3. If this had been said of faith, it would have been said without foundation. In faith all must be equal, because faith is one; And in the affairs of life, not everyone is the same. Faith is neither worse nor better, but it is the same for all true believers; but in life some are more zealous, others more careless, some more orderly, others more careless, some do more, others less, some sin more heavily, others more easily. That is why the Apostle said: "Gold, silver, precious stones, wood, hay, straw. Everyone's work will be revealed." Here He speaks of works. "Whoever has the work he built will receive a reward. And whoever burns down will suffer loss." If this were said of disciples and teachers, then the teachers should not have suffered punishment if the disciples did not listen to them. That is why He says: "Everyone will receive his reward according to his work," not at the end of the work, but according to the work. What did he need if his listeners did not listen? And from this it can also be seen that it speaks of works. And the meaning of the words is as follows: whoever leads a bad life with the right faith, faith will not protect him from punishment when the work burns. If it burns, it means that it will not endure the power of fire. If anyone with golden weapons crossed the river of fire, he would cross it with glory; and if, on the contrary, anyone crosses it with hay, he will not only have no success, but will also destroy himself: so it is with deeds. In saying this, the Apostle does not mean the actual burning of people, but wishes to inspire the strongest fear and show that the one who lives wickedly is in danger. That is why he says: "He will suffer loss": this is the first punishment. "He himself will be saved, but as out of fire": this is the other thing. These words mean the following: he himself will not perish as he works, he will not turn into nothing, but will remain in the fire. This is what the Apostle calls salvation; therefore he did not simply say, "He will be saved," but added, "As if out of fire." In the same way, we usually say: they are preserved in fire, about such things that do not burn up and do not suddenly turn to ashes. Therefore, when you hear about fire, do not think that those who are burned will turn into nothing. Do not be surprised that the Apostle calls such torment salvation; he often uses good expressions about unpleasant things, and bad ones about pleasant things. For example, the word captivity means a bad object; but Paul uses it in a good way, saying: "We take every thought captive to the obedience of Christ" (2 Cor. 10:5). Also, speaking of evil, he uses a good expression in the following words: "sin reigned" (Romans 5:21); meanwhile, the word reign sounds rather good. So here, when he says, "He will be saved," he expresses nothing else but the continuation of punishment, and as if he were saying, "He himself will be tormented continually." Then he says: "Do you not know that you are the temple of God?" Having previously spoken of those who divided the Church, he now touches upon the incestuous man, alluding, though vaguely and indefinitely, to his depraved life, and showing the greatness of his sin from the grace bestowed upon him. In the same way, He admonishes others by the very things they have already received. In this way he directs the future and the present, the sorrowful and the pleasant, towards the same goal; future: "For the day will show, because in fire it is revealed"; the present: "Do you not know that you are the temple of God, and the Spirit of God dwells in you? If anyone destroys the temple of God, God will punish him." Do you see what the power of speech is? However, as long as the face (of the one being rebuked) is not revealed, until then the reproof is not so severe, because everyone shares the fear of reproach. God will punish him, that is, He will give him over to destruction. Here the Apostle does not curse, but predicts. For the temple of God, he says, is holy, and adds: but this temple is you. Let no one deceive himself. And this (applies) to him, since he considered himself something important and boasted of wisdom. And in order not to strike him too much, the apostle, having caused him to fear and tremble, again offers a general rebuke and says: "If any of you thinks to be wise in this world, let him be foolish that he may be wise" (v. 18). He rebukes them with great power, as one who has already sufficiently enlightened them. Though he be rich, though noble, he will be more contemptible than the contemptible, if he falls into the power of sin. As a king, if he becomes a slave of barbarians, is the most miserable of all, so does sin. Sin is a barbarian who, having once taken captive the soul, does not spare it, but torments it to the destruction of those who have fallen under its power.

4. Truly, nothing is so reckless, nothing is so senseless, foolish, and impudent as sin. Wherever he invades, everything is corrupted, upset, and destroyed; he is ugly in appearance, obnoxious and disgusting. If any painter had wished to depict him, it seems to me that he would not have sinned in depicting him as a woman beast-like, barbarous, fire-breathing, ugly, and black, as the outward (pagan) poets depict Scylla. Sin grips our thoughts with a thousand hands, invades unexpectedly and tears everything apart, like dogs biting suddenly. But what is the use of a pictorial image for us, when we can imagine (the people themselves) like him? Whom then shall you depict beforehand? Is it not a covetous and robber? Indeed, what can be more shameless than his eyes? What is more shameless than he is, and more like dogs? The dog does not approach as impudently as he does when he steals the property of others. What is worse than his hands? What is more abominable than his mouth, which devours all things, and is not satisfied? Do not take his face and eyes for human eyes: human eyes do not look like that. He does not look at people as at people, does not look at heaven as at heaven, does not direct his eyes to the Lord, but sees money in everything. Human eyes, seeing those depressed by poverty, usually shed tears; and the eyes of the robber, seeing the poor, express brutality. Human eyes do not look at what is not theirs, do not covet what belongs to others, but give away their own to others; and the eyes of the covetous do not rest until they have stolen everything from others, because they look not like human beings, but like beasts. Human eyes cannot see their own body naked, for it is their own for them even when it outwardly belongs to others, and the eyes of a covetous man are not satisfied until he has completely uncovered someone and hidden everything in his own house, or, rather, they are never satisfied. Therefore, the hands of such people can be called not only brutal, but also much more ferocious and dangerous than those of animals. Bears and wolves, having had enough, retreat from food, but they are never satisfied. Meanwhile, God has given us hands so that we may help others, and not harm them, but if we use them for the latter, it would be better to cut them off and remain without them. You grieve when the wild beast tears the sheep to pieces; and when you yourself do the same with your fellow countryman, do you not consider this matter terrible? What kind of person are you? Do you not know that we call human a deed that which is full of mercy and love for mankind, and that we call a coarse and cruel deed inhuman? In this way, we depict the character of man by works of mercy, and the character of the beast by works contrary to this, and we often say: is he a man, and not a beast or a dog? People tend to alleviate poverty, not increase it. Greedy people also have mouths that are bestial, or worse than them; they utter words which, by their poisonousness, cause death much more quickly than the teeth of beasts. And if we were to count everything, then it would be clearly seen how inhumanity makes people beasts. And whoever tests the soul of such people will call them not only beasts, but even demons. They are filled with extreme cruelty and enmity towards their neighbors: there is no desire for the kingdom, no fear of hell, no shame before men, no mercy, no compassion, but shamelessness, insolence, and contempt for the whole future; God's proclamations of (future) torments seem to them a fable, and threats a laughing stock. Such is the soul of the greedy! But if they are demons on the inside, and beasts on the outside, and even worse than beasts, then tell me, who shall we consider them to be? That they are worse than beasts is evident from the following: beasts are such by nature, and they, having received meekness from nature, try to adopt the qualities of beasts contrary to nature. The demons themselves make unintentioned people their accomplices, since if the latter were not their accomplices, then most of their intrigues against us would remain unsuccessful; and they try to oppress those who assist them in their unrighteous deeds. Moreover, the demon is hostile to man, and not to demons like him; but the greedy man tries in every possible way to do harm to both his neighbor and his relatives, not being ashamed of nature itself. I know that many people are indignant with me for these words; but I am not angry with them, but pity and cry that they are in such a state. If they even wanted to beat me, and I would gladly endure it, if only they would give up their atrocity. And not only I, but the prophet with me excludes such people from the number of people: "man," he says, "who is honorable and foolish, is like an animal" (Psalm 48:21). Let us try to be men: let us look up to heaven, "put on the image" (of Him who created us) (Col. 3:10) and not humble ourselves, so that we may be vouchsafed good things to come, 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.

DISCOURSE 10

"Let no one deceive himself. If any of you thinks to be wise in this world, let him be a fool that he may be wise. For the wisdom of this world is foolishness in the sight of God" (1 Cor. 3:18-19).

Paul's method of denouncing the incestuous man. — Condemnation of external wisdom. — Condemnation of the pride of priests. — How to use wealth.

1. Having begun to rebuke the incestuous man beforehand, as I have said above, having done it secretly and in brief words, and having awakened his conscience, the Apostle again turns to the refutation of external (pagan) wisdom and to the denunciation of those who, proud of it, divided the Church, in order that, adding what still remained to be said, and having completely finished this subject, he might direct his speech against the incestuous man, which he had touched before. The words: "Let no man deceive himself" are directed especially against him, in order to reason and frighten him; it is also especially alluded to in the word "reed," and in the words, "Do you not know that you are the temple of God, and the Spirit of God dwells in you?" Usually, there are two motives that most restrain us from sin: when we imagine the punishment that follows sin, and when we reflect on our own worthiness. In the same way, the Apostle frightens us with his speech about hay and the reed, and by pointing out our worthiness he shames, correcting the former who are more insensitive, and the latter the more meek. "Let no one deceive himself. If any of you thinks to be wise in this world, let him be a fool." As he commands to be dead to the world (Col. 2:20), and this deadness not only does not harm, but also benefits by becoming the source of life, so now he commands us to be foolish to the world, showing us true wisdom in this. He is mad to the world who despises external wisdom and is convinced that it does not help him in the least to accept faith. Therefore, just as poverty according to God leads to riches, humility to greatness, contempt of (earthly) glory to glory, so this folly makes a person wiser than everyone else, because with us everything is the opposite. And why did he not say, Let him forsake wisdom, but, Let it be? In order to humiliate external scholarship as much as possible. It is not the same thing to say: abandon your wisdom, or be mad. On the other hand, he teaches us not to be ashamed of our ignorance, presenting everything external as worthy of ridicule. He is not ashamed of names, because he relies on the power of works. As the cross, a thing apparently reproachful, has become the source of innumerable blessings, the cause and author of ineffable glory, so seeming madness becomes for us the guilt of wisdom. Just as he who has learned something badly, if he does not forsake everything, does not blot it out of his soul, and does not present it pure to him who wishes to teach it again, will not clearly know sound teaching, so with outward wisdom, if you do not abandon everything, purify your mind, and do not give yourself over to faith, like a commoner, then you will not know anything good in a proper way. In the same way, those who have poor eyesight, if they close their eyes and do not entrust themselves to others, but are guided by their own corrupt eyesight, will wander much more than those who see absolutely nothing.

And how, you will say, is it possible to abandon external wisdom? Not accepting her teachings. Having thus commanded us to abandon this wisdom, the Apostle also gives the following reason: for the wisdom of this world is violent with God. Not only does it not help, but it also serves as an obstacle; therefore, it is necessary to leave it as harmful. Do you see how victoriously he refuted it, proving that it is not only useless, but also harms us? However, he is not satisfied with his own proofs, but gives another testimony: "For it is written, he says: "He catches the wise in their wickedness" (v. 19). In cunning, i.e., by catching them with their own weapons. Since they used their wisdom to do without God, He proved to them through it that they had great need of God. How and how? Through it they became mad; therefore, through it they are caught. Thinking to do without God, they came to such a miserable state that they turned out to be worse than fishermen and unlearned, and they began to be in need of them. Wherefore he saith, In their wickedness he caught them. The words, "I will destroy wisdom," express its utter uselessness; and the words, "Stumble upon the wise in their wickedness," show the power of God.

