§ 180. Сочинения его. Содержание замечательных бесед.

The writings of the Shepherd of Amasia, ranked among the Fathers of the Church by P. Nicephorus and Photius, and by the Ecumenical Council of 1261, show in him mainly the development of the Church and the development of one that can take an honorable place among church preachers. All his works that have come down to us consist of sermons: but there is a lot of edification in them, both for faith and for piety 1262. We'll show you the most wonderful conversations. 1) In conversations about the parable of the Rich Man and Lazarus, he teaches that the Lord Jesus “not only taught people by teaching, but also encouraged people to live a holy life by examples.” And then he begins to explain the parable of the Rich Man and Lazarus, in the spirit of pious reflection. The words: “He is a rich man, clothed in purple and fine linen,” arouse in him a strong reproach against luxury in clothing and jewelry. With these words, argues Asterius, the Savior denounces the pomp of the rich and teaches them to be content with clothes that could only protect them from the weather; This purpose of clothing was shown to the first person. “If you, says the preacher, reject linen and wool, if you abhor what the good God has given you; if, to satisfy the whims of splendor, you seek clothes similar in thinness to spider webs; Doesn’t this expose your feminine morals?” Then he condemns those who wanted to dress in nothing other than clothes dotted with images of various animals; birds, etc. It does not spare those who, hiding behind a guise of piety, ordered simple clothes to be magnificently decorated with images of Gospel events. “If, he says, these people believe me at all: let them sell those clothes and honor the true images of God.... Do not write Christ: it is enough that He took on our flesh... Do not depict the paralytic on the clothes, give help to the poor sick. It is in vain to look at the image of the bleeding wife; show compassion to the abandoned and oppressed widow. It is in vain that you look at the sinner cast down at the feet of Christ; remember and cry for your sins. Do not portray the risen Lazarus, prepare protection for your future resurrection. Why do you wear a blind man on your clothes? comfort the living blind man”... In the rest of the conversation, he continues to denounce the pomp in attire, showing how many people ruin themselves on them, how many worst injustices they commit, and what vices this passion leads to. The iconoclasts often repeated the words of Asterius about sacred images in their blasphemies against St. icons. But one must be too prejudiced against St. icons, so as not to see that what Asterius denounces is not at all what the iconoclasts condemned. II a) he speaks against sacred images painted on simple clothes, and not against church icons. b) He denounces the splendor itself, which consumed the most sacred thing as food for sinful passion, and did not at all fulfill the purpose of the sacred images, c) If during the time of Asterius, sacred images were introduced by pious people, even for home use, although not everyone piously performed the pious work: then the fair conclusion from this should be that reverence for sacred objects had already crossed boundaries, and it is not that there was no veneration of icons, or that veneration of icons in itself was condemned. All this is confirmed by other conversations of Asterius. 2) The depiction of the martyrdom of the all-praised martyr Euphemia, who suffered under Diocletian, is undoubtedly the work of St. Asterius of Amasia, as shown by the 7th Ecumenical Council in 1263, and such a severe critic as Photius was in 1264. In this narrative, Asterius first speaks of the martyrdom of St. Euphemia, then continues: “the sacred ministers of the mysteries of God always honor her memory with words, and carefully teach the gathering people how she accomplished the feat of patience. This is not enough, the pious painter, as much as he could with the help of his art, vividly depicted the whole story of her suffering on the slab and placed it near the coffin for others to see.” Then Asterius describes in detail the form in which the painter presented the exploits of St. martyrs 1265. 3) In his conversation on the martyrs, Asterius shows us the people against whom in his time it was necessary to defend respect for the saints of God and the saints. their remains. These were, as he says, pagans and new Jews - Eunomians. “Reverently,” he preaches, we keep their (martyrs’) bodies as vessels of blessing, as instruments of glorified souls dear to Jesus, as dwellings of heavenly spirits. We entrust ourselves to their protection. Martyrs are also in the Church, like soldiers in a fortress. People from all sides rush to their tombs and honor them with solemn festivities. All the sad ones find refuge with them. We address their intercession in prayer. And this reverence eases the burden that oppresses us, heals illnesses, and pacifies the anger of princes. The parents’ child is sick, they give him into their arms, leaving the doctors to rush to the tomb of the martyr, pray to the Lord, call to their intercessor: “O you! who suffered so much for Jesus, pray for this sick child!.. We do not worship (ου προσκυνουμεν) the martyrs, we honor (τιμωμεν) them as sincere worshipers of God. We do not honor people, but we admire those who, during temptations, offered themselves in honor to God (σεβασθεντας Θεω). We place them in beautifully decorated shrines, erect churches on their tombs in order to be jealous of the honors of those who died so beautifully. And our work is not useless for them; we take advantage of their intercession before God.” The saint says to the Eunomians: “Is it wonderful that you Jews of a new breed, dishonor the martyrs, you who despise Christ and deprive Him in your words of equality with the Father? You run around the places where the saints rest. bodies as unclean places? But if nothing else comes to your mind, be afraid of the name Christians, you who, together with the pagans, hate martyrs. Or do you not know that the chief of the martyrs is Christ? He was the first to suffer and left his jealousy to the slaves.” And represents a number of martyrs of the Apostles. “But I know,” the preacher continues, what you think when you listen to me. You say: I too am a participant in the same thing if I live virtuously, and I am no worse and will be honored no less than those who are now admired? So truly: words worthy of a proud man who justifies himself following the example of the self-praise of the Pharisee; There is not the slightest bit of humility here. But it is all too well known that one must first humble oneself in order to rise to the heights: such is the thought of the Lord. Think about it, if only in order to be considered pious, you don’t need to give honor to those who sanctified the path of piety for you, the leaders of holiness, the teachers of virtue, who taught you to endure and despise death?.. Saints can do a lot; although they left this life, they do good to people.” And he presents examples of this, first from the Old Testament history, then from the history of the apostles and martyrs. A precious conversation for Luther's disciples! 4) In a conversation on the New Year, with the zeal of a Christian shepherd denouncing the pagan celebration of the New Year, he says: “What kind of holiday is this? What are these costs? I don't know. Tell me which ones you are celebrating. Give the reason, as we imagine the reasons for the true holidays, the holidays of God. Here we celebrate Christmas (Christ), because at this time God appeared in the flesh. We celebrate the Feast of Lights (φωτων πανηγυρισιν - Baptism of Christ), because through the forgiveness of sins we have been raised from the dark prison of our former life to light and glory. We also decorate ourselves and rejoice brightly on the day of Resurrection; for he shows us that we will be immortal and we need to be transformed for a better life. Just as we celebrate these holidays, so do other holidays.” And then he shows that the pagan rituals of the New Year are meaningless. Words of the Council of Nicaea 2. Act. 4. With. 14.Act. 6 et 8. Ar. Binium. T. 3, 544. 659. 570. One of the Council, Theodore, Bishop of Comana, calls him “a blessed and God-bearing teacher.” St. P. Nikephoros speaks of him in Antirrhetica ar Combefis. in Auctar. p. 267. P. Photius in Amphilochia quest. 125.ar. Montfauc. Bibl. Coisliana p. 346. 14 Conversations of Asterius published by Combephysis in T. 1. auctarii novissimi Paris. 1648. 1672. I Duceem: Avetarium, Paris. 1624. The same Combefis published extracts of Photius from the conversations of Asterius. Among these conversations, which are left to Asterius partly by Photius, partly by other ancients (cod. 271), are: published among the conversations of St. Prokla Bes. on the first. Stefana, Combefisi Avct. nov. T. 1. p. 283); b) an exhortation to repentance, which, following some manuscripts, was published between the works of Gregory of Nissk. T. 2. ed. 1638. b. 165; c) A Word on Fasting, which was also published among the works of St. Gregory, T. 2. r. 247. Cotelier also published (Vol. 3. monum Graec. Eccl.) 4 conversations of Asterius on psalms 4. 5. 6. and 7. The syllable does not prevent them from being recognized as the work of Asterius of Amasia; they were spoken on certain days, and this again shows that they can rather be recognized as the work of the Amasian preacher than of Asterius of Scythopolis, the interpreter of the X Psalms (see note 1). Hexenium issued Asterius's eulogy to Basil of Amasia, Acta Sanct. ad 86 April). Several passages from Asterius are given in Catena Patrum in Lucam ed. a Corderio, Antwerpiae 1628. U Minya Patrol T. 40. ed. 21. Conversation of Asterius. The Council in Acts 4 writes out this entire work as the work of Asterius, and then refers to it in Acts 6 and 8 of Ar. Binium in T. 3. coll. can p. 544. S. 659. 700. Pope Adrian also cites this work by Asterius lib. de imaginibus. In two essays in the library in cod. 271 p. 820. and in the questions of the Amfilochievs, quaest. 125. This essay is a raid, in Chr. Thurs. 1827. i. 27, with comments. The publishers, together with Tillimon, believe that this is not a conversation, but a homework written even before taking the episcopal dignity. But, a) at the Council they called it “the word on the icon”; b) Asterius begins his words as a Discourse: “Recently, brothers, I had,” etc. c) What Asterius says about reading Demosthenes, and mentions the painter Euphramorus and Medea, is not proof that this is not a word: the Theologian both read and put into words the words of Hellenic poets and orators, and Asterius called out the very subject of the word. The Discourse of Asterius on the “ruler” is also printed there. You might be interested in: