§ 173. б) Златоустый – проповедник любви. Лучшие ораторские сочинения его. Нравственное учение Златоустого.

The secret of Chrysostom’s word is love. He is primarily a preacher of love. All his actions breathed with love, and his every word breathed with love. His word was love and powerful. We have seen enough examples of his love. Here is another one, where we see how he wanted to defeat those who were offended by his word of love. “At least six hundred times you scolded me: from a pure heart, with a pure thought, I say to you: peace, and I cannot say anything bad; for the love of a father is in me. Although sometimes I blame you, it is out of concern for you. When you secretly insult me ​​and do not receive me in the house of the Lord, then I am afraid that you are not multiplying my sorrow, not because you scolded me, because you drove me out, but because you rejected the world and brought upon yourself a heavy punishment... The more I will love you, the more I love, the less I will be loved. For many things unite us: one meal is offered, we have one Father 1140. Chrysostom burned with love for the salvation of his neighbors: but even then, as strong vices armed his accusatory word against themselves, his word was clothed with love 1141. How often did he preach about love for enemies 1142, about love for the poor! 1143. He was a friend of sinners. His enemies blamed him for this, but thereby only increased his glory; for they blamed him for denouncing vices. No one, after eternal love and her disciple John, has consoled a sinner as much as Chrysostom does, and no one has healed a sinner as much as Chrysostom does. “If you have fallen into sin a thousand times: come to me and you will be healed,” he said to the sinner 1144. And full of love for the sinner, he lavished the treasures of eternal love on him, in order to inspire him with love for his salvation, in order to overcome his sin in the sinner. His love was inexhaustible in measures against sin; approval, consolation, compliance, and meek indignation flow from him in streams; now it strengthens the weak will against sin, tomorrow in another, there in a third; and with the spirit of his love he animates and resurrects the fallen soul of the sinner. He is firm and persistent in the fight against sin: but his love prepares and wins victory over sin. No matter what denunciation against sin we take: Chrysostom is the same. How he explains truths that at first may seem harsh to a weak spirit! Let them read the explanation of Pavlov's doctrine of predestination. His explanation is both true and at the same time not only does not constrain, but expands the heart in love for the infinite; and this is because the fear of God’s judgments is dissolved here in the darkness of the love of the Infinite. If it is also necessary to point out the best Words and Conversations of Chrysostom, as examples of eloquence: then it has long been called that his Conversations to the Antiochian people about statues are “truly wonderful” 1145. Such are the Words about Eutropia, the Word for the poor, the Words before leaving the capital and upon returning to the capital, the words of praise to the Apostle Paul, and especially the third between them 1146. After what has been said about Chrysostom as a preacher of love, it is clear that the moral teaching of the Gospel was explained by St. Chrysostom very often. We can see the moral teaching of Chrysostom almost only in his conversations and words. The circumstance is not entirely favorable for viewing the beginnings of moral teaching, but not in relation to Chrysostom. On the one hand, his Conversations and Words, with the grace of style and language, constitute clear studies of moral thoughts, on the other hand, Chrysostom, while explaining Scripture itself, devoted half of his work to moral teaching. From now on, and in ancient times, experiments have been made more than once to present his moral teaching in one whole; This is how two extracts (Εκλογοι) of moral thoughts from the Conversations and words of Chrysostom 1147 have come down to us - unsuccessful and of little use. Chrysostom considered the beginning and the end, the root and the top, the fullness and content of virtue to be love for God, combined with love for one’s neighbor. This is understandable in a preacher of love. But he represented this divine love in a special form: it is indifferent to everything where there is no God, to all joys, to all sorrows, to all the seductions of sin 1148. He supplied this love in connection with faith in dogmas. He said that there is no benefit if someone believes rightly, but does not love the Lord and others. But at the same time, life should be the fruit of dogmas, and if, while living prudently, we do not care about the right dogmas, then again we gain nothing for our salvation 1149. Treasuring pure faith, the teacher did not want the death penalty for heretics and said that otherwise, along with the tares, good ears of corn could easily be plucked up. And why send heretics to that life when they could correct themselves here? 1150 He left freedom to human will, not excluding grace. Another blzh. Augustine accused the Pelagians of falsely interpreting the words of Chrysostom in their favor 1151. Chrysostom did not consider it unfair to assert that a person deserves grace for himself through the good use of freedom. He presented Abraham as a model of virtues and said that he reached such a height with the powers given to him by the Creator. “God kept Abraham under his special protection, but if Abraham had not created as much as he could do with the forces given to him, then God would not have done for him as much as he did” 1152. Nevertheless, Chrysostom considered grace necessary for salvation and pure virtue and called it a great dogma of faith that the idea that good will alone is not enough for a person in the matter of salvation if he does not receive strength from above 1153. “Learn how weak nature is when God leaves us 1154. We cannot do anything good regularly without the grace of God 1155. And your love without heavenly grace means nothing 1156. Do not think that what seems useful to you is actually so. And in this we need God’s help; so man in himself is weak and insignificant 1157. Grace saves us" 1158. Grace acting in us does not destroy or weaken our freedom, but strengthens it for good 1159. In exactly the same way we do bad things out of our freedom 1160. St. Chrysostom taught that “human nature has a sufficient law in conscience 1161. We are not taught this; that fornication is uncleanness, and abstinence is a pure thing. Moses, having given the law: you shall not kill, did not add: murder is evil, but only forbade sin - his conscience before him said that murder is an atrocity. Where did the pagan legislators get their laws on marriage, on contracts, on murder? Did the later ones learn from their ancestors? But where did their ancestors come from? Where else if not from conscience, in which God planted good seeds, knowledge of good and respect for good 1162? Chrysostom offers instructions on almost all particular subjects of Christian activity. In two books on contrition, he vividly depicts how necessary it is for a sinner to repent, and what his contrition should be like. The exhortations to Theodore, the fallen, present everything threatening and everything comforting from the Faith of Christ, in order to return the fallen one to the path of his vows. Of his conversations about repentance, his 5th conversation 1163 is especially excellent. Monasticism of St. Chrysostom depicts it in several works. In an apology for monasticism, in 1 book. says that monasticism is a holy deed, which brings convenience to the life of a saint; Monks choose solitude in order to fulfill the demands of Christian self-denial as fully as possible, and for this they withdraw from the world so as not to pollute their souls with the impurities of the world. In 2 books. it is proven that voluntary poverty contains many high advantages; it endows the soul with such peace that is not known even on the throne. In 3 books. denounces those parents who, both in words and in their lives, nourish in their children a love of vanity. To the objection: why was marriage introduced? And how could the human race multiply without marriage? answers: marriage was introduced as a result of the corruption of nature, to curb the lusts of a corrupted nature. Track. it is not an unconditional commandment. The power of God's command: grow and multiply, in itself would support the existence of the human race; if man had not fallen, she would have found a means to carry out her will. She also restored the offspring of Abraham from the dead loins. The comparison of the monk with the king is distinguished by its animated presentation of the main idea of ​​the essay. Chrysostom says that the monk is richer than the king because he needs nothing; stronger than him in war, because he fights passions; calmer than him, because he is content with little; The king does more good deeds because he prays. In an essay on virginity, he shows the advantages of a virgin life. In two essays for a young widow, she describes - in one - the advantages of widowhood and the severity of married life, in the other - having said that the second marriage in itself should not be condemned or suggested, he says that it is lower than the first, because it serves as evidence of cold love, it is a matter of obvious weakness, and brings with it quarrels and sorrows into the family 1164. Chrysostom spoke about virginity more than once in conversations of 1165. Fasting, Chrysostom said, is not the responsibility of monks alone. This is an important feat for every Christian. The value of fasting is given by the examples of Moses, Elijah, the Forerunner, the Saviors, and others. Fasting, humbling the flesh, gives freedom to the spirit, and invests it with strength for prayer 1166. Prayer is omnipotent: neither the beast nor the passions can resist it 1167. It is necessary to pray both before lunch and after lunch: before lunch, in order to receive a blessing and not be humiliated by immoderation; after dinner, to thank the giver of benefits 1168. Humility worthy of a Christian does not consist in recognizing oneself as a sinner, but in knowing one’s merits, standing high in life, not thinking highly of oneself, but feeling one’s sinfulness and shortcomings 1169. Humility is the basis of virtues, and without it all exploits lose their value 1170. Chrysostom said all the best about patience in sorrow in his letters to the Olympias, which P. Photius recognizes as the most useful in content and elegant in style 1171. He wrote two more essays on patience, calming those outraged by the sorrows of life 1172. Chrysostom often and strongly armed himself against the oath. She, he said, should be excluded among Christians, not only from home life, but also from courts 1173. It was permitted in the Old Testament due to the childhood condition of the Jews, so that they would not swear by the gods; it was introduced as a result of the moral corruption of people, when people no longer had anything they could do to protect their trust in themselves 1174. In the New Testament, life should be a guarantee of words, and not an oath 1175. Chrysostom valued shows and other similar pleasures very little. “The theater,” he said, is a church of Satan, a school of immorality, a hall of infection, a Babylonian oven” 1176. Isn’t everything here combined to destroy the soul? and shameless women and unchaste songs and passionate music? “Looking at all this, how can you say that you don’t feel anything human? Is your body a stone? Is it iron? Or have you been more successful in the Christian life than those great men who fell from one view? The theater fills the heart and mind with unclean images, accustoms one to an idle and distracted life, and creates coldness towards family responsibilities and holy piety 1177. “When you return home from the theater, then your wife no longer seems so good to you, and the children are not nice, and the servants are unbearable, and the house is boring, and ordinary worries about the household are annoying 1178. After that, you will be reluctant to visit church and you will be reluctant to listen to instructions about chastity and purity. Teaching will be a burden to you, and you will hasten to remove yourself from public edification" 1179. In the same way, Chrysostom condemns dances 1180, and balls with their absent-minded gaiety 1181. Chrysostom was jealous of raising children and reminded parents sharply. “The best legacy,” he said, that parents can leave to their children is the fear of God. The consequences of good upbringing extend to distant posterity. Children should be taught piety as early as possible; this will make moral education much easier. Blind parents do not value this, but worry about how to teach their children secular sciences, taking them to the theater, instead of taking them to the Church of God. What comes out of this? are dissolute children, or children without shame and conscience. Example Elijah tells his parents that heavenly truth takes strict revenge on parents not only for neglect, but also for poor upbringing of children 1182. Chrysostom wrote a special, rather extensive work on the Priesthood in 1183. Antiquity presents nothing like this work. It is so excellent in the strength and grace of the style, in the strength and depth of thoughts, in the abundance of the feelings of the saints. St. Isidore Pelusiot, sending this book to one of his friends, wrote: “There is no soul that, reading it, would not be inflamed with divine love. She shows that the Priesthood is a great task, which is not easy to begin, and at the same time teaches how to pass it blamelessly. The clever interpreter of the mysteries of God, John, the eye of the Byzantine Church and all Churches, wrote this book so cleverly that both reverent and inattentive priests will find in it both instruction in deeds and reproof of mistakes” 1184. St. Chrysostom in books 1 and 2 says that despite his relationship with his friend Vasily, it was not without reason that he declined the rank of bishop. In the third book. depicts the height of the rank of the priesthood both by its origin and by its occupation. “The priesthood is something terrible; his power is great, his dignity and services are among the greatest gifts of God; Paul himself was afraid when he looked at this power... When you see the Lord sacrificed, the priest about to perform the sacred rite and praying for all those sprinkled with that precious blood: do you think that you are still with people on earth? Are you not taken up into heaven? ABOUT! miracle! O grace of God! He who sits with the Father in heaven at this hour is held by the hands of all and allows himself to be accepted and embraced by those who wish.” He further speaks of the power of the priest to regenerate a person in Baptism, to forgive his sins when anointed with oil, to