Слово 26. Произнесенное святым Григорием Богословом о себе самом, когда он после Максимова покушения занять архиепископский престол в Константинополе возвратился из села

1. I wanted to be with you, children, and you equally wanted to be with me. I believe this; and if the word requires confirmation, I swear: such is your praise, brethren, that I am imam in Christ Jesus our Lord (1 Cor. 15:31)! This oath was given by the Holy Spirit, who moved me to you, that I might prepare for the Lord a chosen people (Titus 2:14). Look what faith is like: I assure you for myself and I vouch for you. And this is not at all surprising. Where there is a common spirit, there are common feelings; and where they feel equally, they believe equally. He who has not felt something himself will not believe another; and whoever felt is ready to give consent; he is an invisible witness to an invisible feeling, he is his own mirror for someone else’s image. That is why I did not have the patience to live any longer apart from you, although what I see here grieves and burdens me a lot - not only what is usual in cities: crowds of people, noise, markets, spectacles, satiety, insults, attracting and being attracted, causing and suffering harm, crying and mourned, sobbing, rejoicing, marrying, burying, praised and blasphemed, all the reasons for vice, the ferment of the world, sudden changes, as in Euripus and in the direction of the winds - but even these respectable and worthy of respect people (I’m talking about those present at this altar and at the holy meal). Since I apparently have power over them and I myself am among those who approach God, I am afraid that we are approaching poorly and, like straw approaching the fire, will not endure the fire. 2. With all this I returned to you; and although I left under compulsion, I nevertheless come back without compulsion, even with great desire; and as they say, my feet walked on their own, so the Spirit leads me, like a stream that rises upward with effort, and flows down quickly by itself. Truly, one day is a whole human life for those who suffer from love. For, it seems to me, there is no example here of what happened to Jacob, who, after working for Laban the Syrian for fourteen years for two virgins, did not get tired. For him, as it is said, more than he loved them, all the days were like one day (Gen. 29:20), perhaps because the object of love was before his eyes or because it is easy to suffer from love, although the delay is distressing. So, what comes easily into possession excites desires less, as someone said before us. And when I was with you, I felt little of the power of love, and when I was separated, I recognized love - this delightful tormentor. There is nothing unusual about this. The shepherd grieves for the calf that has fallen behind the flock, for the sheep that is missing ten, and the bird grieves for the nest that it did not make for long. One, taking a pipe, ascending to a high place, fills his pipe with sad sounds, calls the lost as if they were reasonable, and, if they listen, rejoices over them more than over the whole flock, which did not give him such worries. And the other one flies screaming to the nest, falls to the chirping chicks and hugs them with her wings. What kind of attachment should a good shepherd have to the verbal sheep, for which he has already been exposed to dangers, since this also aggravates love? 3. Likewise, I fear lest the heavy herds (Acts 20:29), noticing the darkness that surrounds us, scatter the flock with exciting and daring teachings. For, not having the strength to act clearly, they expect timelessness. I am afraid that robbers and thieves, passing through the courtyard (John 10:1), will either shamelessly kidnap, or catch them by deception and then slaughter, kill, destroy, delightfully admiring, poisoning souls, as one of the prophets said (Ezek. 22:25). I am afraid that someone who was ours yesterday and yesterday, finding the door unlocked and entering it as one of their own, will begin to plot intrigues for us as a stranger. For the one who acts in this way has many different cunnings, and no one is as varied in ingenuity as our adversary, cunning for evil. I am also afraid of dogs 224 who are trying to become shepherds and, what is especially strange, do not bring anything to the pastoral title except cutting off hair that was not raised for good. They neither remained dogs nor became shepherds, but only plundered, scattered and destroyed the work of others. Because it is always easier to damage than to preserve; and a man is born, says Job (Job 5:7), and a ship is built, and a house is built with difficulty; but anyone who wants can kill one, destroy another, and burn the third. So, let those who have assigned dogs to the herd not think much of themselves; they cannot say that they have purchased or saved even one sheep. For those who practiced evil did not learn to do good. If they destroy the herd, then this is done by a small storm, a slight illness, or one suddenly attacking animal. So, let them stop boasting about their dishonor, and if they can, let them stop doing evil, let them bow down, fall down and weep before the Lord who created them (Ps. 94:6), and let those of them who are not yet completely incurable join the flock. 4. I say this to you, a timid and prudent shepherd, who is reproached for being inactive for being cautious. For I am not one of the shepherds who eat milk, who clothe themselves with waves, who slaughter the fat, who abuse labor (Ezek. 34:3-4), or who sell and say: Blessed is the Lord, and let us be rich (Zech. 11:5), who feed themselves and not sheep (if you remember the words of the prophets with which they defeat the evil shepherds); on the contrary, I am more one of the shepherds who can say about myself with Paul: he who faints does not faint; Who is tempted, and I am not inflamed with care (2 Cor. 11:29)? I do not seek yours, but you (2 Cor. 12:14). We were scorching hot in the days, and we were tormented in the cold nights, according to the word of the patriarch-shepherd (Gen. 31:40), whose sheep were marked and tried to conceive at the troughs there (Gen. 30:41–42) 225. So for these reasons I came to you who are in this position. And now that he has arrived, we will give each other an account of what we managed to do while we were apart. For it is not bad to remember that we will be required to account not only for words and deeds, but both for the whole time and for the smallest and shortest part of time. You will tell me your work (Jonah 1:8), and I will offer you what I thought about in silence, talking to myself. 5. Which of the high speculations have you either borrowed from me, or added from yourself, regarding theology or other dogmas, of which I have often proposed to you about many? I demand from you not only duty, but also growth, not only talent, but also arrival, so that someone, having hidden and buried what was entrusted, would not begin to slander the one who trusted that He is cruel and desires someone else’s (Matthew 25:24). So, what commendable deed have you brought into fruit, so that either the shuytsa will not know (Matt. 6:3), or your light will shine before men (Matt. 5:16), so that the tree can be seen by the fruit, the teacher can be recognized by the disciples, and so that everyone who watches us (and many do this - some out of goodwill, others out of curiosity) can say that truly God is with you (1 Cor. 14:25) and you not only preach Him soundly, but also serve Him. For just as work without faith is not acceptable, because many do good for the sake of glory and according to a natural disposition, so faith without works is dead (James 2:20). And let him not flatter you with vain words (Eph. 5:6) any of the people who willingly allow everything on the one condition that you adhere to ungodly teachings, and offer a bad reward for a bad deed. So, show faith by works, show the fertility of your land: surely I did not sow in vain, do you have at least one handle that has the power to create flour (Hos. 8:7), and is worth a barn, so that we can cultivate you even more diligently in the future? Who bears fruit a hundredfold? Who's sixty? Who finally though at thirty? Or, on the contrary, who, ascending from thirty-fold to sixty-fold (for we also see this order in the Gospel) 226, ended up with a hundredfold fruit, so that, prospering like Isaac (Gen. 26:13), he became great, going from strength to strength, singing songs of degrees and putting ascension in the heart (Ps. 84:6-8)? 6. I seek fruit that increases in your word (Phil. 4:17). For the profit is yours, not mine. If it’s mine, it’s because it’s yours; for the benefit from you returns to us, like reflected rays. Have you fed the poor? Were strangers accepted? Have the saints been washed (1 Tim. 5:10)? Or, pleasing the belly, which will cease to exist (1 Cor. 6:13), you also delighted in the commandments; since there is no pleasure that would be better and more durable than this for those who want to enjoy? Did they rest, to the best of their ability (let me also say this about this), any of those serving the altar and those who were in great misery, so that, without having fun, they served the altar the more diligently and, borrowing from yours, brought in their own in return? It’s truly a shame for us to ask for this, and not for you to give it. It was not for this that I noticed this, so that it would be better for me, for it would be better for me to die than for my praise to be destroyed (1 Cor. 9:15) and my gospel to remain unrewarded when I gather fruits here, for preaching the gospel is a matter of necessity, and preaching the gospel freely is a matter of zeal; but may you learn to do good to Christ by doing good to one and the least. For just as Christ has become for me everything that is in me, except for sin, He also accepts upon Himself everything that concerns me in any way, whether you provide me with shelter or clothing, whether you visit me in prison, whether you come to the sick, or, what is most unimportant, cool the tongue of one tormented by thirst with one cup of cold water, as the rich man suffering in the flames asked poor Lazarus, who for his luxurious life here, for the contempt of the hungry and scabbed Lazarus is repaid by asking Lazarus and not receiving what he asked. 7. This is what we demand from you; and I know that you will not be put to shame, both when giving an account to me, and on the last day, on which all our deeds will be gathered together, according to what was said: and I am coming, the counsels and deeds of your fellows (Isa. 66:18); Behold the man, and his work, and his wages with him (Isa. 40:10). But here is ours, which we bring to you from the desert. For Elijah willingly preached wisdom at Carmel, and John in the desert, and Jesus Himself performed deeds before the people, and prayers were mostly free and in the deserts. What lesson was taught here? He, I think that for an undisturbed conversation with God you need to immerse yourself in silence and at least somewhat raise your mind from the fickle. For He Himself had no need for solitude; and there was no place where He could hide, being God and fulfilling everything; He retired so that we would know the time for both business and higher exercise. So, what are the fruits of my desert? Like a good merchant who collects profit from everywhere, I want to bring you something from it to buy. 8. One day, when the day was already approaching evening, I was walking alone, immersed in myself, and the place of my walk was the seashore. I always have the custom of making my work easier with such rests. Because the bowstring, constantly stretched, cannot withstand the tension, but it must be lowered from the arrow so that it can be tensioned again and so that it is not useless for the shooter, but useful in case of use. So I walked; my legs carried me from one place to another, and my gaze rested on the sea. The spectacle was unpleasant, although it is most pleasant at other times, when under a clear sky the sea is covered in purple, quietly and meekly playing, splashing into the shores. But what was happening at this time? I will gladly say, and even in the words of Scripture: the great wind blew (John 6:18), the sea was agitated and howled, and the waves, as usually happens in such storms, alone, rose in the distance and gradually, now reaching their greatest height, now lowering, were crushed along the shores; and others, hitting nearby rocks and being reflected by them, turned into foamy and high-flying splashes. Here small stones, growths, snails and the lightest shells were thrown out and some were again absorbed with the ebb of the wave. But the rocks stood firm and motionless, as if nothing disturbed them except the fact that the waves were hitting them. 9. From this I was able to extract something useful for philosophy. And how I apply everything to myself, especially if something that happened makes me dizzy, as was the case now, I did not look without attention at what was visible, and this sight was a lesson for me. I said to myself: is not our life and human affairs the sea? And there is a lot of salty and unstable things in it. And aren’t the winds the temptations and every surprise that befalls us? This, it seems to me, noting, the venerable David says: save me, Lord, as water came down to my soul; deliver me from the depths of the waters, I came to the depths of the sea, and the storm drowned me (Ps. 68:2-3). As for those who are tempted, some, I reasoned, like the lightest soulless bodies, are carried away and do not in the least resist adversity, because they do not have in themselves the firmness and weight provided by a chaste mind and ready to fight the circumstances encountered; and others, like a stone, are worthy of the Stone on which we are established and which we serve. Such are all those who, guided by a wise mind and standing above the low rabble, endure everything firmly and unshakably and laugh at those who waver or pity them - they laugh out of wisdom, they pity out of philanthropy. For themselves, they consider it a shame to despise distant disasters and not even consider them disasters, but to yield victory over themselves to the present, and, moreover, short-term ones, as if they were permanent; to show love of wisdom untimely, and in case of need turn out to be unwise; which is the same as if one began to consider himself an excellent fighter who has never entered the field, or a skilled helmsman who thinks highly of his art in calm weather, but in a storm throws the helm out of his hands. 10. But as I already dwelled on this reasoning once, I came across another similarity, very suitable for the present subject. Perhaps you will consider me an old man and a fabulist when I tell you this, but you should know this, because, as you know, Scripture repeatedly uses such similarities for clarity of presentation. According to the fable, there is a tree that turns green when it is cut down, and resists iron - and if the unusual should be expressed in an unusual way - which lives by death, grows from being cut, and when destroyed, multiplies. Of course, this is a fable and an arbitrary invention, but it seems to me that a wise man is exactly the same. He is glorified in suffering, he turns sorrow into a reason for virtue, he is adorned with misfortunes, he is not exalted by the weapons of righteousness, he does not faint before the people (2 Cor. 6:7), but in different circumstances he always remains the same or becomes even brighter, like gold in a furnace. Let's look at it this way. Whether he is of noble origin, along with the nobility of blood, he will show good character in himself, so that he will earn respect in two respects, whether you begin to analyze his genealogy or look at him himself. Or he is a statue of low workmanship and made of cheap clay (if there is a difference between clay and clay) - he will replace this with spiritual nobility, which everyone imprints on himself for worse or better, and will mark any other nobility that is implanted in us or communicated to us by letters as worthless and counterfeit. For nobility comes in three forms. One is from above, and according to it we are all equally noble, because we are all created in the image of God. The second depends on the flesh, and according to this, since it consists of corruption, I do not know whether anyone is noble. The third is known by vices and virtues, and we participate in it more or less to the extent that I think we preserve or corrupt the image of God in ourselves. This last nobility will be loved by the true sage and the truly wise. The fourth kind of nobility, which depends on letters and decrees, then I will honor the word when I agree to recognize browned beauty as beauty or to respect a monkey who is ordered to be a lion. 11. Is he a young man? He will courageously rebel against passions and take advantage of his youth in order not to be subjected to anything characteristic of the young, but in a young body to show old age prudence, and will rejoice in victory more than those crowned at Olympia. For he will win a victory in the common disgrace - in the disgrace of the universe, and a victory that is not corrupt 227. Whether he bows to old age - but he will not grow old in soul, he will meet death as a predetermined day of necessary liberation, he will joyfully move into the life to come, where there is neither immature nor old, but everyone is perfect in spiritual age. Whether he is endowed with blooming beauty - in one beauty another will shine through, in the physical - spiritual. Whether the color of his beauty has been preserved without damage - he is deep within himself and does not know whether others are looking at him. Whether his appearance is ugly, his innermost person is beautiful, like a flowery and most fragrant rose that has not yet opened from its shell, which has neither color nor smell. Red with kindness more than the sons of men, he will not give time to look at his appearance, turning the viewer to something else. Whether he is strong in appearance as a person, he will use his health for the better: he will give advice, he will amaze with words, he will speak boldly, he will spend time in vigil, sleep on the bare ground, fast, exhaust material things, contemplate earthly and heavenly things, and think with all care about death. If he becomes sick, he will begin to fight the disease. And if he is defeated, he will gain the upper hand, reaching the point of no longer fighting. Is he rich - will he manage to squander wealth and from his property, as a steward of someone else’s, will give to those in need, so that it will serve the recipient for the good, and he himself will concentrate in God, having nothing except the cross and the body. 12. If he is poor, he will become rich in God, laughing at those who have much; because just as they are constantly acquiring, they are also constantly begging, having a need for even more, and they drink in order to feel more thirsty. Is he hungry - he feeds with the birds that feed without sowing or cultivating the land; will live with Elijah with the Sareptan woman. The arrogance of oil will not fail, and the pot of flour will not fail (1 Kings 17:14); the first will continually flow, the other will bring a bountiful harvest, so that the hospitable widow will be honored and the feeder will have food. If he is thirsty, springs and rivers will give him drink that is not intoxicating and not given in measure; and if the waters everywhere become scarce due to lack of rain, then perhaps he will drink from the stream (1 Kings 18:5). Will he endure the cold? Paul endured it too (2 Cor. 11:27). Moreover, how long will he endure - there is a robe made of stone, as Job will assure you of, who says: having no covering, he has clothed himself in stone (Job 24:8). Consider even greater perfections. If they slander him, he will prevail because he will not repay slander with slander. Whether they persecute him, he will endure it. If they blaspheme, he will be comforted (1 Cor. 4:13). If they slander, he will begin to pray. If they hit the gum on the cheek, it will turn the other one too; and if he had a third, he would have substituted that one, so that he could quickly teach the one who hit him to be generous, and enlighten him with deeds when he could not with words. Will they mock him? Christ endured this too. And he will be honored by participating in Christ’s suffering. Whether they call him a Samaritan, or say that he has a demon in him, he will accept everything with God. No matter how numerous his sufferings may be, many things are still missing: the ocet, the bile, the crown of thorns, the reed scepter, the scarlet robe, the cross, the nails, the crucified robbers who pass by and blaspheme. God had to have the advantage in this matter, so that in the very shame he could endure more! 13. There is nothing as irresistible and invincible as wisdom! Everyone will give in sooner than the wise man. This is a marvelous donkey in the desert, as Job says, unbound and free, laughing at the many people of the city, not hearing the cold of tribute (Job 39:7). This unicorn is a self-willed animal. Will you be willing to work, will you tie him to a manger (Job 39:9), will you put him under a yoke? When he is deprived of everything on earth, he will have wings like an eagle; he will return to the house of his abbot and soar to God. I will say briefly: only God and the Angel are irresistible, and thirdly, a wise man, immaterial in substance, unlimited in body, heavenly on earth, impassive in suffering, yielding victory to everything except self-conceit and those who think of mastering him, victorious by his overthrow. Since my word, starting with the likeness I presented, depicted a wise man, then according to this image we will consider ourselves. I remember that I have the Spirit of God (1 Cor. 7:40), although some of what has been said may hurt and overthrow me, so that my haters and enemies, if they find me defeated, have an excuse, if not for their intention, then at least for their behavior; and if I turn out to be more perfect and higher than those attacking me, they either abandoned their malice, or invented a new way of unrighteousness (since the present one is despised by me) and, in addition to their malice, could not be convicted of foolishness, as lawless ones in vain (Ps. 24:3) and not having to do unrighteousness, which they try to do. 14. Let us see how those who decide to do everything that a person can do to offend a person will insult me. Will they be called ignorant? I know one wisdom - to fear God. For the beginning of wisdom is the fear of the Lord (Proverbs 1:7) and the end of the word, listen to everyone, fear God (Eccl. 12:13). So said the wise Solomon. Therefore, let them prove that there is no fear in me, and then they will win. As for other wisdom, I partly left it myself, and partly I wish and hope to acquire it through my trust in the Spirit. Will they reproach you for being poor? But she is my excess. I would gladly take off these rags too, so that I could walk through the thorns of life without them! I would willingly, as soon as possible, put aside this heavy tunic 228 in order to get a lighter one. Will they be called a fugitive from the fatherland? How lowly do these truly scolders and haters of the strange think of us! Do I have a fatherland defined by a place, for whom the fatherland is everywhere and nowhere? Aren’t you a stranger and a stranger? I don’t praise your monastery if you think so; Be careful not to lose your true fatherland, in which you must prepare your residence. And don’t blame us for old age and sickness. Not only matter and nature are to blame for this, but (learn something from my secrets!) a lot of the mind is also exhausted (I will boast about that a little). And you, growing fat and feeding your flesh, are not a pleasant sight for me. It would be good if you, too, showed some gray hair and pallor, so that we could be sure that you are a reasonable and wise person! 15. What else? Will they be dethroned? From which ones? Did I now ascend the throne with pleasure as I did before? Do I consider those who ascend to thrones blessed? Will you make them pleasant for me, you who ascend unworthily? Didn't what happened recently reveal my way of thinking to you? Or was this just fun and a test of love, as people who are skilled at seeing their own vices in others can partly suspect and partly divulge? What did contrition mean? What did the conclusions that I publicly pronounced on myself mean? What did the tears mean that aroused pity in you for me, who was almost hated for my resistance? Will they be deprived of the chairmanship? But when and which of the right-thinking people valued it? And now, in my opinion, running away from him is the height of prudence. For because of him everything among us becomes confused and wavers; for him, the boundaries of the universe 229 are troubled with suspicion and wage some kind of invisible and nameless battle; for him, we, created by God, are in danger of becoming a creature of men and losing a great and new name. Oh, if there were no presiding, no preference for places, no painful advantages, and we were distinguished by one virtue! But the current order - to stand on the right, on the left, in the middle, above and below, to go in front or next to us - has caused us a lot of unnecessary confusion, cast many into the abyss and placed on the side of the goats, many not only from the lower ones, but even from the shepherds, who, being teachers of Israel, did not understand these (John 3:10). 16. Will they not be allowed to the altars? But I know another altar, the image of which is now visible altars, which was not ascended by either a tool or the hand of a stonemason, on which no iron was heard (1 Kings 6:7), which was not touched by artists and cunning people, but which is entirely a matter of the mind and to which one ascends by contemplation. I will stand before him, on him I will devour what is pleasing to God (Lev. 1:45) - sacrifice, and offering, and burnt offerings, as many better than those offered now, as the truth is better than shadow. About him, as I think, the great David also waxed wise, saying: And I will go down to the altar of God, who makes glad my spiritual youth (Ps. 42:4). No one will distract me from this altar, no matter how much I wish. Will they be expelled from the city? But they will not drive them out of that city that is woe. If my haters can do this, they will really defeat me. And until they are unable to do this, they only splash water at me and beat me with the wind or amuse themselves with dreams. This is how I look at their attacks! Will their property be taken away? Which? If it’s mine, then let them clip the wings that I didn’t tie up. And if it is church, then because of it all the fighting is happening, because of it the thief is jealous of the ark (John 12:6) and betrays God for thirty pieces of silver, which is the most terrible thing of all; for such a price is not worth the betrayed, but the traitor. 17. Will they prohibit entry into the house? Will they stop the ways to luxury? Will they alienate you from your friends? But, as you see, we have burdened quite a lot of people, although we were invited by them (I don’t want to be ungrateful). If they burdened them, then perhaps it was all the more because they were spared, and not because they were accepted by them. The reason for this is that I was reposed in one pious and God-loving house, which was for me the same as the house of the Sumanite woman was for Elisha - kindred to me in the flesh, kindred in spirit, generous in everything, a house in which this people grew in unanimity, not without fear and not without danger, hiding their persecuted piety. May the Lord reward this house on the day of retribution! And if I pursue luxury, then let those who hate me make fun of me. There is no evil that I would not wish for myself to a greater extent. As for friends, I know very well that alone, and having suffered something bad, they will not run away from me, for condolences are produced only by the common patience of insults. And if I am despised by others, then I have already learned to endure contempt. For some of the friends and sincere, even in an obvious way, directly approached and stasha; others, the most philanthropic, stood farther away (Ps. 37:12–13), and on that night 230 everyone was offended. Peter hardly even denied, and perhaps he does not weep bitterly in order to heal sin. 18. And it is clear that I am the only one bold and full of boldness, I am the only one trustworthy in the midst of fear, the only one is patient - both exposed to the people and despised in private, known to the East and West for the fact that they fight against me. What arrogance! Even if a regiment rises up against me, my heart will not fear: even if it rises up to fight me, I will trust in Him (Ps. 27:3). Not only do I not consider any of the present events terrible, but I even forget about myself, I cry for those who offended me, for these once members of Christ, members precious to me, although they are now corrupted, for the members of this flock, which you almost betrayed even before they were gathered together. How did you break and break others like oxen from the loose bonds (Mal. 4:2)? How was the altar built against the altar? How was it suddenly desolate (Ps. 72:19)? How did they inflict death on themselves by cutting themselves, and made us sick? How was the simplicity of shepherds used to destroy their flocks? For I will not blame the flock for their inexperience, but I will blame you for your malice. In your destruction, O Israel, who will help (Hos. 13:9)? What healing medicine can I find? What harness? How can I unite what is divided? With what tears, with what words, with what prayers will I heal the broken? There is only one way left. 19. Holy Trinity, worshiped, perfect, rightly united and revered by us, this work is Yours, the glory of accomplishment belongs to You! Restore to us again those so many who have moved away from us, and may separation itself teach them like-mindedness! Give us heavenly and serene rewards for our labors here. And the first and greatest of these blessings is to be illuminated by You more perfectly and purer and to know that You can be represented as one and the same as a Unity, and found as a Trinity, that the Unbegotten, and the Begotten, and the Proceeding are one nature, three persons, one God, Who is above all and through all and in all (Eph. 4:6), God, to Whom nothing is added and in Whom nothing is transferred, not belittled, not cut off, Whom we already comprehend in part, in part we try to comprehend and will someday comprehend, as there are those who searched for Him well here both in life and in contemplation. To him be glory, honor, power forever. Amen. According to Elijah's explanation, St. Gregory the Theologian has Maxim in mind here and calls him a dog, like a cynic. At the same time, Elijah notes that the cynics grew their hair with special care. According to Elijah's explanation, St. Gregory the Theologian here means Holy Scripture, from which the verbal sheep must feed themselves with living water when they conceive the seed of salvation within themselves. In the Evangelist Matthew ch. 13, art. 8 we read: I give the fruit, some hundred, some sixty, some thirty; and in the Evangelist Mark ch. 4, art. 8 in the reverse order: and the fruit increased by thirty, and by sixty, and by a hundred. At Olympic and other games, strong wrestlers often gave up victory over themselves to the weakest for money. Those. a natural body, in order to put on a spiritual body (1 Cor. 15:44). In which the Egyptian bishops, having entered one church, wanted to ordain Maximus.