Creation

To the Most Reverend Magna, Deaconess of Ancyra, Homily on Non-Acquisitiveness

Chapter 1. Recently, when we wrote a sermon to those who are going through the monastic life, we sufficiently impressed upon them how much they have departed from apostolic accuracy, proving this by their diligence in vain things, by the fact that they are attached to possessions and no less than the rich-loving indulge in worldly amusements. And now, since zeal must be praised both in you, who have preserved the rule of non-acquisitiveness, as it was inviolable in the beginning, and in others like you, it is necessary to say that those who love a life in accordance with the law induces them to prefer it and leads to the choice of what is proper. As the condemnation of evil, by ashaming those who are devoted to it, and causing them to repent, turns them to the better, so the praise of the good and the lazy arouses them to appropriate it, catching them with the desire for good fame, and without compulsion attracting them to themselves, before, rather than by chaste thoughts, considering the uselessness of human praise, they will see the truly useful glory with which God glorifies the pious, rewarding them for their labors, and now making them known, and crowning them more than any rational nature on the day of judgment, when he will rightly award recompense to each one, not according to the erroneous assumption here, but, as justice requires, according to the very truth of what he has done.

For if he says to those who, out of compassion for their fellow countryman, who is exhausted by poverty, have shown him mercy: "Come, by the blessing of my Father, inherit the kingdom prepared for you" (Matt. 25:34), then will he not speak the same word to those who cared little for the flesh (namely, as much as the need compelled them to do so) in order to maintain life, but spent much time on the occupation of the soul, and took care of the fact that so that it may appear pure and undefiled by indecent thoughts to Him Who will judge the secrets of the heart and examine thoughts, in what affinity or alienation they are with each of the disturbing passions? For both the former for their mercy to their kinsmen, and the latter for their wise treatment of the offender, are equally worthy of approval before the Judge.

Just as the merciful do not grieve that wealth is diminished by daily distribution, but rather rejoice, depending on it for the needy, so the non-acquisitive are not crushed by the desire for real blessings, but are made to leap and delight by the fact that they neglect what others consider precious, that they have freed themselves from the occupation of vain, free thoughts, devoting themselves to the diligent work of all the best, considering it a failure to do something to which others have chosen an unprofitable and useless service.

Chapter 2. Let no one think that progress in non-acquisitiveness is achieved without difficulty and easily.

The beautiful appearance of the body and the brilliance of the substances that make up wealth equally irritate the lust for lust, and in both cases a courageous soul is needed, strong muscles are needed not to yield to their seductiveness and not to love their attractive lure, which usually inclines to agreement even those minds that seem to be firmly established.

But worthy of praise are those who are now passing through the mediocrity of non-acquisitiveness, who are not carried away, together with the acquisitive, by the inconstant lightness of thoughts, and who have not bound their minds with vain cares. For in those who lack firmness, everything improper produces zeal for imitation, and especially bodily pomp, which contributes very much to the enjoyment and glory of men, since a long-standing custom has taught these superstitious to consider blessed those who live in abundance, who enjoy fame for riches, and enjoy abundantly what riches acquire. And truly great should be honored and called courageous those who, as in the field, gain the victory, while the thoughts, of course, not without reason, struggle and contend, as if by convincing bodily movements, trying to prove that they must agree with the opinion of many and recognize what seems good as already really good, not to renounce what is generally considered worthy of price, not to shrink from the possession of what is given for use by the Creator Himself, and with the arrogance of imaginary wisdom not to denounce in vain the acquisition of that which has been brought into being for a certain purpose, and not for nothing.

Подвижники сии поистине достойны одобрения, как не уступившие места сопротивникам и не сбитые с поприща, потому что не дались в руки врагам. На правом суждении безопасно утвердив свои колена, не склонились они на принятие земных веществ, жизнь неразвлекаемую предпочтя жизни смутной и умеренностью в пище прекрасно приобретши себе безмятежность. Ибо ум, не имея достаточных сил заботиться о многом, не находит досуга коснуться мыслию приличных душе дум; освобожденный же от беспокойных занятий, ясно усматривает, что полезно, небоязненно, при сем удобстве увеселяясь тем, что, сложив с себя многосложные путы житейских уз, свободно совершает признаваемое наилучшим, не воспрещаемый в прекрасном стремлении к сему ни одною из окружающих обыкновенно многодельных забот.

Глава 3. И они крайне достойны удивления, а выше всякой похвалы, выражаемой словом, и их превзошедшие строгостью жизни и вступившие внутрь самых пределов совершенной нестяжательности, потому что и ныне решающихся подражать им привлекают к соревнованию, и самих себя освобождают от высокоумия, когда делают доброе, так как стараются идти по следам первых и не могут оставить их позади себя.

Ибо как то, если превзойдешь предшественников добродетелью, произведет в тебе высокомерие и самомнение, так то, если не достигаешь до них, охранит смиренный помысел, болезнующий более о том, в чем он недостаточен, нежели надмевающийся тем, в чем по видимому преуспел.

Их–то описывает Павел, когда говорит: «Камением побиени быша, претрени быша, убийством меча умроша, проидоша в милотех (и) в козиях кожах, лишени, скорбяще, озлоблени: ихже не бе достоин (весь) мир» (Евр.11:37–38).

Если бы кто–либо из нынешних возмечтал о равночестии с ними, думая, может быть, что соревнует им и в намерении, и в делах, то в служении добродетели, для которой древние подвергали себя опасностям, будет иметь тот недостаток, что утешением в трудах имеет он сопровождающую его славу, которой совершенно лишены были сии блаженные, напутие к похвале находя для себя поводом к гонениям и тяжким смертям. Не было у них ни крова, ни закрома, ни ложа, ни трапезы, одеждою служили овечьи кожи и волосы, на настоящий день наскоро уготовлялась пища, о дне же завтрашнем не было и попечения, потому что по любомудрию, какое предположили себе, предпочли Господний совет, в котором сказано: «Воззрите на птицы небесныя, яко не сеют, ни жнут, ни собирают в житницы, и Отец ваш Небесный питает их» (Мф.6:26); и еще: «Смотрите крин селных, како растут: ни труждаются, ни прядут» (Мф.6:28). Они знали, что необходимое для потребности тела само собою последует, когда будешь благоугождать подающему сие Богу и преимущественно позаботишься о приобретении Небесного Царствия.