"Take heed, therefore, that ye walk carefully, not as foolish, but as wise, valuing the time, for the days are evil. Therefore, do not be unreasonable, but know what is the will of God (Ephesians 5:15-17).

1. Again (the apostle) eradicates bitterness, again cuts off the cause of anger. What does he really say? "See that you tread carefully." He knew his Teacher, that He, sending His disciples as sheep among wolves, commanded them to be like doves. "Be simple," he says, "like doves" (Μt. 10:16). Since on the one hand (the Christians) were among wolves, and on the other hand they were instructed not to avenge themselves, but to endure offenses, therefore they needed such instruction. And the former was enough to make them more courageous; and when an addition is made to two, then understand that (instruction is given) is already excessive. See with what care he warns them, saying: "Take heed, walk carefully." Whole cities waged war against them (the apostles); This war has spread to homes. The father armed himself against the son, the son against the father, the mother against the daughter, the daughter against the mother. What then? Where do these divisions come from? They heard that Christ said: "Whoever loves father or mother more than Me is not worthy of Me" (Μth. 10:37). Therefore, lest they think that He is introducing wars and strife in vain, since great enmity could have occurred if they themselves had decided to arm themselves, for this reason (the Apostle) says: "Take heed, tread carefully," i.e., except for preaching, do not give yourselves any other reason for enmity against you, let it alone be the basis of enmity. Let no one accuse you of anything else, show reverence and all obedience, if nothing harms the preaching, if nothing hinders godliness, because "Give therefore," it is said, "to everyone what is due: to whom to give, to give; to whom a tribute, a tribute; to whom is fear, fear; to whom honor is honor" (Romans 13:7). And when they see you submissive to others, they themselves will be ashamed. "Not as foolish, but as wise, valuing time." He exhorts us thus, not wishing that we should be cunning and cunning, but his words mean the following: the time is not yours; now you are strangers and strangers, strangers and strangers; do not seek honor, do not seek glory, do not seek power, do not be vengeful; endure everything, and thus redeem time; pay a lot, whatever they want from you. This is said obscurely: I will try to make it clear by an example. Let us suppose that someone has a splendid house, and then that some come to destroy it, and he gives much to them, and thus saves himself: then we say that he has redeemed himself. In like manner thou hast a great house and true faith; they come to take everything; Give everything, no matter what anyone demands of you, only save the main thing, that is, faith. "Because," he says, "the days are evil."

What is the deceit of the day? The viciousness of the day should be characteristic of the day. If you learn what the wickedness of the world around us is, you will also know what the wickedness of the day is. What is bodily depravity? Illness. And what about the depravity of the soul? Malice. What is the depravity of water? Bitterness. And every kind of depravity is a disorder in the nature of the object to which depravity is ascribed. Thus, if the day can have depravity, it is in the day itself, in the hours, in the light. So Christ also says: "For each day his care is sufficient" (Μth. 6:34). Through this, we can understand that. In what sense, then, does he call the days evil? At what time is the time for the evil one? Not the essence, not the creation (so he calls it), but that which is done in their continuation. In the same way, we have a custom that says: "I have spent a hard day, a bad one." Wherefore, how could it be heavy, if not according to what happened during it? And what happens during it is good from God, and evil from vicious people. Consequently, people are the creators of that which is evil in time, and therefore they say: "evil times." This is how we call times vicious. "Therefore," he says, "do not be unreasonable, but know what is the will" of the Lord. "And do not be drunk with wine, whereby there is debauchery" (vv. 17, 18), for intemperance in this also makes us hot-tempered and insolent, and impetuous, irritable and intolerable. Wine is given for merriment, not for drunkenness. And now not to get drunk is considered an effeminate and ridiculous thing. What hope is there for salvation? "It is ridiculous, you say, not to get drunk," while drunkenness should be ridiculed most of all. It is also very good for a private person to be a stranger to drunkenness; and much more to a warrior who deals with weapons, with blood, with murder; much more to a military commander, when, as it is, his anger is inflamed by power, by administration, by the fact that he constantly lives in the midst of ambushes and battles. Do you want to know where the wine is good? Listen to the words of the Scriptures: "Give an axe to him that is perishing, and wine to him that is bitter in soul" (Prov. 31:6). And rightly so: for it has the power to alleviate grief and anguish, and to remove sorrow. "Wine rejoices the heart of man" (Psalm 103:15). How does drunkenness come from wine? Nothing can produce the opposite effects. To mean drunkenness not from wine, but from immoderation. Wine is given to us for nothing else but for the health of the body; but even this is hindered by intemperance. Listen also to the blessed one who writes and says to Timothy: "Drink a little wine, for the sake of your stomach and your frequent infirmities" (1 Tim. 5:23).

2. For this reason God created our bodies to be well-proportioned, requiring little for their nourishment, in order to teach us that we were created for another life. This is the kind of life He wanted to give us at first; but since we ourselves have become unworthy of it, He has postponed it, and during the delay He does not allow us to enjoy it without measure. A small glass of wine and one loaf of bread is enough to fill a human stomach. The Lord of all the dumb (God) was created to be much less needy than them, and gave a small body, indicating nothing else than that we should strive for another life. "Do not get drunk," he says, "with wine, from which there is debauchery." It does not save, but destroys not only the body, but also the soul. "But be filled with the Spirit, edifying yourselves with psalms, and hymns, and spiritual songs, singing and singing in your hearts to the Lord, giving thanks always for all things to God and the Father, in the name of our Lord Jesus Christ, obeying one another in the fear of Christ" (vv. 18-21). Do you want to have fun, he says? Do you want to spend the day? I give you a spiritual drink. Drunkenness destroys the euphony of speech, causing our tongue to stutter; in the same way it perverts the eyes, and everything. Learn to sing psalms, and you will see the sweetness of this work, because those who sing psalms are filled with the Holy Spirit, and those who sing satanic songs are filled with an unclean spirit. What does it mean, "In your hearts to the Lord"? This means – approach this matter with attention, because the inattentive sing in vain, pronouncing only words, while their heart wanders elsewhere. "Giving thanks always for all things to God and the Father, in the name of our Lord Jesus Christ, obeying one another in the fear" of Christ. That is: let your petitions ascend to God with thanksgiving; nothing pleases God so much as when someone gives thanks to Him. Above all, we can express our gratitude by removing our soul from what has been said, by cleansing it of what (the Apostle) has said. "But be filled," he says, "by the Spirit." Is it in our power? Yes, in ours. When we cleanse our souls from lies, cruelty, fornication, impurity and covetousness, when we become good-natured, compassionate, caring for ourselves, when there is no blasphemy in us, when we make ourselves worthy – then what will the Holy Spirit forbid? The spirit to draw near and fly to us? And He will not only draw near, but fill our hearts. When there is such a light within us, then after that virtue will no longer be difficult for us, but easy and pleasant. "Thanks," he says, "always for everything." How so? Should I be grateful for everything that happens? Truly so, even if it be a disease, even if it be poverty. If in the Old Testament a certain wise man advised, saying: "Whatever befalls you, receive" joyfully, "and in the vicissitudes of your humiliation be long-suffering" (Sir. 2:4), then how much more should this be in the new. Even if you do not understand the reason for something, give thanks: that is what gratitude consists in. There is nothing important or surprising in the fact that you give thanks when you are beneficial, healthy, you succeed in everything and you are happy. It is necessary that you give thanks in misfortunes and sorrows. Say nothing but the words: I thank Thee, O Lord! But what do I say about the calamities that happen here (on earth)? For Gehenna itself, for the punishments, for the torments that will be there (beyond the grave), we must thank God. If we are attentive, this work will bring us great benefit, when it is the fear of hell that will put a bridle on our hearts. And not only for obvious blessings, but also for secret ones, sent against one's will, we must give thanks. (God) does us much good when we do not want or do not see it. If you are not lying, I will explain this matter to you. Think, do not all the lawless and godless Greeks ascribe to their sun and idols? Well? Does He not send blessings to them also? Do they not owe their lives, health, children, and the like to His providence? And what about the so-called Marcionites? And what about the Manichaeans? Do they not blaspheme Him? What then? Does He not do good to them every day? And if he does good to them without their knowledge, how much more so to us. And what else is proper to God but to do good to the human race both in punishment and in good deeds?

Thus, it is not only in happiness that we should give thanks, because there is nothing important here. The devil also knew this; wherefore he said: "Is it for nothing that Job fears God? Have you not surrounded him, and his house, and all that he has? but stretch forth thy hand, and touch all that he has, and shall he bless thee?" (Job 1:9-11). But this evildoer (the devil) did not benefit in any way, and let it not happen that there should be anything more concerning us for him. When poverty, sickness, and misfortune befall us, it is then that we should be more grateful. I mean gratitude not in words, but in language, but in deeds, thoughts, and heart. Let us thank Him with all our hearts. For He loves us more than our parents, and the love of God is as different from parental love as goodness is from wickedness.

3. These are not my words, but those of Christ who loves us. Listen to what He says: "Is there any man among you who, when his son asks him for bread, will give him a stone? and when he asks for a fish, will he give him a serpent? If, therefore, you, being evil, know how to give good gifts to your children, how much more will your heavenly Father give good things to those who ask Him" (Μt. 7:9-11)? And again listen to what He says in another place: "Shall a woman forget her suckling child, that she may not have pity on the son of her womb? but if she also forget, I will not forget you, says the Lord" (Isaiah 49:15). If He does not love us, then why did He create us? Was it necessary for Him? Do we do anything useful and necessary for Him? Does He need any of us? Listen to the words of the prophet: "Thou art my Lord; my goods are not necessary for Thee" (Psalm 15:2). But those who do not understand and do not feel this say: with the goodness of God there must be equality for all. But tell me, ungrateful man, in what do you see the lack of God's goodness, and what do you call equality? One, they say, has been crippled since childhood, another is mad and possessed by a demon, another has spent his whole life to a ripe old age in poverty, another in severe illnesses. Are these the works of Providence? One is deaf, another is dumb, a third is poor, another is evil and lawless, full of innumerable vices, but has money, supports harlots and freeloaders, has acquired a magnificent house, and leads a carefree life. And they say many similar things, weaving a long word of condemnation against Divine Providence. What then? there is, then, no Providence? What shall we say against them? If it were the Greeks and told us: By whom is the world governed? – we would ask them in turn: what then? No Providence? Why do you worship gods, worship demons and heroes? After all, if there is Providence, then it watches over all. If there are despairing and doubting people among Christians and Greeks, what can we say to them? Tell me, have so many good things happened by chance: daily light, improvement in the existing, the chorus of stars, the steady flow of days and nights, the succession of nature in plants, animals, and people? Who, tell me, controls this? If there is no one to care, and everything is maintained by chance, then who has overturned and spread out such a beautiful, such a majestic tent over the earth and waters, I mean heaven? Who gave fruitful times? Who put such power into seeds and plants? Everything that is accidental is completely disorderly, while everything that is well-arranged is artistic. Tell me, what is accidental among us that is free from great disorder, great confusion, disorder? I'm not even talking about what happens without a cause, but even about the one who does, but takes up the matter without skill. For example, let there be wood, stones and lime; let a man who does not know how to do the housework take them, and begin to build and work. Will he not destroy and spoil everything? Again, let there be a ship without a helmsman, with everything that a ship needs to have, except for a helmsman, I do not say not equipped, but even equipped: it will not be able to sail. Could this land standing on the water, tell me, stand for so long without a sustaining force? And does it make sense? And an opinion of this kind should not be ridiculed a thousand times? If at the same time (water) we carry the sky – this is another weight. But whether the sky rests on the waters is another question. All this is the work of Providence. Everything that is worn on the water should not be concave, but convex. Why? For a convex body, as in a ship, remains outward and tends upward, while a concave body sinks into the water. Thus, it (the sky) requires a body that is elastic, firm, capable of withstanding pressure and bearing the imposed weight. Does not the air support the sky? But it is much thinner, looser than water, and cannot oppose even the lightest things with sufficient resistance, and even more so to such a giant. A whole century would not be enough for us if we began to consider all the works of Providence, both in general and in particular. I will ask this questioner: did all this happen from Providence, or did it happen by chance? – and if he had said: there is no Providence, – I will ask again: how did this happen? And he will not be able to point out a single reason. "From here, all the more so, you should not inquire and try to unravel questions concerning human life. Why? Because man is more excellent than all this, and all this happened for man, and not man for this.

4. If, then, thou dost not understand the wisdom and order which lie in the providence of him (man), how can thou comprehend the causes which lie (in God)? Yes, tell me, why is (man) created so small, so far removed from the heights of heaven, that he doubts what appears from above? Why are the northern and southern countries uninhabited? Why, tell me, is the night longer in winter and less in summer? Why the cold, the heat, why is the body mortal? I will offer you an abyss of other questions, even, if you wish, I will not cease to ask, and in everything you will be unanswerable before me. The main thing of Providence is that the causes are incomprehensible to us. If this were not beyond our comprehension, then perhaps someone would really consider man to be the cause of everything. So-and-so, he says, is poor, and poverty is evil. What is also disease, or blindness? All this is nothing, man! There is only one misfortune – to sin, and this is the only thing we must discuss. Having abandoned research on the causes of real disasters, we are too much concerned about extraneous things. Why does none of us ever try to find out why he sinned? Is it in my power to sin, or is it not mine? There is no need to say much here, I will look for the answer in myself. Have I not ever conquered passionate inclinations, have I triumphed over anger out of shame, or out of fear of men? When I find such cases, I will conclude from this that it is in my power to sin. No one is curious about it, no one takes the trouble to find out; but without reflection, according to Job, a mortal "is vain in reasoning" (Job 11:12). What kind of need do you have to do with the fact that one is blind and the other poor? This is not what God commands you to discuss, but what you yourself do. If you doubt whether any power works for the world, you are the most reckless person; but if you are convinced of this, then why do you doubt that you should please God? "Giving thanks always," he says, "for all things to God" (v. 20). Enter the asylum, and when there is a wounded man there, see how the doctor cuts and burns him. However, I am not saying this to you, but to enter the carpenter's workshop. And you will not achieve meaning, you will understand almost nothing of what is being done there; A lot of things will seem senseless to you when, for example, he is drilling, or planing wood. If I lead you to another, simpler art, for example, to painting, then you will be confused here too. Tell me, will it not seem to you in vain to do what (the painter) does? What are the outlines and interweaving of lines for him? When he puts the paints, then the beauty of art will catch your eye, and yet, even after that, you will not be able to understand anything exactly. But why do I speak of carpenters, painters, slaves like us? Tell me how a bee makes a honeycomb, and then talk about God. Learn the art of ants, spiders, swallows, and then talk about God. Explain this to me, if you are clever; but you can't. And so, O man, will you not cease to seek the superfluous, and this is truly superfluous, and will you not cease to be foolishly curious? there is nothing wiser than such ignorance, and those who confess complete ignorance in this case turn out to be the wisest of all, and those who are superstitious are the most foolish. Thus, claiming to know oneself does not always show wisdom, and sometimes foolishness. Tell me, if one of two men declared that he would measure with stretched ropes the air that stretches from earth to heaven, and the other, mocking the first, confessed that he did not know it, whom, tell me, would we ridicule, who calls himself knowledgeable, or who does not know? Obviously, the so-called connoisseur. Therefore he who does not know is wiser than he who pretends to be knowledgeable. Again, if one were to declare that he knew how many glasses (of water) a fruit drink contained, and another that he did not know, would not ignorance be wiser than knowledge? Of course. And why? Because this ignorance is broader (than knowledge). He who confesses ignorance knows something. Exactly what? That something is hidden from man; And this is important. But he who says that he knows, especially does not understand what he says he knows; that is why he deserves ridicule. Alas, how many impulses do we have to curb misplaced inquisitiveness and curiosity, and yet we do not restrain ourselves, but interfere in the lives of others (and ask): why is this one poor, why is this one blind? With such questions we will fall into other nonsense – why, for example, is it a woman, why are not all men, why is it a donkey, why is it a bull, why is it a dog, why is it a wolf, why is there a stone, why is it a tree – and the questions will last forever. That is why God has set a measure for our knowledge and (laid the foundation for it) in our nature. Look with me at a very curious phenomenon. When we look from the ground at the sky, at such a height, we do not feel anything heavy, but when we climb some high tower and want to bend down a little, we suddenly feel a whirling and darkening of the head. Tell me the reason for this; but you will not find why the eye has more power (than the other senses), and ceases to act at the greatest distances

5. And in relation to hearing, one can see the same. No one can scream all the air that the eye can see, or hear at that distance. Why do not all members have the same honor, do not serve the same appointment, and do not occupy the same place? And Paul was curious about this, or rather, he was not curious – because he was wise – but when he came to this question, he said: "But God arranged the members, each one in the body, as it pleased Him" (1 Cor. 12:18). He ascribed everything to the will of God. Having ceased our research, let us also only give thanks for everything. Therefore, he says, "Thank you always for everything." This is characteristic of a wise, prudent and diligent slave, and then (idle curiosity) – talkative, lazy, interfering in his own business. Do you not know that among servants the most vain and worthless are talkative, talkative, and try to find out the secrets concealed by their masters, while the prudent and diligent are only looking at how to perform their service? He who talks much does nothing; He who does much does not say anything inappropriate. That is why Paul also said, writing about widows: "They are accustomed not only to be idle, but also to be talkative" (1 Tim. 5:13).

Tell me, where is the greater difference: between our age and childhood, or between God and people? Between us and the mosquitoes, or between us and God? Obviously, between us and God. So, why are you so curious? Thank you for everything. But you will say: what will I answer if a Hellene asks me and wants to know from me whether there is a providence, and he himself says that there is no one who provides? Ask him in turn. But he says that there is no one who trades? That providence exists is clear from what has been said; As for the incomprehensible (point out) that we do not understand its meaning. If in human affairs we do not understand many things how things are done, and although many things seem inappropriate to us, we nevertheless yield, then how much more (should we do so) in relation to God. In God, for believers, nothing seems and there is nothing inappropriate. Therefore, let us give thanks for everything, let us glorify Him for everything. "Obeying," he says, "one another in the fear of God." If you obey because of submission, because of money, or because of shame, how much more do you obey because of the fear of God. Let there be a mutual recompense for slavery and submission; then there will be no slavery. Let not only one take the place of a free man, and the other of a slave, but it is better if masters and servants serve each other. It is much better to be a slave in this way than to be free in any other way. Here is the proof: let a man have a hundred servants, and not one of them shall serve him; On the other side, let there be a hundred friends mutually serving one another. Which of them will live better, who will have more joy, more fun? There is no anger, no vexation, no irritation towards anything of the kind, there is fear and slavery; here everything is out of necessity, there everything is by free choice; here they serve under compulsion, there out of love for one another. God also willed so, so He washed the disciples' feet. Still more, gentlemen, if you wish to judge carefully, are obliged to reward each other by mutual service. What would happen if pride did not allow reciprocal retribution? When someone performs carnal service, you nourish his body, take care of food, clothing, shoes, and this is one of the types of service. If you do not do your service, then he will not do his own; no law can force him to serve if you do not feed him. If this is the case with slaves, what is wrong if it is the same with free people? "In the fear" of Christ, he says, "obeying." What kind of mercy is this, when (for service) we also have a reward? But he doesn't want to obey you? Obey him, and not just obey, but obey. Serve all as masters, and soon you will have them servants, enslaved by power, the strongest power of the harshest tyrant. You will gain them still more, if, receiving nothing from them, you give them what is yours. "Obeying one another in the fear" of Christ means that we bridle all passions, serve God, nourish love for one another, and then we will be able to be worthy of God's love for mankind, by grace and mercies (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).

БЕСЕДА 20

"Жены, повинуйтесь своим мужьям, как Господу, потому что муж есть глава жены, как и Христос глава Церкви, и Он же Спаситель тела. Но как Церковь повинуется Христу, так и жены своим мужьям во всем" (Еф. 5:22–24).

1. Некоторый мудрый муж, перечислив многие блага, поставил в числе их и согласие (между мужем и женой): "И жена и муж", – сказал он, – "согласно живущие между собою" (Сир. 25:2). Подобным образом, и в другом месте, в числе же благ он поставляет единомыслие между мужем и женой (25:11). При том известно, что и изначала Бог прилагал особенное попечение об этом союзе, и, говоря об обоих, Он выражается как об одном: "Бог мужчину и женщину сотворил" (Мк. 10:6); и еще: "Нет мужеского пола, ни женского" (Гал. 3:28). В самом деле, не может быть такой близости у мужа с мужем, какая у жены с мужем, если только кто законно сочетался с нею. Потому-то один блаженный муж, выражая чрезмерную любовь и оплакивая одного из любимых им и сердечно ему преданных, берет для этого в пример любовь не отца или матери, ни дитяти или брата, ни друга, – но чью? Падет "любовь твоя" на меня, – говорил он, – как "любовь женская" (2 Цар. 1:26). Поистине, любовь эта насильственнее всякой тирании. Сильны и другие (страсти); но эта страсть имеет такую силу, которая никогда не ослабевает. В самой природе нашей есть какое-то страстное влечение, непонятное для нас, которое соединяет эти тела (мужа и жены). Вот и вначале жена произошла от мужа, а после от жены и мужа муж и жена. Замечаешь ли союз и единство? Почему (Бог) не попустил превзойти сюда другой сущности отвне? И смотри, как Он устроил: Он дозволил человеку иметь женой сестру, еще более – не только сестру, но и дочь, и не только дочь, но нечто, ближе дочери, – собственную плоть. Все же это Он устроил изначала, соединяя их в одно, как бы на каменном основании. Не от вне Он жену сотворил, для того, чтобы муж не смотрел на нее, как на чуждую; а с другой стороны не ограничил брачного сожития только ею, чтобы он, стесняя и принуждая себя, не отделился вовсе от других. И как между растениями те особенно красивы, которые имеют один ствол, разветвляющийся на многие ветви, а те, которых ветви разветвляются беспорядочно, каждая вырастая от особенного корня, не представляются красивыми, так и здесь, Бог из одного Адама произрастил весь род (человеческий), поставивши его через то в совершенную невозможность разъединиться или разделиться. Потом, для большего также единения, запретил вступать в брак с сестрами и дочерьми, чтобы через это мы не сосредоточивали всей любви своей на одном (роде), и тем не отделялись от других. Потому и сказал (Христос): "Сотворивший вначале мужчину и женщину сотворил их" (Μф. 19:4). Много от этого бывает зла, много и добра и для семейств, и для обществ. Ничто так не укрепляет нашу жизнь, как любовь мужа и жены. Ради ее многие берутся за оружие, а иные не щадят и своей жизни. Итак, не просто и не напрасно Павел выказал великую заботливость об этом деле, когда сказал: "Жены, повинуйтесь своим мужьям, как Господу". Почему? Потому что, если они единомысленны, то и дети их воспитываются хорошо, и слуги благоустроены, и соседи, и друзья, и сродники, как бы насаждаются их благовонием. Если же где бывает напротив, то там во всем беспорядок и замешательство. И как, если военачальники и мире друг с другом, то все идет, как следует, а если между ними возникнет распря, то там уже не бывает порядка, – так и здесь. Потому и говорит: "Жены, повинуйтесь своим мужьям, как Господу". Увы! А как же в другом месте сказано: если кто не оставить жены или мужа, не может следовать за Мной (Лк. 19:26; сн. Мф. 10:36,37)? Если (жена) должна повиноваться (мужу), как Господу, то как же говорится, что ей должно оставить его ради Господа? И подлинно, должно. Впрочем, слово: "как" не везде означает совершенное равенство. (Апостол) или разумеет следующее: "как" знающие, что тужите Господу, как и в другом месте говорит, что (они должны повиноваться) если не ради мужа, то, в особенности, ради "Господа" (Кол. 3:18); или: если повинуешься мужу, то думай, что ты повинуешься, как работающая Господу. Если противящийся даже внешним общественным властям противится "повелению Божьему" (Рим. 13:2), то тем более – не повинующаяся мужу. Этого Бог требовал от начала. Итак, поставим мужа в качестве главы, а жену в качестве тела. Потом, доказывая умозаключениями, что муж есть глава жены, (апостол) говорит: "Как и Христос глава Церкви, и Он же Спаситель тела. Но как Церковь повинуется Христу, так и жены своим мужьям во всем". Сказав, что муж есть глава жены, "как и Христос глава Церкви", он затем присовокупил: "И Он же Спаситель тела", – потому что от головы зависит благосостояние тела. Таким образом, он предложил мужу и жене, как основание их счастья, взаимную любовь и заботливость, указав каждому подобающую область, – ему начальство и попечение, а ей – повиновение.

2. Итак, как Церковь, составляемая из мужей и жен, повинуется Христу, так и жены должны повиноваться мужьям, как Богу. "Мужья, любите своих жен, как и Христос возлюбил Церковь" (ст. 25). Ты слышал о великом послушании; ты доволен Павлом и рад, что он, как некий дивный и духовный учитель, учит нас порядку в жизни. Хорошо! Но послушай, чего он требует и от тебя: тот же самый пример он приводить и далее. "Мужья", – говорит он, – "любите своих жен, как и Христос возлюбил Церковь". Видел меру послушания? Послушай же и о мере любви. Хочешь, чтобы жена повиновалась тебе, как Христу повинуется Церковь? Заботься и сам о ней, как Христос о Церкви. Хотя бы нужно было пожертвовать за нее жизнью, хотя бы нужно было тысячекратно быть рассеченным, или потерпеть и пострадать что бы то ни было, но отказывайся; но и хотя бы ты потерпел все это, не думай, что ты сделал что-нибудь подобное тому, что сделал Христос. Ты терпишь это, будучи уже в союзе с женой; а Он (страдал за Церковь) отвращавшуюся от Него и ненавидевшую Его. Как Он, когда она отвращалась, ненавидела, презирала Его и была развратна, по великому Своему снисхождению покорил ее под ноги Свои, не прибегая ни к угрозам, ни к порицаниям, ни: к устрашениям и ни к чему подобному, – так и ты поступай в отношении к своей жен: хотя бы ты видел, что она пренебрегает тобою, что развратна, что презирает тебя, умей привести к своим ногам твоим великим о ней попечением, любовью и дружбой, нет уз крепче этих, особенно для мужа и жены. Слугу можно иногда связать страхом, – а скорее и его этим не свяжешь, он отскочить и сбежит, – но общницу жизни, мать детей и виновницу всех радостей нужно привязывать к себе не страхом и угрозами, но любовью и расположенностью. Что за супружество, когда жена трепещет мужа? Каким удовольствием может насладиться муж, который сожительствует с женой, как с рабой, а не как со свободной? Если бы и случилось потерпеть что за нее, не ропщи: Христос этого не делал. "И предал Себя за нее", – говорит, – "чтобы освятить ее" (ст. 25, 26). Значить она была нечиста; значить, на ней были грязные пятна; значит, была безобразна и ничего не стоила. А ты какую бы ни взял жену, твоя невеста была не такова, какой Христос обрел Церковь; она не так отлична от тебя, как была отлична Церковь от Христа. При всем том Он не возгнушался ею и не возненавидел ее за ее чрезмерное безобразие. Хочешь знать, как она была безобразна? Послушай, что говорит Павел: "Вы были некогда тьма" (Еф. 5:8). Видишь черноту ее? Что чернее тьмы? Но посмотри и дерзость ее: "Жили в злобе", – говорит, – "и зависти" (Тит. 3:3). Посмотри и нечистоту: "Несмысленны, непокорны". Что еще сказать? Она была и безумна, и богохульна. Однако, несмотря на то, что в ней было так много дурного, Он и за безобразную предал Себя как за прекрасную, как за возлюбленную, как за достойную дивной похвалы. Недоумевая пред этим, Павел и говорил: "Ибо едва ли кто умрет за праведника" (Рим. 5:7); и еще: "Христос умер за нас, когда мы были еще грешниками" (ст. 8). И принявши ее такой, Он украшает ее и омывает и не отказывается от этого. "Чтобы освятить ее", – говорит (апостол), – "очистив баней водной посредством слова; чтобы представить ее Себе славной Церковью, не имеющей пятна, или порока, или чего-либо подобного, но дабы она была свята и непорочна" (ст. 26, 27). Баней омывает ее нечистоту. "Посредством слова", – говорит. Каком? Во имя Отца и Сына и Святого Духа. И не только украсил ее, но и сделал славной, не имеющей "пятна, или порока, или чего-либо подобного". Итак, будем и мы искать этой красоты, и мы сможем стать ее творцами. Не требуй от жены того, чего у ней нет. Видишь, что Церковь все получила от Владыки? Через Него она сделалась славной, через Него беспорочной. Не отвращайся же и ты от жены из-за ее непривлекательности. Послушай, что говорит Писание: "Мала пчела между летающими, но плод ее – лучший из сластей" (Сир. 11:3). Она Божье создание: не ее ты порицаешь, но Того, Кто создал ее. Чем виновата жена?

Не хвали ее и за красоту. Развратным душам свойственны такая похвала и такая ненависть, да и самая (страстная) любовь. Ищи красоты душевной; подражай Жениху Церкви. Телесная красота производить великую наглость и много неразумного; она возбуждает ревность и нередко заставляете подозревать тебя в гнусных поступках. Но она, скажешь, доставляет удовольствие? Один месяц или два, много, если год, но не далее; от привычки диво это скоро теряет свою прелесть. А то, что вследствие красоты бывает дурного, остается навсегда: ослепление, безумие, высокомерие. В (удовольствии же), доставляемом не этой (красотой), ничего нет подобного; там любовь, начавшаяся надлежащим образом, остается постоянной, как любовь к красоте душевной, а не телесной.