Беседа XXIII

1. Have you seen from what has already been said how great is the love of mankind and how exceedingly long-suffering of God? Have you seen how the wickedness of the people of that time (contemporary to Noah) increased? Did you find out what the virtue of the righteous was among such a multitude (of the wicked), and how nothing harmed him - neither the unanimity of these people, inclined towards wickedness, nor the fact that he remained alone among them and walked the opposite path? He, like an excellent helmsman, holding the helm of his mind with great vigilance, did not allow his boat to sink from the pressure of the waves of wickedness, but, standing above the storm and being overwhelmed by the waves, he was, as it were, in a pier and, thus steering the helm of virtue, saved himself from the flood that was about to befall everyone in the universe. This is virtue: it is immortal and invincible, it is not subject to the vicissitudes of real life, but raised above the networks of wickedness, it looks at everything human as if from some high tower and does not feel anything that is painful for others. On the contrary, just as someone standing on a high rock laughs at the waves when he sees them hitting the rock noisily and immediately turning into foam, so one who strives in virtue, being in a safe place, does not experience any discomfort from everyday excitement, but lives calmly, enjoying the silence of his thoughts and imagining that the affairs of real life, passing so quickly and quickly, are no different from the currents of the river. Just as it happens with the waves of the sea that they sometimes rise to unspeakable heights, then suddenly fall again, so we see that people who care nothing about virtue and are devoted to vice, sometimes think highly, raise their eyebrows and succeed in the affairs of real life, and sometimes they are humiliated and fall into extreme poverty. Pointing to them, the blessed prophet David said: “Do not be afraid when a man becomes rich, or when the glory of his house increases: for when he dies, he will not take it all” (Ps. 49:17-18). And he said well: “Thou shalt not be afraid.” Let not, he says, the excess of his wealth and the splendor of his glory confuse you. After a little while, you will see him lying on the ground, motionless, a dead corpse, having become food for worms, deprived of all this (wealth and fame) and unable to take anything with him, but leaving everything here. Do not be embarrassed when you look at the present, and do not please someone who will soon lose all this. This is true happiness and this is the property of wealth: it does not accompany those who leave here; Leaving here all their wealth, they depart naked and poor, carrying with them only wickedness and the burden of sins they have accumulated because of their wealth. But in the matter of virtue there is nothing like that: even here it puts (us) above our ill-wishers and makes us invincible, gives us constant pleasure and does not allow us to feel the vicissitudes of (everyday) affairs; accompanies us during our exodus from here, and then especially when we need her help, on that terrible day she gives us great help, bending the Judge to mercy on us; and just as here, during disasters, it raises us above disasters, so in the future (century) it delivers those who possess it from eternal torment. Since the good God determined to punish the human race for increasing wickedness with universal death, saying: “I will consume man, whom I created, from the face of the earth,” and, showing the power of His wrath, pronounced this sentence not only on the human race, but also on all cattle, and creeping things, and birds (because when people, for whom these creatures were created, were supposed to perish in the flood, it is natural for them to share the punishment with people); since, I say, the sentence was unlimited and did not make any difference, so that you know that God is no respecter of persons and that, penetrating into our hearts, He does not despise anyone, but if He finds even the slightest reason on our part, He reveals His ineffable love for mankind, and so that we do not think that there will be a complete extermination of the human race, but know that He, in His goodness, deigns to preserve the spark of the human race and the root from which it would grow into long branches, the Scripture says: “But you will find grace before the Lord God.” 2. Notice the accuracy of Scripture, as even one syllable cannot be found (in it) without meaning. Having informed us about the excessive increase in human wickedness and about the great punishment to which the perpetrators of this were to be subjected, Scripture also shows us one who, among such a multitude, could preserve the purity of virtue. Of course, virtue in itself is worthy of admiration; but if someone else creates it surrounded by obstacles, then it is much more wondrous. Therefore, the Divine Scripture, as if surprised by the righteous man, says that among such a multitude of people who were subject to the wrath of God for their wickedness, “You will find grace before the Lord God.” “You will find grace,” but “before God”; it is not said simply “you will find grace,” but before “the Lord God,” in order to show us that his only goal was to earn approval from that ever-watchful Eye and that he did not care at all about