Слово 2. К призвавшим вначале, но не встретившим св. Григория, когда он стал пресвитером 8

1. Why do not rush to our word, O friends and brethren, who were once so quick to force me and extract me from my stronghold, that is, from the desert, which I loved above all, which I primarily honored and chose for myself as the leader of my whole life, as a co-worker and mother of the divine ascent, as an anointer? Why do you neglect to receive what you wanted to receive? Why, apparently, are you better able to desire us when we are not there than to take advantage of us when we are with you, as if you only wanted to master our wisdom, and not benefit from it for yourself? Or is it fitting for me to say this: I will give you full satisfaction (Isaiah 1:14), and, moreover, it’s a strange thing! - before you tasted and tested us. 2. Even as a stranger, you did not bring me in, or, I will say more compassionately, you were not brought in with me either, for which reason, if nothing else, then the commandment should have been respected. As a beginner, you did not give me guidance, as a fearful one, did not encourage me, as a victim of violence, did not console me; on the contrary - I would not like to say, but I will say - and you did not give me a holiday on a holiday, you did not receive me with a good omen and the triumph was dissolved with sadness, because with it the most important thing for pleasure was missing - you, my conquerors, were missing, it would be unfair to say: lovers. Thus, everything that is conveniently overcome is conveniently neglected; The high is slavishly revered and the humble before God is dishonored. 3. What do you want? Should I sue you or become a judge? Should I pronounce the sentence or expose myself to the sentence? For I hope that, having been judged, I will prevail, and, pronouncing judgment, I will righteously condemn you. Your fault is that you do not repay my love in equal measure, do not give honor to my obedience and do not represent present zeal as a guarantee for the future, whereas even with this zeal it would hardly be possible to rely on the future, because everyone is more ardent at the beginning. On the contrary, each of you prefers something to both the old and the new shepherd, not respecting gray hairs and not encouraging youth. 4. The supper depicted in the Gospel is magnificent (Matthew 22:2 et seq.): the one who treats is kind; there are friends and the most pleasant feast; this is the marriage of the Son. But the Tsar convenes, but the guests do not come. He gets angry, and - I’ll keep silent about what happened behind this, as it foreshadows something terrible, but I’ll say that it’s easier to say - the King fills the feast with others. I don’t wish this for you; but you treated me (can I speak meekly?) even more arrogantly and insolently; because they, being called, denied the supper and insulted Him who called; and you are not strangers, you are not invited to the wedding, but you yourself called me, you yourself attracted me to this sacred meal, you yourself showed me the splendor of the bridal chamber and then left me. Such are your great virtues! Some to their village, some to a pair of newly purchased oxen, some to a newlywed wife, some for something else of little importance - you all scattered and ran away, not caring about the bridal chamber or the Bridegroom. 5. This greatly saddened me and led me into difficulty - I will not keep silent about my feelings - I almost kept the word that I wanted to bring as a marriage gift as my best and most precious asset, and I almost turned the words against you, beloved; because I once suffered violence from you and could have taken advantage of such a wonderful opportunity; Moreover, my tongue was refined by love, which can be very ardent and inexhaustible in accusations, when it turns into jealousy, offended by unexpected neglect. If any of you was wounded by love and experienced contempt, then he knows the power of this passion and will forgive those who were subjected to it and were close to the same madness. 6. However, even now it is not permissible for me to reproach you, and I do not wish that it would ever be allowed. Perhaps what I said is beyond measure reproachful for you, sacred flock, praiseworthy sheep of Christ, God’s treasure, in which you are rich 9 despite all your poverty. It seems to me that it is fitting to apply these words of Scripture to you: a rope has been laid for you in beautiful places, and your destiny is most pleasant for you (Ps. 15:6). I will not concede any advantage over us to the most populous cities, the most extensive of flocks; although we are few in number among the least tribe of the children of Israel, although we are very few in number among the thousands of Judah; we are the small city of Bethlehem, in which Christ is born, both now and from ancient times rightly known and revered; We exalt the Father, consider the Son equal to Him, and co-glorify the Holy Spirit. We are unanimous, like-minded, we do not in the least offend the Trinity either by adding or cutting off, like bad stewards and measurers of the Divinity, who humiliate and insult everything by the very fact that they honor one thing more than what is proper. 7. If you want to repay me in some way, you, my field, my grapes, my womb, or, better yet, this common father of ours, who through the gospel gave birth to us in Christ, then show me respect as justice demands; because I preferred you to everything, of which you yourself and those who entrusted me with this government or ministry are witnesses. And if we owe more to the one who loves us more, how can I measure the love to which I have obliged you with my love? But show greater respect to yourself, honor the image entrusted to you and the One who entrusted it, honor the passion of Christ and the hope of the future life. And for this purpose, keep the faith in which you received, in which you were raised, by which you hope to save yourself (1 Cor. 15:1, 2) and to save others, for you know that few can boast of the same thing as you. The goal of piety is not to talk about God often, but to remain silent more; for a tongue not governed by reason is a stumbling block to men. Always hold to the thought that it is safer to listen than to speak; it is more desirable to learn than to teach about God; leave the most thorough research about this to the builders in words, show piety yourself less in word, but more in deed, and reveal your love for God more by keeping His commandments than by astonishment towards the Lawgiver; flee from evil, excel in virtue, live in the spirit, walk in the spirit, attract knowledge; edify on the basis of faith, not wood, hay, reeds - weak substances that can easily be destroyed when our deeds are judged or purified by fire, but gold, silver and honest stone (1 Cor. 3:12) - solid and abiding substances. 8. Do this, and thereby glorify us, whether you are with us or not, whether you use our words or find something else preferable. Be pure and blameless children of God in the midst of an evil and corrupt generation, do not be entangled in the snares of the wicked who walk around, and do not be bound captive by your sins (Prov. 5:22); Let not the word of God be suppressed in you by the cares of this life, lest you remain unfruitful. But walk the royal way, turning neither to the right nor to the left, and under the guidance of the Spirit, walk the narrow way as if it were the long way. Then everything will be successful for us both in this life and in the future trial in Christ Jesus our Lord, to whom be glory forever. Amen. Here St. Gregory turns to his father.