2. Further, the apostle also shows the way in which God caught them, adding another testimony: "The Lord knows the reasonings of the wise men, that they are vain" (v. 20). And when boundless Wisdom pronounces such judgment on them and presents them as such, then what else can we demand proof of their extreme madness? Human judgments often sin, but God's judgment is always righteous and no respecter of persons. Having thus given glory to the judgment of God, he addresses with great power to those who are being taught, and says: "Therefore let no man boast of men, for all things are yours" (v. 21). Again he repeats the former and shows that they should not be proud of their spiritual gifts, because they have nothing of themselves. If, then, outward wisdom is harmful, and your spiritual gifts are not of you, what can you boast of? As for external wisdom, he says: let no one deceive himself, because it served them to harm; but here, where it is a matter of usefulness, he says: Let no one boast, and softens his speech with the following words: "For all that is yours, whether Paul, or Apollos, or Cephas, or the world, or life, or death, or the present, or the future, are all yours; but you are Christ's, and Christ is God's" (vv. 21-23). Since he has touched them greatly, he again encourages them. And above he said: "For we are fellow workers with God" (3:9), and comforted them to many others; And here He says: "All is yours," in order to bring down the pride of the teachers and show that not only did they not oblige their disciples in any way, but they themselves owe them gratitude, because for them they became teachers and received grace. And since the disciples could also boast, he healed their illness with the words: "For the Lord has given to each," and "God has grown" (3:5-6), so that they too would not be proud as givers, and these would not be exalted when they heard: "All your being." After all, although everything is for you, everything is from God. Notice how he continues to put his name and the name of Peter to this day. And what does it mean: or death? Teachers, even if they die, die to you, exposing themselves to dangers for your salvation. Do you see how he again destroys the pride of his disciples and exalts the teachers? He converses with them as with noble children, who have nurtures and must inherit everything. It can also be said that for us both the death of Adam so that we may come to our senses, and the death of Christ so that we may be saved. But you are Christ's, but Christ is God's. Otherwise we are Christ's, otherwise Christ is God's, and otherwise the world is ours. We are Christ's, as His creation; Christ is God's, as His true Son, and not as a creature, and not as the world is ours. Thus, although the expression is the same, the meaning is different. The world is ours, as it was created for us; Christ is God's, because He has God as His Father; and we are Christ's, as created by Him. If, he says, the teachers are yours, why do you do the opposite, calling yourselves by their names, and not by Christ and God? "Therefore every one must understand us as ministers of Christ and stewards of the mysteries of God" (4:1). Having cast down their pride, see how he again encourages them with the words: "As servants of Christ." Therefore, do not call yourselves by the name of doers and ministers, forsaking the Lord. He called the builders (teachers) in order to show that not everyone should assign this work, but to whom it is proper and who is worthy to be steward. As for the rest, he is sought among the builders, that he may be faithful (v. 2), that is, that he should not appropriate to himself that which belongs to the Lord, nor ascribe to himself what belongs to the Lord, but should act as a steward. The business of the steward is to dispose well of what is entrusted to him, not to call what belongs to the Lord his own, but on the contrary to attribute his own to the Lord. Everyone who possesses the gift of speech or property, imagining it, that is, that it is entrusted to him by the Lord, and not his property, let him not keep it or appropriate it to himself, but attribute it to God, who has given everything. Do you want to see faithful stewards? Listen to what Peter says: "Why do you look at us, as if by our own power or godliness we had done that which he walks?" (Acts 3:12). He also said to Cornelius: "I am also a man" (Acts 10:26); and to Christ: "Behold, we have forsaken all things, and have followed Thee" (Matt. 19:27). Likewise, Paul said: "I have labored more than all of them: not I, however, but the grace of God, which is with me" (1 Cor. 15:10). And in another place, addressing them, He said: "What have you that you have not received?" (1 Cor. 4:7). You have nothing of your own, neither wealth, nor the gift of speech, nor the soul itself, and it is from the Lord.

3. Потому, когда потребует нужда, отдай и душу свою. Если же ты любишь ее и не хочешь отдать, когда тебе повелевается, то ты уже неверный домоправитель. Можно ли противиться, когда повелевает Бог? Я вот что скажу: потому особенно я и удивляюсь человеколюбию Божию, что Бог, имея возможность взять у тебя все против твоей воли, не хочет делать этого без твоей воли, чтобы ты заслужил награду. Например, Он может взять твою душу без твоей воли, но хочет, чтобы ты отдал ее по своей воле, говоря с Павлом: «я каждый день умираю» (1 Кор. 15:31). Он может лишить тебя почестей без твоей воли и сделать тебя уничиженным, но хочет, чтобы это было по твоей воле, чтобы ты получил воздаяние. Он может сделать тебя бедным против твоей воли, но хочет, чтобы ты сделался таким добровольно, чтобы даровать тебе венцы. Видишь ли Божие человеколюбие и наше ослепление?

Достиг ли ты высокой степени достоинства и получил власть церковную? Не высокомудрствуй; не ты достиг этой чести, а Бог облек тебя ею; береги ее, как чужую; не злоупотребляй ею и не употребляй на то, на что не следует; не гордись и не присвояй себе, но считай себя бедным и бесславным. Если бы тебе поручено было хранить царскую порфиру, то ты, конечно, не стал бы злоупотреблять этой одеждой и портить ее, но с великим тщанием хранил бы ее для вручившего тебе. Получил ли ты дар слова? Не гордись и не надмевайся: это не твой дар; не будь непризнателен за дары Господни, но разделяй их с подобными тебе рабами, не превозносись ими, как своими, и не жалей разделять их с другими. Имеешь ли детей? Ты получил их от Бога; если так будешь думать, то имея будешь благодарить, и потеряв не будешь скорбеть. Таков был Иов, который говорил: «Господь дал, Господь и взял» (Иов. 1:21). Все мы получили от Христа; от Него имеем и самое бытие, и жизнь, и дыхание, и свет, и воздух, и землю. Если бы Он лишил нас чего–нибудь из этого, то мы погибли бы и истлели, так как мы — пришельцы и странники. Выражение: мое и твое — только пустые слова, а на деле не то. Например, если ты назовешь своим дом, это — пустое слово, не соответствующее предмету, так как Творцу принадлежат и воздух, и земля, и вещество, и ты сам, построивший его, и все прочее. Если же он в твоем употреблении, то и это не верно, не только по причине угрожающей смерти, но и, прежде смерти, по причине непостоянства вещей. Представляя это непрестанно, будем любомудрыми, и сделаем два весьма важных приобретения: будем благодарными и при получении и при потере, и не станем раболепствовать предметам преходящими не принадлежащими нам. Лишает ли нас Бог имущества, Он берет Свое; лишает ли тебя чести, славы, тела, души, или сына твоего, Он берет не твоего сына, а Своего раба, — не ты ведь, а Он сотворил его; ты только содействовал появлению его, а все сделал Бог. Будем же благодарны, что мы удостоились содействовать делу Его. Но что? Ты хотел бы навсегда удержать? Это свойственно неблагодарному и незнающему, что у него все чужое, а не свое. Как расстающиеся благодушно знают, что находящееся у них не принадлежит им, так скорбящие (при лишении) присвояют себе принадлежащее Царю. Если мы сами — не свои, то как прочее — наше? Мы в двух отношениях принадлежим Богу — и по сотворению, и по вере. Так Давид говорит: «состав мой от Тебя произошел» (Пс. 38:7). Также Павел: «ибо мы Им живем и движемся и существуем» (Деян. 17:28); и, рассуждая о вере, говорит: «и вы не свои, ибо вы куплены [дорогою] ценою» (1 Кор. 6:19–20). Все — Божие. Потому, когда Он требует и хочет взять обратно, то не будем противоречить, подобно неблагодарным рабам, и присвоять себе принадлежащее Владыке. Душа твоя — не твоя: как же имущество — твое? И как ты тратишь не свое на то, на что не должно? Разве ты не знаешь, что мы будем осуждены за то, что худо употребляли данное нам? Что не наше, а Владычне, то нам следует употреблять на подобных нам рабов. За то и богач был осужден, что не делал этого, равно и те, которые не напитали Господа. Не говори же: я издерживаю свое и наслаждаюсь своим; это не твое, а чужое. Говорю: чужое, потому что ты сам так хочешь; Бог желает, чтобы то, что вручено тебе для братий, сделалось твоим; чужое делается твоим, когда ты употребляешь его на других; а когда невоздержно употребляешь на себя, тогда твое делается чужим. Ты не имеешь сострадания и говоришь, что по праву употребляешь свое только для своего наслаждения; потому я и говорю, что оно — чужое. Все твое есть общее — для тебя и твоего ближнего, как общее — солнце, и воздух, и земля, и все прочее. Как в теле есть деятельность всего тела и каждого члена порознь, и когда какой–нибудь член действует отдельно, то теряет и собственную деятельность, так бывает и с имуществом.

