HOMILY 32. On the observance of good order in conversation and on the fact that not every person and not at all times can reason about God

Since you have come diligently and the meeting is crowded, and therefore now is the best time for work, I will offer you something to buy, if not worth the general diligence, at least not enough for me. Your diligence requires more, and my strength offers the average, and it is better to offer what is possible than to refuse everything. For in both Divine and human affairs he is not subject to condemnation who could not do something, but is subject to responsibility who did not want to. I am a small and poor shepherd, not pleasing even to other pastors (I will express myself modestly), whether for good in thought and right teaching, or through faint-heartedness and disputes, I do not know this, God knows, says the divine Apostle (1 Corinthians 11:11), but the day of revelation and the last fire, by which all our deeds will be tested or purified, will clearly show; however, I will try, to the best of my ability, not to conceal my gift, not to put a candlestick under a bushel, not to bury my talent in the ground (which, as I often hear, everyone blames me, reproaching my inaction, being angry at my silence), but to instruct you with the word of truth and make you conformed to the Spirit.

Where then shall I begin to edify you, brethren? What word should be used to honor the ascetics, for whom this celebration has been established? What can be said about as the first, or as the most important? What is most profitable for your souls? Or what is most befitting of the present time? We learn this in the following way: What in our teaching is most excellent, I will add, and most useful? World. And what is most vile and harmful? Discord. But having proposed such a question and given an answer to it, I will ask once more: what has most divided the peace and what has introduced discord? I will ask in order that, as one does with illnesses, by cutting off the causes, by blocking or drying up the sources of suffering, to block their streams and effects, for it is impossible to know the end well without examining the beginning correctly. And so, do you want to discover and explain the cause of the disease yourself, or will you leave it to me, the physician, to discover and cure the disease? For I am ready to speak to those who will, and even more ready to listen to those who speak. But I know well that you will leave it to me; for perhaps you consider me not a bad physician and not unskilled in the healing of souls. And so, whether your opinion of me is erroneous or correct, do not be surprised if I say a strange word. Although it is strange, it is nevertheless true, as I assert, as you yourself will agree, if you are patient to listen to the end, and the very thing that I do not approve of happens to you, that is, out of fervor, you do not get up before the end of the speech.

The reason for this disorder is the natural ardor and greatness of spirit; however, not simple ardor and greatness (I do not in the least condemn that ardor, without which it is impossible to succeed either in piety or in any other virtue), but firmness combined with imprudence, ignorance, and the evil offspring of the latter, insolence, for audacity is the fruit of ignorance. Souls that are weak in relation to virtue and vice are equally slow and immobile, they do not incline much to either side, they have the same movements as people who suffer from torpor. And strong souls, if guided and governed by reason, are a great gain for virtue; but for want of knowledge and understanding, they are the same for vice. In the same way, the horse must be strong and courageous, so that it may later win victory in war or on the lists, but nothing good will come of it if it is not tamed by the bridle and accustomed to meekness by difficult exercise. And it was this foolish fervor that for the most part dissolved the limbs, divided the brethren, stirred up the cities, enraged the mob, armed the nations, stirred up kings and priests against the people and against each other, the people against themselves and against the priests, parents against children, children against parents, husbands against wives, wives against husbands, and all who are united by any bond of affection; against each other, also slaves and masters, students and teachers, old and young, and it was she, despising the law of shame, which is the greatest aid to virtue, who introduced the law of arrogance. And we have not only become each tribe apart (Zech. 12:14), for which we reproach ancient Israel, or Israel and Judah, two parts of one people and a small one, but divided in houses and close communities, and as it were each with himself; divided, I say, we are the whole universe, the whole human race, all to whom God's word has reached. And many beginnings have become without beginning, and our bones are poured into the jaws of hell (Psalm 140:7). It was necessary, after we had gained victory over external enemies, to endure destruction from one another, like those who are possessed by demons, to tear at their own flesh and not to feel, but to rejoice in evil more than others in peace, to consider calamity itself as gain, and to think, "By this destruction we serve God" (John 1:6:2); It was necessary to divide and be inflamed with a division not praiseworthy, but reprehensible, a flame that did not purify, but destructive. For it is not the sharp word, the sword of Christ (Heb. 4:12), that separates the faithful from the unbelievers; it is not the fire that is thrown into and kindled, but faith that destroys and consumes matter and the burning of the spirit; but we are eaten and cut in the opposite way before. This made the one Church begin to have many parts, and there was a division not between Paul, or Cephas, or Apollos, or so-and-so, the waterer, and such-and-such the waterer (1 Corinthians 3:6), but many Pauls, and Apollos, and Cephas, and instead of being called of Christ, the great and new name, we are called by their name and are considered their disciples. And oh, if only this alone were to be said! On the contrary (which is terrible to say), instead of one Christ, many appeared, born, created, beginning from Mary, resolving into the same thing from which he came into being, a man without a mind, really existing, visible; so also many Spirits, uncreated and equal in honor, creature, action, and bare name. One must know one God the Father, without beginning and unbegotten, and one Son, and one Spirit, having existence from the Father, yielding unbegotten to the Father and begotten to the Son, and in all other things co-natural and co-throned, one-glorious and equally honorable. This must be known, confessed, dwell on it, and leave unnecessary idle talk and filthy superstitions (1 Tim. 6:2) to idle people. But what prompted this? Ardor without reason and knowledge, unrestrained by anything, and the voyage of faith without a helmsman.

Knowing this, brethren, let us not be lazy for good, but let us burn in spirit, so that we do not fall asleep little by little into death, or so that during our sleep the enemy does not sow evil seeds (for slothfulness is associated with sleep); let us not be inflamed with recklessness and self-love, lest we be carried away and deviate from the royal path. Otherwise, we will certainly fall into one of the extremes — either we will have need of motives, because of laziness, or we will fall down, because of ardor. Let us borrow from both what is useful in them, meekness in the first, jealousy in the second, and let us avoid what is harmful in them, slowness in the first, and insolence in the second, so that we do not remain barren from lack and are not in danger from excess, for inactive idleness and inexperienced zeal are equally useless; the one does not approach the good, and the other oversteps the limits and does something more to the right than the right. Knowing this well, the divine Solomon says: "Do not deviate either to the right or to the left" (Proverbs 4:27), lest through the opposite you fall into the equal evil of sin, although he, in praise of that which is right by nature, says: "The Lord watches over the right ways, and the left ones are corrupted" (v. 28). In what way does he praise the right, and again lead away from the right? Obviously, it leads away from the right, which seems to be so, and is not the right. This is what he means, and in another place he says: "Do not be too truthful, and do not make yourself look too wise" (Ecclesiastes 7:17). For there is one thing that is dangerous for both righteousness and wisdom – fervor in deeds and words, which from excess oversteps the limits of perfection and virtue. Lack and excess are equally harmful, as is the rule of addition and subtraction. Therefore, let no one be wiser than the subject, or more lawful than the law, or more brilliant than the light, or more straightforward than the rule, or higher than the commandment. And we shall attain to some of this, if we know the world, praise the law of nature, follow reason, and do not despise good manners.

Look up, and look down (Isaiah 8:22), and ponder how and of what the universe was composed, what it was before its construction, and what it is called now. Everything was arranged in order, and arranged by the word, although everything could be produced suddenly, as something unified. For he who gave existence to the non-existent, and forms and outlines to the created, was not powerless to produce and arrange everything together. But for this reason one is considered first, another second, another third, and so on, so that order may be immediately introduced in the creatures. Thus, order has arranged the universe, order maintains both the earthly and the heavenly—order in imaginary beings, order in sensible things, order in angels, order in the stars, in their motion, size, mutual relation, and brightness. The glory of the sun is different, the glory of the moon is different, the glory of the stars is different; and star differs from star in glory (1 Cor. 15:41). Order in the parts of the year and seasons, which come and go in order, and by their intervals soften their steepness. Order in the continuations and intervals of the day and night. Order is in the elements of which the bodies are made. Order has encircled the heavens, stretched out the air, placed or superimposed the earth, poured out and gathered together the moist nature, sent the winds but did not give them complete freedom, bound the water in the clouds and did not retain it, but in good time and evenly disperses the face of the whole earth. And all this, not in the course of a brief moment, not in one case and not at one time, but from the beginning to the end, is directed and proceeds in one way, although the one is unchangeable, and the other is changeable, in the first case in relation to the law, in the second in relation to the current. He set them for ever and ever; he has given a statute that shall not pass away (Psalm 148:6) — this is immutability; and what has happened, or will happen, is a consequence of the current. And just as under the dominion of order in all things there is order and unchanging beauty, so disorder and disorder have given rise to storms in the air, upheavals in the earth, shipwrecks at sea, strife in cities and houses, sickness in the body, and sins in the soul. All these are not names of order or peace, but of confusion or disorder. And even that destruction, known to everyone and expected by all, I consider nothing else, brethren, than the multiplication of disorder; for order binds, and disorder destroys, if it pleases to destroy or transform the universe to Him who has bound it together. The order has also legitimized for all animals the manner of birth, I write, and the place of abode peculiar to each; No one saw a dolphin cutting the reins, an ox diving in the water and swimming, the sun waxing or waning at night and the moon shining during the day. High mountains for chamois, stone cliffs are a refuge for hares. He created the moon to indicate the times, the sun knows its setting (Psalm 103:18, 19). Night, and man is bound by sleep, and the beasts have received freedom, and everyone seeks the food that the Creator has given him; day — and the beasts gather, and man hastens to his work — so we give way to each other in order, according to the law and rule of nature!

I will add, which is even more important and closer to us: the order of the confusion of the irrational with the rational made man, a rational animal, mysteriously and inexplicably connected the finger with the mind and the mind with the spirit. And in order to show still more miracles in his creation, one and the same thing both preserves and destroys, the one introduces, the other steals, as in a river stream, and gives immortality to the mortal by means of destruction. Order distinguished us from the dumb, built cities, gave laws, honored virtue, punished vice, invented arts, combined marriages, ennobled life by love for children, and implanted in man something more than low and carnal love — love for God. And do I need to talk in detail? Order is the mother and protection of the existing, and he alone could have said perfectly well what all the created Word had prophesied, if he had said this: when the universe was realized and arranged by God,,? He was when He drew a circular line on the face of the abyss, when He established the clouds above, when He founded the earth, and when He strengthened the fountains of the deep (Prov. 8:27, 28), and by the spirit of His mouth He bestowed all power (Psalm 32:6).

But why have I spoken of all this, and why has my word been hastened to for a long time? He also distributed order in the Churches, so that some should be flocks, and others Pastors, some were superiors, and others were subordinates; some were like a head, some were legs, some were hands, some were eyes, some were some of the members of the body, for the structure and benefit of the whole, both lower and higher. And in bodies the members are not separated from one another, but the whole body is one of the various parts composed; not all members have the same mode of action, although all equally have need of each other for friendly and mutual action. Thus, the eye does not walk, but shows the way; the foot does not look, but steps over and carries from one place to another; the tongue does not accept sounds, for this is the work of hearing; the ear does not speak, because it is a matter of the tongue; the nose senses smells; the larynx discerns the taste of food (Job 34:U), says Job; the hand is an instrument for giving and receiving; and the mind is the leader of everything: from it comes the faculty of feeling, and to it returns all sensation. It is the same with us, in the common body of Christ. For we are all one body in Christ, and according to one Christ, and one for another member (Romans 12:5). One is in charge and presided, and the other is led and governed; both do not act in the same way, unless to rule and to be subordinate are not the same thing, but both are made one in one Christ, composed and composed by the same Spirit. And again, what a distance between subordinates who differ in education, exercises, and age! What a difference there is between the rulers!// Prophetic spirits are obedient. the prophets {\ Cor. 14:32). Don't doubt it, because that's what Paul says. And others, it is said, God has ordained in the Church, first, as Apostles, secondly, as prophets, thirdly, as shepherds and tormentors (1 Corinthians 12:28); the first for the truth, the second for the shadow, the third for the observance of moderation in use and enlightenment. And although the Spirit is one, yet the gifts are not equal, because the receivers of the Spirit are not equal. To one is given by the Spirit the word of wisdom and contemplation; to another the word of reason or revelation, to another firm and indubitable faith, to another the gifts of wonderworking, to another prophecy, to another the gifts of healing, help, that is, protection, guidance, that is, the teaching of the flesh, various tongues, to another the interpretation of tongues (1 Cor. 12:8-12:28), higher and secondary Gifts, according to the measure of faith. Let us, brothers, respect and observe this order. Let one be hearing, another tongue, another hand, or something else; let one teach, another learn, and the other do good with his own hands, to give to him who needs and is in need. Let the one rule and receive honor, and the other be justified by his service. Let him who teaches decently, and let two or three prophets speak, and then separately, and explain one (1 Corinthians 14:27, 29). But when the other receives the revelation, then let the first give place to him. Let the learner learn in obedience, let the giver give with good will, let the servant serve with diligence. Let us not all be a tongue always ready, not all prophets, not all apostles, not all interpreters.

Говорить о Боге — великое дело, но гораздо больше — очищать себя для Бога, потому что в лукавую душу не войдет премудрость (Прем. 1,4). Нам повелено сеять в правду и пожать милость, чтобы просветиться светом ведения (Ос. 10,12). И Павел хочет, чтобы мы, по любви нашей к Господу, были познаны от Господа (1 Кор. 8,3), а через это познание и сами обучались (1 Кор. 13,13); и этот путь ведения считает он лучшим, нежели надменное мнение, которое кичится. Учить — дело великое, но учиться — дело безопасное. Для чего представляешь из себя Пастыря, когда ты овца? Для чего делаешься головой, когда ты — нога? Для чего берешься предводительствовать войском, когда ты поставлен в ряду воинов? Для чего гоняешься на море за великими, но сомнительными выгодами, когда можешь безопасно возделывать землю, хотя и с меньшим приобретением? И если ты о Христе муже (Еф. 4,13), чувства у тебя обучены (Евр. 5, 14), и имеешь ясный свет ведения, то вещай Божию премудрость между совершенными и тайную, сокровенную (1 Кор. 2,6.7), и притом, когда откроется случай, и будешь на это иметь поручение. Ибо что имеешь сам от себя, чего бы тебе не было дано, или чего бы ты не получал (1 Кор. 4, 7)? Если же ты еще младенец, если долу влачишься умом и не имеешь сил взойти к познаниям высшим, то будь коринфянином, питайся молоком. Для чего требуешь твердой пищи, которую члены твои, по немощи, не в состояний еще употребить и сделать питательной? — Говори, когда имеешь нечто лучше молчания, возлюби безмолвие, где молчание лучше слова; ты знаешь, что похвально заповедать чинустам (Притч. 31, 26); об ином говорить, иное только слушать, иное одобрять, а другое отвергать, но без огорчения.

Не знаете, братья, нашей скорби! Когда председательствуем здесь с величием и даем эти законы вам — многим, тогда, может быть, большая часть нас самих (что достойно слез) не знает, как взвешивается у Бога каждая мысль, каждое слово и дело, даже не только у Бога, но и у весьма многих из людей. Люди — медлительные судьи своих дел, но скорые истязатели дел чужих. Им легче извинить других в важнейшем, нежели нас в маловажном; и если в них будет еще невежество, то скорее обвинят нас в нечестии, нежели себя в посредственном незнании. Не знаете, какой дар Божий — молчание! Как хорошо не иметь необходимости во всяком слове, но пользоваться свободой иное избирать, а другого избегать, и быть для себя сокровищехранителем и слова, и молчания! Ибо всякое слово, по природе своей, гнило и удобоколеблемо и по причине сопротивного ему слова не имеет свободы; а слово о Боге — тем более, чем выше предмет, чем сильнее ревность и тяжелее опасность. На что же мы, устрашенные, на что можем положиться, на ум ли, на слово ли, на слух ли, когда от всех трех предстоит опасность? Ибо постигать умом трудно, изобразить словами невозможно, а найти очищенный слух всего труднее.

Бог есть свет и свет высочайший, так что всякий другой свет, насколько бы не казался сияющим, есть только малая Его струя или рассеивающийся отблеск. Но Он, как видишь, попирает мрак наш. И мрак сделал покровом Своим (Пс. 17, 10. 12)

Ибо сказано: теперь мы видим как бы сквозь тусклое стекло, гадательно, тогда же лицем клипу; теперь я знаю отчасти, а тогда познаю, подобно как я познан (1 Кор. 13,12). Какое наше унижение! И какое обетование — познать Бога настолько, насколько сами мы познаны! Так сказал Павел, великий проповедник истины, учитель язычников в Вере, который наполнил обширный круг благовествованием, жил не для кого иного, как только для Христа, восходил до третьего неба, был зрителем рая, и для совершенства желал разрешиться (Фил. 1,2 5). И Моисей едва видел Бога сзади из-за камня (что бы ни означали и Бога сзади и камень), — видел, после многих молитв и данного ему обещания, впрочем, не в такой мере, в какой желал видеть, но укрывшееся от его взора было больше виденного, — Моисей, говорю, бог фараона, вождь великого народа и показавший великую силу знамений! А ты кого напитал пищею с неба? Какую воду извел из камня? Какое море разделил жезлом? Какой народ провел по водам, как по суше? Каких врагов потопил? Кому указывал путь столпом огненным и облачным? Какого Амалика победил молитвой, воздеянием рук — издалека таинственно прообразуемым крестом, чтобы тебе почитать для себя великим ущербом, если не совершенно постигаешь Бога, и ради этого все приводить в замешательство и ставить вверх дном?

Поскольку упомянул я о Моисее, то из этого не вразумителен ли будет для тебя чин благодати и закон порядка? Ежели ты Моисей, то войди внутрь облака, разглагольствуй с Богом, внимай гласу, прими закон, будь законодателем. А ежели ты Аарон, то взойди с Моисеем, но стань вблизи, вне облака. Но ежели ты какой-нибудь Ифамар или Елеазар — третий после Моисея, или один из старейшин и семидесяти, то стань вдалеке и довольствуйся третьим местом. Ежели ты один из народа из простолюдинов, то тебя не допустит к себе гора, даже и зверь, ежели к ней прикоснется, будет побит камнями. Тогда оставайся внизу и внимай одному гласу, и то соблюдшись от осквернения и очистившись, как велено. И чтоб тебе многими путями дойти до познания, спрошу: кто из иереев простер руки (Исх. 29, 9)? Моисей. Кто первый был из посвященных? Аарон. И еще прежде этого: кто был ему вместо Бога (Исх. 4,16)? И кто служил вместо гласа народу? Кто входил во Святая Святых, кроме одного? Да и он всегда ли? Нет, но однажды в год и в определенное время. Носил ли кто Скинию, кроме левитов? И они носили не так ли, как было установлено: одни — важнейшие ее части, другие — менее важные, смотря по достоинству носящих? И поскольку нужно было охранять ее, кто именно охранял и каким образом? Одни ту сторону, другие — другую, и ничто не оставалось неопределенным и неприведенным в порядок, даже касательно малейших частей. А у нас, если приобрели хотя малую славу, часто же и той не имея, если, как ни попало, заучили два или три изречения из Писания, и то не в связи и без должного разумения (такова наша скороспелая мудрость, этот Халанский столп, благовременно разделивший языки!), надобно уже высокоумствовать против Моисея и делаться Дафаном и Авироном — ругателями и безбожниками! Будем лучше избегать их наглости и не станем подражать их высокоумию, чтобы не иметь одного с ними конца!