But why do I speak of heavenly things? If we also pay attention to what is on earth, we will find that everything here is based on faith, because neither trade, nor crafts, nor anything else of this kind, can exist without it. If here, where everything is full of falsehood and deceit, it is necessary, then how much more so in relation to heavenly things. Therefore, let us hold on to it, let us try to acquire it; By this means we shall free our soul from all pernicious opinions, such as, for example, the doctrine of chance and fate. If you believe that there is resurrection and judgment, you will be able to protect your soul from all these (errors). Believe that God is just, and you will not believe in fate, which is not guided by justice, believe that there is a God who provides for everything, and you will not believe in fate, which supposedly dominates everything; believe that there is punishment and a kingdom, and you will not believe in fate, which robs us of everything that belongs to us, and subordinates us to necessity and violence. You do not need to sow, or plant, or fight, or do anything at all, willingly or unwillingly, what fate has ordained for you will come to pass. Finally, what need do we have for prayer? Why do you want to be a Christian if there is a destiny? After all, you will not be subject to accusation. Where do the arts come from? Could it be that it was also from fate? Yes, they do; and such a person is destined by fate to become wise by labor. But show me a man who would attain knowledge without difficulty. But you can't point it out. Consequently, knowledge does not depend on fate, but on work. But why, they say, is such and such a man, being criminal and wicked, rich, although he has not received an inheritance from his father, while another, working endlessly, remains poor? Such questions, however, are dealt with by those who base everything only on wealth and poverty, and not on vice and virtue. But here you do not say that, but say: Has anyone become evil, despite the fact that he has zealously tried (to be good), or good – living in complete carelessness? If fate has such power, then let it show this power over what is most important – over virtue and vice, and not over wealth and poverty. Again, why is it said that one suffers from sickness, and another enjoys health, one is in glory and the other in contempt? Why does everything go according to one's desire, while the other has innumerable obstacles everywhere? Give up faith in fate, and you will find out why. Firmly believe that there is God Provident, and you will understand this clearly. But I cannot, you say, because the disorder in the state of affairs (on earth) does not make it possible to assume the existence of Providence. If all this depends on God, then how can I believe that God, being good, gives wealth to the lecherous, the criminal, and the covetous, but not to the good man? How can I believe? You need to believe, considering what happens in practice. Ok; So, it depends on fate. Is it guided by justice, or not? You will say: it is unjust. Who created it? Is it God? No, you will say, it did not come from anyone. But how does she, without descending from anyone, do all this? After all, this contradicts one another. Therefore, in general, this is not God's work. Let us, therefore, examine the question: Who created the heavens? You will say - fate. Who is the land, who is the sea, who is the seasons? If, therefore, it has established such a beautiful order and harmony in soulless things, how has it allowed such disorder to occur in us, for whom all this exists? It would be as if someone cared for a house, wishing to make it wonderfully good, and did not have the slightest care for his household. Who preserves the continuity of the seasons? Who determined such harmonious laws of nature? Who gave order to the flow of day and night? It's beyond that fate. No, they say, it happened by itself. But how could such an order appear by itself? Whence then, you will say, these rich men, who enjoy health and enjoy fame, (who have received wealth), some by covetousness, others by inheritance, and others by violence. Why does God allow the wicked to prosper? Because the reward is not here, but in the age to come. Therefore, you point out to me something like this there. Give me first, while I am still here, you say; and there I will not look for anything. But you don't get it because you're looking for it. If you, having not yet experienced pleasures, covet them so much that you prefer them to future goods, how much more (you would seek these latter) if you tasted the purest pleasures. Therefore (God) shows you that (earthly goods) are insignificant, that they constitute something indifferent; if they were not something indifferent, then He would not have given them to them either. Tell me, is it not the same to be black, or tall, or short? So is wealth. Tell me: is not all equally given that which we need, namely, the capacity for virtue, the sharing of spiritual gifts? If you knew what God's blessings are, then, using them on an equal basis with others, you would not be grieved by the unequal distribution of earthly goods, and, knowing the equal division of the former, you would not seek the abundance of the latter. Just as a servant who, receiving food, clothing, and shelter from his master, and enjoying everything else on an equal footing with others, just because he had longer hairs on his head and nails larger, would think that he had more than others, so he (who is endowed with earthly goods) would think in vain about Which he uses only until the time comes. For this reason (God) deprives us (of earthly goods), in order to cool in us the passion for them and to turn away all our desires from them, to direct us to heavenly blessings. And we do not understand this either. Just as a father, when his child has a toy that he places above the necessities, takes the toy from the child in order to force him to turn to the most important object, even if only involuntarily, so God uses all means to bring us to heaven. But you will say: Why does He allow the wicked to become rich? Because He doesn't care much about them. And why kind? He does not do this, but only allows it. However, now I speak of this only slightly, having in mind such people who do not know the Scriptures. If you wanted to believe and listen to the word of God, then I would not need to say what I have just said, because from the word of God we would know everything. But in order that you may be fully convinced that neither riches, nor health, nor fame mean anything, I will point out to you those multitudes of people who could get rich, but gain nothing, and could enjoy health, but exhaust their bodies, and could enjoy fame, but use all means to be despised. Meanwhile, he who is good never strives to become evil. Therefore, let us cease to seek the blessings of this world, and let us strive for the heavenly ones. In this way we can also receive them and will be able to enjoy the eternal food, grace and love for 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.

