[1] This phrase is marked as a quotation, but where it comes from is unclear

[2] Gr. "προσεθηκεν" = "attached"

[3] In Russian translation. "penetrates"

[4] Gr. "εγω εδωκα αυτοις προσταγματα". In the synod.transl. "He allowed them to establish ..." (i.e. mistakenly understanding pagan customs by this)

CONVERSATION 8

"And I could not speak to you, brethren, as to spiritual ones, but as to carnal ones, as to babes in Christ. I nourished you with milk, and not with food, for you were not yet able, and even now you are not able, because you are still carnal" (1 Corinthians 3:1-3).

1. Having denounced external (pagan) wisdom and having cast down all the pride that comes from it, the Apostle passes on to another subject. They (the Corinthians) could say: If we preached the doctrine of Plato, or Pythagoras, or any other philosopher, then you could justly speak so much against us; But if we preach on spiritual things, why do you refute outward wisdom? How he answers to this – listen: "And I could not speak to you, brethren, as to spiritual ones." Even if you, he says, were perfect in spiritual things, then even then you should not be exalted, since you do not preach your own, not what you yourself have reached; and now you do not know even this, as you ought to know; you are only still disciples, and the last of all. Therefore, if you are proud of external wisdom, then, as has already been proved, it not only means nothing, but also hinders us in the knowledge of spiritual things; but if you are proud of spiritual (knowledge), then in this also you are still very imperfect, and stand among the latter. Therefore, he says, "And I could not speak to you, brethren, as to spiritual ones." He did not say, "I did not speak," lest they should think that this was due to envy, but it destroys their arrogance in two ways: first, because they do not know spiritual things at all, and secondly, because they themselves are the cause of this ignorance; To this he adds, thirdly, that even now they cannot (know them). If they could not, at first, it may have depended on the essence of the objects themselves, although they cannot conceive of such a justification, as he has proved: not because, he says, they did not accept lofty truths, because they could not receive them, but because they are carnal. At first, however, this was not so reprehensible; and not to attain knowledge of objects perfected for so long a time is already a sign of extreme carelessness. The Apostle also rebukes the Jews for the same thing, but not with such force. These, he says, were so because of sorrowful circumstances, and these because of their wicked inclinations; but the two are not the same thing. To these he speaks the same truths for edification, and to these – to excite them; by this he says: "Ye are not able even now," and by this: "Wherefore, having forsaken the beginnings of the teaching of Christ, let us hasten to perfection"; and again: "We hope that you are in a better [condition] and hold on to salvation, although we say so" (Hebrews 6:1,9). But how does he call men carnal, who have received so many (gifts) of the Spirit, and whom he extolled with such praises at the beginning of the epistle? Just as those were carnal, to whom the Lord says: "Depart from me, I do not know you, you who do iniquity" (Matthew 7:23), although they cast out demons, raised the dead, and uttered prophecies. Therefore the one who performed the signs can also be carnal. Thus God acted through Balaam, revealing the future to Pharaoh and Nebuchadnezzar, and Caiaphas prophesied without knowing what he was saying, and some others cast out demons in His name, although they themselves were not with Him, because all this happens not for those who do, but for others. Often this was done through the unworthy. And is it surprising that this happens through people who are unworthy of others, if also through the saints (God acts for others)? Thus Paul says: "Whether Paul, or Apollos, or Cephas, or life or death, all is yours" (1 Corinthians 3:22); and again: "He hath appointed some apostles, some prophets, some pastors and teachers, for the perfecting of the saints, for the work of ministry" (Ephesians 4:11-12). If this were not the case, then everyone would fall into perdition without hindrance. It happens that the rulers are evil and incontinent, and the subordinates are good and temperate, the laity live piously, and the priests are vicious; and if grace were always looking for those who are worthy, there would be no baptism, no perfecting of the body of Christ, and no offerings. But now God acts also through the unworthy, and the grace of baptism does not suffer any harm from the life of a priest; otherwise the receiver would suffer harm. Although this happens rarely, it happens. I say this so that some of those who are present, observing the life of the priest, will not be offended by the sacraments he performs. Man does not bring anything of himself into them, but everything is the work of God's power; God acts on you in the sacraments. "And I could not speak to you, brethren, as to spiritual men, but as to carnal ones. I fed you with milk, and not with food, for you were not yet able." Lest it be thought that he out of ambition said the above words, "But the spiritual man judges all things," and again, "No man can judge of him," and again, "We have the mind of Christ," and to cast down their pride, Paul, see what he says, "I am not silent," he says, "that I may not say anything more to you, but because you are carnal." But you can still do it below.