4. Скажу яснее: пища телесная, назначаемая вообще для всех членов, если достанется одному члену, то делается чужою и для него. Она не может свариться и питать, — оттого делается чужою и для него. А сделавшись общею, она становится собственностью и его и всех членов. Тоже и с имуществом: если ты один будешь пользоваться им, то потерпишь вред и ты, потому что не получишь награды; если же будешь разделять его с другими, тогда оно более будет твоим, тогда и получишь от него пользу. Не видишь ли, как руки служат, рот разжевывает, а желудок принимает пищу; и желудок не говорит: я принял, потому и должен удержать все у себя? Не говори того же и ты об имуществе. Кто принимает, тот должен и давать. Как для желудка было бы пороком — удерживать пищу у себя, а не распределять, потому что это повредило бы всему телу, так и для богатых порок — удерживать свое имущество у себя, потому что это губит и их самих и других. Также глаз один принимает свет, но не удерживает его у себя, а освещает все тело, потому что ему неестественно удерживать его у себя, пока он остается глазом. Ноздри ощущают благовоние, но не удерживают его у себя, а передают мозгу, сообщают благовоние и желудку и доставляют усладу всему человеку. Ноги одни ходят, но не себя только переставляют, а переносят и все тело. Так и ты не удерживай один того, что тебе вверено, потому что таким образом повредишь всем, а более всех самому себе. И не на членах только (телесных) можно видеть это. Кузнец, если не захочет ни с кем делиться своим искусством, то нанесет вред и себе и другим искусствам. Также сапожник, земледелец, хлебник и всякий, занимающийся каким–нибудь необходимым ремеслом, если не захочет сообщать другим произведений своего искусства, повредит не только другим, но вместе с другими и себе. И что я говорю о богатых? Даже бедные, если бы стали подражать вашему, корыстолюбцы и богачи, пороку, то причинили бы вам великий вред, скоро сделали бы и вас бедными, или, лучше сказать, погубили бы, если бы не захотели сообщить своего нуждающимся, например, земледелец — изделия рук своих, мореплаватель — приобретений от мореплавания, воин — воинской доблести. Устыдитесь же, если не другого чего, то хотя этого, и подражайте их любомудрию. Ты не хочешь уделять никому из своего богатства? Не бери же и сам ничего у других. А если будет так, то все придет в расстройство, потому что давать и принимать есть источник многих благ, и в сеянии, и в учении, и в искусствах. Если бы кто захотел удержать у себя свое искусство, то погубил бы и себя и всю жизнь извратил бы. Земледелец, если бы стал хранить семена у себя дома, закопав их, произвел бы страшный голод. Так и богач, если сделает тоже с имуществом, прежде бедных погубит себя самого, навлечет на свою голову страшный пламень геенны. Учители, хотя бы имели много учеников, сообщают каждому свое знание: так и ты старайся приобрести многих облагодетельствованных. Пусть все говорят о тебе: он такого–то избавил от бедности, такого–то от опасности, такой–то погиб бы, если бы, по милости Божией, не получил его помощи, такого–то он исцелил от болезни, другого освободил от клеветы, странника принял в дом, нагого одел. Такие отзывы лучше неисчетного богатства и многих сокровищ; они привлекают всех гораздо более, нежели золотые одежды, лошади и рабы. Последнее представляется несносным и делает человека ненавистным, как общего врага; а первое провозглашает его общим отцом и благодетелем, и, что всего важнее, такие благодеяния всегда сопровождаются благоволением Божиим. Пусть один говорит о тебе: он помог мне выдать дочь мою замуж; другой: он постарался вывести сына моего в люди; третий: он спас от несчастья; четвертый: он избавил от опасностей. Такие слова лучше золотых венцов, это — как бы бесчисленные проповедники твоего человеколюбия в городе; такие слова гораздо приятнее и сладостнее голоса вестников, предшествующих повелителям, именно слова: спаситель, благодетель, покровитель, каковые названия свойственны Богу, а не: корыстолюбец, гордец, ненасытный, скряга. Будем же, увещеваю, домогаться не этих последних названий, а противоположных. Ведь если такие отзывы еще на земле делают человека столь славным и знаменитым, то, когда они будут написаны на небе и Бог провозгласит их в день будущий, представь, какой ты насладишься честью, какой славой, — которой и да сподобимся все мы, благодатию и человеколюбием Господа нашего Иисуса Христа, с Которым Отцу, со Святым Духом, слава, держава, честь, ныне и присно, и во веки веков. Аминь.

БЕСЕДА 11

«Для меня очень мало значит, как судите обо мне вы или другие люди; я и сам не сужу о себе. Ибо [хотя] я ничего не знаю за собою, но тем не оправдываюсь; судия же мне Господь» (1 Кор. 4:3–4).