[1] The text reads άλογος – animal. But it is more likely – άλλογενής – or άλλον γένους – of a different kind.

CONVERSATION 2

"The purpose of exhortation is love from a pure heart and a good conscience and unfeigned faith, from which, having departed, some have deviated into idle talk, wishing to be teachers of the law, but not understanding either what they say or what they affirm. (1 Timothy 1:5-7).

1. Nothing is so injurious to the human race as neglecting friendships and taking little care to preserve them; and vice versa – nothing can give such a good direction as the effort to support them with all your might. Pointing to this, Christ says: "If two of you agree on earth to ask for any thing, whatever they ask will be done unto them" (Matthew 18:19); and again: "And because iniquity shall abound, the love of many shall wax cold" (24:12), This was the source of all heresies. In fact, because people do not love their brethren, they envy those who are respected, but from envy comes love of power, and from love of power flow heresies. Wherefore Paul, when he said, "Exhort some not to teach otherwise," shows the way by which this can be attained. What makes up this path? Love. Just as when he says: "Christ is the end of the law" (Romans 10:4), that is, fulfillment, the former is united with the latter, so this commandment has love as its support. The goal of the medical art is health; therefore, when there is health, then little care is needed; And when there is love, few commandments are needed. But what kind of love is he talking about? About sincere, which is not limited to words alone, but stems from spiritual disposition and good thinking and compassion. "From a pure heart," he says, "that is, from a straightforward address, or sincere friendship. After all, even an unclean life produces schisms: "For everyone who does evil hates the light" (John 3:20). Friendship also happens between evil people, for example, robbers love robbers, and murderers love murderers; but this does not come from a good conscience, but from an evil one, not from a pure heart, but from an unclean one, not from an unfeigned faith, but from a feigned and hypocritical one. Bepa reveals to us what is true, and from sincere faith is born love, because one who truly believes in God will never agree to withdraw from love. "From which," he says, "having departed, some have deviated into idle talk." He said well: "retreating," because it takes skill in order to direct the blows directly at the target, and not past it. Therefore, it is necessary that they be guided by the Holy Spirit; There are many reasons that lead one astray from the straight path, but only one goal should be kept in mind. "Desiring," he says, "to be a teacher of the law." You see, there is another reason for this, and that is lust for power. That is why Christ says: "Do not be called teachers" (Matthew 23:8), and again the Apostle: "They do not keep the law, but want you to be circumcised, that they might glory in your flesh" (Galatians 6:13). They, he says, seek honor, and therefore do not pay attention to the truth. "Not understanding," he says, "neither what is said nor what is asserted," and here he accuses them of not knowing the purpose of the law, nor how long its dominion was to last. But why do you, if this proceeded from ignorance, call it sin? Because they did this not only because they wanted to be teachers of the law, but also because they did not have love; moreover, ignorance also originated from here. Indeed, when the soul is given over to carnal objects, then its insight is blunted; and when she turns away from love, then the desire to argue takes possession of her, and her mental gaze is darkened. He in whom an attachment to these quickly transitory (objects) takes root, being intoxicated with passion, can no longer be an impartial judge of the truth. "They do not understand," he says, "what they assert" Probably, they discussed the law and talked much about purifications and other external rites. Then, leaving the refutation (of their teaching) – because it had no meaning, except to serve as a shadow and image of spiritual objects – he turns to that which was much more pleasant. To what exactly? He praises the law, calling the Decalogue the law. Yet he excludes the former (ceremonial ordinances) from the latter (the law), because if these very (the precepts of the law) punish criminals, and remain useless for us, how much more so do the former (ceremonial ordinances). "But we know," he says, "that the law is good, if any man use it lawfully, knowing that the law is not laid down for the righteous" (v. 8, 9). He says that (the law) is good and not good. How is it, you will say, that it becomes bad because someone does not fulfill it properly? And then he remains good; but what he said has this meaning: if anyone fulfills it in practice, the expression: "if anyone uses it lawfully" should be understood here in this way. But when it is explained in words, but transgressed in deed, it means that it is not properly fulfilled. This one also fulfills it, but not for his own benefit.

However, something else can be said about this. What exactly? That if you do the law properly, it will lead you to Christ. For since the purpose of the law is to justify man, and yet he is not able (to do this), it leads to Him who is able (to do it). However, it is also possible to fulfill the law in another way, as it should be, namely, when you keep it out of abundance (good disposition). What does the expression "from excess" mean? Just as it is said that a horse uses the bit properly when it does not jump or bite, but simply wears it, so both the adornment and the law are properly fulfilled by one who does not live chastely because of necessity from the letter (law). Who, then, will properly fulfill it? The one who knows that he has no need of it. Whoever has attained such moral perfection that he fulfills the law, not for the fear of it, but for the sake of virtue alone, fulfills it correctly and without stumbling, that is, when someone fulfills it as a man who does not fear it, but rather disapproves of the punishments prescribed in it. On the other hand, he here calls the righteous one who has already been perfected in virtue. Therefore he fulfills the law well who does not need its guidance.

2. Just as the first principles of literacy are taught to children, while he who supplements them not from them, but from other (sources), acquires greater experience in learning and uses knowledge much better, so he who is above the law is no longer guided by the law, because he who fulfills it not out of fear, but out of love for virtue, fulfills it much more perfectly. Consequently, the one who fears punishment and the one who seeks honor does not fulfill the law equally; it is also not the same – the one who is under the law and the one who is above the law. To do (the law) properly means to live better than the law prescribes, because he fulfills and keeps the law well, who does more than what the law commands, who does not need its guidance. The law for the most part forbids evil; yet it is not through this, but through good works, that a person becomes righteous. Therefore, those who abstain from evil deeds as slaves are not yet fulfilling the purposes of the law; therefore, it is appointed to punish crime. In this way, they also fulfill the law, but only because they fear punishment. "Do you want not to be afraid of the authorities? Do good" (Romans 13:3). Therefore it may be said that (the law) foretells punishment only to the criminal; Meanwhile, what benefit can the law be to him who does (works) deserving of crowns? In the same way, a physician is useful to one who has ulcers, and not to one who is healthy, not to one who is in a good position. "But for the wicked," he says, "and for the disobedient, the wicked, and the sinners" (v. 9). He calls the Jews lawless, as well as disobedient. "The law," he says, "produces wrath" (Romans 4:15): this refers to those who do evil. What, then, is to be applied to him who is worthy of honor? "By the law," he says, "sin is known" (Romans 3:20). How should this be attributed to the righteous? "The law," he says, "the law is not laid down for the righteous" (v. 9). Why? Because he is not subject to punishment – because he does not wait for (the law) to teach him what to do – having within him the grace of the Holy Spirit that instructs him. Spirit. The law is given so that fear and threats deter (from crime). Meanwhile, there is no need for a bridle for a docile horse, and there is no need for instruction to one who has no lack of a guide. "But for the wicked," he says, "and for the disobedient, the wicked, and the sinners, for those who offend father and mother" (v. 9). And he did not stop there, did not content himself with one general indication of sins, but enumerated the sins in particular, in order to make one feel ashamed of the exclusive obedience to the law. Then, having enumerated the particular kinds of sins, he spoke of them in general, although what was said was sufficient to remove (from sin). Who is he talking about? About the Jews, because they were parricides and mother-killers, they were unrighteous and filthy; He alludes to them when he says, "Ungodly and sinner." If they were so, then the law was necessarily given. Indeed, tell me, did they not often worship idols? Did they not attempt to stone Moses? Were not their hands fulfilled with the murder of their closest relatives? Do not the prophets constantly rebuke them for this? Meanwhile, he who philosophizes about heavenly things, all these (reproofs) become superfluous for him. "For offenders," he says, "father and mother, for murderers, for fornicators, homosexuals, predators, liars, perjurers, and for everything that is contrary to sound doctrine, v. 10. He said well, "Sound doctrine," because (all these crimes) constitute the sickness of the depraved soul. "According to the glorious gospel," he says, "of the blessed God, which has been entrusted to me" (v. 11). Therefore, even now the law is needed to establish the Gospel; but for those who believe in him, he is not needed. And he calls it the gospel of glory for no other reason than for the sake of those who are ashamed of persecution and Christ's sufferings. However, partly for other reasons, and partly for this reason, he calls (the Gospel) the gospel of glory, showing that the suffering of Christ constitutes (His) glory, or even (perhaps) he alludes to future (promises). Although the present (our state) is full of shame and reproach, the future will not be at all so: whereas the gospel refers to the future, and not to the present. Why then did the angel say: "For this day there is born unto you in the city of David a Saviour, who is Christ the Lord; (Luke 2:10)? Because He who was born had to become a Saviour in the future, because He did not begin to work miracles suddenly after He was born. "According to the glorious," he says, "the gospel of the blessed God." Glory: he says, here either of worship of God, or (expresses the idea) that if in the present everything is full of His glory, how much more in the future, when, he says, His enemies will be laid under His feet, when nothing will resist Him, when the righteous will see all these blessings, which neither eye has seen nor ear heard, it did not rise in a man's heart. "I will," says (Christ), "that where I am, they also be with me, that they may see my glory which thou hast given me" (John 17:24).

Let us therefore learn to know what these people are like, and let us bless them, thinking about what blessings they will enjoy, what glory, what light they will become partakers. The glory of this world is insignificant and unstable, and even if it remains with us, it remains only until death, and then it disappears completely, because "it will not follow him," it is said, "his glory" (Psalm 48:18); and for many, it did not last even until death. Yet one cannot think of that glory, but quite the contrary, it remains forever and will never have an end. Such is the property of divine things: they are permanent, subject to neither change nor destruction. Glory then (will depend) not on external, but on internal (objects); It is this glory that will not consist in garments of great value, nor in a multitude of servants, nor in chariots, but, without all this, man himself will be clothed with glory. Now, if you don't have that, there's no glory, and that's not the case. In the baths we see naked both the noble and the ignoble, and even the criminal; and in the marketplaces many were often in danger when their servants left them for some need. And there (man) will always have his glory with him. And just as the angels, wherever they go, have glory in themselves, so do the saints. Or better still, just as the sun has no need of clothing, has no need of anything else, but as soon as it appears, the splendor of its glory is revealed with it, so it will be then.

