5. Where did they get this lofty teaching from? He told them that they would hear the highest teaching later: "Many things are still thereafter," He said, "I have to tell you; but now you cannot bear it" (John 16:12). Consequently, the highest was communicated to them afterwards. One of His disciples, hearing of the danger, did not even want to go with Him to Judea, but said: "Let us go and die with Him" (John 11:16): with such sorrow did He await His death! If, waiting for death, he lost courage in the presence of Jesus Christ Himself, then without Him and without the other disciples, what dangers were not his hopes exposed to? And there is much evidence of their cowardice. Moreover, what did they have to talk about when they went out to preach? The suffering (of Christ) was known to the world, since He was crucified on a high tree, at noon, in the capital city, and on the greatest feast, at which all (the Jews) were especially to be present; and none of the outsiders knew about His resurrection, and this was no small obstacle to their conviction. There was a general fame about His burial, and the soldiers with all the Jews said that the disciples had stolen His body; and none of the strangers knew that He had risen. How did they hope to convince the universe? If the guards at the sight of miracles agreed to testify to the contrary, how did they dare to preach without miracles, and, not having even a small amount of money, hoped to convince everyone on earth and sea of the truth of the resurrection? If they had done this out of ambition, each of them would have ascribed his doctrine to himself rather than to the Dead One. But (you say) people would not believe them? On the contrary, whom were they more likely to believe, the One who was taken and crucified on the cross, or those who escaped the hands of the Jews? Why, tell me, when they decided to do this, did they not immediately leave Judea and go to other cities, but remained there? And how did they manage to persuade, if they did not perform signs? If they performed signs, and they did, it was the work of the power of God; but if they did not do it, and yet they overcame, then what they did is still more amazing.

Listen to what Elijah says about them, who was driven by them far away from their country, after a terrible famine and a wonderful rain, after the fire he brought down from heaven, and after the glorious burnt offering: "They have destroyed Thy altars, and they have slain Thy prophets with the sword; I am left alone, but they seek my soul also" (1 Kings 19:10). Meanwhile, (the prophets) did not introduce any changes in the law. How, tell me, could they listen to the apostles, who were the most humble of all them (the prophets) and taught the same new teaching for which their Teacher was crucified? Moreover, it could not so much seem strange when Christ said this, as when they did. They could think of Him that He did this for His own glory, and they could be hated all the more because they fought for another. But did not the Roman laws help them? On the contrary, there were even more obstacles on this side, for it was said: "Everyone who makes himself a king is an adversary of Caesar" (John 19:12). The very thing that could serve as an obstacle for them, that they were disciples of a tyrant who was considered to be and acted in His favor.

Could not all this have occurred to His disciples? Timid people can imagine even more than they really are; and such were the apostles. On what did they base their hope of success? Rather, they would have had no hope in the face of the innumerable obstacles that they encountered, if Christ had not risen.

6.

Even if you are a craftsman, do not consider such an occupation alien to you. For Paul was also a tentmaker, but he was filled with great grace, and by it he proclaimed all things. But before grace he was at the feet of Gamaliel; and he received grace itself because he showed a soul worthy of grace, and after that he again engaged in his craft. Therefore, no one who is engaged in a trade should be ashamed; but let them be ashamed of those who eat bread in vain and live in idleness, who have a multitude of ministers and demand unceasing services. To eat always after work is a kind of wisdom: the souls of such people are purer, their thoughts are more thorough. A man who is idle and talks a lot of vain things, and does a lot of empty things, and does nothing all day long, indulging in bliss: but he who is busy with work will not soon allow anything superfluous, either in deeds, or in words, or in thoughts; His soul is completely devoted to an industrious life. Let us not despise those who feed on the labor of their hands, but let us bless them even more for this. Tell me, what grace are you worthy of, if, having received an inheritance from your father, you live doing nothing, and squander it in vain? Do you not know that we will not all give the same account, but those who have received the most blessings here will give the most difficult account, and those who are oppressed by labor, poverty, or anything else like that, will give the lightest account? This is also evident from the parable of Lazarus and the rich man. You, who have not used your free time for anything useful, will be justly condemned; but the poor, who in his labors have spent the remaining time on worthy deeds, will receive great crowns.

Will you point to your military rank and cite it as an excuse for your carelessness? But this apology is also unfounded. Cornelius was a centurion, but the military sling did not in the least hinder his piety. You, when you study with jesters and dancers, spend all your time at the spectacles, do not refer to the necessary affairs of military service, or to the fear of superiors; And when we invite to church, then there are innumerable obstacles.

Thus, by propitiating God for our former sins and joining good works in the future, we will be able to receive the kingdom of heaven, by grace and love for mankind (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 6

"And when I came to you, brethren, I came to declare to you the testimony of God, not in the excellence of word or wisdom, for I determined not to know any thing among you, save Jesus Christ, and him crucified" (1 Cor. 2:1-2).

You don't need worldly wisdom to preach. — Faith and Signs. — Why does not everyone believe now?

1. Nothing can compare in activity with Paul's soul, or rather, not with his soul, for he did not achieve it himself, but with grace, which worked in him and conquered all things. And what has been said before was sufficient to bring down the pride of those who exalted themselves in their wisdom; even a part of what was said was enough. But in order to make the victory more glorious, he continues his speech, trampling on his opponents who have already been defeated. See: I have brought forth a prophecy: I will destroy the wisdom of the wise: I have shown the wisdom of God in that God has overthrown outward wisdom by seeming foolishness; he explained that the foolishness of God is wiser than man; he pointed out that God not only taught the unlearned through people, but also called the unlearned; and now he proves that the very object of the sermon and the method of preaching could have confused others, but they did not. Not only, he says, are the disciples simple people, but I also preach. "And I, brethren," again he calls them brethren, in order to soften the severity of his speech, "came to declare to you the testimony of God, not in the excellence of the word." But, tell me, if you wanted to come with a lofty word, could you? I, he says, if I wanted to, I could not: but Christ, if He had willed, could (send); but He did not want the victory to be made more glorious. For this reason, proving above that it was the work of Christ and His will that the word should be preached with such simplicity, he said: "For Christ did not send me to baptize, but to preach the gospel, not in the wisdom of the word" (1 Cor. 1:17). And the will of Christ is much more important, incomparably more important than the will of Paul. Thus, he says, it is not with lofty words or eloquence that I proclaim the testimony of God. He did not say, "preaching," but, "the testimony of God," which could also be displeasing, since he preached everywhere about death; wherefore he added: "For I determined to know nothing among you except Jesus Christ, and Him crucified." He says this because he was a complete stranger to external wisdom, as he said above: "He did not come in the excellence of the word." There is no doubt that he could have had this; He whose garments raised the dead and whose shadow healed diseases could all the more assimilate eloquence in his soul. The latter is also characteristic of students, and the former is above all art. Consequently, whoever knew what was higher than art could know what was inferior. But Christ did not allow this, because it was not useful. Wherefore Paul justly says, "For I have determined to know nothing," since I also desire the same thing that Christ desires. It seems to me that the Apostle converses with them (the Corinthians) much more easily than with others, in order to bring down their pride. Thus, the words: "For I determined to know nothing" are spoken in contrast to external wisdom. I have come to you, he says, not to weave syllogisms and sophisms, or to say anything of the kind, but only to proclaim that Christ is crucified. Those (the wise men) talk much and make long discourses on innumerable subjects, forming judgments and inferences, and weaving a thousand sophisms: but I have come to you to speak of nothing else but that Christ was crucified, and surpassed them all, which is an ineffable sign of the power of Him who is preached. "And I was with you in weakness, and in fear, and in great trembling" (1 Cor. 2:3). Here is another important circumstance. Not only believers are simple people, not only the preacher is a simple person, not only is the method of teaching full of simplicity, not only the very subject of the sermon can be confusing, since this subject is the cross and death; but at the same time there were other obstacles, namely, dangers and intrigues, daily fear and persecution. He often refers to persecution as infirmity, as for example, "And the weaknesses of my flesh you have not despised" (Gal. 4:13-14); and again: "If I must boast, I will boast in my weakness" (2 Corinthians 11:30). About what infirmity? The pagan "ruler of King Aretas kept watch over the city of Damascus to seize me" (v. 32). And again: "For this reason I am pleased in infirmities," and in which ones, he further explains: "in offenses, in wants, in oppressions" (2 Corinthians 12:10). He says the same thing now; having said, "And I was with you in weakness," he does not stop there, but in order to show that by weakness he means danger, he adds: "both in fear and in great trembling." What is this? Was Paul also afraid of dangers? Yes, I was afraid, and I was very afraid. For although he was Paul, he was still a man. And this is not Paul's fault, but the weakness of (human) nature, and at the same time the praise of his will, if he, even fearing death and wounds, under the influence of fear, did not do anything unworthy. Therefore, those who say that he was not afraid of wounds, not only do him no honor, but also greatly humiliate his dignity. If he had not been afraid, what firmness, or wisdom, would there have been in enduring adversity? And I am amazed at him because although he feared, and not only feared, but trembled with calamities, nevertheless he always struggled with glory and did not weaken in any danger, purifying the world and everywhere, on earth and sea, sowing the seeds of preaching. "And my word and my preaching are not in the persuasive words of human wisdom" (v. 4), i.e., it is foreign to external wisdom. But if the preaching had nothing sophistic in it, and the people who were called were simple, and the one who preached was the same, and there was persecution, fear, and trembling, tell me, how was the victory won? Divine power. Therefore, having said: "My word and my preaching are not in the persuasive words of human wisdom," he adds: "but in the manifestation of the Spirit and power."

2. Do you see how "the foolish things of God are wiser, and the weak things of God are stronger than men" (1 Corinthians 1:25)? Simple preachers, being constrained and persecuted, defeated the persecutors. Why? Was it not because they inspired faith by the Spirit? This is what the manifestation (of the Spirit) means. Who, tell me, will not believe, seeing the resurrection of the dead and the casting out of demons? But since there are false powers, such as magical ones, the Apostle removes this thought as well; he does not simply say: powers, but in advance – the Spirit, and then – powers; by this he expresses that all that is done is done by the Spirit. Thus it is not a humiliation for preaching that it is proclaimed without the aid of wisdom, but on the contrary the greatest adornment. This especially proves that it is divine and has a supreme celestial origin. Wherefore he adds, "That your faith may be established, not in the wisdom of men, but in the power of God" (v. 5). Do you see how clearly he represents the great benefit of simplicity and the great harm of wisdom? The latter humiliated the cross, and the former proclaimed the power of God; the latter caused people not to know what was due and boasted of themselves, and the former disposed to accept the truth and boast in God; wisdom made many believe that the doctrine (apostolic) was human, and simplicity clearly expressed that it was divine and came down from heaven. When the proof is made up of wise words, then often even the unworthy, being stronger in word, gain the upper hand over the worthiest, and falsehood takes the place of truth. But here it is not so: the Holy Spirit does not enter into an unclean soul, and having entered cannot be defeated, even though all the power of eloquence rises up against him, since the proof by works and signs is much clearer than the proof by words. But perhaps who will say: if preaching must conquer and has no need of the power of the word, let not the cross be abolished, then why have the signs ceased now? Why? Do you not believe and think that they did not exist in the time of the apostles, or do you really want to know when you say this? If you do not believe, then I will stop here first. If there were no signs then, how is it that the apostles, being persecuted, oppressed, feared and fettered, being common enemies of all, and hated by all, having nothing attractive in them, neither eloquence, nor nobility, nor riches, nor fame by city, nor by people, nor by birth, nor by art, nor of the like, but having all things contrary to them, ignorance, ignorance, poverty, simplicity, and humiliation, and moreover rebelling against whole nations and proclaiming such truths—how did they produce conviction? Their rules were not easy, their dogmas dangerous, and their listeners, who had to be persuaded, were given over to voluptuousness, drunkenness, and great impiety. How did they persuade, tell me? How did you gain trust? If, as I have said before, they have persuaded without signs, then this is an even greater sign. Therefore, from the fact that there are no signs now, do not conclude that they did not exist then. At that time it was useful to be one, but now it is useful not to be. However, from the fact that persuasion is now produced by a single word, it does not follow that now preaching depends on wisdom. Just as the original sowers of the word were simple and unlearned, and spoke nothing of their own accord, but what they received from God, they also taught to the world, so now we do not offer our own, but what we have received from them, that we proclaim to all. And now we convince not by inferences, but by the testimony of the divine Scriptures, and by the signs of that time we inspire to believe what is proclaimed. Incidentally, the Apostles also persuaded at that time not only by signs, but also by conversations; only their words received more power from the signs and testimonies of the Old Testament Scriptures, and not from the art of eloquence. How, you will say, were signs then useful, and now they have become useless? Suppose, I am addressing a Gentile, and therefore I call a supposition that which is certain to be, suppose and let the unbeliever admit for some time, for example, that Christ will come. Therefore, when Christ comes, and all the angels with Him; when He appears as God, and all things submit to Him, then will not the Gentile also believe in Him? Of course, he will worship Him and call Him God, even if he is an extremely stubborn man.

3. Who, seeing the heavens open, Christ coming in the clouds, and all the host of the powers on high around Him, flowing rivers of fire, and all who stand before Him with trembling, will not worship Him and acknowledge Him as God? But, tell me, will this worship and acknowledgment replace faith for the pagan? No. Why? Because it is not faith; it is a consequence of the necessity of a majestic spectacle; In this case, it is not one's own decision, but the greatness of the contemplated that carries the soul away. Consequently, the clearer and more striking the signs, the less faith there is, and therefore the signs are not performed now. In order to be convinced of the truth of this, listen to what Christ says to Thomas: "Blessed are they that have not seen, and yet have believed" (John 20:29). Consequently, the more obvious the sign, the less the dignity of faith. It would be the same if signs were performed now. That then (after the coming of Christ) we will no longer know Him by faith, Paul explained this in the words: "For we walk by faith, and not by sight" (2 Cor. 5:7). Just as then faith will not be imputed to you because of the obviousness of the object, so now it would not be imputed if the same signs were performed as before. After all, faith occurs when we accept what cannot be comprehended in any way, by any reasoning. Thus, God threatens hell, but it is invisible; if it had been visible, it would have been the same again. However, if you want signs, you can still see them, although not of this kind, namely, the fulfillment of innumerable prophecies about a multitude of events, the conversion of the universe, the wisdom of the pagans, the change of coarse morals, the progress of piety. What are these prophecies, you say? After all, all these predictions were written after the events? When, tell me, where, by whom, and for how many years? Over fifty, or over a hundred? This means that absolutely nothing has been written for a hundred years.