glory, dishonor, or the ridicule of men. Naturally, for his determination, in spite of everyone, to strive for virtue, he suffered great reproach and ridicule, since all the wicked usually always mock those who decide to abstain from wickedness and cling to virtue, which even now often happens. And we see that many careless people, unable to bear ridicule and reproach and preferring human glory to true and eternal glory, are carried away and become involved in the wickedness of other people. Only a soul valiant and strong in mind can resist those trying to seduce it and do nothing to please people, but direct its gaze to that unsleeping Eye and only expect favor from It, and not look at people and not value their praise and blame, but leave them without attention, like a shadow and a dream. And now often many, unable to bear the ridicule of ten, twenty or fewer persons, stumble and fall: “for it is shame to bring sin” (Sir.4:25). It is not an unimportant thing to not pay attention to those who slander, mock and mock. But this righteous man did not do that: he neglected not only ten and twenty and a hundred people, but their entirety, so many tens of people. It is likely that everyone mocked him, mocked him, cursed him, and caused him many insults; maybe they even wanted to tear him to pieces if it were possible. Impiety always shows great malice against virtue; and not only does not harm her at all, but, by attacking her, only makes her stronger. Such is the power of virtue that, while suffering, it overcomes those who cause (suffering), and, when attacked, it is higher than the attackers. And this can be seen from many (examples). But in order to present you with a means (to be convinced of this) 166 - after all, it is said: “Give wine to the wise 167 and the wisest will be” (Proverbs 9:9), - you need to provide you with examples from both the Old and New Testaments. Remember Abel: was he not killed by Cain? Was he thrown to the ground? But don’t look at the fact that (Cain) overcame and won, and killed the brother whom he envied and who did not offend him in any way, but think about the consequences - that the one killed from then until now is glorified and pleased, and that such a long time has not destroyed the memory of him; and the one who killed and overcame even then lived a life harder than death, and from that time until now he is exposed to shame and condemned by everyone, while he is sung every day by the lips of everyone. And this is in real life; and what will follow in the next century - what word, what mind can imagine it? I am sure that you, as reasonable people, will find many other similar examples in Scripture: they are described for our benefit, so that, recognizing them, we will avoid wickedness and cling to virtue. Do you want to see the same thing in the New Testament? Listen to how blessed Luke tells the same thing about the apostles, namely, that they, having endured blows, left the Sanhedrin rejoicing that they were worthy to receive reproach for the name of Christ (Acts 5:41). Although the blows did not cause joy, but pain and dishonor, for the sake of God the blows and the reason why (the apostles) were subjected to the blows gave them joy. Meanwhile, those who struck (the apostles) were in great bewilderment and difficulty, not knowing what to do. Listen, in fact, how are they, even after striking the blows, perplexed and saying: “What shall we do to this man” (Acts 4:16; cf. v. 3)? What are you saying? You have suffered beatings, done a lot of evil, and are still perplexed? Virtue is so strong and invincible: even in suffering itself it defeats those who cause suffering. 3. But in order not to make the word lengthy, you need to turn again to this righteous man (Noah) and marvel at his lofty virtue - how he was able to neglect and rise above such a great multitude of those who mocked him, attacked, reviled him, dishonored him (I say the same again and will not stop saying). How is this? Here's how. He constantly looked at the never-slumbering Eye and directed the gaze of His soul towards it; therefore, I no longer cared about all these (scolders), as if they did not exist. This is how it should be: whoever is wounded by this love and strives with his heart towards God, no longer pays attention to what is visible, but constantly contemplates the object of his aspirations - both night and day, and when he lies down and when he gets up. Let it not surprise you if this righteous man, having only directed his thoughts there, no longer thought about any of those who tried to seduce him. Having fulfilled his duty and acquired the highest grace, he became higher than all of them. “Noah,” it is said, “find grace before the Lord God.” Even if he was not pleasant and amiable to all the people of that time, because he did not want to follow the same path with them; but he found grace from the Searcher of the heart, who approved of his spiritual disposition. And what, tell me, is the harm to a person from reproach and ridicule from people like him, when the Creator of our hearts and the One who understands all your deeds glorifies and crowns him? What good is it for a man if the whole universe marvels at him and praises him, and the Creator of all things and the infallible Judge condemns him on that terrible day? Therefore, knowing this, beloved, let us not value human praise and will not seek