3. Let us, therefore, strive for this glory, which is more venerable than nothing; let us leave the one who is more contemptible than nothing. "Do not boast," it is said, "of the splendor of your garments" (Sir. 11:4) – this was instilled in children from ancient times. Indeed, the dancer, the harlot, and the actor are dressed in brighter and more valuable robes than you. And, besides, you are vain in such a thing, which, if attacked by a moth, will deprive you of the pleasure it gives you. Do you see how inconstant glory is in this life? You boast of such a thing that worms produce and destroy, because, they say, there are some insects in India with which these fabrics are prepared. Buy, if you will, a garment that is woven from heavenly objects – a wonderful and bright garment, a robe truly golden. Only this gold is not one of the metals that are dug up by the hands of criminals, but is born of virtue. Let us put on this garment, which is arranged not by poor people and slaves, but by the Lord Himself. But you will say that this garment is speckled with gold. And what does this have to do with you? For all are amazed at the one who built it, and not at the one who puts on it, because, in fact, the former is worthy of wonder. Thus, with regard to ordinary clothing, we are not amazed at the tree on which the clothes are hung in the felting shop, but at the one who works near them, despite the fact that the tree wears them and they are hung on the tree. Just as it is hung not for the sake of need, but for the benefit of the garment itself, in order, as they say, to shake the dust out of it and so that the moth does not eat it, so is this one. And so, would it not be extreme folly to care so much about things that have no meaning, to devise all possible means for this, to destroy one's own salvation, to despise hell, to annoy God, to despise Christ who hungers? What else can be said about precious aromas – Indian, Arabian, Persian, dry and moist, about ointments and incense, (the acquisition of) which is associated with great and useless expenses? Why do you, wife, anoint your body, which is full of impurity inside? Why do you ruin yourself for a stinking thing, and act as if someone were throwing fragrant ointment into the dirt, or pouring balm on bricks? There are, if you will, fragrances, there is fragrant ointment, with which you can anoint your soul, and which is brought not from Arabia, nor from Ethiopia, nor from Persia, but from heaven itself, which is not bought for gold, but by a good will and unfeigned faith. Buy for yourself this incense, the smell of which can fill the whole universe. It was spread from the apostles: "For we are the fragrance of Christ," he says, "to some a smell of death unto death, but to others a smell of life unto life" (2 Cor. 2:15, 16). What does this mean? They say that a pig suffocates from incense. Not only the bodies of the apostles, but also their very garments, exuded the stench of spiritual fragrance; such was the incense from Paul's garments, that they drove away demons. Was not this incense more pleasant and useful than any flowers, any spicy roots, any fragrant ointment? If it drove away demons, what else could it not do? Let us, therefore, prepare this fragrant ointment; and it is prepared by the grace of the Holy Spirit. Through almsgiving. Let us exude the stench of this fragrance when we depart there, and with it we will attract the saints to ourselves; And just as here those who are anointed with incense draw everyone to themselves, and when someone who exudes fragrance enters a bathhouse, or a church, or any other crowded place, then all draw near to him, he draws everyone to himself, so in the next world, when souls enter there, from which the stench of spiritual fragrance will flow, then all will be overwhelmed with wonder, Everyone will stand aside. Even here (to this soul) neither demons nor any vice of any kind dare to approach and dwell with it, because they are suffocating. Let us, therefore, surround ourselves with this fragrance. The fragrance alone spreads the opinion that we are pampered; and the other is that we are courageous and truly worthy of wonder, and gives us great boldness. This incense does not grow on the earth, but is born of virtue; it never fades, but always blooms; it makes worthy of respect those who possess it. then a pleasant fragrance flows from us; and that we should exude it afterwards depends on our diligence. That is why in ancient times priests were anointed with myrrh, in order to show in this a sign of virtue, because a priest must exude a pleasant fragrance. Yet there is nothing more stinking than sin. Look at how the prophet describes his nature: "My wounds stink and fester" (Psalm 37:6). And indeed, sin is worse and more stinking than any rotting ulcer. Indeed, tell me, what can be more stinking than fornication? If you do not feel it at the time when the sin is being committed, then think about it after it is committed, and then you will see its stench, its abominable uncleanness, its filth and abomination.

Таков вообще грех. Прежде чем он будет сделан, он еще доставляете некоторую приятность, а после того, как уже совершится, приятность проходит и исчезает, и на место ее являются горесть и печаль. Совершенно наоборот праведность: вначале она приносить труды, а под конец – удовольствие и успокоение. Там и удовольствие не бывает удовольствием оттого, что впереди ожидает стыд и наказание; а здесь опять и труд не в труд оттого, что есть надежда на награду. Скажи мне, что такое пьянство? Не доставляете ли оно удовольствие только в то время, когда пьешь? Вернее же, даже и во время самого питья (оно не приносит удовольствия). Когда (человек) впадает в бесчувствие, и не видит никого из присутствующих, но становится хуже беснующегося, то какое уже тут удовольствие? Кроме того, и в самом блудодеянии нет никакого удовольствия. Когда душа, одержимая страстью, теряет сознание, то какое это удовольствие? Если это удовольствие, то и чесотка будет составлять удовольствие. Я называю истинным удовольствием то, когда душа не находится в страстном состоянии, в котором тело порабощает ее себе и развлекает ее. Что за удовольствие скрежетать зубами, ворочать глазами, ощущать щекотание и воспламеняться больше, нежели прилично? Это состояние до такой степени далеко от того, чтобы быть удовольствием, что мы спешим поскорее избавиться от него, а потом, избавившись, скорбим. Если это – удовольствие, то не удаляйся от него, а продолжай наслаждаться удовольствием. Видишь ли, что здесь одно только название удовольствия? Между тем предлагаемые нами удовольствия не таковы, – напротив они воистину бывают приятны, они доставляют не исполненное жара наслаждение, но оставляют душу свободною и расточают радость и веселье. Таким удовольствием наслаждался Павел, который говорит: "я и тому радуюсь и буду радоваться" (Флп.1:18), – и еще: "Радуйтесь всегда в Господе" (4:4). То (первое) удовольствие соединяется со стыдом и осуждением, оно совершается скрытно и исполнено бесчисленных неприятностей, а последнее от всего этого свободно. Будем поэтому стремиться к нему, чтобы получить будущие блага, благодатью и человеколюбием Господа нашего Иисуса Христа, с Которым Отцу со Святым Духом слава, держава, честь, ныне и присно, и во веки веков. Аминь.

БЕСЕДА 3

"Благодарю давшего мне силу, Христа Иисуса, Господа нашего, что Он признал меня верным, определив на служение, меня, который прежде был хулитель и гонитель и обидчик, но помилован потому, что [так] поступал по неведению, в неверии; благодать же Господа нашего (Иисуса Христа) открылась [во мне] обильно с верою и любовью во Христе Иисусе" (1 Тим.1:12–14).

1. Мы видим, что смиренномудрие приносит великую пользу, но нигде его скоро не обретаем; правда, (мы встречаем) величайшую униженность; на словах, даже больше, нежели следует, но истинного смиренномудрия нигде не находим. Блаженный же Павел до того желал стяжать его, что повсюду измышлял много причин к тому, чтобы соделывать смиренною свою душу. И так как более всего должны трудиться те, – когда они желают стяжать смиренномудрие, – которые сознают, что совершили важные подвиги, то вероятно и он терпел великое (в этом отношении) насилие от сознания сделанного им добра, которое, подобно сильному течению воды, влекло его к надменности. Поэтому смотри, что он и здесь делает. Он сказал, что мне вверено благовествование славы Божией – благовествование, коего причастниками не могут быть те, которые еще придерживаются закона. Он противопоставляет одно другому, и полагает между ними такое расстояние, что кто придерживается последнего, тот еще не достоин соделаться причастником первого, – подобно тому, как если бы кто сказал, что тех, которые нуждаются в узах и наказании, нельзя еще причислить к сонму любомудрых. И так как он (прежде) превознес себя и сказал о себе много великого, то (теперь) в одно время и себя смиряет, и других увещевает то же самое сделать. Написав: "которое мне вверено" (ст. 11), он немедленно смиряет самого себя, чтобы ты не подумал, что он говорил это вследствие гордости. Итак, смотри, какой он употребляет (оборот речи), чтобы поправить (прежде сказанное), когда присовокупляет и говорит: "Благодарю давшего мне силу, Христа Иисуса, Господа нашего, что Он признал меня верным, определив на служение". Видишь ли, как всегда он скрывает свои заслуги, и все приписывает Богу, – впрочем, так, что чрез это не уничтожает свободы воли? Неверующий, вероятно, мог бы сказать: если все принадлежит Богу и мы сами от себя, ничего не привносим, но (Бог), подобно деревьям и камням, обращает нас от порока к любомудрию, то почему Он сделал таким Павла, а Иуду нет? Поэтому, смотри, с каким благоразумием выражается, предотвращая такое возражение. "Которое", – говорит, – "вверено мне". Это составляет его заслугу и честь, но не все принадлежит ему; смотри, что он (дальше) говорит: "Благодарю давшего мне силу, Христа Иисуса", – это относится к Богу; затем опять указывает на то, что принадлежит ему: "что Он признал меня верным" – конечно, потому, что он желал сам от себя содействовать этому. "Определив", – говорит, – "меня, который прежде был хулитель и гонитель и обидчик, но помилован потому, что [так] поступал по неведению, в неверии". Смотри, как он говорит и о том, что принадлежит ему, и о том, что принадлежит Богу; но Промыслу Божию приписывает больше, а то, что ему принадлежит, уничижает, впрочем, так, чтобы, как я прежде сказал, чрез это не уничтожить свободы воли? Что же значит: "давшего мне силу"? Послушай. Он подъял на себя великое бремя, и ему нужно было большое содействие свыше. Посуди, в самом деле, как трудно было устоять против ежедневных поруганий, укоризн, наветов, опасностей, споров, порицаний, смертей и не придти в уныние, не пасть духом, не поколебаться и, несмотря на то, что отовсюду каждый день бросали в него целые тысячи стрел, стоять с твердым, бестрепетным видом! Это было выше человеческих сил, хотя и не зависело от одного содействия Божия, но и от свободной его воли. Что Бог избрал его, предвидев, каков он будет, – послушай, что говорит (сам Бог) еще прежде, нежели (апостол) приступил к проповеди: "ибо он есть Мой избранный сосуд, чтобы возвещать имя Мое перед народами и царями и сынами Израилевыми" (Деян.9:15), Подобно тому, как те, которые носят на войне царское знамя, обыкновенно называемое лавурон (λάβοΰρον)[1], должны обладать великою силой и опытностью, чтобы не предать его врагам, так и те, которые носят имя Христово не только во время войны, но и во время мира, должны иметь много твердости, чтобы не предать его хульным устам, но мужественно держать и нести крест. Воистину великая нужна сила для того, чтобы носить имя Христово. Тот, кто говорит, или делает, или в мысли имеет что-нибудь недостойное, не носит Его имени и не имеет в себе Христа. Между тем тот, кто носит (это имя), торжественно шествует не чрез торжище, а чрез небеса; (при виде его) всех объемлет трепет, ангелы сопутствуют и удивляются ему. "Благодарю", – говорит, – "давшего мне силу, Христа Иисуса, Господа нашего" Смотри – он благодарит Бога даже и за то, что принадлежит ему самому. За то, что он – избранный сосуд, он приносит Ему благодарность. Это же тебе принадлежит, блаженный Павел, потому что Бог нелицеприятен. Но я благодарю, говорит, за то, что Он удостоил меня этого служения, потому что это составляет признак того, что Он считает меня верным. Подобно тому, как в доме управляющий не только бывает благодарен господину за его доверие, но и поставляет последнее признаком того, что (господин) считает его более достойным доверия, нежели других, так точно и здесь. Затем смотри, как он, описывая прежнюю свою жизнь, превозносит милость и человеколюбие Божие. "Который прежде был", – говорит, – "хулитель и гонитель и обидчик". Он гораздо снисходительнее выражается даже тогда, когда говорит об иудеях, несмотря на то, что они и в это время оставались в неверии: "ибо свидетельствую им", – говорит, – "что имеют ревность по Боге, но не по рассуждению" (Рим.10:2); а о себе говорит, что он был хулителем, и гонителем, и досадителем. Видишь ли его смирение, как он несамолюбив, какая у него смиренная душа? Он не довольствуется тем, что назвал себя хулителем и гонителем; а (показывает еще), что он делал это с особенным ожесточением. Я не только, говорит, в себе укреплял зло и не довольствовался тем, что сам был хулителем, но еще преследовал тех, которые хотели жить благочестиво. (Я довел) богохульство до величайшего неистовства. "Но помилован потому, что [так] поступал по неведению, в неверии".

2. Почему же и другие иудеи не были помилованы? Потому что они не по незнанию, а зная и очень хорошо понимая, делали то, что делали. Чтобы вполне убедиться в этом, послушай, что говорит евангелист: "из начальников многие уверовали в Него, но не исповедывали, ибо возлюбили больше славу человеческую, нежели славу Божию" (Ин.12:42,43). И опять Христос говорит: "Как вы можете веровать, когда друг от друга принимаете славу" (Ин.5:44)? – и еще говорит (евангелист): "Так отвечали родители его, потому что боялись Иудеев; ибо Иудеи сговорились уже, чтобы, кто признает Его за Христа, того отлучать от синагоги" (Ин.9:22). Кроме того, и сами иудеи говорили: "видите ли, что не успеваете ничего? весь мир идет за Ним" (Ин.12:19). Ими всегда руководила страсть любоначалия. И когда они сказали, что никто не "может прощать грехи, кроме одного Бога" (Лк.5:21), тогда (Христос) немедленно совершил то, в чем они поставляли признак (силы) Божией. Итак, все это происходило не от неведения. Где же был тогда Павел? Вероятно, скажет кто-либо, (он находился) у ног Гамалиила, который не имел ничего общего с этою мятежною толпою, так как Гамалиил был такой человек, который ничего не делал по честолюбию. Каким же образом Павел впоследствии является среди этой толпы? Он видел, что учение это распространялось и становилось господствующим, и что все последуют ему. При жизни Христа (народ) иногда приходил к Нему, а иногда к учителям (иудейским). Когда же они совершенно отделились (от последних), тогда уже он, не как другие – из властолюбия, стал действовать так, как действовал, а из ревности. Зачем же он отправлялся в Дамаск? Он считал дело (христиан) пагубным, и боялся, чтобы проповедь не распространилась повсюду. А иудеи (поступали) не так. Они все делали не из заботливости о многих, а из властолюбия. Посмотри, что они говорят: "овладеют и местом нашим и народом" (Ин.11:48). Какой объял их страх? Человеческий. Нужно рассмотреть и то, каким образом (Павел), будучи столь сведущ в законе, ничего не знал, – потому что он сам говорит: "прежде обещал через пророков Своих, в святых писаниях" (Рим.1:2). Каким же образом ты не знал этого, будучи ревнителем отеческого закона, воспитавшимся у ног Гамалиила? Проводившие жизнь на реках и озерах, и мытари притекли (к Христу) и приняли Ето; а ты, опытный в законе, Его преследуешь? Потому-то он и осуждает себя, говоря: "и недостоин называться Апостолом" (1 Кор.15:9). Потому-то он и сознается в неведении, которое происходило от неверия. Потому-то и говорит, что он был помилован. Что значит: "что Он признал меня верным"? То, что он не изменил Господу ни в чем, говорил, что все ему принадлежит, даже свое собственное называл Божиим, не присвоял себе славы Божией, – послушай, в самом деле, что говорит он в другом месте: "мужи! что вы это делаете? И мы – подобные вам человеки" (Деян.14:15), – вот что значит: "Что Он признал меня верным". И опять в другом месте, "но я более всех их потрудился", – говорит: – "не я, впрочем, а благодать Божия, которая со мною" (1 Кор.15:10), и еще: "производит в вас и хотение и действие по [Своему] благоволению" (Флп.2:13). Сам он, по его словам, достоин был наказания, – потому что помилование дается именно таким (людям). И опять в другом месте говорит: "ожесточение произошло в Израиле отчасти" (Рим.11:25). "Но благодать", – говорит, – "Господа нашего (Иисуса Христа) открылась [во мне] обильно с верою и любовью во Христе Иисусе". Что это значит? Чтобы ты, услышав слова: "помилован был", не остановился мыслью только на этом, он говорит: "я был хульником, и гонителем, и досадителем", и потому достоин наказания; но не наказан, потому что помилован. Но разве это только (ты получил), разве милосердие простиралось только до того, что ты не понес наказания? Нет, – но (ты получил) и другие многие и великие (благодеяния). Бог не только освободил нас от угрожавшего нам наказания, но и сделал нас праведными, и сынами, и братьями, и друзьями, и наследниками, и сонаследниками. Поэтому-то он и говорит: "благодать же открылась во мне", выражая ту мысль, что дары эти превзошли (пределы) милосердия, потому что (так поступать) свойственно не милующему только, но и благоволящему и сильно любящему. Итак, сказавши много великого о человеколюбии Божием, что (Бог) помиловал его, хотя он и был хулителем и гонителем и притеснителем, и не только не ограничился этим, но удостоил его еще других великих (благодеяний), (апостол) опять подтверждает то, (что сказано против) неверных, т. е. что (не следует) говорить, что свобода воли не существует, – прибавляя (следующие слова): "с верой и любовью, во Христе Иисусе". Со своей стороны, мы, говорит он, только одно принесли, именно – поверили тому, что Он может спасти.