bind and loose during confession, § 4–10. Then he depicts the moral qualities of the priest § 11–17. In 4 books. speaks about the qualities of mind and education necessary for a priest, while denouncing the injustice of the opinion that altar servers may be as unfamiliar with education as the apostles were. Chrysostom says that the apostles were not as uneducated as they think, but they were filled with special gifts of the Holy Spirit. inaccessible to others, § 3–9. In 5 books. explains that a priest with an educated mind must unite in himself complete detachment from earthly views, from the glory and opinions of the world. In 6 books. the priest is compared to a monk and it is made known that a priest must stand higher above everything earthly than a monk stands, must work more for others than a monk works, must be more attentive to himself than a monk, so as not to tempt anyone from the flock in any way. Hom. 32. in S. Math. p. 374, 375. T. 7. See also T. 1. p. 453. T. 7. p. 243. T. 3. p. 362. See Deputy 44–46. 53. 54. 121. 122. An exemplary word about alms, spoken without preparation T. 3. r. 249. In Conversations. on Evang. Matthew speaks very often about love for the poor. See especially Hom. 66. rub. 657. 658. rub. 318. Once in Antioch he asked for alms for the poor in the church itself during a sermon. T. 10. r. 401. About alms in the word about Elijah and the widow (T. 3. r. 328, in three conversations on the words: having the same spirit T. 3. r. 260). See also op. T. 1. 733. S. 4. 315. 343. 356. Photius Bibl. cod. 5. 9. r. 58. Abbr. N. E. 6. 21. See note. 149. Review Ave. Feofana, Chronogr. r. 62. See note. 60–77. 79. 127. 165. 166. One consisting of 48 articles, e.g. Montfaucon. T. 42. r. 432 s. Another of the 52 articles was published by hand. Synod. Bible Mattei: Novae eclogae, gr. cum. Comment ed. Matthew Mosq. et Lips. 1807. Op. 1. 202–445, de pentec. hom. 2.473. in ep. ad Roman. hom. 9. 690. in er. ad Corinth. 10, 223. Hom. de futurorum deliciis, T. 3, 337–43. Hom. in calendas 1, 679–707. Hom. 31. in Genel 4, 104. In Phocam et cont, hert 2, 705. De anathemate 1, 696. Hom. l. in Math. 7, 402. Hom. 2.ad. Anomaeos. Sl. approx. 104. De natura et grat tom. 10, p. 64, contra Julianum volume 10. lib. 1. p. 6, 7. Hom. 42. in genes. T. 4. 423. Hom. 25. rub. 241. Hom. 83. in Iohan. T. 8. 493. (562). Hom. 25. in Genes 4, 241. (282). In Iohan. Hom. 73. T. 8, 429 (491). In ep. ad Roman. Hom. 14. T. 9, 585 (646). In Acta Apost. Hom. 45. T. 9, 337 (377). “When you hear about grace, do not think that the will is deprived of its reward. The Apostle speaks about grace not in order to condemn the work of the will, but to humble pride. So do not be discouraged because Paul called this grace. It is the business of a grateful soul to call good deeds grace, because in doing them we have a great need for heavenly help”; In ep. ad Roman. Hom. T. 9, 440 (478) Sl. in Math. T. 7, 346. 476. 594. In Iohan T. 8, 40. 57. 60. 269. Ad. pop. Antioch, hom. 12. T. 2, 127–130. T. 2, p. 279. 347. See note above. 105. Two conversations about repentance. Chr. Thurs. 1834. 1836. See note. 13. 17. 18. 22–24. In illud: vidua eligetur. Op. 3. 315. In illud: salutate Aquilam. 3, 175. In Math. 7, 673. in ep. ad Eches. Hom. 20. XL 150. In Genes. 4, 670. 675. De Virgin. 1. 290. De panitentia 2, 317. About fasting in Chr. Thurs. 1831 De Incomprehensies. Dei 489. See two words about prayer in Chr. Thurs. 1829 and 1835 Hom. Chrysost. ed. Becher, Lips. 1839. p. 17–29. De Incomprehens. Dei 1.489. Op. 3. 438. S. 301. Hom. in Math. 7, 44–186. 428. 491. 640. In ep. ad. Philip. XL 251. 255. Op. T. 12. Biblioth. Photii code. 86. “He who does not insult himself cannot be insulted by anyone”; another: “to those who are tempted by misfortunes” Op. T. 3, 444–514. Hom. ad. pop. Antioch. 2, 104. In actus Apost. 9, 76–78. Da Davide et Saulo 4, 748. In Genes. 4, 122. in Math. 7, 231. in act Apost. 9, 78–87, S. 310. ad pop. Antioch. 2, 91. 104. Orat. 6. de poenitentia p. 316. hom. 6. T. In Math. 7, 99–102. 115. 122. Conversation about David. 4, 770. See especially Hom. contra circenses ludos et theatra, T. 6, 272–278. Serm. 6 de Anna § 1. 2. Hom. 7 de Lazaro § 1. 2. Hom. 1 in illud: vidi Dominum § 3. 4. In ep. ad Collos XI, 417. in ep. ad Ephes. XI, 154. in 1. ep. ad Corinth. X, 105. In illud: eligatur vidua. T. 3. 319–321. De Anna hom. 2, et 3. 4, 703–705. 722. In Math, 7, 604. in ep. ad. Tit. XI, 738. in ep. ad Colossus. hom. 9, in 2 ep. ad Thessalon. hom. 2. Combefis published (Paris. 1656) Chrysostom’s work “on the education of children,” a work, he says, golden. Chrysostom's work on the priesthood was published separately many times. Best editions: Chrysostomi de Sacerdotio lib. sex.,grae. et lat. recogniti et notis avcti, opera Bengelii. Studgardiae 1725. De Sacerdotio lib. VI. Grace, ed. stereotypa, Lips. 1825. ex recons. Bengelii cum eiusdem prolegomenis et animadversionibus ed. suas notas adiecit, Leo, Lips. 1834. Russian translation, St. Petersburg. 1834 You might be interested in: