331. Беседа по освящении домовой церкви Пресвятой Богородицы 785

(Said November 30th; printed in the Works of the Holy Father, 1856 and in the collection of 1861) The Providence of God, preparing in the lives of the Saints an experimental teaching and guidance for our lives, preserved for us through the Scriptures the ancient amazing image of reverence and love for the church of God in the king and Prophet David. Here are some of his own expressions of his thoughts and feelings. “Holy is Thy church” (Ps. 64:5). “The Lord is in His holy church” (Ps. 10:4). “How beloved is Your village, O Lord of hosts! My soul longs and ends for the courts of the Lord. Better is one day in Your courts than thousands. I would like to sneak into the house of my God rather than live in the villages of sinners” (Ps. 84:2, 3, 11). “When will I come and appear before the face of God? Tears were my bread day and night” (Ps. 42:3-4). You see that he felt a kind of longing for the church of God when, for some time, he had no consolation to use it. And this feeling was so strong in him that when, due to the circumstances of his life, he did not have the convenience of approaching the church, he had the boldness to ask for the church to approach him. For reasons of state, King David based his stay in Jerusalem. The Tabernacle of the Testimony (that is, the mobile church of God, built by Moses at the command of God) was then in Nob, or, perhaps, in Gibeon: and the essential shrine of this church, the ark with the God-inscribed tablets of the law, separated from this church as a result of unfortunate incidents, was preserved in Cariathyarim, in the house of Abminadab. David decided to have the church of God near him in Jerusalem: “and prepare a place for the ark of God, and make a tabernacle for it” (1 Chronicles 15:1). And after some difficulties, he actually moved the ark of God into it, so that in this way he would have the convenience of visiting the church of God on every holiday for prayer, praise and sacrifice, and except for the holiday, when he felt a special need to support his prayer with the grace of the holy church. Do not forget that the man who himself was the living church of God felt so strongly the need for a holy church; because, like a Prophet, he was filled with the Spirit of God. Even in his youth, he received a secret and mysterious anointing from the Prophet Samuel: “and the Spirit of the Lord came upon David from that day and thereafter” (1 Sam. 16:13). This sacred example gives us the right to conclude that those on the right path, for whom the path to the church of God is as pleasant as the path of a wanderer to his father’s house; who consider the hours spent in the church of God to be the best hours of life; for whom deprivation of participation in prayer, praise, and the sacrament of the church is one of the deprivations that is deeply felt; finally, those who, not having the strength and ability to come to the church of God, dare to wish that the church of God would come to them. And what should we conclude from the same sacred example about those who neglect to subordinate themselves to the rules of the house of God, thinking to stand above popular opinion, and to more freely honor God, who has no need for our intensified exploits? Should we not conclude that they place themselves above the Prophet, who 786 was aware of the need to follow the rules of the church of God, and as a result of this felt an irresistible attraction to it? The elevation is certainly not enviable! He who places himself high prepares his own fall. But from those whom a man after God’s heart justifies by his example in the bold desire to bring the sanctuary of God closer to himself, 787 it should not be hidden that it can both shake this boldness and inspire fear. There was a moment in which he himself was afraid to have the church of God near him, and, as if at the sight of danger, he exclaimed: “How will the ark of the Lord come down to me” (2 Samuel 6:9)? When, in order to erect the newly built tabernacle in Jerusalem into the dignity of the church of God, it was necessary to bring into it the ark of the Lord; and to take it, David and an assembly of people came to Cariathearim: an error had crept into the holy deed. Contrary to the Divine institution, according to which only the high priest and priests had the right to touch the ark, and for the journey they had to cover it with coverings, and then the Levites carried it, putting it on their shoulder, and carried it - contrary to this 788 he was placed on a chariot. On the way, on an uneven place, the Levite Uzzah, instead of supporting the leaning chariot, touched the ark itself. The ark did not fall, but the one who touched it boldly and unlawfully fell dead. Then David exclaimed in horror: “How can the ark of the Lord come down to me?” And not daring to carry it to his tabernacle, he left it in the house of Abeddar. Let us not inquire why Uzzah was struck so threateningly, whether it was only for violating the law of rituals, and together to admonish the high priest and the priests who had forgotten it, or, moreover, for some personal moral impurity, incompatible with serving the shrine. The Judge of the Heart knows this. But why did this incident so much strike David, who was not guilty of the fact that the high priest and priests did not keep their statute? - Of course, in this particular event he saw a general law, once in a similar case spoken by Moses in the name of God: “I will be sanctified in those who draw near to Me” (Lev. 10:3). That is, whoever draws closer than others to God and to the shrine that signifies the presence of God: in him the shrine of God primarily manifests and signifies itself, beneficial to the worthy, inviolable to the unworthy. Moses, in fasting and purity, approaches God at Sinai, and accepts the God-written tablets of the law, and is enlightened so that the people cannot look at the light of his face. Uzzah approaches the same shrine of the tablets, and not the tablets themselves, but only touches the ark; and is stricken with death. So, if you believe, you humble yourself, clear your conscience; then the shrine of God burns sin and enlightens man: otherwise it scorches the sinner. David had enough self-awareness and humility not to consider himself free from sin: and therefore he feared the shrine that struck the sinner before his eyes. What should we think about this? Can we have more boldness than the righteous David? Shall we not “fear” the “Lord” with him, and shall we not say: “How shall the ark of the Lord come unto me?” How will I accept, how will I worthily preserve the church of God with its shrine near me? Isn’t it enough, when you can, to come to the church where it is, and stand near it with the publican and his prayer of repentance; and when it is not possible to be in the church, then from your secret cell send up David’s appeal to God: “when I come and appear to the face of God,” and nourish love for the shrine of the church only with tears of deprivation: “tears were bread for me.” But already “behind... the ark of the Lord.” The grace of God in mysterious signs has already entered this church. Now is no longer the time to hesitate with fear whether to accept the approaching shrine: there is a decisive duty to guard the approaching shrine with fear. Let us temper the boldness of love for the holy with fear: let us temper the fear with faith and love for the holy. For this purpose, let us once again call upon righteous David for help. He frightens us with his fear: he also reassures us, out of fear, with the newly perceived boldness of faith: because after a minute of God’s wrath for the offended shrine, through the same shrine the abiding 791 mercy of God appeared. The ark of God, which struck Uzzah, and was left in the house of Abeddar out of fear, did not strike the house of Abeddar; on the contrary, “she proclaimed to King David, saying: The Lord bless the house of Abeddar and all that is there, the ark, for the sake of God” (2 Sam. 6:12). David put aside fear; took on boldness again; having resumed the solemn meeting of the people, according to the law, on the shoulders of the Levites he carried the ark of God to the tabernacle that he had erected for him, and then throughout his life he enjoyed the grace of this sanctuary. Let us glorify the New Testament grace, generous and forgiving than the Old Law. The Law of Moses created only one tabernacle and one church; and the second tabernacle of David was without parallel. The grace of Christ creates churches wherever there are believers; and often allows the house of man to embrace the house of God. Let those who have now received this gift of grace rejoice in the Lord; and let it be kept with reverent care. May believers and reverent hearts and the direction of life 792 strive unflaggingly to draw closer to the Lord Jesus Christ, who is nearby in grace and mystery, 793 and to His Most Pure Mother, who has taken this church under her protection. Let no daring hand, no irreverent thought touch the shrine erected here 794. Yes, “the Lord bless this house,” like “the house of Abeddar, ... an ark for the sake of God.” Amen. On the title page of the original manuscript of the Conversation, sent for publication to the journal. Creation St. Ot. in the author’s own hand, it is inscribed in pencil: “1856 November 30. If you want, you can print it without adding anything about the place and time to the title...” - To this, by the hand of the Rector M.D. Ak., Prot. Gorsky is also written in pencil: “At the consecration of the church in the house of Princess Golitsyna in 1856.” Handwritten the author’s name was: “for he is also a Prophet.” Handwritten the author previously stood: “Church of God.” Handwritten The author of these words did not exist before, but were written in pencil later. Handwritten the author's place of these words was previously: “reverent.” Handwritten The author instead of this was before: “following the judgment of God through.” Handwritten author this word was added after. Handwritten the author these words are inscribed after. Handwritten Instead of these words, the author previously stood: “he who approaches them with mercy.” Handwritten The author used to say this: “let no irreverent hand touch the one who has taken possession.” You might be interested in: