94. Слово в день Успения Пресвятыя Богородицы 473

(Printed in the 1844 and 1848 collections) May you not appear as a man to fast, but to your Father, who is in secret: and your Father, who sees in secret, will reward you in reality. Matthew 6:18. At the tomb of the Blessed Virgin Mary, the Church now places us in pious contemplation. For what is a church holiday if not pious contemplation, in which the spirit rests from the labor of the flesh and gathers strength for the working days of life? What do we see when we are placed at the tomb of the Blessed Virgin? An extraordinary spectacle! – Usually until the grave there is light and clarity, beyond the grave there is darkness and uncertainty: but here it is quite the opposite. Until the grave - what high dignity and virtue in what deep mystery and obscurity! Beyond the tomb - what light and glory, what a solemn tribute to dignity and virtue! It doesn’t take much work to explain that the moral dignity of the Blessed Virgin Mary should be recognized as unparalleledly high. This is evident from the dignity of the ministry to which she was elected and elevated. If there were a virtue higher than Her, then there would be an inconsistency in the fact that She was primarily chosen to be the dwelling, the throne, the Matter of God the Word. But there can be no inconsistency in the destinies and works of God 474. Consequently, just as it is true that Mariam is “blessed among women,” that is, blessed with the highest blessing above all other wives, it is also true that Her virtue is the highest, purest, most perfect, although, however, She is pure and perfect with the help of the same Christ, Who became the reward of Her purity and perfection. But look how many people know how they see the dignity of Mariam before Her grave. Who better to know Her than the one who was awarded the power of attorney to keep this treasure of the world, this sealed treasury of Heaven? But Joseph at first knew so little how highly he should honor Her that he even considered it possible to “reprove” Her, although he did not want to. Joseph was ready to throw down the priceless treasure if it were not more reliably guarded by more enlightened guardians, the Angels. “I don’t want to expose her, I want to let her go. And when I thought this to him, behold, an angel of the Lord appeared to him in a dream” (Matthew 1:19–20). O wondrously silent Virgin! Wouldn’t it have been closer for You to inform Joseph yourself about what the Angel finally informed him about? Why were you waiting for a distant messenger from heaven? Why didn’t you rush to help the righteous man who had almost fallen into injustice? - Without a doubt, for this reason, “let not you appear as a man,” with Your virtue, with Your grace, with Your dignity, “but” only to “Your” heavenly Father, “Who is in the secret.” The secret of the high dignity of the Virgin Mary was more or less revealed by the Angels, the star, the wise men, the shepherds, and Simeon: but the Angels returned to heaven; Magi to the East; the star disappeared; Simeon was released from this world in peace; the light of Bethlehem's glory was extinguished by the angry breath of Herod and the blood of infants; Mary hid now in Egypt, now in Nazareth, and Her dignity and celebrity were in Her heart. “Mariam kept all these words she wrote in her heart” (Luke 2:19). The time came when the glory of the wisdom and miracles of the Son of Mary shone forth in Judea and Galilee. The reflection of the glory of the Sons should soon illuminate the face of the Mother. One day it suddenly seemed that this was beginning. Another, perhaps a mother, or someone who strongly wanted to be a mother, more vividly imagined the happiness of the blessed Mother than others, and publicly surrendered to the delight that prompted her to glorify Jesus, and with Him His Mother. “A certain woman raised a voice from the people, saying to Him: Blessed is the womb that bore You, and the breast that You pissed” (Luke 11:27). But note: she speaks in roundabout ways; pleases the “womb and breasts,” and does not pronounce the name of the One Whom he glorifies. Why? - Without a doubt, because he doesn’t know Her either by name or by name. Others knew Mariam both by face and by name: because they could not help but know this: and despite this they remained in the strangest ignorance about Her. Listen to what the fellow citizens and neighbors of Jesus and Mary have to say. “Where does this wisdom and strength come from?” (Consequently, they hear the wisdom of Jesus, see His miracles, recognize them, and are encouraged by them to learn everything that concerns Him). “Isn’t this the son of Tekton? Is not His mother called Miriam” (Matthew 13:54–55)? You see, they don’t even know how to say: Joseph, son of David, Mary, daughter of David; they know only what is in their eyes: - that Joseph is a craftsman, that Mary is - Mary. How come they do not even know what the Jews tried so carefully to know both about themselves and about others? How do they not know the family and origin of Mary? - This can only be explained by the fact that the Most Holy Virgin, not wanting to “be human” in anything, not seeking any human consolation, did not want to console herself in the humiliation of her poverty before people with the dignity of her kind; and therefore did not make Her origin public as well as Her virtue and grace. But is it surprising that strangers, whether distant or near, for a long time do not give glory to Her, Whom all generations should “please” (Luke 1:48)? Her Son Himself, I would hesitate to say if it were possible to doubt retelling what was said by the Truth itself, Her Son Himself, apparently, does not dare 475 to give Her before men the glory befitting a mother; and He appears as if he does not know, or does not want to know Her. “Who is My Mother” (Matthew 12:48)? He asks. As if he was looking for someone to bestow the name, honor and glory of His Mother, keeping silent about the One to whom His birth gave the right to these distinctions 476. “These are my mother and my brothers, who hear the word of God and do it” (Luke 8:21). Speaking in this way, the Lord does not alienate His Mother according to the flesh: since She who heard it before others hears the word of God more than others; and She who creates a worthy abode for Him 477 in Her womb does it more actively than others. But, firstly, the Lord exalts with His utterance those who hear and do the word of God, and excites them to this saving work; secondly, He, in the above saying, conforms to His Mother’s own rule, so as not to “be a man” - how much can one evade human glory, seeking the glory of God; and He hesitates, puts off showing to men all the honor and glory of She Who is “the most honorable Cherub and the most glorious, without comparison, the Seraphim.” I go further into the earthly life of Jesus and Mary: also everywhere where glory appears most, Mary by no means appears there, as, for example, at the triumphal entry of the Lord into Jerusalem. And if the Mother of the Lord appears somewhere, it is not the glory that greets Her, as for example: “I stand at the cross of Jesus His Mother and His sister His Mother” (John 19:25). Let us follow the Crucified One, through the door of the tomb, into the realm of the glory of the Risen One. Not only the first, but also the last by faith, His disciple glorifies His Divinity: “My Lord and my God!” (John 20:28) Already after the glory of the Lord’s resurrection is followed the new Divine glory of His ascension into heaven. I am looking for a person, an action, a word in which 478, although now, the glory of “the Mother of my Lord” (Luke 1:43) would appear, which, however, still very early, only without witnesses, and without consequences, the righteous Elizabeth proclaimed: I am looking for and I do not find. “All these,” it was written about the Apostles after the Ascension of the Lord, “endured with one accord in prayer and supplication, with the women and Mary the Mother of Jesus” (Acts 1:14). What an unexpected story! Not only after the Apostles, but even after some unknown wives, they barely finally remembered to call “Mary Mother of Jesus.” What is it? Does the narrator really not sufficiently honor the Mother of God? - God forbid that we allow this thought, which is offensive not only to the Blessed Virgin, but also to the Holy Evangelist Luke! What does this mean? – The fact that Saint Luke writes in the book of the Acts of the Apostles how the Blessed Virgin behaved among the Apostles; and She, although, in the height of grace, in spirit, invisibly presided over the Council of the Apostles, - out of humility of heart, in the flesh, apparently, she did not allow any glory to reach Her, did not use any advantages, placed Herself in line with other wives, taught them by Her example what the Apostle Paul later taught them with the word: “Let your wives keep silence in the churches” ( 1 Corinthians 14:34). “Let the woman study in silence with all submission; But I do not command a woman to teach” (1 Tim. 2:11–12). I would like - I will say in passing - for our alienated brethren to look closely at this sacred example, who, before the judgment of Christ, having indiscriminately condemned all priesthood 479, and for that having punished themselves with arbitrary deprivation of the priesthood, to complete the disorder, entrust the leadership of their public 480 Divine services to virgins - no doubt, not the wise, but the holy fools 481! For what virgin, other than the holy fool, would dare to take upon herself in the Church that which the Most Holy Virgin Theotokos did not dare to undertake? Now let's look at another field, vast in space, but already visible in lightness, the field that opened for the Most Holy Virgin with Her Dormition. How quickly this happened: the council of the Apostles, as pious tradition says, was gathered from everywhere by the Spirit of God, not so much to mourn as to celebrate Her burial. As before, Thomas’s unbelief was turned into proof of the certainty of the resurrection of Christ: so now Thomas’s delay turns into a means of glorifying the ascension of the Mother of God, still hidden, just as Her life on earth was hidden 482 . Having perceived the glory of God in heaven, from now on She does not reject human glory on earth, which was previously displeasing to Her humility, now useful and beneficial for those living on earth 483. Her glory also had its enemies, just like the glory of Christ: but this is especially true of the Divine power of grace, that enemies serve not so much as an obstacle to it, but as a means to achieving its goals. What did the heretics produce, who cunningly and boldly 484 tried to steal the high title of “Theotokos” from the Blessed Virgin Mary? - The fact that the Orthodox Church, being wary of their wickedness and insolence, began to glorify the Most Holy Theotokos even more zealously than before, which is why there is now not a single day in the Church, not a single Divine service, that would not be “adorned with Her Divine glory.” And this is not a simple reversal of the words of the Orthodox against the heretical, but a real battle of spiritual forces and a complete victory of the power of Christ over the power of His opponents. For the glorifying lips would have become tired over the centuries if, in response to the voice of prayers and praises, the Most Holy Theotokos had not visited the believers with Her powerful help, bringing Christ to the souls with His grace, just as She appears carrying Him in her arms in our sacred images. - “Rejoice, full of grace! Your Divine Glory shines with God-like miracles!” This, brethren, is what I see now as the rite of the church and the duty of service placed on guard, in contemplation, at the tomb of the Most Holy Virgin Theotokos. But what is this vision for? – For pious contemplation should not be idle, but active. - So that the example of Her hidden life will help us to understand, accept, and carry out the teachings of Christ in action: “Let not you appear as a man... but to your Father, who is in secret: and your Father, who sees in secret, will reward you in reality.” Strive, do good, serve God: but beware that your exploits, your virtues, your piety are not revealed to people unnecessarily, arbitrarily, self-righteously, vainly 485; Have God as a witness to your conscience, and He will be your rewarder for everything that you, unnoticed by people, do or endure for Him. The Lord commands a secret, firstly, for works of love for mankind: “I do alms to you, so that your fools do not know what your right hand is doing” (Matthew 6:3). Secondly, for works of piety: “Whenever you pray, go into your closet, and when you have shut your door, pray to your Father who is in the secret” (Matthew 6:6). Thirdly, for works of self-sacrifice and mortification of the flesh: “Do not appear to man to fast, but to your Father who is in secret.” Consequently, He commands the secret of modesty and humility for all man’s duties towards God, his neighbor and himself, for all virtue, for all works of the Law. They will say: but how will Christ’s word be fulfilled: “So let your light shine before men, so that they may see your good works and glorify your Father who is in heaven” (Matthew 5:16)? - Don't worry; the word of Christ will be fulfilled by itself, and will not require your help. It is said: “let your light shine,” naturally, of itself, as every light shines; and it is not said: show off your light. Good deeds are deeds of light by nature: do them secretly, and the light will shine when and how much God the Giver of Light commands. The trouble is if you do dark, evil deeds: from these, of course, there is not and will not be light, and God will not be glorified by them. They will also say: how can one pray or preach in the Church if deeds of piety must be done in secret? - In order to answer this, let us recall that in the same teaching in which our Savior speaks about prayer in secret, he also speaks about the gift brought to the altar: “If you bring your gift to the altar” (Matthew 5:23); and this happens in open and solemn Divine services. From this it is clear that the commandment about secret prayer does not cancel the obligation to participate in public church services. But in this case there is also a kind of caution, so as not to appear to people vainly, but to humbly stand before the Heavenly Father, Who is in secret. If, standing in church, you perform acts of reverence that are common to all those present, but you try to hold back, or make inconspicuous, the special movements of excited piety in you, sighs or cries ready to burst out, tears ready to shed: in this disposition, and among the numerous congregation, you secretly stand before your Father, Who is in secret. Let us think, brethren, how ignoble, and painful, and useless it is to live only for show, as many do in moral, social, and home life. They show everything, they expose everything, they trumpet everything, they proclaim every insignificant thing, like a cocoon’s newborn egg. But the proclamation of kokoshi is more fundamental; she proclaims an egg that has truly been born and remains: while the vain proclaim what does not exist, or by proclaiming they destroy what is being proclaimed. For example: a deed of charity has been done: good; it still exists. But if the one who did it boasts about it, then the good deed disappears. Now it was revealed that there was no good in his heart; there's vanity there. There is no good in his business; a work of vanity is not a good deed. There is no good even in the eyes of people: for they penetrate vanity, and if they glorify the work of the vain, then at the same time they divulge reproaches to his vanity. How much more is there anything good here before God? He abandoned the vain when he said: “They will take their own wages” (Matthew 6:2, 6, 16). Christian! Be, not seem: this is one of the important rules for you. Know the incomparable dignity of humble, quiet, hidden virtue. It tends to be a mystery to the earth: because it is of a heavenly nature, and exists for the sky. Do it in secret, and protect it from human eyes, which are often unclean and harmful to its purity, 486 and present it carefully and constantly to the pure and purifying eye of God. “And your Father, who sees in secret, will reward you in reality.” Amen. According to Turk. collection appears to have been spoken on August 15, 1832 at the Moscow Assumption Cathedral. According to Turkest. collection: God does not do injustice... According to Turk. collection: fluctuates... According to Turk. collection: And bearing in his thoughts the name, honor and glory of the Mother, He does not place these differences directly on the head of His Mother according to the flesh. According to Turk. collection: pure flesh... According to Turk. collection: case, in whomever, wherever... According to Turk. collection further follows: as if unworthy... According to Turk. collection: church... According to Turk. collection: God forbid that they are not holy fools! According to Turk. collection: secret, according to Her always custom. According to Turk. collection: as no longer dangerous for her purity and humility, but useful and beneficial for people... According to Turk. collection: brazenly... According to Turk. collection: so as not to unnecessarily arbitrarily reveal your exploits, your virtues, your piety before people... According to Turk. collection: and protect from unclean and disfiguring human eyes... You might be interested in: