Слово XI, в котором содержится объяснение, как каждому христианину полагается помогать в исправлении и спасении брата своего, как обличать ради его исправления и как самим христианам должно ради собственного исправления принимать обличения от братьев

There are two ways, blessed Christians, to live according to God: one is to abstain from vice, the other is to practice virtue. One is not to lead a brother into temptation, the other is to help him in correction and salvation. Therefore, just as someone who wants to rise one step must first lift his foot off the ground, so someone who strives for virtue must first of all abstain from evil. As Basil the Great says, “I would liken an exercise in virtue to a ladder... just as the beginning of climbing a ladder is removal from the earth, so in life according to God, the beginning of success is removal from evil” (Conversation on Psalm 1). Wanting to preserve this order, David first of all calls blessed the man who does not walk in the council of the wicked: “Blessed is the man who does not walk in the council of the wicked” (Ps. 1:1). And secondly, a person who loves God’s law and meditates on it day and night: “But his will is in the law of the Lord, and on His law he meditates day and night” (Ps. 1:2). As Basil the Great explains, “The beginning of the acceptance of good is the removal from evil... therefore, wisely and skillfully leading us to virtue, he depicted the removal from vice as the beginning of good.” David clarifies what was said: “Turn away from evil and do good” (Ps. 36:27). Maintaining this order, Isaiah first advises: “Cease from doing evil” (Is. 1:16) and then: “Learn to do good” (Is. 1:17). Therefore, I, wanting to maintain the same order, after I said in the tenth Word that Christians should not lead their brothers into temptation, now in this Word I want to show that every Christian should help in the correction and salvation of his brother. For I see that both of these things - not leading a brother into temptation and helping him to be saved - are connected with one another, for salvation it is not enough just not to do evil. It is also necessary to do good. In the same way, for every Christian it is not enough just not to lead his brother into temptation, but it is also necessary to help him to be saved in all possible ways, as required by the duty of brotherly love. For love requires that a Christian seek benefit not only for himself, but also for his brother. As Blessed Paul believes, “love does not seek its own” (1 Cor. 13:1–5). “No one,” he continues, “seek his own, but each one the benefit of the other” (1 Cor. 10:24). So, heed this Word and learn, firstly, that every Christian must help his brother to be corrected and saved. Secondly, it is appropriate for every Christian to rebuke his brother for the sake of his own correction. And thirdly, how all Christians should, for the sake of correction, joyfully accept reproof from their brothers. Every Christian is supposed to help his brother improve and be saved. What reasons motivate us to help our brothers to be saved? All types of living beings help each other Five reasons, brothers, encourage us to care and help our brother to be corrected and saved. First, the law of nature. Secondly, the ancient law of Scripture. Thirdly, the new law of the spirit and grace of the Gospel. Fourthly, the moral law of society and, fifthly, the constant spiritual war taking place in the lives of Christians. First. So, the law of nature encourages us to help our brother improve, because all living beings similar in appearance naturally have love and, if necessary, help each other: for example, a jackdaw loves a jackdaw, a bull loves a bull, a horse loves a horse. As the wise Sirach noted, “every animal loves its own kind” (Sir. 13:19), a horse protects another horse, a bull protects another bull, and a swallow protects another swallow. It often happens that living beings of different species help beings of a different species. We find examples of this in Basil the Great. He tells how crows help storks in a war with other birds and (often) after a battle return beaten and bloodied: “Crows guard the storks and accompany them, providing, as it seems to me, a kind of allied assistance against hostile birds. The following testifies to this: firstly, at this time the crow does not appear at all, and in addition, returning with wounds, they clearly bear the signs of struggle and battle” (Conversation 8 on the Sixth Day). The law of nature compels us to help our brothers to escape Since the law of nature forces dumb creatures to love each other, will it not force us, rational people, to love each other? And if beings of different species help and protect each other, how much more are we humans of the same species obliged to help and fight for the reform and salvation of our brothers? That the ancient law encourages us to help in the salvation of our brothers Second. The ancient law of Scripture compels us to assist in the salvation of our brothers. For if he instructs us to return to the owners the lost bull and other cattle of our enemy if we find the loss, and also to help raise their donkey that has fallen on the road: “If you find your enemy’s ox, or his donkey lost, bring it to him; If you see your enemy’s donkey fallen under his burden, do not leave him; unload with him” (Ex. 23:4), then how much more does he oblige us with friendly advice to save our brother who has strayed from the straight path of Christ’s commandments? How much more strictly does he command us not to pass by a brother when we see that he is perishing from some sin, but to help him, in word and deed, to rise and stand on his feet and correct himself? If the ancient law ordered the Jews to fraternally rebuke their neighbor when he intended to sin, and at the same time not to become accomplices in his sin, since they did not rebuke the unfortunate person in time: “Reprove your neighbor, and you will not bear sin for him” (Lev. 19:17). Doesn’t the same law oblige us to reprove our neighbor in a brotherly way when we see that he is sinning, and with friendly reproof to correct him and save him from sin? If God in the ancient law gave the commandment to the Jews to help correct and save their brothers, for so He commanded through Sirach: “And he commanded each of them to be obligated towards his neighbor” (Sir. 17:14), then how much more strictly does God now oblige every Christian in the same commandment to help and correct his brother? Since God gives the same commandment to every Christian, it is clear: he who transgresses it and does not correct his brother will himself answer before God both for its violation and for the death of his brother. The law of grace obliges us to save our brothers. All Christians are brothers and are one body and should help each other Third . The gospel's New Law of Grace motivates us to save our brothers. Firstly, because we are all Christians and children of one Father Christ and one Mother of the Holy Church, reborn by the Holy Spirit from the one holy font of Holy Baptism, eating the same Body of the Lord and drinking the same Blood. Therefore, we are all brothers to each other and, as blood brothers by nature, we must help our brothers in every need and need. And since we are spiritual brothers, we must also provide spiritual assistance in the correction and salvation of our brothers. You could say we owe them more than they owe us. The spirit is higher than the flesh, and therefore we, as spiritual brothers, are higher than carnal ones, and are connected with each other more closely and stronger. Therefore, we must help each other more and above all than those brothers helped us. Secondly, all of us Christians are one body, whose Head is Christ, and whose members are each of us. Therefore, when one member suffers, the rest have compassion for it and help it heal. And the health of the whole body depends on their care for each other. As Paul says, “you are the body of Christ, and individually members” (1 Cor. 12:27). “So that...” he continues, “all members may have the same care for one another” (1 Cor. 12:25). “If one member suffers, all members suffer with it” (Ibid.). Likewise, we, Christians, must sympathize and have compassion when a brother is spiritually sick and tormented. And it is our duty to take care of how to help him, how to heal him and make him healthy from the disease of sin 133. Fourth. The moral law of society encourages us to save our brother. According to Aristotle, man is a social being by nature, and according to Basil the Great, it is inherent in society that all citizens cooperate with each other, each to the best of their ability, for the sake of the common good. “Society,” continues Basil the Great, “has the tendency to unite the activities of individual people for the sake of a single goal” (Conversation 8 on Six Days). And all of us, residents of one city or one village, must help each other in our material concerns. And we must also help each other with our spiritual needs. And all townspeople and fellow villagers care about the general material benefit of their native land. In the same way, they must be concerned about the general spiritual benefit of the salvation and correction of their fellow citizens and their brothers. It goes without saying that they should pay more attention to spiritual care for their brothers and fellow citizens than to material ones. For as much as the soul is higher than the body, so much more important is the duty of its salvation than the body. Therefore, when one city dweller gets sick, others become infected from him. As Hippocrates says in one of his letters, “every soul sympathizes with its fellow citizen.” In the same way, as soon as one city dweller sins, he infects the rest, unless he is cured and corrected in advance by general care and help. Therefore, Basil the Great says: “Visible kindness towards vicious people is betrayal of the truth, malice against society and the habit of being indifferent to evil: when the corruption of one spreads to many, one cannot tolerate this, nor seek one’s own benefit, but only the benefit of the many, so that they can be saved. Therefore the virtue of many is more useful than the virtue of one.” The spiritual warfare we are in compels us to help our brothers get better. Fifth and last. We are forced to help our brothers to save themselves by life itself and by the continuous spiritual war taking place in the lives of Christians, the most cruel of all wars, as the Apostle Paul says, on the one hand, “for our struggle is not against flesh and blood, but against the rulers, against the powers, against the rulers of the darkness of this world” (Eph. 6:12). For his part, the divine Chrysostom adds: “And our war, and of all wars the most cruel, and battle, and battle” (Conversation 59 on the Gospel of Matthew). If a warrior entering a battle flees alone to save his own life, then he thereby destroys his comrades and himself. But if he rushes into battle and fights with enemies, he saves both himself and others. So is any Christian. If he, watching his brothers fight and be wounded in spiritual warfare with the devil, does not participate in the battle for them against the common enemy, but seeks only his own salvation, he is deprived of both life and salvation. If he gets up and enters the battle, then he saves his brother and himself from mortal sin. As the eloquent John said, “and our own salvation is not enough for us, for it also destroys us, for in war and in battle a warrior who, thinking only about himself, runs to be saved, destroys others along with himself, but the valiant, taking up arms for the sake of others, saves himself along with others” (Ibid.). Therefore, it is the common duty of all of us, Christians, participating in an invisible spiritual battle with the devil, to be always ready to accept wounds and death, just to save the fighting brothers, to inspire the overcomers and to raise those who have fallen into sin. As the eloquent John says, “at the command of the King, let us line up for battle, ready for wounds, blood and murder, thinking about the universal salvation, anointing those who stand, and raising those who have fallen” (Ibid.). When the Israelites were at war with the foreigners of Ammon who were at war with them, the Hittite Uriah, although he was a foreigner, still so zealously helped the Israelites that he despised his own quiet life and fought with them in the common war waged by the Jews. And when King David invited him to his house to enjoy food, drink and rest, he responded with words worthy of praise: “The ark [of God] and Israel and Judah are in tents, and my lord Joab and my lord’s servants are in the field, but I would come into my house and eat and drink and sleep with my wife! I swear by your life and the life of your soul, I will not do this” (2 Samuel 11:11). Since, I repeat, the foreigner Uriah preferred to his peace a joint war with the Israelis, in which he sacrificed his life and died, then how much more should every Christian not seek peace for himself, but fight and fight together with his fellow believers and fellow tribesmen, who one by one accept wounds and death from invisible enemies, I mean demons, suffering and sins. How bad is it to say, “What do I care about anyone else?” He who takes care of his brother also takes care of himself. It was Cain who first said: “What have I to do with my brother?” And where are those now who make excuses and say cold words: “What do I care about anyone else? What do I have in common with him? Why am I obligated to help him and correct him?” Let them know that they are accused by nature itself, the Law itself, the Gospel itself, society itself, and the very invisible warfare waged by their Christian brothers. Let them hear the divine Chrysostom, denouncing them with his golden and honey-drenched lips. In one place of his teaching, he forbids saying such words, because they are satanic and reflect the inhumanity of the devil, and because Christians really have nothing in common and unified with the devil, but have a lot in common with their brothers: “And don’t tell me this cold speech: “What do I care?” I have nothing in common with him”... For these words are satanic, this is inhumanity of the devil: only we have nothing in common with the devil, but with people we have a lot in common with everyone” (Conversations about statues. 1). And in another place in the teaching, Chrysostom advises taking care of the salvation of the brothers. For those who care about the benefit of their brothers thereby also care about themselves: “Do not tell me this speech, filled with great insensibility: “What do I care? I will take care of my business!” For then you will take best care of your affairs when you seek them for the benefit of your neighbor. That’s why Paul said: “Seek no one’s own, but each one the benefit of another” (1 Cor. 10:24). In order, he says, to find your own benefit, seek the benefit of your neighbor” (Conversation on Psalm 49). Further, the saint again denounces those who justify themselves with speeches like “What do I care?”, reminding them that these words were spoken by the fratricide Cain and that this expression gives rise to all evil. If you, a Christian, don’t care about your brother’s salvation, then who else cares? An infidel and a pagan who rejoices when Christians sin? Or the devil, who is at enmity with Christians and pushes them to sin? “Don’t tell me: “What do I care about them?” Fear the one who first spoke these words, for he who said: “Am I my brother’s keeper?” (Gen.4:9) – comes to the same conclusion. All evil is born because we consider what belongs to our body to be foreign. What are you saying, you don’t care about your brother? So who cares? Unfaithful? The one who mocks, scolds and insults? The devil, who pushes and plots?” (Conversation 44 on 1 Corinthians). Every Christian is a piece of our common body, and every brother is a piece of the body of Christ In this case, why don’t you, when your eye, arm, leg, or any other organ of the body hurts, say, “What do I care about this?”, but start rushing here and there in search of a cure? And if you don’t find a reliable remedy, do you scold yourself for not taking care of your penis in advance? But when your brother suffers, you say: “What do I care?” And don’t you even realize, unfortunate one, that your brother is a part of your body? What can I say? Your brother is part of the body of Christ your God Himself! What kind of condemnation are you bringing upon yourself if, at the sight of the perishing flesh of Christ and your God, you do not care about its healing? If your slave or beast is injured, you do not abandon them without help. Then why do you neglect the wounded body of Christ and show no concern for it? In that case, don't you deserve to be incinerated by heavenly fire? “For what reason, when one of the members of your body suffers, do you not say, “What do I care?”... but are you doing everything so that, even if you can’t help him in any way, you still have no reason to reproach yourself for neglecting any remedy? And at the same time, taking such care of our members, will we leave the members of the body of Christ neglected? Is this worthy of forgiveness? Should I not twist your body, saying: “Take care of your members,” so that you, at least out of fear, become better? But I’d better remind you of the body of Christ: shouldn’t the one who sees His flesh perishing and allows it to tremble with fear? If you have a slave or a donkey suffering from a purulent ulcer, you probably will not allow them to be neglected; Seeing the body of Christ covered with scabs, do you neglect this? Don’t you think that for this you deserve to be incinerated by lightning a thousand times?” (Conversation 44 on 1 Corinthians). Do you know when to say, “What do I care?” When you sit and judge someone as an upstart, an adulterer, a thief, a liar and a sinner. Then you can remain indifferent to other people's conversations. As John Chrysostom noted, just be loved, but don’t be hated just like that (Ibid.). In short, be loved without a reason, but do not be hated without a reason. But do not say these words when it is necessary to correct your brother with good advice and love. Other objectors cite the following words as justification: “I am a worldly and secular man, I have a wife and children, and it is not for me to correct others. This is the business of bishops, priests, teachers and monks.” We will answer them with the words of John Chrysostom about the Samaritan, who, seeing a wounded man on the road, did not say that this was the work of the bishops, priests and Jewish mentors, but took care of him and his healing. The Samaritan saw in the wounded man a great benefit for his salvation, took pity on him, bandaged his wounds and poured oil and wine on him, and brought him to the hospital to be healed (see: Luke 10:30–36). Do the same, brother. It’s the same for you, if, having found money on the road, you don’t wonder why others didn’t go through and take it, but you rush to pick it up while no one is looking. In the same way, you can consider that you have found treasure and money whenever you correct your brother. “Do not say to yourself: “I am a worldly person, I have a wife and children, and this is the work of priests, this is the work of monks.” For even that Samaritan did not say: “Where are the priests? Where are the Pharisees? Where are the Jewish teachers? - but, as if having found great prey, he grabbed this benefit. So, whenever you see someone in need of physical or spiritual healing, do not say to yourself: “Why didn’t such and such heal him?” - but save him from his illness, without demanding an answer from those for inaction. After all, tell me, do you find gold lying on the road and say to yourself: “Why didn’t so-and-so pick it up?” - aren’t you in a hurry to grab him before others? Think the same way about your fallen brothers and consider that you have found a treasure - caring for them. For if you pour verbal instruction on him like oil, if you bind up his wounds with meekness, if you heal him with patience, you will become richer than the owner of any treasure” (Against the Jews. Homily 5). We must help other people to be saved through prayer. The same should be done by hermit monks in relation to their brothers Four things, I believe, can help save and correct each other. The first is holy prayer. To do this, Christians need to all together pray to God for the salvation of our brothers. As the Apostle James advises, “pray for one another, that you may be healed: the fervent prayer of a righteous man availeth much” (James 5:16). And since the common Mother of all Christians is the Church, which gathers her children for joint prayer for the salvation of all, then hermits (ασκηται) - hermits living far from the world, must also help save their brothers with all possible holy prayer. After all, they too form one body with all Christians and, although separated from them by space, are still united with them in spirit. It is fitting for all Christians to pray anonymously and endlessly for all people. But if suddenly there is some Christian among them who clearly sins and does not correct himself, then his fellow Christian citizens should turn to God with a special prayer, so that He, with His grace, will enlighten him and guide him on the path of repentance and correction. Christians should set good examples of behavior for each other through their lives. Second. Christians should help their brother correct himself by deed, that is, by the good example of his life, without creating for him any evil temptation, neither small nor large, which has already been discussed in detail in the previous Word. One Christian should help another with both word and instruction Thirdly, Christians must help their brother with a word, instructing him how best to correct himself, and listen not arrogantly, but humbly, not condemning him and not despising him as a sinner, but caring for him as a part of his own body, not with hatred and enmity, but loving him from the heart as a brother. If the sinning brother is nearby, instruct him with friendly words, but if he is far away, then through letters. Christians are obligated to help each other physically Fourth and last. Christians must help their brother with physical labor, not sparing their hands and feet, and come to their brother themselves when he needs support and guidance on how best to improve and what needs to be done to be saved. In this way, he is more likely to be ashamed and follow good advice, seeing how much they put in their labors out of love for him for the sake of his own salvation. This is what our Lord Christ did. He did not sit in some [convenient] place in Jerusalem, but with his own feet he went out to all the cities and villages of Judea, preaching the word of the Gospel and healing the sick in soul and body. The divine apostles did the same, wandering around the world and spreading the news about God. This is also what doctors do, who do not require patients to be brought to their homes, but go to them themselves and take care of them. This is what is told in the parable of the Lord, who said that the good shepherd leaves ninety-nine sheep and goes in search of the only one that is lost. “This is why you are a Christian,” notes Chrysostom, “to imitate Christ and follow His laws. What did He do? He did not call the sick to Him while sitting in Jerusalem, but went through cities and villages, healing from illnesses of both kinds - physical and spiritual, although He could, sitting in one place, attract everyone to Him. But He did not do this, giving us an example of how to go in search of the lost. Then He spoke about the same thing by means of the parable of the shepherd who did not sit with ninety-nine sheep and did not wait for a single lost one to come to him, but went and found her and, having found her, lifted her onto his shoulders and brought her into the flock. Don't you see doctors doing the same thing? They do not demand that the sick lying on their beds be brought to their house, but they themselves run to them. Do the same, O beloved, knowing that life is short, and if we do not take advantage of these benefits, then there will be no salvation for us there” (Against the Jews. Homily 5). Hermit monks are also supposed to seek benefits not only for themselves, but also for their brothers If a person cannot come himself to give advice and instruction to his brothers because he is a hesychast monk and is plagued by temptations when he comes into the world and meets people, or because he is weak in body, then if he is educated and knows the Scripture, he must work, even while in solitude: write instructive and soul-helping books for the correction of readers or instruct the brothers who come to him with words about salvation. Hermits and hermits must also seek the benefit of not only their own, but also that of their brothers, so that they too may be saved. The Divine Paul talks about the first of the hermits, the great Anthony, who used to repeat the following memorable words: “Both life and death come from our neighbor: by acquiring a brother, we gain God, and by tempting a brother, we sin against Christ... Never,” continues Anthony the Great, “have I preferred my own benefit to helping my brother” (Alphabetical Patericon and Memorable Legends. Chapter 9). Spiritual shepherds must help most of all in the salvation of sinners Through the four works mentioned above, Christians should work together to help save their brothers. As the Supreme Commander advises, “Therefore encourage one another and build one another up, just as you also do” (1 Thess. 5:11). In particular and above all, with these four deeds, spiritual shepherds and leaders of the people must save sinners: holy patriarchs, bishops, priests, spiritual fathers and teachers of the Divine Gospel, abbots of holy monasteries 134. Since they were given from the Lord the power and care to create and plant virtue in the souls of the flock entrusted to them, as it is written in Jeremiah: “See, I have set you this day over nations and kingdoms, to uproot and destroy, destroy and destroy, build and plant (Jer. 1:10). They truly must take care of the salvation of the people, for they will have to answer for them on the day of Judgment. As Paul instructs, listen to your leaders and obey, for they are watching over your souls and will give account for them” (Heb. 13:17). Therefore, they are truly obliged to walk in imitation of the Lord through the cities and towns of their dioceses, monasteries, and everywhere to teach and correct sinners. After all, they are the guards, day and night, guarding the walls of spiritual Jerusalem, the Holy Church, proclaiming the word of the Lord and never ceasing, about whom Isaiah writes: “On your walls, O Jerusalem, I have placed watchmen who will not be silent, day or night. O you who remind us of the Lord! do not be silent” (Isaiah 62:9). They are guards and vigilant sentinels, appointed by the Lord to the New Israel, that is, Christians, in order, in the words of Ezekiel, to explain the commandments of the Lord and turn them away from errors and sins. And if they remain silent, their blood will be exacted from their hands: “Son of man! I have made you a watchman for the house of Israel, and you will hear the word from My mouth, and you will admonish them from Me. When I say to the wicked, “You will die!”, and you do not admonish him and speak to warn the wicked from his wicked way so that he may live, then that wicked will die in his iniquity, and I will require his blood at your hands” (Ezek. 3:17-18). Basil the Great said this about them: “He who did not fulfill the instructions and did not proclaim what he was sent for, in deed and word, is guilty of the blood of those who did not hear him. And he does not have the opportunity to say the same thing as the apostle, who called the elders of Ephesus as witnesses: “I am pure from the blood of you all, for I did not fail to proclaim to you the whole will of God” (Acts 20:26–27)” (On Baptism. Book 2, Chapter 12). What spiritual shepherds should say and who should imitate. They take care of their flock even after death The main thing that they should strive for is for their hearts to burn with love for the salvation of their intelligent sheep and so that they can mentally exclaim along with the Apostle Paul: “Who does not faint, with whom would I not faint? Who is tempted, for whom would I not be inflamed?” (2 Cor. 11:29). “I,” he continues, “will willingly spend my own and exhaust myself for your souls” (2 Cor. 12:15). And also so that sometimes they take upon themselves the sin of the sinner and tell him as indicated by the decrees of the holy apostles: “Let the bishop take credit for the sin and say to the sinner: “Only turn, and I will accept death for you, as the Lord did for me and for everyone, for the good shepherd lays down his life for the sheep”” (Apostolic Decrees. Book 2, Chapter 10). And sometimes so that they imitate the divine Chrysostom, who, out of zeal for the salvation of his sheep, said: “And I will say again, and I will repeat again: if not everyone hears, half will hear, if half does not hear, a third will hear, if not a third, then a fourth, if not a fourth, then ten people, if not ten, even five, if not five, even one, if not one, I have earned my reward” (Conversation 2 on Eutropius eunuch, patrician and consul). Further, the saint notes: “I am insatiable: I do not want a few to be saved, but for all; even if one, abandoned, perishes, then I also perish and believe that I am imitating that Shepherd Who had ninety-nine sheep and went after one that was lost” (Ibid.). And further: “If you want to stone me, I am ready to shed my blood just to keep you from sin. I don’t care about hatred, I don’t care about enmity, the only thing I care about is the benefit of those who listen” (Ibid.). Therefore, if these ancient true shepherds, filled with zeal and love for their brothers, not only during their lifetime fought and cared about how to correct their flock and brothers in Christ, but even after death cared about their salvation, how much more modern shepherds should care, even to a lesser extent, only during their lives about the correction of their rational flock. Even after death, ancient shepherds and leaders of nations cared about the salvation of the souls entrusted to them. Witnesses to this are the prophet Elijah in the Old Testament, and the supreme apostle Peter in the New. For the prophet Elijah, who was taken up into heaven in the time of Jehoshaphat, king of Judah in Jerusalem, as shown in the first chapter of the Fourth Book of Kings, eight or ten years after his ascension, sent (apparently through the angel of God) a message to Jehoram, king of Judah, to terrify the son of Jehoshaphat. He conveyed; since he abandoned the veneration of the true God and did not keep His commandments, he will fall ill and die. That's exactly what happened. We read about this in the Second Book of Chronicles, verse twelve: “And a letter came to him (that is, to Joram) from Elijah the prophet, in which it was said: Thus says the Lord God of David your father: because you have not walked in the ways of Jehoshaphat your father, and in the ways of Asa king of Judah.” And the supreme apostle Peter writes in his Second Epistle to faithful Christians the following: “I will try to ensure that even after my departure you always bring this to mind” (2 Pet. 1:15). If spiritual fathers thus take care during life about the salvation of their verbal flock, then after death they will undoubtedly be awarded an unfading crown of glory from the Chief Shepherd Christ. This is confirmed by the Apostle Peter: “Shepherd the flock of God that is among you, overseeing it not under compulsion, but willingly and pleasing to God, not for vile gain, but out of zeal, and not lording it over the inheritance of God, but setting an example for the flock; and when the chief shepherd appears, you will receive an unfading crown of glory" (1 Peter 5:2-4). If the holy patriarchs, bishops, priests and spiritual fathers cannot teach their people every day, then this should be done at least on Sundays, as the 19th canon of the Sixth Ecumenical Council defines: “It is necessary that the leaders of the church every day, especially on Sundays, teach the entire clergy and all the people with words of piety.” If patriarchs, bishops and priests do not know how to teach their people themselves (which is inappropriate to talk about, since, according to Dionysius the Areopagite, a hierarch is a divinely inspired man, versed in all sacred knowledge and teaching): “By hierarch is meant a divine and God-inspired man, versed in all sacred knowledge” (On the Church Hierarchy. Chapter 1). And if they cannot, then at least let them see to it that there are schools and teachers in the diocese who would preach the Word of God, correcting sinners. In this way they would fulfill their duty and make up for the lack of patriarchs, bishops and priests. As Basil the Great says, “if ever a need arises and love for God or one’s neighbor calls to fill someone’s deficiency, then the one who obeys has a reward for voluntary obedience. And love for one’s neighbor calls when the one to whom care has been entrusted has a need for help, or the position of those entrusted requires someone who would fill his lack” (On Baptism. Book 2, Chapter 12). When we see a stabbing, we all rush to separate them and prevent bloodshed and murder. It is even more and more urgent that all, small and great, patriarchs, bishops, priests, spiritual fathers, teachers, abbots, monks, kings, senators, judges, archons, rich, poor and all secular and private Christians - all, absolutely all, I repeat, are obliged to help our brothers correct themselves and be saved and strive to deliver them from the enemy (the human race) the devil and spiritual death, that is sin. If the Jews, when Moses was building an inanimate tabernacle, hastened to help him in the construction, some carried gold, some silver, some precious stones for the vestment of the high priest, and the women also hurried, taking with them some fine linen, some woven scarlet, some purple, everyone brought sheep's skins and goats' hair, whatever they had. Each and every one to the best of his ability. And there was not a single one who would not come to the rescue. How much more are all Christians obliged to help their fellow believers who form the animated tabernacle and church of the Living God, some in word, some in deed, some a lot, some a little, each, to the best of his ability, contributed to the correction of his brothers. And so that everyone, united, will appear perfect in Christ’s monastery and the holy church. As Gregory the Theologian says, “When Moses erected the tabernacle on earth as an image of the heavenly, then everyone brought what was commanded to them. And willing givers (husbands and wives) - some gold, others silver and expensive stones for the outer robe, others “woven linen” and “scarlet wool”; some are “purple, red skins of rams”, others are the worst, “goat’s hair” (see: Ex. 25:35); each and every one that they had at that time, they all brought to the work of the tabernacle, and none of the poorest was left without an offering. So we too, into God’s honorable tabernacle of this church, “which the Lord erected, and not man” (Heb. 8:2), into a tabernacle built from various ornaments of virtue, although one less and another more, we will all contribute equally, in the building of the Spirit, put together and combined into a perfect work, into the habitation of Christ, into the holy church” (Homily 19). Why has sin multiplied today and so many souls are perishing? Brothers, I tell you this. If we all work together to save our brothers, then the bad ones will undoubtedly soon be corrected, and our lives will be freed from evil and sin. For if one monk, whose heart is filled with divine zeal and brotherly love, is able to correct an entire nation, then how much more can such a great multitude of Christians correct sinners as soon as they want to fill their souls with zeal and brotherly love? And truly, the whole reason for the destruction of today’s sinners, the whole reason why today sin and the devil have so multiplied and reigned in the world, is none other than ourselves. For seeing how our brothers openly sin and do so much evil, we do not care about going and correcting them with brotherly advice or bitter reproofs, but, each coming up with his own justification, we all remain silent, inactive and allow everyone to do whatever evil he wants and desires. This is confirmed by the eloquent words of John: “So let us not say such things, but let us show the care due to the brothers, and I promise with all certainty and guarantee to all of you that if you, all present, wished to share among yourselves the salvation of all those living in this city, then soon everyone will be corrected... Let us share among ourselves the salvation of our brothers: one person burning with zeal is enough to correct an entire nation, since we are not one, nor two, nor three, but a whole multitude capable If we take up the task of correcting those left without care, it is not because of anything else than because of our frivolity, and not powerlessness, that many perish and fall into sin. So, isn’t it absurd that, seeing a fight in the square, we come up and reconcile the fighters - but why is there a fight, seeing a fallen donkey, we rush to reach out and raise it, but we don’t care about our dying brothers?” (Conversations on Statues, l). What happens when someone else’s sin and condemnation is taken on by a Christian who, seeing the sin, remains silent That one of you, Christians, who, knowing that his brother is sinning or is only intending to do so, is not going to go to the unfortunate person and with brotherly advice to keep him from falling and does not speak about the trouble to the bishop, priest or spiritual father at the Sacrament of Confession, so that they, in turn, with a (wise) word stop the poor fellow from taking a disastrous step, but will be inactive and silent, let, I repeat, know: that is a sin and a canon (punishment), those intended for the fallen are imposed on him too. For he could save his brother from falling and death. But he remained silent and by his silence allowed his sin and death. As they say, whoever can prevent and does not prevent, he himself creates (evil). Thus, Basil the Great, in the 71st rule, condemns the libertine adulterer and murderer (φονεα) as often as he condemns those who know that they are sinning, but did not tell the bishop or spiritual father about it, so that the authorities would correct them, but remained silent. “To hide sin together,” the saint continues, “means to jointly prepare one’s own destruction... If sin is the goad of death, then the one who is inactive is heartless, and not the one who denounces, like the one who, biting, lets in poison, and not the one who extracts.” The Ancyra Holy Local Council, in its 25th canon, tenfold punishes relatives who knew that the groom had seduced his bride’s sister and she suffered from him. Despite this circumstance, he married not the seduced woman, but his bride, but his relatives remained silent and did not tell the priest about this. The Divine John the Faster in his 25th canon prescribes the same penance (επιτίμιον) both for the seduced woman and for the nun who, knowing about the fall of some sisters, did not tell the abbess about this so that she would put an end to the sin. Saint Chrysostom also believes: if a monk sees that some brother has fallen into depravity and nevertheless receives communion, let him tell his spiritual father about this in confession, so that he can prevent trouble. If the monk remains silent and covers up the fall, then the same sin will fall on him: “If you see one of your brothers being debauched and approaching the sacraments, tell the minister of his parish: such and such is not worthy of the sacraments. Turn away the wicked hands! If he is not worthy to even interpret the commandments, think about the fact that his punishment, if he touches a sacred feast, is not due to him alone, but also to the one who covers it” (Interpretation of Psalm 49). Worldly laws also punish not only thieves, fornicators and other criminals, but also slaves who knew about the offense and did not report it. Michael Attaliat, in his review of civil laws, writes that by their definition, the one who killed, the culprit of death, and who covered up the murder is responsible before the law (Title 71). Three things make a person a direct accomplice in another's sin Three things make people participants in someone else's bad enterprise. As Basil the Great explains, firstly, direct participation and help. This is when a person contributes to someone else's evil enterprise for the same evil purpose. Secondly, agreement and approval. This is when a person agrees and approves of the sinner's intention. And thirdly, when a person knows about someone else’s bad deed, but is inactive, silent and does not denounce him: “I mean participation by deed, when some people, guided by the same goal, help each other act, by opinion, when someone agrees with the intention of the one doing it and approves of it; another type of participation, hidden from many, is shown in the exact words of divinely inspired Scripture, when someone does not participate and does not agree with the intention, but, knowing the depravity of the thought with which something is done, is inactive and does not expose” (On Baptism. Book 2, Chapter 9). The psalmist warns you, “When you see a thief, you associate with him, and associate with adulterers” (Ps. 49:18). Interpreting this psalm, the Eloquent John remarks: “Ah, what evil comes from concealing someone else’s ulcer! That is why he calls such a person sharing the punishment for sin, and no less than the sinner himself, for if he can refer to some temptation (although this is an unforgivable excuse), like a thief - to the plague, then you cannot do that either. So why, without having tasted any pleasure, should we share the punishment and take on part of it?” In exactly the same way, a person sees birds or other animals that are about to fall into a trap, and tries not to make noise or frighten them away, remains silent and inactive, and thereby becomes the culprit in the death of the birds. Likewise, people who know that someone is about to fall into adultery, do nothing, cover him up and do not restrain him from sin, become the culprits of his death and their own. “And just like that,” explains Chrysostom, “just as those who are most likely to push into a trap are those who cover the trap and, being close to those who are about to be caught, hide the deception in every possible way and do not want to make any noise or anything else that could drive away the prey, so here, if you are next to the trap set by the devil and see someone who is about to fall into fornication, but you do not make a noise and If you don’t scare him away, you will destroy yourself most of all” (Commentary on Psalm 49). Ten ways to indirectly participate in someone else's sin Christians, if any of you remains silent and does not tell the bishop about the fall of his brother in confession, then in order not to thereby become an accomplice in his sin, let him at least think hard about how he himself will not become an accomplice to someone else’s crime in other respects. After all, complicity in someone else’s bad deed is a great evil. The Prophet David fervently begged God to deliver him from such evil: “And keep Your servant from willful (that is, sins)” (Ps. 18:14). The Apostle Paul in his Epistle to Timothy advises: “Do not become a participant in the sins of others” (1 Tim. 6:22). Know, my brothers, that, as some teachers say, a person indirectly participates in the sin of others in the following ten ways. Firstly, through participation, that is, he himself takes upon himself a certain part of the matter that belongs to sinners, for example, thieves and robbers, or receives and keeps in his home all kinds of crooks, as did the princes of the Jews, about whom Isaiah says: “Your princes are accomplices of thieves” (Is. 1:23). Secondly, someone participates in someone else’s sin, encouraging him by word or deed to sin, as Job’s wife advised her husband to blaspheme God: “Blass God and die” (Job 2:9). Thirdly, by command or order. This is when a superior orders a subordinate to sin, just as David ordered Joab to send Uriah to the most dangerous place in the battle, dooming him to death. Fourthly, by advice, when someone gives advice to another and he sins by following this advice. Thus, Caiaphas advised the Jews to kill Christ. As the Gospel narrates, “it was Caiaphas who gave advice to the Jews that it was better for one man to die for the people” (John 18:14). Fifthly, by praise, when someone praises sinners. In Isaiah we read: “My people! Your leaders lead you astray and corrupt the way of your paths” (Is. 3:12) 135. Sixthly, patronage, support and protection, when some indulge bad people and protect them on a whim, (for the sake of) bribes or for the sake of worldly gain, as God says through the mouth of Isaiah: “Woe to those who call evil good, and good evil, who put darkness for light, and light for darkness, who put bitter for sweet, and sweet for bitter” (Is. 5:20 ). And further: “Woe to those who deprive the right of the right for gifts” (Is. 5:23). Seventhly, by goodwill, consent and approval, that is, when someone expresses his consent and approval of someone else’s fall, even if he himself does not sin. So Paul agreed and approved of the stoning of Stephen, as it is written in the New Testament: “Saul approved of his slaying” (Acts 8:1). Eighth, by leniency, when some ruler who has the power to pardon and execute, instead of stopping and punishing a criminal, pardons him and releases him (to freedom). All archons and judges sin in this way when they wear the sword in vain and do not become “servants of God,” as Paul calls them, and do not become “avengers to punish those who do evil” (Rom. 13:4). Patriarchs and bishops are guilty of this. They, having the power to prevent many bad deeds in their dioceses with the help of penance and excommunication from the sacraments, still neglect (such punishments) and allow iniquities to continue further. Ninth, silence. This is if a person sees that his brother has fallen, remains silent and does not tell the bishop about this in confession, so that he corrects the erring brother, as we already said above together with Basil the Great. If you cannot correct your brother, then try not to participate in his sin. Tenth and last. A certain person participates in the sin of another, a friend of the one who openly sins, communicates and eats and drinks with him. If Christians did not make friends and communicate with open sinners, then they would undoubtedly want to know what great evil they are doing, that everyone turns away from them and, [of course], being ashamed, they would leave their vicious practices and reform. However, seeing that nothing like this is happening, everyone treats them in a comradely manner, confirms their depravity and does not correct themselves. The ecumenical teacher John is a witness to this: “When a sinner sees that everyone is turning away from him, he will consider that he has done something very bad, but if he sees that they not only are not angry or indignant, but behave meekly and continue to communicate with him, then the judgment of conscience is corrupted, for public opinion agrees with his own corrupted opinion.” The Prophet David avoided communicating with bad people: “I did not sit with deceitful people, he admits, and I will not go with the treacherous; I have hated the gathering of evil-doers, and I will not sit with the wicked” (Ps. 25:4-5); “He who secretly slanderes his neighbor I will not tolerate; he who is proud in his eyes and haughty in his heart I will not tolerate” (Ps. 100:5). Paul wrote to the Corinthians so that no one would share food with openly sinners or communicate with them: “But I wrote to you not to associate with anyone who, while calling himself a brother, is a fornicator, or a covetous, or an idolater, or a reviler, or a drunkard, or a predator; do not even eat with him” (1 Cor. 5:11). Basil the Great, interpreting the apostolic saying: “And do not participate in the unfruitful works of darkness” (Eph. 5:11), says that the care and correction of sinners should primarily come from the shepherds placed over them. All Christians without exception are obligated not to participate in bad deeds in the above-mentioned ten ways. If they are not able to correct their fallen brother, then let them try not to become accomplices of his sin: I am primarily entitled to care only for those entrusted to me, while participation in evil and fruitless deeds is prohibited in all cases (On Baptism. Book 2, Chapter 9). How every Christian should reprove and correct his brother Since brotherly reproof is necessary and useful, which should be resorted to whenever we are going to correct our brothers, I would also like to talk here about the best way and method to reprove in order to achieve persuasiveness, benefit and correction of an erring Christian. Firstly, when you, brother, are going to advise and rebuke a sinner and are firmly convinced of his fall or intention to sin, then reprove not openly and openly, in the presence of others, but secretly, in private. This is what the Lord commands: “If your brother sins against you, go and tell him his fault between you and him alone” (Matthew 18:15). Secondly, reprove, not shaming or condemning, but as if regretting and grieving for his salvation. And in order not to be verbose and not to list all the features of the reproof of brothers by brothers, I will retell one reproof that the divine Chrysostom gives in the 44th conversation on the 1st letter to the Corinthians and which contains all the features that should distinguish a brotherly conversation full of advice. With my love for you, I would consider it a sin to remain silent and not show you this example, since it is excellent in its truth and truly represents Chrysostom’s word. So that you have an example and model when you set out to expose your brother for his own salvation. An example and example of brotherly reproof This is what the sweet nightingale of the Church and her golden, euphonious, sweet-voiced lips tell you. If, for example, you, a Christian, know that a certain brother, pious and moderate, is cohabiting with a certain unmarried girl, do not despise him and do not say: “Has he lost his mind? Doesn’t he see what he’s doing?” Better come to him and first of all praise him for the other virtues that he has, and, like warm water, soften his wounds. Secondly, scold yourself and the entire human race in general, say that we are all mired in sins and delusions. Then ask for forgiveness and complain that you are taking on matters that are beyond your control. But brotherly love forces us to dare to take on them too. And then begin to instruct him, but not in a commanding tone, but in a brotherly manner, thus calming his wound and easing the suffering that he will have to endure from your reproof. However, before you start your treatment, ask him for forgiveness repeatedly and not get angry. So, having first humbled and prepared him, then reprove him, but not too harshly, so as not to anger or harden his heart, but also too gently, so that he does not despise the reproof. Because if you don’t hurt him to the core, you won’t achieve anything. And if you reproach him strongly, he may not accept your (saving) word. Therefore, when blaming, at the same time mix in praise and approval. And since the deed that he does, that is, cohabitation with an unmarried girl, is unworthy of approval, then praise based on his own understanding. Namely. Say: yes, I know, brother, that you are doing this for the sake of God. Seeing that the unmarried girl was lonely, defenseless and unhappy, you wanted to give her a helping hand. And even if he behaves this way for a completely different reason, still tell him this. And again, in between, ask for forgiveness and say: brother, I am not telling you this in an imperative tone, but only to remind you. Yes, I know that you are doing this for the sake of God, but let's think about it, maybe because of this some other evil is happening. If no evil happens, then live with her and continue your good work. Nobody will bother you. However, if more evil comes from this than good and benefit, then isn’t it better, brother, to stay away from such “good”. Perhaps, in an effort to leave one soul alone, we lead into temptation many thousands of others? Having said this, don’t add anything more and don’t immediately talk about the punishments that people bring upon themselves who lead others into temptation, but say: you don’t need, brother, to hear all this from me. You yourself know what kind of condemnation he will bring upon himself if he seduces one of the little brothers. Thus, by calming him with a word and taming his anger, you will give him a means for healing and correction. If he makes excuses, saying that the girl is lonely, don’t reproach him for making excuses, but say: brother, what are you afraid of? You have a reasonable answer to everything: you leave her so as not to be a temptation to others. And you do this not out of carelessness, but out of concern for not plunging anyone into such a sin. Let this be your instruction. During the conversation, often ask for forgiveness from your brother and justify yourself with love. Repeat that you are doing this only out of love and for no other purpose. So that the conversation does not seem too painful and unpleasant, give him freedom of action, say: “I, brother, advise you out of love for you. You are free to do as you want. You can listen to me, you can not listen. It's your business. I don’t want to force you, I leave everything to your discretion.” This is how, Christians, reproof is carried out, which a brother, listening, will easily accept and, having received help, will correct himself. This is completely different from how we act today. As soon as we hear that someone is sinning, we do not go to give him such brotherly instruction, but, like old women, we sit, scold and condemn our own brother as an (incorrigible) sinner, we do not sympathize with his misfortune, like callous and heartless people, but mere beasts. “If,” Chrysostom warns, “we take up the task of reproof in the same way, then we can easily correct those who sin; what we do is more worthy of foolish beasts than of people, for now if they hear that someone is sinning in something, they don’t talk to him, but they themselves, like drunken old women, whisper to each other” (Conversation 44 on 1 Corinthians). You need to give instructions to your brother not just once, but many times If you, a Christian, gave the instruction in the above-mentioned peaceful way and did not convince him in one go, then do as Chrysostom advises: go to your brother the second time, and the third, and many more times. Perhaps, seeing your concern for him, he will be ashamed and leave his sin. Just don't ever mention that you mentored him twice, and thrice, and many times and got nowhere. For the longer you instruct him, the greater the reward you will earn from God. Don’t you see, continues Chrysostom, what long-suffering God shows towards us? Although we do not obey or obey His commandments, yet He continually continues to give us instructions for our salvation through the prophets, apostles and evangelists: “Let everyone earnestly strive to snatch his neighbor from the jaws of the devil, and not only do this once or twice, but continually. If today he does not listen to what you say, he will listen tomorrow, if not tomorrow, then, seeing how zealous you are, perhaps he will be ashamed and, ashamed of your concern, will move away from the bad. And never say: I spoke once, twice, thrice, and many times and achieved nothing. Don’t stop speaking, for the more you continue to do this, the more your reward increases” (Conversation 41 on the book of Genesis). And also, “Don’t you see that God exhorts us in every possible way through the prophets, through the apostles, through the evangelists? So, have we corrected ourselves in everything, have we obeyed in everything? No! Has he stopped admonishing, has he become silent? (Conversation 59 on the Gospel of Matthew). Fraternal instruction does not require eloquence. Most of all, you should give advice to friends God says that if a rich man does not share with the poor, he is subject to punishment, and in this case, won’t a Christian who can guide his brother on the true path with one wise word, but does not want to, receive great punishment? This is because he uses money to feed only his body and get rid of temporary death. With advice and words your soul is nourished and delivered from eternal death. And if you say that you lack the gift of speech and do not know how to reason with people, then know: instruction does not need eloquence. So, if you see that your friend is being dissolute, tell him: you have started a bad deed, my brother and friend, aren’t you ashamed? “If the one who has wealth and does not share is punished, then the one who can admonish in any way and does not do this, is not the greatest punishment awaiting him? There the body is nourished, here the soul; there you avert temporary death, here eternal death. But I am speechless, he says. So there is no need for the gift of speech or eloquence! If you see a friend being dissolute, tell him: you are doing a bad thing, aren’t you ashamed? Aren’t you blushing?” (Discourse 30 on Hebrews). If you consider him your friend and do not want to offend him, then know what Chrysostom advises you: true friendship is most characterized by a caring attitude towards the sins of friends. That's why we are friends, to help each other. After all, a person would rather listen to the words of a friend than a random passer-by: “Nothing is more proof of friendship than not turning a blind eye to the sins of your friends and brothers. Did you see that they were fighting? Reconcile! Did you see that they were overdoing it? Hold it! Did you see that they were oppressed? Protect! By doing this, you primarily please not them, but yourself: that’s why we are friends, to help each other. It’s one thing to hear something from a friend, another thing from a random person. A random person is more likely to be neglected, even a teacher, a friend - no” (Conversation 9 on the Epistle to the Ephesians). Thus, for the Apostle Paul, the Corinthians are friends and beloved children. However, when one of them married his stepmother, the apostle denounced the sinners, thereby offending both. But Paul was not even alarmed, but rather rejoiced, since the offense served to save the soul, which is why he wrote: “For if I grieve you, who will make me glad if not the one who grieves me?” (2 Cor. 2:2). So Solomon notes that friends who openly reprove are better than those who do not reprove and cover up their friend’s misdeeds, and the wounds that friends inflict with reproof are sweeter than the kiss of the enemy: “Open reproof is better than hidden love. Sincere reproaches from one who loves, and deceitful kisses from one who hates (Proverbs 27:5-6). We must cry while admonishing our brother. Even if we know that we will not correct him, we should still instruct the poor fellow If you do not convince the sinner with words, then Chrysostom advises you to weep and groan bitterly and, for the sake of saving your unfortunate brother, do not be ashamed to throw yourself at his feet and beg him. If he behaves arrogantly and threatens that he will hate you, listen to him and do not lose courage. If he is really filled with hatred, (don’t be upset, God will love you and reward you with many mercies: “Often with patience and perseverance, with weeping and tears, you can attract and resurrect a lost soul. Did you advise and did not convince? Weep and hug him, moaning often and bitterly, so that, ashamed of your care, he turns to salvation. Embrace his legs, without being ashamed, if you truly want to heal. If there is he scolds, behaves arrogantly and threatens that he will hate you, or threatens you with something else, endure everything steadfastly, for his reward will be his salvation. If he hates you, then God will love you and will reward you with great blessings for this day” (Tale 2 about Lazarus). Thus, the Apostle Paul, although he knew that he had become hated by the Galatians, because he denounced them and told them the truth to their faces, he himself was not at all worried about their unrighteous hostile attitude towards him, because he knew about the crowns that he would receive from God. “Therefore,” says Paul in his letter to the Galatians, “have I become your enemy by telling you the truth? "(Gal.4:16). In a word, we must show such concern for the correction and salvation of our brother; even if we know for sure that we will never convince him to reform and the poor fellow will remain incurable, we are still obliged to fulfill our duty and guide him on the true path, for which we will undoubtedly receive greater reward and praise than those who are convinced of the success of their saving conversations with the sinner. That is why they advise doing as Chrysostom suggests: “For one should not give up on those who are terminally ill and neglect them; even if we clearly realize in advance that they will not gain any benefit from a lot of diligence and instruction... This may seem surprising, but not so much praise is worthy of the one who knows in advance that the one receiving the advice will certainly obey, and therefore advises, like one who has already spoken many times, advised and failed, but even after that does not cease” (Homily 2 about Lazarus). These are the words of the divine Chrysostom and the ways in which our brothers should be rebuked and corrected. Bosses should rebuke subordinates gently One must reprove gently and respectfully not only in equal fraternal relations, but especially when high-ranking officials address lower-ranking people, patriarchs to bishops, bishops to priests, priests to laity. After all, when great and important people denounce their subordinates, then each time they should accompany their words with a humble admonition, imitating doctors: they not only open the wound, but also apply a balm with soothing drugs to it. According to Chrysostom, reproof in itself is unpleasant. “If you,” the saint continues, “convict and severely reproach, without adding admonishment, then everything will be rejected; for reproof in itself is intolerable unless admonition is mixed in with it” (Conversation 9 on 2 Timothy). The divine father himself constantly adds exhortations to all his golden and honeyed speeches here and there. Paul, in his Epistle to Timothy, also advises: “Reprove, rebuke, exhort” (2 Tim. 4:2), and, interpreting this passage, Saint Theophylact says: “Reproof is like an incision, exhortation is like a mild medicine: so use the medicine of exhortation, so that just one incision, causing great suffering, does not plunge you into despair.” Paul adds to what has been said: “With all longsuffering and teaching” (2 Tim. 4:2). Theophylact, interpreting this, advises: “Connect this with everything that was said earlier: it is necessary to reprove with all long-suffering, so as not to easily believe everyone, and with edification, pointing out what one has sinned and what the sin is, and to reprove in the same way, with long-suffering, - not as if you are punishing an enemy, but as if raising a child; with edification - that is, pointing out the benefits of censure. Exhortation needs patience and edification most of all; and not in some kind of long-suffering, but in every kind, that is, in all ways - in deeds, in words, and in gestures.” If a subordinate wants to denounce a great and important boss, then it becomes him more than others to speak with great humility and wisdom so that his words are acceptable. Here he should especially imitate the prophet Nathan and the Feonite woman, who retold the parable in the third person and so, not directly, but indirectly, denounced King David, and he listened to them. According to Basil the Great, if a ruler is suspected of sin, then he needs to be brought to his senses by wise and prudent elders. If the suspicion is confirmed, this will help the ruler correct himself. If it turns out to be false, then let those who have heard these suspicions not be embarrassed in vain: “If there is a suspicion of any sin on the part of the one in power, it is necessary to admonish him, but so that order is not disrupted, it is necessary that those who are superior to him in age and in prudence turn to him with an admonition: if there is something worthy of correction, we will help our brother and ourselves through him, for he is, as it were, a kind of example of our life; if not, then those who worry about him in vain, having clearly become convinced of the injustice of the suspicions, will avoid disputes on this matter” (Rules, set out at length. 26). For the sake of their own correction, it is saving for all Christians to joyfully accept reproof from their brothers We talked about how Christians should rebuke their sinful brothers gently and respectfully. And now let us also add that sinners should also joyfully accept brotherly reproof. Moreover, neither the accusers should be offended, nor the accused should be irritated and offended, but perceive the reproaches of their brothers as a healing balm, and them themselves as healers, and not enemies. As the divine Chrysostom advises, “let neither the one who reproaches be angry (for this is evidence not of correction, but of partiality), nor the one who is rebuked, be irritated, for what is happening is healing, not enmity. When doctors’ servants perform cauterization, they are not blamed, but those who are cauterized and incised consider those who inflict this pain on them as benefactors; even more so, one should reason, accepting reproof, and listen to the corrector as a doctor, and not as an enemy” (Conversation 44 on 1 Corinthians). Why does a person need correction and advice? The need for reproof is caused by the fact that, firstly, man is imperfect by nature. He is not able to realize and understand everything that surrounds him. That is why he urgently needs the advice of other people, even if insignificant, to make up for his imperfections. Therefore, he said: “Much is often hidden from human nature,” explains the divine Chrysostom, “and very often people, believing that they do not need someone else’s advice, prefer to reject reasonable help or, having received an admonition to correct a sin, rather remain in ignorance than accept and learn, not knowing that it is shameful not to learn, but to remain ignorant, not to listen to a lesson, but to remain ignorant. It is heard that even from a small and insignificant person they learn something necessary, but from a wise and great person they often do not learn. Realizing this, Moses listened with all meekness to what the idolater, that is, his father-in-law Jethro, said and advised: “Hear therefore my words; I will give you advice" (Ex. 18:19)" (Homily 13, to those who complain... Compare: Four Discourses on Changing Names, Discourse 3, 2). Thus, in the Fourth Book of Kings we read that the Syrian ruler Naaman did not despise the advice of his servant: “If the prophet had told you something important, would you not have done it? And even more so when he only told you: “Wash yourself and you will be clean”” (2 Kings 5:13), but he listened to him with joy and, having obeyed, washed in the Jordan, as Elisha told him, and was cleansed from leprosy. Secondly, man is by nature proud. When he sins, pride does not allow him to realize his wrongdoing and correct himself, even if he is the wisest of the wise. As Gregory the Theologian says, “the eye sees everything else, but does not see itself.” And the proverb teaches us: “We are all wise men who give advice, but we ourselves do not notice how we sin.” According to Basil the Great, “the most difficult thing is to know and heal oneself due to the fact that self-love penetrates into human nature and steals the ability of truthful judgment due to everyone’s partiality towards oneself 136, while it is easy for another to know and heal, since when judging others, the feeling of self-love does not interfere with the knowledge of the truth” (Ascetic Rules. Chapter 22). Therefore, every brother needs to be rebuked and shown his wrongdoing, so that he will realize his fall. And if he really sinned in word or deed, he would correct himself and would not repeat his mistake another time. If he is not guilty, he would answer, as Sirach advises: “Ask your friend, maybe he didn’t do that; and if he did, then let him not do it in the future. Ask your friend, maybe he didn’t say that; and if he said it, then let him not repeat it” (Sir.19:13-14). With all the innate pride, it should be clear to everyone that small and great, simple and important - everyone is simply obliged to accept reproof and instructions from people, even if they themselves are wise and high-born, and the advisers are rootless simpletons. Only those who are lost in the dark do not accept reproof. As Solomon says, “he who refuses reproof goes astray” (Prov. 10:17). Examples of how to receive reproof. It is common for bad people not to accept reproof. What to say to those accused Who was superior in outward dignity and inner wisdom to David, the king and sage to whom God Himself revealed the secrets of His wisdom? “And within me you showed me [Your] wisdom (Ps. 50:8). And with all this, when Nathan rebuked him, David was not at all angry or offended, but immediately joyfully accepted the reproof, accused himself, repented and corrected himself. That’s why he said: “Let the righteous punish me: this is mercy; let him reprove me” (Ps. 140:5). Who was superior in external dignity and wisdom to Gregory the Theologian, who was both the ecumenical patriarch and the wisest man of his time? However, he was not ashamed to admit before the All-Church Council (Second Ecumenical) that he needed the 140 bishops present to help him with their denunciations. He directly spoke about this in his conciliar speech: “And I am more in need of the help of your free denunciations than he (that is, Paul), if it seems to you that I have any shortcomings: perhaps I am falling into some kind of vice or have already fallen.” Who was more worthy and wiser than the great father, the divine John Chrysostom? And with all this, he considered it a mercy if someone came to reprove him, so that if he had committed a sin in something, he would ask for forgiveness and correct himself. If not, then give an answer and correct the accuser. “If anyone reproaches,” he explains, “if anyone is upset, then let him not hesitate to come to both his neighbor and to us - I ask you for this mercy - and reproach, and get an answer from us... and we will either answer, or, having accepted the condemnation, ask for forgiveness and try to ensure that this does not happen again. This is useful both for you and for us: if you reproach without reason, having learned the truth, you will be corrected, and we, if we have sinned without knowing it, will be corrected” (Conversation 4 on 2 Thessalonians). Who else was superior in holiness and reasoning to Saint Ephraim the Syrian? However, when he came to the city of Edessa and met a harlot, he looked at her intently, and she at him. And when asked why she was looking at him so intently, she answered: “I look as it should, for I was taken from you, man. Don’t look at me, but rather look at the ground from which you were taken.” Having heard such a wise reproof from the harlot, Saint Ephraim received great benefit and glorified God. This is stated in the word composed in his honor by Gregory of Nyssa: “Having listened to such an unexpected answer, the wise man considered it very useful for himself, and therefore glorified the incomprehensible power of God, who gives us what we hoped for, and through what we did not hope for” (Word of praise to our venerable father Ephraim). Who was stricter and more attentive than the great Father Vasily? However, he writes to the bishops of the Coast that if they expose him, he will learn about his misdeed. They will receive a reward from God for revealing his hidden sin: “We, having been convicted, will learn about our sin, after the convictions you will receive forgiveness from the Lord for withdrawing from communication with us sinners, and those who have exposed will receive a reward for pointing out to everyone our hidden evil” (Bishops of the Coast). This is how it is common for wise, humble and kind people to love their accusers and consider them true and faithful friends. As Solomon says, “Reprove a wise man, and he will love you... teach a truthful man, and he will increase knowledge” (Prov. 9:8). And he continues: “He who reproaches a person,” he continues, will later find greater favor than he who flatters with his tongue” (Proverbs 28:23). On the contrary, bad and arrogant people tend to hate accusers and consider them enemies. As Solomon says, do not “rebuke a scoffer, lest he hate you” (Prov. 9:8). “A sinful man,” adds Sirach, “evades reproof” (Sir.32:19). The prophet Amos also spoke about this: “They,” emphasizes the prophet Amos, “hate the one who accuses at the gate and abhor those who speak the truth (Amos 5:10). Gregory the Theologian shares the same opinion: “As the bolder and braver among us do, we are clearly not ashamed of either sin or those who heal sin; we go, as they say, with an open head to all lawlessness. What a disorder of the mind! or what would be an even more decent name for such a disease! “We drive away those whom we should love as benefactors as enemies...” (Homily 3, in which Gregory the Theologian justifies his departure to Pontus.). But you, my Christian brothers, for the love of Christ, beware of hating reproof and correction and considering your accusers as enemies. Otherwise you will never improve. But more than that, strive to consider them your first and greatest friends. What can I say? Moreover, you need to immediately repent to them and offer them the greatest gratitude for their reproof. And in order for each of you to know what words of gratitude need to be said to a brother-accuser, we will cite the words spoken by Saint Cyril Phileos, a former hermit, under Emperor Alexios Komnenos to his accuser. His Holiness Nicholas Kataskepin, the creator of the biography of Cyril, writes about this. Let them serve as an example and model for you, for they are truly beautiful and delightful. So, this saint, unjustly and unreasonably denounced by a certain envious abbot, was not embarrassed, but, as his life story tells, he stood up and repented with the greatest humility and, throwing himself at the feet of the accuser, said: “I thank God and your holiness, venerable father, for not only recognizing the impurity of my soul, but also, like my father, convicting me and admonishing me as I should.” For I heard your words not as the words of man, but as the words of God, as it is written: “It is not you who speak, but the Spirit of God who dwells in you.” As the prophet David noted. “God has spoken in His sanctuary” (Ps. 59:8; 107:8). And I ask your holiness to beg the Lord, according to the commandment of love, to lead me to the knowledge of the truth, and to honor you with a hundredfold greater reward for brotherly love. For, as God says, whoever brings a worthy person out from where he was originally imperfect will become like My Own mouth. In a word, whoever leads his brother from the darkness of error to truth and from the darkness of evil to virtue, as far as he has the strength, imitates Me Myself. Your holiness, Father, did everything in Your power, and subsequently turned me into a person who does not deserve forgiveness, as it is written: “If I had not come and spoken to them, they would not have had sin, but now they have no excuse for their sin” (John 15:22). If, brothers, you thank your accusers in this way, then you will not only help yourself to correct yourself, but also, if you have been exposed unfairly and stupidly, make sure that they themselves will humble themselves and begin to reproach themselves. As in the case mentioned above, Saint Cyril, having accepted with such humility the unjust censures of the envious abbot, corrected him and made him blame himself for unrighteously denouncing the saint and praised Cyril’s humility. And that’s not all: whoever accepts reproof with such humility also receives forgiveness of his sins. This is confirmed, on the one hand, by Basil the Great, and on the other, by John Climacus. The first, interpreting the Gospel saying: “If two of you agree on earth to ask for anything, then whatever they ask will be done for them” (Matthew 18:19), says: “And this saying makes it clear that He is talking about the one who reproves the sinner and the one who is convicted. For if the convicted one is contrite in soul and joins the intention of the denunciator, then for every deed, that is, for every sin, if they ask for forgiveness, it will be given to them from God, the Lover of Mankind” (Rules, briefly stated. 261). And the divine John (Ladder - Ed. note) says: “whoever accepts reproof with or without sorrow will soon receive forgiveness of sins (Ladder. Homily 4, 44).” On the contrary, whoever does not humbly and gratefully accept reproof does not receive remission of his sins, but fetters. As St. Basil says, “if the one who is reproached does not agree with the one who is reproaching, there will be no longer absolution, but chains for the future, for what you bind on earth will also be bound in heaven” (Rules, briefly stated. 261). Generally speaking, whoever does not want reproof, refuses salvation, that is, he destroys himself, in the words of the Climacus, “If anyone rejects righteous or unrighteous reproof, he rejects his own salvation” (Ladder. Homily 4, 44). And as another father noted, “he who rejected reproof revealed an addiction,” that is, an addiction to the evil of which he was accused and therefore does not accept reproof. Beloved brothers, let us all, small and great, gladly accept advice and accusations from our brothers as a sign of their love and friendship for us. As the Holy Revelation tells, “those whom I love, I rebuke and punish” (Rev. 3:19). That is why he who accepts instructions is reasonable and wise, but he who does not want to listen to anyone or anything is unreasonable and ignorant. As Solomon puts it, “The path of a fool is right in his own eyes; but he who listens to advice is wise” (Prov. 12:15). I'll say more. Those who accept and love reproof correct themselves and their lives and are rewarded with a godly end. And, on the contrary, those who hate and do not accept reproof and lead a bad life, and at the end of the road they will face shame and disgrace. As Solomon says, “he who hates reproof will perish” (Prov. 15:10). According to Basil the Great, those who hate the righteous for their denunciations are sinners who, for their hatred, plunge into even greater sins. Interpreting the psalm which says: “Those who hate the righteous will perish” (Ps. 33:22), Saint Basil says: “Because they live in sins, they hate justice, and since justice is straight, like a ruler, they too are convicted by comparison with the best, and since they live in sins, they treat the righteous with hatred, fearing conviction, and since they hate even more, they surround themselves with sins.” Therefore, brothers, let us take care to help sinners to reform, for by helping brothers, we help ourselves. As soon as the day begins and we are about to leave the house, our first thought and first goal is to save our brother from the danger not only physical, but also, more importantly, spiritual, prepared for him by the devil. “Therefore,” John Chrysostom calls on us, “I pray that at dawn, leaving the house, we have one goal and one, above all, desire - to help out someone who is in danger. I mean not only material danger (for this is not danger), but spiritual danger, the one that the devil prepares for people” (Conversation 39 on the Gospel of Matthew). Just as every artisan and tradesman rushes early to increase his material well-being with new profits, so a Christian should strive to increase his spiritual wealth with the profits from the salvation of his brother, for the human soul is such a valuable asset and its salvation is so expensive that the whole world is not worth it alone, as the Lord said (Mark 8:36). For the sake of the soul, all creation was undertaken. For the sake of the soul the Law, the prophecies and the Gospel were given. For her sake - the ministry of angels, forefathers, prophets, righteous people, present and future. I'll say more. For the sake of saving the soul, the Son of God Himself came to earth and became a man, and worked, and suffered hunger, and thirst, and such torments, was crucified and shed all His blood, died and was buried. As the eloquent saint says, “Think, why are prophets? Why the apostles? Why the righteous? Why were angels often sent? Why did the Only Begotten Son of God Himself appear? Is it not to save people? Is it not to bring back the lost? Do the same according to your strength: show all your desire and all your care for the return of the lost” (Against the Jews. Word 5). And he also says: “God cares about the soul so much that He did not spare His own Son” (Conversation 59 on the Gospel of Matthew). Therefore, if at least one soul among us is rescued and saved, then it will be able to destroy the great burden of our sins and become the intercessor of our soul on the Day of Judgment. According to Chrysostom, “one rescued soul can often destroy the burden of many thousands of sins and become our salvation on That Day” (Against the Jews. Homily 5). I'll say one more thing. If any of us manages through our labor to make at least one person honorable and worthy, who was previously dishonest and unworthy because of his sins, he will become, as it were, the mouth of God. This was said not by a prophet or an apostle, but by God Himself through Jeremiah: “If you bring the precious out of the worthless, you will be like My mouth” (Jer. 15:19) 137. I cannot remain silent about one more great virtue of those who correct brothers. Listen. Our Lord Jesus Christ, being a man, received from His Beginningless Father as an inheritance His Kingdom, all the tribes and all the borders of the earth that were enslaved by the power of the devil. “I will give,” He said, “the nations for Your inheritance, and the ends of the earth for Your possession” (Ps. 2:8). And, wanting to announce this, after His Resurrection, Christ said: “All authority in heaven and on earth has been given to Me” (Matthew 28:18). After this, He sent His divine disciples and apostles to all nations in order to subject all nations to His authority and Kingdom: “Go,” He said, “teach all nations” (Matthew 28:18). The apostles went and taught the faith of Christ and subordinated them to Christ. In this way they weakened and limited the power of the devil, while expanding, increasing and magnifying the kingdom and power of Jesus Christ. Those who correct their brothers expand the Kingdom of Christ and reduce the domain of the devil So, whoever struggles and tries to raise a brother who has fallen into sin, correct him and make him obedient and obedient to Christ’s instructions and lead him onto the path of virtue and the Kingdom of Heaven, he, I repeat, like the holy apostles, reduces and destroys the power of the devil, expanding, growing and exalting the limits of the kingdom and power of Jesus Christ. For by his labors he and his brothers make it so that Christ reigns among men and rules over them, and the nations obey Him and keep His commandments. Therefore, by doing so they give great glory and great honor to the Lord and King Christ. For the glory of Christ the King is manifested when He rules over many nations and many obey Him. According to Solomon, “in a multitude of people is the greatness of a king” (Prov. 14:28). Moreover, at the same time they give great glory and honor to the Beginningless Father of Jesus Christ. Because all these people whom they subordinated to Him by teaching and their good example, the Lord, as the Son, will lead to His Beginning Father, rewarding Him for the inheritance that He gave Him. The Apostle quotes His words: “Here I am, and the children whom God has given Me” (Heb. 2:13). He will subdue them and transfer them to His kingdom and authority. As Blessed Paul says, “and then the end, when He betrays the Kingdom” (that is, those over whom He reigns, as Chrysostom, Theophylact and the divine Gregory of Nyssa interpret this saying), “to God and the Father” (1 Cor. 15:24). Thus, people, subject to the Father through the Son, will become the glory, honor and majesty of the Originless and Supreme Father. Wanting to announce this, the Lord said to the apostles: “In this way My Father will be glorified. if you bear much fruit and become my disciples” (John 15:8). Since the kingdom and glory of the Father and the Son and the Holy Spirit, those who work diligently and strive in every way to correct their brothers become the main force for the spread of the Kingdom of the entire Holy Trinity and that by which the Most Present and Blessed Trinity is glorified and revered. Oh glory! O greatness! O the dignity of those who correct their brothers! My beloved brothers, I know that you show a truly apostolic calling by correcting and helping your brothers to be saved, 138 but I ask you to continue your saving efforts in words, deeds and in all possible ways, so that after death you will be rewarded with crowns equal to the apostles, and boldly appear before the King Christ, who will glorify you in heaven because on earth, by correcting your brothers subject to Him, you glorified Him. As He said, “I will glorify those who glorify Me” (1 Samuel 2:30). To Him belongs all glory, honor and worship with the Father and the Spirit forever and ever. Amen. Here it is appropriate to cite that most beautiful example of the equalization and replenishment of two flawed and insufficient bodies, which is given by the divine Isidore and others - the example of the blind and the lame. The blind man could walk, but could not see, the lame man could see, but could not walk, but when the blind man lifted the lame man onto his shoulders, and the lame man began to show the blind man the way, one lent the other his legs, and the latter lent him his eyes. Thus, when the two bodies turned into one, a double miracle occurred: the blind man received his sight, and the lame man began to walk. This single example teaches us that the help and assistance that we provide to our brothers, at the same time, also helps us ourselves, making up for our own shortcomings, and in an amazing way, the brothers who received help from us, in turn, help us, and we, by helping them, thereby receive help from them. – Note. at. Nicodemus the Holy Mountain. And also the secular rulers of the people, that is, kings, judges, elders and archons, have the duty to work for the benefit of other people. Therefore, Emperor Tiberius, when he became emperor, made the following promise before the Senate: “I have always said and today I confirm again that the best emperor must serve everyone together and each individual.” – Note. St. Nicodemus the Holy Mountain. And truly, those who falsely praise and exalt them should be called deceivers, liars and flatterers, as well as destroyers and defilers of the virtuous life of people. For with these false praises and flattery they either cultivate the depravity of those whom they praise, if they are vicious, or plunge them into vice, if they are virtuous. What made the Emperor Tiberius abandon the virtuous life he had previously led, and from the prudent and merciful man that he was, become monstrous and licentious, if not the flattery of a certain Roman senator? Once, in front of the full Senate and in the presence of the emperor, turning to Tiberius with an important face, he said in a loud voice: “Tiberius, the time has come for us to speak to you frankly and without flattery, but guided by the good of the state.” The emperor was alarmed, and so was the entire senate, but the senator continued: “Listen, Caesar, about one great injustice for which the entire senate condemns you.” After these words, the emperor trembled, and the senate even more, expecting to hear about some secret conspiracy or some other terrible crime. The senator then continued, saying: “You, Tiberius, give us everything, but deprive yourself of the benefits from the treasury, you stay awake at night when we sleep in safety, you crush your body with incessant labor so that we live in luxury and peace.” This is an obvious injustice that you commit in relation to your life and your empire, for the latter, living your own life, will not be able to live further if you neglect it. Hearing these flattering speeches, another senator, named Cassius Severus, the most intelligent and perspicacious, said to the one who was sitting next to him: “I swear by Zeus, this flattery will be harmful to Tiberius.” And truly this is what happened, for from that time on Tiberius indulged only in a life full of pleasures and bestial, because he spent it in the most shameful debauchery in the caves of the island of Capri and monstrous, because Rome no longer had any evidence that Tiberius was alive, except for the executions of its citizens, because of which in all subsequent times the people condemned him and called for him to be thrown into the Tiber River, shouting: “Tiberius to the Tiber!” Therefore, in fairness, flatterers and deceitful praisers acquired the most shameful nicknames: Emperor Constantine called them Palatine mice, Anaxilaus - moles in a knapsack, Diogenes - royal dogs, Lucian - predatory crows and eye-pluckers, others - Ethiopian monkeys, others - earthly Proteas and besiegers of tables, others - sea octopuses, earth chameleons, favor hunters and hungry foxes. Therefore, all intelligent people should avoid those who flatter themselves, just as they avoid their own death, lest, deceived by their flattery, they be put to death, as happened to King Achaab, who, having listened too much to the false prophets who flattered him and told him to go to Gilead and start a war with the Syrians, for he would defeat them, without listening to the true prophet Micah, who advised him not to go to war, died in a pitiful way, as the Third Book of Kings reports in chapter 22. Those who do not want to hear flattery must first of all not have a good opinion of themselves and desire that others have a good opinion of them, for those who have a good opinion of themselves, overcome by self-love, desire praise for themselves and, desiring praise, easily believe what they desire, and therefore take lies for truth and flatterers for praisers, as the students of morals argue. – Note. St. Nicodemus the Holy Mountain. Because of this, we read from historians that when the great Themistocles, among a gathering of musicians who were playing in competition with each other, was asked whose voice he liked, he answered: “The one who sings my praises.” However, although Themistocles was worthy of praise, and therefore his love for praise was not surprising, what is surprising is that many, not being worthy, because of their innate pride, love praise and hate reproof. – Note. St. Nicodemus the Holy Mountain. And not only: those who correct their brothers become and are called creators of people. For just as a bear, when she licks her cubs, still formless, with her tongue, gives them shape and form (as Pliny says), so those who correct the bad give them the form of virtue and make them truly human. Therefore, the great Anthony said: “The creator of people should be called the one who is able to tame the ill-mannered, so that they love reason and education. In the same way, those who lead intemperate people to a virtuous and godly life should be called creators of people, for they recreate the human form” (from the biography of Cyril Phileos). – Note. St. Nicodemus the Holy Mountain. For the divine Chrysostom says: “It is a great good to take pity on those in need, but there is nothing equal to freeing them from error, for there is nothing equal to the soul - not even the whole world; so that even if you give away innumerable riches, you will not do what he who converts a single soul will do, for he who does this is like Paul and Peter, although he is not exposed to danger like them and does not suffer famine and other disasters, for although peace reigns at the present time, it in the same way reveals the zeal and zeal of everyone. What about Paul and Peter? He will be the mouth of Christ, for “If you bring the precious out of the worthless, you will be like My mouth (Jer. 15:19).” – Note. St. Nicodemus the Holy Mountain. 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