2. Why did not the Apostle say, "You do not want to," but, "You cannot do it?" He put the latter in place of the former, since they could not because they did not want to, and this serves as an accusation for them, and an excuse for the teacher. If they could not by nature, then they could be excused; but since they could not of their own free will, there is no forgiveness for them. Further, he also expresses a sign of why they are carnal: "For if there is envy and contention and dissension among you, are you not carnal? and do you not walk according to human [custom]?" (v. 3). He could reproach them with adultery and incontinence, but he especially points out the sin which he now seeks to eradicate. But if envy makes us carnal, then we must all weep, put on sackcloth, and sprinkle ashes. Who is really pure from this passion, if only I can judge others by myself? If envy makes people carnal and prevents even those people who have prophesied and performed other wonderful deeds from being spiritual, then what will happen to us, who do not have such grace and give ourselves over not only to this, but also to other major sins? From this we learn, as Christ rightly said, that "he that doeth evil cometh not unto the light" (John 3:20), that an unclean life hinders the knowledge of lofty truths, not allowing reason to manifest its thoughtfulness. Just as it is impossible that he who errs but lives well should remain in error forever, so, on the contrary, it is not easy for him who leads a vicious life to rise to the knowledge of our dogmas; but he who desires to comprehend the truth must be purified from all passions. Whoever is cleansed of them will also be delivered from error and will know the truth. Do not think that it is enough for you not to be covetous and not to commit adultery; no, whoever seeks the truth, in him must unite all the virtues. That is why Peter says: "Truly I know that God is no respecter of persons, but in every nation he who fears Him and does righteousness is acceptable to Him", i.e. such a person is called by God and drawn to the truth (Acts 10:34-35). Was not Paul the most zealous of all in persecution and persecution (of believers)? But since he led an irreproachable life and did not act in this way out of human passion, he was accepted and surpassed all. But if anyone says, Why does such and such a pagan, who is kind, merciful, and philanthropic, remain in error? – to this I answer: because he has another passion, vanity, or spiritual laziness, or negligence about his own salvation, and thinks that everything happens to him simply and accidentally. Paul calls the one who is blameless in all things according to the righteousness prescribed by the law (Phil. 3:6), and (in another place he says): "I thank God, Whom I serve from my forefathers with a clear conscience" (2 Timothy 1:3). But why, you will say, were unclean people vouchsafed to hear the sermon? Because they themselves desired it and fervently desired it. God also draws to Himself those who are in error, if they cleanse themselves of passions; nor does he reject those who come to Him of their own accord. Thus many of our ancestors accepted piety. "For if there is envy and strife among you." Here he addresses his subordinates; In his previous words he rebuked his superiors and said that the wisdom of eloquence has no merit, but now he rebukes his subordinates and says: "For when one says, 'I am of Paul,' and the other, 'I am of Apollos,' are you not carnal?" (1 Corinthians 3:4)? He shows that this not only did not bring them any benefit or gain, but also prevented them from receiving the higher. This is precisely what envy produced; envy made them carnal; and when they became carnal, it prevented them from hearing about higher things. "Who is Paul, who is Apollos?" (v. 5). Having explained and proved his thought, he openly proceeds to rebuke, and sets his name in order to soften the severity of his speech and not to offend them with his words. For if Paul is nothing, and is not grieved by this, how much more should they not be grieved. Thus he comforts them in two ways: by presenting himself as an example, and by not depriving them of everything, as having done nothing; he concedes something to them, though not much, namely, when he says, "Who is Paul, who is Apollos?" he adds, "They are only ministers, through whom you have believed." This, of course, is important in itself and worthy of great rewards, but in comparison with the prototype and the source of blessings, it is nothing, because it is not the benefactor who serves in the distribution of goods, but the one who communicates and bestows them. He did not say, "evangelizers," but, "ministers," which means more. They not only preached the gospel, but also ministered to us; the former requires the word, and the latter includes the deed. If Christ is only the servant of good, and not the author and source of them himself, as is characteristic of Him as the Son, then it is clear how this matter should be judged.

3. In what sense does the Apostle call Christ "a minister for the circumcised" (Romans 15:8)? There he speaks of His dispensation according to the flesh, and not in the sense in which we now speak; there, by the word minister, we mean the doer, and not that He does not impart good things from Himself. He did not say, "Who brought you to faith," but, "Through whom you believed," in order to render justice to the believers again, and to show who the ministers are. But if (the teachers) served others, can they arrogate to themselves any merits? Note, however, that he nowhere condemns them as arrogating to themselves, but speaks against those who ascribe it to them; The cause of the division was the people, so that if they had not caused confusion, they would have ceased also. In this way the Apostle acted doubly wisely: he eradicated sin where it should have been, and in others he did not arouse indignation in himself and did not give them cause for verbal disputes. "Because the Lord has given to each one." And this small deed did not depend on themselves, but on God, who gave them a gift. So, he says, but it is necessary to know to what extent; their work is not from themselves, but from God, who gave them: "I planted, Apollos watered, but God grew" (1 Corinthians 3:6), i.e. I was the first to sow the word; and in order that the seeds might not wither from temptations, Apollos added something on his part; but everything was the work of God. "Therefore he that planteth and watereth is nothing, but God that groweth up" (v. 7). Do you see how he softens his speech, so that they do not become hardened, if he said, "Who is so-and-so?" Both are unpleasant, i.e. whether to say: who is so-and-so, or to say: "And he who plants and waters is nothing". How does he soften these words? By taking humiliation on his own person: "Who is Paul, who is Apollos?", and by referring everything to God, Who gave everything: having said that he planted and that he who plants is nothing, he adds: "but God who grows." He does not stop there, but for the same purpose he adds the following: "But he who plants and he who waters are one" (v. 8). At the same time, he inspires them not to exalt themselves before each other. One calls them in the sense that they can do nothing without a growing God. With these words he does not allow those who have labored hard to exalt themselves before those who have done less, and the latter to envy the former. But in order not to give cause for negligence by the thought that all, both those who labor much and little, are one, see how he warns this: "But everyone," he says, "will receive his reward according to his labor." As if he were saying, "Do not be afraid, when I say that they are one; they are one in relation to the work of God, but not one according to their labors, but "each will receive his own reward." Having suggested what he wanted, he then softens his speech still more and lovingly says pleasant things to them as much as possible. "For we are fellow-workers with God, [and] you are God's field, God's building" (v. 9). Do you see how he ascribes to them (teachers) no small work, having proved beforehand that everything belongs to God? He always exhorted obedience to the leaders; therefore he does not despise the teachers too much. "You are God's field." Having said: "I planted", he continues the metaphor. But if you are God's field, then you should not bear the name of those who cultivate, but God's, since the field is not called by the name of the farmer, but of its master. "You are God's building." Likewise, the building does not belong to the builder, but to the master. But if you are a building, you must not fall apart; otherwise there will be no structure. If you are a field, then you should not be divided, but protected by one stronghold of like-mindedness. "I, according to the grace given me by God, as a wise builder, have laid the foundation" (v. 10). Here, calling himself wise, he does not exalt himself, but sets an example for them and shows that it is characteristic of a wise man to lay down one foundation. And see how he observes modesty here too. Calling himself wise, he did not ascribe this to himself, but gave himself over to God beforehand, and then he called himself so: according to the grace, he says, of God, given to me. At the same time, he inspires that everything is God's, and that grace consists in this in a special way, not to be divided, but to be established on the same foundation. "And another buildeth upon [it]; but see how each one builds." Here, it seems to me, he turns them to the feats in life, after he has united them and made them one. "For no man can lay any other foundation than that which is laid, which is Jesus Christ" (v. 11). He cannot, as long as he is a (true) builder; and if he does, then he is no longer a builder.

4. Видишь, как он доказывает предложенную мысль и общежитейскими соображениями. Слова его означают следующее: я возвестил Христа, дал вам основание; смотрите, как вы строите на нем, не с тщеславием ли, не с целью ли – отклонять от Него учеников и привлекать к людям? Не будем же увлекаться ересями: "никто не может положить другого основания, кроме положенного". Будем строить на этом основании и держаться на нем, как ветвь на виноградной лозе, и пусть не будет никакого разделения между нами и Христом, потому что если отделимся от Него, то немедленно погибнем. Ветвь втягивает в себя сок потому, что соединена с лозой, и здание стоит потому, что связано; а что отрывается, то погибает, потому что ни на чем не держится. Потому будем не просто держаться Христа, но прилепляться к Нему: если отделимся, погибнем. "Удаляющие себя от Тебя гибнут", говорит Писание (Пс.72:27). Будем же прилепляться к Нему, и прилепляться делами, потому что "исполняющий", говорит Он, "заповеди мои, во Мне пребывает" (Ин.14:20-21). Он внушает нам единение с Ним многими сравнениями. Смотри: Он глава, мы тело; между главою и телом может ли быть какое-либо расстояние? Он основание, мы здание; Он лоза, мы ветви; Он жених, мы невеста; Он пастырь, мы овцы; Он путь, мы идущие; мы храм, Он обитатель; Он первенец, мы братия; Он наследник, мы сонаследники; Он жизнь, мы живущие; Он воскресение, мы воскресающие; Он свет, мы просвещаемые. Все это означает единение и не допускает никакого разделения, даже малейшего, так как кто отделился немного, тот потом отделится и много. Так тело, получив хотя малую рану от меча, портится; здание, расщелившись хотя немного, разрушается; и ветвь, отломившись от корня хотя немного, делается негодной. Таким образом, это малое есть уже не малое, но почти все. Потому, когда мы погрешим в чем-нибудь малом, или почувствуем леность, не будем презирать этого малого, потому что, будучи оставлено в небрежении, оно скоро сделается великим. Так одежда, если начнет раздираться и будет оставлена в небрежении, вся раздирается; и кровля, если обнажится от нескольких черепиц и будет оставлена в небрежении, разрушает весь дом. Итак, представляя себе это, никогда не будем пренебрегать малыми грехами, чтобы не впасть в великие; если же по небрежению впадем даже в бездну зол, то и тогда не будем отчаиваться, чтобы не потерять ясности ума. Оттуда уже не легко выйти тому, кто не бодрствует над собою тщательно, не только по причине глубины этой бездны, но и по самому положению. Грех – это бездна, которая увлекает в глубину и гнетет. Как упавшие в колодезь не скоро могут выйти оттуда и имеют нужду в других, которые бы вытащили их, так точно и тот, кто впал в глубину грехов. Спустим же к ним вервие и извлечем их оттуда; или лучше сказать, не в других только здесь нужда, но и в нас самих, чтобы и сами мы препоясали себя и поднялись не настолько, насколько ниспали, но, если хотим, и гораздо выше. Сам Бог – помощник, потому что Он не хочет смерти грешника, но "чтобы он обратился и был жив" (Иез.18:23). Итак никто не отчаивайся, никто не подвергайся этой болезни нечестивых, которым этот грех свойствен: "Когда достигнет, сказано, нечестивый до глубины зол, нерадит" (Притч.18:3).

Таким образом не от множества грехов происходит отчаяние, но от нечестивого настроения души. Поэтому, хотя бы ты впал во все роды пороков, скажи самому себе: Бог человеколюбив и желает нашего спасения: "Если", говорит Он, "будут грехи ваши, как багряное, - как снег убелю" (Ис.1:18), т.е. изменю в противное состояние. Не будем же отчаиваться; не столь опасно пасть, как упавши лежать; не столь страшно быть раненным, как, будучи раненным, не желать исцеления, потому что "кто может сказать: "я очистил мое сердце, я чист от греха моего"?" (Притч.20:9). Говорю это не для того, чтобы сделать вас более беспечными, но чтобы удержать вас от отчаяния.

5. Хочешь ли знать, как благ наш Владыка? К Нему пришел мытарь, виновный в бесчисленных пороках, и, сказав только: "будь милостив ко мне грешнику!", ушел оправданным (Лк.18:13). И чрез пророка Бог говорит: "за грех Я слегка опечалил его, и увидел, что он опечалился, и ходил смущенный, и исцелил пути его" (Ис.57:17-18). Что может сравниться с таким человеколюбием? Потому только, говорит, что он опечалился, Я простил грехи его. А мы не делаем и этого, и тем особенно прогневляем Бога. Он, умилостивляющийся малым, когда не видит и этого, справедливо гневается и подвергает нас великому наказанию, потому что мы обнаруживаем крайнее небрежение. Кто когда-нибудь скорбел о грехах? Кто воздыхал? Кто бил в перси свои? Кто сокрушался? Я не знаю никого. Люди непрестанно плачут об умерших рабах, о потере имущества, а погубляя каждый день душу свою, даже и не думают о том. Как же ты можешь умилостивить Бога, если даже и не знаешь, что ты согрешил? Правда, говоришь ты, я грешен; но это говоришь одним языком; говори же и сердцем и вместе с тем воздыхай, чтобы тебе постоянно быть в добром настроении. Ведь если бы мы скорбели о грехах, если бы воздыхали о прегрешениях, то ничто другое не печалило бы нас, потому что эта скорбь отгоняет всякую печаль. Таким образом, от исповедания грехов мы получили бы и другую пользу, ту, что не стали бы падать духом в горестных обстоятельствах настоящей жизни, ни надмеваться в радостных; а чрез это много умилостивили бы Бога; между тем теперь делами своими оскорбляем Его.

Он желает, чтобы мы сами себя наказывали за грехи, и тогда Он уже не наказывает. Для того Он и угрожает наказанием, чтобы страхом истребить в нас нерадение; и когда мы страшимся одной угрозы, то Он уже не попускает нам испытать ее на самом деле. Смотри, что говорит Он Иеремии: "не видишь ли, что они делают? Дети собирают дрова, а отцы разводят огонь, и женщины месят тесто" (Иер.7:17-18). Боюсь, чтобы и о нас не было сказано того же: не видишь ли, что они делают? Никто не ищет ничего Христова, а все – своего. Сыновья их предаются распутству, отцы их – любостяжанию и хищению, жены их – житейской суете, не только не удерживая мужей своих, но и поощряя их. Стань на торжище, спроси уходящих и приходящих, и увидишь, что никто не заботится о предметах духовных, а все гоняются за плотскими. Доколе мы не пробудимся? Доколе будем объяты глубоким сном? Неужели мы еще не насытились злом? Впрочем и без слов самый опыт достаточно может научить нас, что все настоящее низко и ничтожно. Люди, занимавшиеся внешнею (языческою) мудростью и не знавшие ничего будущего, уразумев совершенное ничтожество вещей настоящих, удалялись от них. Как же можешь получить прощение ты, пресмыкающийся по земле и не презирающий малого и преходящего для великого и вечного, ты, который слышал от самого Бога, открывшего и внушившего тебе это, и получил от Него такие обетования? Что эти вещи не стоят привязанности, доказательством тому служат те, которые оставляли их без надежды благ больших. В самом деле, какого ожидая богатства, они избирали бедность? Никакого; они очень хорошо знали, что такая бедность лучше богатства. Какой жизни надеясь, они оставляли роскошь и предавались строгому житию? Никакой; они, познав свойство вещей, уразумели, что отсюда великая польза и для душевного любомудрия и для телесного здоровья. Итак, представляя себе это и непрестанно помышляя о благах будущих, перестанем прилепляться к настоящим, чтобы нам сподобиться тех будущих благ, благодатию и человеколюбием Господа нашего Иисуса Христа, с Которым Отцу, со Святым Духом, слава, держава, честь, ныне и присно, и во веки веков. Аминь.

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