exhaust themselves with fasting and constant hunger. If I were to offer you all these things now, would you not all refuse? Wouldn't you call such a thing difficult? But I'm not saying that you have to do it. I only wish it, but I do not legitimize it. What else will I say next? Make use of the baths, take care of your body, go to the square, have a house, have servants, eat food and drink – only banish greed from everywhere, because it is a sin when you go beyond the proper boundaries of lawful acquisition. Thus, covetousness is nothing but a sin. And behold, when our spirit is more rebellious than it should be, then, having lost our temper, we begin to speak evil, then we act unjustly in all things. (The same thing happens) and with love for the body, for money, for fame and for everything else. And do not tell me that the hermits had special powers (for such a strict life): many are much weaker and richer than you and more pampered than you have entered into this harsh and sorrowful life. And what do I say about men? Virgins who had not yet reached the age of twenty, who had spent all their time in their beatings, who had been brought up in bliss, who had rested on a soft bed, soaked in incense and costly ointments, who were tender by nature, and who had become still more pampered by these zealous cares for them, who knew no other occupation for the whole day than to adorn their appearance, to wear golden garments, and to indulge in bliss, who did nothing even for themselves, but had a multitude of maids assigned to them, wore garments even more delicate than their very bodies, used thin and soft veils, and constantly enjoyed the smell of roses and similar incense, these (virgins), being suddenly enveloped in the fire of Christ, left all this luxury and pomp, and, forgetting their effeminacy, about their age, parted with all these pleasures and, like brave fighters, entered the field of exploits. And perhaps it will seem incredible what I will say, but it is true.

They have a meal only in the evening, and at this meal there are no vegetables or bread, but only flour, beans, peas, oil and figs. They are constantly engaged in spinning wool and have other occupations that are much more difficult than those (they have) at home. Namely, they took it upon themselves to heal the bodies of the sick, to carry their beds, to wash their feet. Many of them are also engaged in cooking. Such is the power of the fire of Christ! So good will exceeds nature itself! However, I do not require anything of you of the kind, because you yourself want women to be ahead of you (in the field of pious life). 4. At least do what is not difficult: keep your hand (from what is forbidden) and your eyes from shameless (looks). What is difficult in this, tell me, what is difficult? Be just, do not offend anyone – no one, neither poor nor rich, neither seller nor hireling. After all, mutual grievances can occur between the poor. Do you not see what discord they create among themselves and destroy everything? Get married, have children; Paul himself gave instructions to such (those leading a married life) and wrote to them. Great is that feat, high is that rock, so that its height is close to heaven, and you are not able to rise to it? Have, then, though the least and attain the lowest. Can't you give away your money? Do not kidnap, although do not offend strangers. Can't you fast? Do not, at least, give yourself over to excess. Can't you lie on a bed of reeds? Do not, at least, make for yourself a bed trimmed with silver, but use a simple bed and a bed made not for show, but for rest, just as do not make a bed of ivory: limit yourself. Why do you fill the ship with your innumerable possessions? If you lead a modest life, you will not be afraid of anything, neither envy, nor thieves, nor intrigues. You are not so much rich in money as in worries; you abound not so much with acquisitions as with worries and dangers. "But those who desire to be rich," it is said, "fall into temptation, and into a snare, and into many foolish and harmful lusts" (1 Tim. 6:9). This is what those who desire to possess much endure. I do not say (to you), Serve the sick; at least order this to your servant. Do you see how hard it is? Otherwise, how could weak virgins surpass us so far in this? Let us be ashamed, I beseech you, that in worldly affairs we are nowhere inferior to them, neither in war nor in battles; but in spiritual feats he succeeds more than we do, the former steal the reward and soar to great heights, like eagles; we, like jackdaws, are constantly below near the smoke and fumes. This is truly characteristic of jackdaws and greedy dogs - constantly thinking about cooks and cooking. Hear of the women of old: they were great women, great and worthy of wonder, such as Sarah, Rebekah, Rachel, Deborah, Hannah, and those who lived with Christ. But they never surpassed their husbands, but occupied second place behind them. And now on the contrary: wives surpass and outshine us. What laughter! What a shame! We take the place of the head, and must the body prevail over us? We are appointed to rule over women, not only in order to enjoy the rights of rulership, but also in order to be the first in virtue. The ruler should mainly show his superiority in excelling in virtue. And if he himself is surpassed, then he is no longer a boss. Do you see what is the power of Christ's coming? How did it destroy the oath? Now there are more virgins among women, more chastity, more widows among them. Now a woman will not soon utter any obscene word. Why, tell me, will you be ashamed? Women love outfits, and this is their weakness. But you, husbands, surpass them in this too, puffing yourself up both in their dress and in your own. It seems to me that it is not so much the wife who is conceited of her gold ornaments, as the husband is of his wife's attire; He is not so much proud of his golden belt as of the fact that his wife wears gold headdresses. So you're guilty of it, because you're igniting that spark, you're kindling that flame. On the other hand, such passion is not so much sinful in a woman as in a man. Thou art appointed to dispose of it; Everywhere you want to have primacy over it. Show here also by your actions that you are above the passion for luxury. It is more excusable for a woman to do outfits than for a man. Therefore, when you yourself do not avoid (this passion), how will it avoid it? It is true that women have a certain vanity; But the same is true for men. They are prone to anger; and these as well. And in what women have an advantage, they no longer have in common with men: I mean modesty, warmth (of the soul), modesty, love for Christ. Why, they say, did (the Apostle) forbid them the chair of teachers? And this is a sign that there is a great distance between them and their husbands, and that (wives) were great then. Would it be necessary, tell me, for women to proceed to this work at the time as Paul and Peter and those saints (men) taught? And now we have reached such an evil point that it is natural to ask why wives do not teach. Thus we have descended to the level of their weak nature. I have said this, not because I wish to exalt them, but in order to arouse shame in us, and to teach us, to induce us to regain the authority that belongs to us, not in the sense of predominance, but in the sense of care and guidance, in the sense of progress in virtue. In this way, the body will also have a decent order when it has a better ruler over itself. May it be given to all, both wives and husbands, to live in accordance with the will of God, so that on that terrible day we may all be vouchsafed a merciful Lord and receive the promised blessings in Christ Jesus our Lord.

БЕСЕДА 14

"Посему, отвергнув ложь, говорите истину каждый ближнему своему, потому что мы члены друг другу. Гневаясь, не согрешайте: солнце да не зайдет во гневе вашем; и не давайте места дьяволу" (Εф. 4:25 – 27). Дурные последствия вражды и способ ее обуздания. – Как нужно подыматься языком. – Вред от злоречия. 1. Представив общее учение о ветхом человеке, (апостол) потом изображает его подробно, потому что учение о каком-либо предмете, изложенное в подробностях, бывает удобопонятнее. Что же говорить он? "Посему, отвергнув ложь". Какую ложь? Не разумеет ли он идолов? нет. Хотя и идолы – ложь, но здесь речь не о них, так как (ефесяне) не имели никакого общения с идолами. Он говорить им о лжи по отношению друг к другу, т. е. о лукавстве и обманах: "Говорите истину каждый ближнему своему", – и представляет сильное побуждение к этому: "Потому что мы члены друг другу"; поэтому никто пусть не обманывает своего ближнего. Об этом и Псалмопевец повсюду говорить: "уста льстивы, говорят от сердца притворного" (Пс. 11:3). Ничто, решительно ничто столько не производить вражды, как ложь и обман! Заметь же, как везде (апостол) пристыжает их, указывая на (взаимную верность членов) тела. Глаз, говорить он, не обманывает ноги, ни нога – глаза. Если бы, например, случился глубокий ров, а поверх его положены были да земле прутья и закрыты землей, так что глазам обманчиво представлялась бы здесь твердая земля, не воспользуется ли (глаз)

А почему? Потому что в таком случай оно погубить и себя. Напротив, как ему (обонянию) представится, так оно и говорить. А язык разве обманывает желудок? Не выбрасывает ли он того, что находить противным, и не глотает ли приятного? Вот каков взаимный обмен услуг (между членами тела). Замечай же, как верно, и при том, так сказать, чистосердечно производится это взаимное предостережение. Так и мы не будем лгать, если мы члены одного тела. Это будет знакомь нашего дружества, а противное этому – вражды. Но как же быть, говорят, когда такой-то строить против меня ковы? Познавай истину: если он строить тебе ковы, то он уже не член (тела). А (апостол) сказал: не обманывайте член члена. "Гневаясь, не согрешайте". Заметь мудрость: он говорит о том, как нам не согрешать, потом не оставляет и не послушавших этого наставления: так он дорожить своим духовным порождением! Как врач, давши наставления больному касательно того, как ему должно вести себя, не оставляет его своим попечением и тогда, когда больной не исполнить его наставлений, но, убедивши его пользоваться данным наставлением, снова врачует его, – так точно поступает и Павел. Врач, заботящийся только о собственной славе, оскорбляется, когда (больные) пренебрегают его наставлениями; но кто всегда заботится о здоровье больного, тот имеет в виду одно только то, как бы поднять его с постели. Таков именно и Павел. Он сказал: не лгите. Если же случится, что ложь подвигнет кого-нибудь на гнев, то он и против этого предлагает врачество. Что же говорить он? "Гневаясь, не согрешайте". Хорошо не гневаться; но если кто впадет в эту страсть, то, по крайней мере, не на долгое время: "Солнце", – говорит, – "да не зайдет во гневе вашем". Ты не можешь удержаться от гнева? Гневайся час, два, три; но да не зайдет солнце, оставив нас врагами. Оно по благости (Господа) взошло, – да не зайдет же, Сиявши на недостойных. Если Владыка послал его по многой своей благости и сам оставил тебе согрешения, а ты не оставляешь их своему ближнему, то подумай, какое это большое зло. При том от него может происходить и другое зло. Блаженный Павел опасается, чтобы ночь, захвативши в уединении человека, потерпевшего обиду и еще пламенеющего (гневом), не разожгла огня еще более. Днем, пока еще многое раздражает тебя, тебе позволительно дать в себе место гневу; но когда наступает вечер, примирись и погаси возникшее зло. Если ночь застанет тебя (во гневе), то следующего дня уже не довольно будет для погашения зла, которое может возрасти в тебе в продолжение ночи. Если даже большую часть его ты и уничтожишь, то не в состоянии будешь уничтожить всего, и в следующую ночь дашь возможность более усилиться оставшемуся огню. Как солнце, если дневной теплоты его не довольно бывает для осушения и очищения воздуха, наполнившегося облаками и испарениями в продолжение ночи, дает этим повод быть гроз, когда ночь, захвативши остаток этих паров, прибавляет к ним еще новые испарения, – так точно бывает и в гнев. "Ныне давайте места дьяволу". Итак, враждовать друг против друга значить давать место дьяволу. Тогда как должно нам соединиться вместе и восстать против него, мы, оставивши вражду против него, позволяем себе обратиться друг на друга. Подлинно, ничто так не способствует дьяволу находить место среди нас, как вражда. 2. Тысячи зол рождаются отсюда. Как камни до тех пор, пока они сплочены и не имеют пустоты, трудно раскалываются, а как скоро окажется в них скважина, хотя бы такая малая, как острие иглы, или сделается трещина, в которую можно лишь продеть один волос, распадаются и разрушаются, – так и при (нападениях) дьявола. Пока мы будем тесно соединены и сближены между собой, до тех пор он не сможет ввести (в среду нас) ни одного из своих (злых наветов). Но когда хотя немного он разделит нас, тогда вторгается подобно бурному потоку. Везде ему нужно только начало, – это для него самое трудное; когда же начало сделано, тогда он уже сам собой все подвигает вперед. Так, лишь только он открыл (твой) слух для клевет, и лжецы уже приобретают (твое) доверие, потому что (враждующие) руководствуются своей ненавистью, (все) осуждающей, а не истиной, право судящей. Как при дружбе даже справедливым нехорошим слухам не хочется верить, так при вражде напротив и ложные слухи принимаются за истину. Другой тогда бывает у нас ум, другое судилище, выслушивающее не со спокойствием, но с большим пристрастием и предубеждением. Как положенный на весы свинец все перетягивает, так и тягчайшая свинца тяжесть вражды. Потому, прошу вас, будем всячески стараться о том, чтобы нам до захождения солнца погашать свою вражду. Когда ты не обуздаешь своей вражды в первый и в следующей день, то часто продолжишь ее и на целый год, и, наконец, она сама собою усилится до того, что уже не будет нуждаться ни в чьем (возбуждении). Она заставляет и олова, которые говорятся в одном смысл, принимать в другом, заставляет заподозривать движения и все, что ни есть, перетолковывать в худую сторону, и тем ожесточает и раздражает (человека), делая его хуже бесноватых, так что он не хочет ни называть, ни слышать имени того, против кого враждует, но произносить (против него) всякие бранные слова. Как же мы смягчим свой гнев? Как погасим этот пламень? Если помыслим о своих собственных грехах и о том, насколько мы виновны пред Богом; если помыслим, что мы мстим не врагу, но самим себе; если помыслим, что (враждой) мы доставляем радость дьяволу, этому врагу, истинному врагу нашему, ради которого мы наносим обиду своему собрату. Ты желаешь злопамятствовать, враждовать? Будь врагом, но против дьявола, а не против своего собрата. Для того и дал нам Бог в оружие гнев, чтобы мы не собственные тела поражали мечем, но чтобы вонзали все его острие в грудь дьявола. А это произойдет тогда, когда мы будем щадить друг друга, когда будем миролюбиво расположены друг к другу. Пусть я лишусь денег, пусть я погублю свою славу и честь: мой член всего для меня дороже. Так будем говорить друг другу; не будем оскорблять своей природы для приобретения денег, для снискания славы. "Кто крал", – говорит, – "вперед не кради" (ст. 28). Видишь, какие члены у ветхого человека? Ложь, памятозлобие, воровство. Почему он не сказал: крадый да будет наказан, да подвергнется пытке и истязанию, но – да не крадет? "А лучше трудись, делая своими руками полезное, чтобы было из чего уделять нуждающемуся" (ст. 28). Где те, которые называют себя чистыми, которые, будучи исполнены всякой нечистоты, дерзают называть себя так? Ведь для того, чтобы снять с себя обвинение, нужно не отстать только от греха, но и сделать что-либо доброе. Смотри, как должно заглаживать грехи: они крали, – это значить совершить грех; не крали, – это не значить загладить грех; по как (могли бы это сделать)? Если бы они трудились и помогали другим, то этим они загладили бы грех. Апостол хочет, чтобы мы не просто делали, но чтобы трудились, чтобы отдавали другим. И тот, кто крадет, также делает, но делает зло. "Никакое гнилое слово да не исходит из уст ваших" (ст. 29). Какое это слово – "гнилое"? То, которое в другом месте он называет словом праздным, злословием, срамословием, суесловием, буесловием. Видишь ли, как он посекает самые корни гнева – ложь, воровство, необдуманные речи? Слова: "вперед не кради" он сказал не столько для того, чтобы оказать снисхождение тем (кравшим), сколько для того, чтобы потерпевшим от этого внушить кротость и убедить их удовольствоваться тем, что они уже больше не подвергнутся этому. Кстати учить он и относительно слов, потому что не только за дела, но и за слова мы дадим ответ. "А только", – говорит, – "доброе для назидания в вере, дабы оно доставляло благодать слушающим" (ст. 29). То есть, говори только то, что назидает ближнего, и ничего излишнего. 3. Бог дал тебе уста и язык для того, чтобы ты благодарил Его и назидал ближнего. Если же ты разрушаешь здание, то лучше молчать и ничего не говорить. И руки художника, назначенные для построения стен, но вместо того навыкшие разрушать их, справедливо было бы отсечь. Так и Псалмопевец говорить: "истребит Господь все уста льстивые" (Пс. 11:4). Язык – причина всех золь, или лучше, не язык, а те, которые худо им пользуются. Отсюда – обиды, злословия, хулы, страсть к удовольствиям, убийства, любодеяние, воровство, все рождается отсюда. Каким же образом, говорят, отсюда – убийства? От оскорбительного слова ты придешь в гнев, разгневанный начнешь драться, от драки недалеко до убийства. Каким образом – любодеяние? Тебе скажут, что такая-то особенно расположена к тебе, она отзывается о тебе с отличной стороны; эти слова поколеблют твою твердость, а затем в тебе возникнут и нечистые пожелания. Потому-то и сказал Павел: "только доброе". Так как слов великое множество, то он справедливо выразился неопределенно, повелевая касательно их употребления, и давая правило, как вести речь. Какое же правило? "дабы оно доставляло благодать", – сказал он. Иначе сказать: (говори так), чтобы слушающий тебя был благодарен тебе. Например, твой брат соблудил: не поноси его обидными словами, не насмехайся над ним. Ты не доставишь этим ни мало пользы слушающему, но решительно повредишь ему, если будешь язвить его (своими словами). Если яге ты будешь увещевать его, как он должен поступать, то этим заслужишь от него великую благодарность. Если ты научишь его иметь доброречивые уста, научишь не злословить, то этим ты многому его обучишь и заслужишь его благодарность. Если будешь говорить с ним о раскаянии, о стыдливости, о милостыне, все это будет смягчать его душу. За все это он выскажет тебе свою благодарность. Если же ты возбудишь сметь, произнесешь непристойное слово, а тем более, если похвалишь порок, то ты все расстроишь и погубишь. Так можно понимать слова (апостола). Или же слова эти значат: чтобы их (слушающих) сделать облагодатствованными. Ведь подобно тому, как миро подает благодать помазующимся им, так и доброе слово. Потому и сказал некто: "имя твое – как разлитое миро" (Песн. Песн. 1:2). Оно (доброе слово) наполняешь (слушающих) своим благовонием. Видишь ли: о чем внушает он везде, о том говорить и теперь, когда повелевает каждому назидать ближнего по мере своих сил? Итак, увещевая других поступать таким образом, тем более (располагай к этому) себя самого. "И не оскорбляйте", – говорит, – "Святого Духа". Это – слова, приводящие в страх и ужас, которые (апостол) повторяет и в послании к Фессалоникийцам. И там он выразил нечто подобное, сказав: "Итак, непокорный непокорен не человеку, но Богу" (1 Фес. 4:4, 8). Так и здесь: если ты скажешь оскорбительное слово, если огорчишь брата, то огорчишь не его, а оскорбишь Духа Святого. При этом (апостол) указываете еще и на благодеяние (полученное от Святого Духа), чтобы тем сильнее было обвинение: "И не оскорбляйте", – говорит, – "Святого Духа Божьего, Которым вы запечатлены в день искупления" (ст. 30). Он (Святой Дух) сделал нас пажитью царевою, освободил нас от всех прежних (зол), не оставил нас в числе тех, которые подлежать гневу Божьему, и – ты оскорбляешь Его? Смотри, какой там (внушается) страх: "Итак, непокорный", – говорит, – "непокорен не человеку, но Богу", а здесь – он пристыжает словами: "И не оскорбляйте Святого Духа Божьего, Которым вы запечатлены". Пусть эти слова, как печать, лежать на твоих устах; не уничтожай этих знаков. Уста, запечатленные Духом, ничего такого (непристойного) не изрекают. Не говори: не важно, если я произнесу дурное слово, если оскорблю того или другого. Потому-то это и великое зло, что ты почитаешь его ничтожным. Зло, которое почитают ничтожным, легко оставляют в пренебрежении, а оставленное в пренебрежении оно усиливается, усилившись же, становится неизлечимым. У тебя уста запечатлены Духом? Вспомни, какое слово произнес ты сейчас, по своем рождении, вспомни о достоинств твоих уст. Ты называешь Бога своим Отцом и в то же время поносишь своего брата? Помысли о том, почему ты называешь Бога своим Отцом. (Потому ли, что Он Отец) по природе? Но поэтому ты не мог бы (называть Его так). За добродетель? нет, и не за то. Почему же? По одному человеколюбию (Божьему), по Его благосердию, по Его великой милости. Итак, когда ты называешь Бога Отцом, то имей в мысли не только то, что, оскорбляя (своего брата), ты поступаешь недостойно этого благородства, но и то, что ты имеешь это благородство по благости (Божьей). Не срами же своего благородства, – которое сам ты получил по милости, – жестоким обращением со своими братьями. Называешь Бога своим Отцом, и оскорбляешь (своего ближнего)? Это не свойственно сыну Божьему! Дело сына Божьего – прощать врагам, молиться за своих распинателей, проливать кровь за ненавидящих его. Вот что достойно сына Божьего: своих врагов, неблагодарных, воров, бесстыдных, коварных – сделать своими братьями и наследниками, а не то, чтобы своих братьев оскорблять, точно каких невольников. 4. Подумай, кагал слова произносили уста твои, какой они удостаиваются трапезы; подумай, к чему они прикасаются, что вкушают, какую принимают пищу. Ты полагаешь, что, злословя своего брата, ты не делаешь важного преступления? Как же, в таком случае, ты называешь его братом? А если он тебе – не брать, то как же ты говоришь: "Отче наш"? Ведь слово – наш указывает на множественность лиц. Подумай, с кем ты стоишь во время тайнодействий: с херувимами, с серафимами. Серафимы не злословят, но их уста имеют одно только занятие – славословить и прославлять Бога. Как же ты будешь вместе с ними говорить: "Свят, свят, свят", – после того как произносил своими устами злословия? Скажи мне: если бы царский сосуд, всегда наполнявшийся царскими кушаньями и назначенный на такое употребление, кто-нибудь из слуг употребил для нечистот, посмел ли бы он после этого опять ставить вместе с другими, употребляющимися при царском столе, сосудами, и этот, наполненный нечистотами? Отнюдь нет. Таково же и злословие, таково и оскорбленье (ближнего)! "Отче наш". И то ли одно ты произносишь? Вникни и в следующие слова: "сущий на небесах". Сейчас ты сказал: "Отче наш, сущий на небесах", – и эти слова возбудили тебя, окрылили твою мысль, внушили, что ты имеешь Отца на небесах. Не делай же ничего, не говори ничего земного. Они вознесли тебя в горний чин, присоединили тебя к небесному лику. Зачем же ты низвергаешься долу? Предстоишь пред престолом Царским, и произносишь злословия! Ужели ты не боишься, что Царь почтет твой поступок за оскорбление себе? Когда раб, пред нашими глазами, наносить удары другому рабу и поносить его, то, хотя бы он делал это и по праву, мы тотчас взыскиваем, принимая такой поступок за обиду себе; а ты, поставленный вместе с херувимами пред престолом Царя, поносишь своего брата? Видишь ли, эти святые сосуды? Они имеют одно назначение: кто же осмелится употребить их на другое? А ты святее их и гораздо святее: зачем же ты оскверняешь себя и мараешь грязью? Стоишь на небесах, и предаешься злословии? Живешь с ангелами, и злословишь? Удостоился лобзания Владычного, и произносишь злословия? Бог украсил твои уста столькими ангельскими песнопениями, удостоил их брашна не ангельского, но свыше ангельского – Своего лобзания и Своих объятий, и ты предаешься злословии? Оставь это, прошу тебя. Такое поведете производить великие бедствия и не свойственно душе христианской. Ужели мы не убедили тебя своими словами, не пристыдили? В таком случае необходимо устрашить тебя. Послушай же, что говорить Христос: "Всякий кто скажет брату своему: `безумный, подлежит геенне огненной" (Μф. 5:22). Итак, если он угрожает геенной тому, кто скажет самое легкое (из обидных слов), то чего заслуживает тот, кто произносить более дерзкие укоризны? Научим свои уста доброречию. Отсюда происходить великая польза, а от злоречия – великий вред. Здесь не нужно тратить денег, – приставим только (кустам) дверь и запор, будем угрызать самих себя, как только с нашего языка сорвется оскорбительное слово, будем умолять Бога, будем упрашивать оскорбленного нами, чтобы нам не страдать безвинно, – ведь мы огорчили себя, а не его, – обратимся к лекарству, к молитв и к примирение с обиженным. Если мы должны наблюдать такую осторожность в словах, то тем более – в делах будем к себе строги. Будут ли это твои друзья, будет ли другой кто, кого ты злословил и поносил, извинись пред ними и испроси у них себе наказания. Будем знать, по крайней мере, что злословие есть грех. Если будем это знать, то скорее отстанем от него. Бог же мира да сохранить ваш ум и язык и да оградить твердой стеной – Своим страхом, во Христе Иисус и Господь нашем, с Которым слава Отцу и Святому Духу.

БЕСЕДА 15

"Всякое раздражение и ярость, и гнев, и крик, и злоречие со всякой злобой да будут удалены от вас" (Еф. 4:31). Следует воздерживаться от крика, брани в побоев. 1. Как рои пчел никогда не садятся в нечистый сосуд, и потому люди, опытные в этом, приготовляют для них место, окуривая его курениями, мастиками и всякого рода благовониями, обрызгивают ароматными винами и всякими другими составами корзины, в которые они должны садиться, отроившись из ульев, и делают все это для того, чтобы неприятный запах, противный пчелам, не заставил их лететь прочь, – так все это применимо и к Святому Духу. Наша душа есть как бы какой сосуд или корзина, в которой могут помещаться рои духовных дарований; но, если она наполнена желчью, горечью и гневом, то эти рои отлетают от нее прочь. Поэтому-то этот блаженный и мудрый домохозяин тщательно очищает наши сосуды, не употребляя для этого ни ножа, ни другого какого железного орудия. Он призывает нас в этот духовный улей и, устраивая его, очищает его молитвами, трудами и всякими другими средствами. Посмотри, как он очищает паше сердце: отгоните, говорить, ложь, отгоните гнев; и при атом показывает, как можно истребить зло с корнем: да не будем, говорить, гневливы духом.