glory from people in every possible way, but for the sake of the One Who tests hearts and bellies, let us do good deeds and flee wickedness. That is why Christ, teaching us not to pursue human glory, after much else, finally said the following: “Woe to you, if all men say good things to you” (Luke 6:26). Look how He showed us with the word “woe” what kind of punishment is prepared for such people. This “grief” is a lamentable exclamation; as if mourning them, (Christ) says: “Woe to you, when all men say good things to you.” Notice the accuracy of the expression: he didn’t just say “people,” but “all people.” It is impossible for a virtuous person who walks a narrow and sorrowful path and fulfills the commandments of Christ to earn praise and surprise from all people, because the power of evil and hostility to virtue is great. Therefore, the Lord, knowing that it is impossible for a person who strictly strives for virtue and expects praise from Him alone to enjoy praise and good fame from all people, calls unfortunate those who, because of human praise, neglect virtue. Praise from everyone can serve as the greatest proof that (those being praised) care a little about virtue. And how will everyone praise the virtuous if he begins to snatch away those who are wronged from those who wrong them, those who suffer evil from those who want to do evil? Again, if he wants to correct those who sin and praise those who live virtuously, then isn’t it natural that some will praise him and others will blame him? Therefore (the Lord) says: “Woe to you, when it is good, all men say to you.” After this, shouldn’t this righteous man (Noah) be surprised and amazed when, instructed by the natural law, he fulfilled with great precision in advance what Christ taught upon coming (to earth), and, neglecting human praise, tried to acquire grace from God by a virtuous life? “Noah,” he says, “find grace before the Lord God.” This wondrous prophet, inspired by the Holy Spirit, told us that for his virtue he found grace before the Lord God; you also need to know what is said below - to see how God himself judged him. “These,” it is said, “are the generations of Noah. Noah is a righteous man, perfect in his generation; Noah pleases God” (Gen. 6:9). An unusual method of genealogy. Having said: “these are the generations of Noah” and aroused our attention, intending as if to tell the genealogy of Noah - who his father was, where he came from, how he came into the world, and everything else that those who present genealogies usually narrate, the Divine Scripture leaves all this and, contrary to custom, says: “Noah is a righteous man, perfect in his generation, please Noah.” Have you seen the wonderful genealogy? “Noah,” he says, “is a man.” Look, and the common name of nature turns into praise of the righteous. While others, immersed in carnal pleasures, ceased even to be people, Noah, it is said, among such a multitude (of the corrupt) retained the image of a man, because it is man who practices virtue. It is not the fact that we have a human appearance—eyes, nose, mouth, cheeks, and other members—that is not what distinguishes a person: these are bodily members. We call a person someone who preserves the image of a person. What is the image of a person? It's about being reasonable. Well, they will say, weren’t those 168 reasonable? But this is not enough: in order to be human, one must also be virtuous, avoid vices, overcome unclean passions and fulfill the commandments of the Lord. 4. And in order to be convinced that the Scriptures of those who are devoted to wickedness and careless of virtue usually do not even deign to give the name of man, listen to those words of God about which we said yesterday: “My Spirit shall not abide in these men...for they are flesh” (Gen. 6:3). I, says (God), gave them, along with the flesh, the power (or: being) 169 of the soul; and they, as if surrounded only by flesh, were so careless about the valor of the 170 soul that they finally became completely flesh. Do you see how God calls them flesh and not men for their wickedness! And further, as you will immediately learn, the Holy Scripture calls them earth because they have completely given themselves over to earthly thoughts; specifically he says: “The earth was corrupted before God” (Gen. 6:11), meaning here not the sensible earth, but calling those living on it earth. And in another place he does not even call them flesh or earth, he does not even consider them to exist in real life because they do not create virtue. Listen to what the prophet cries out and says in the midst of the main city, Jerusalem, where there are so many thousands, where there is an innumerable multitude of people: “I came, and there was no man: I called, and there was no one who listened” (Is. 50:2), not because there was no one, but because those who were were no better than those who were not. And again in another place: “Watch,” he says, “and you see, if there is only one who does justice and righteousness, 171 and I will be merciful” (Jer. 5:1). Have you seen how the Divine Scripture calls a person only the one who practices virtue, and does not even consider others to exist, calling them either flesh or earth? Therefore, even now, promising to depict the genealogy of the righteous, the Divine Scripture says: “Noah is a man,” he is only a man, and the others are not men, but, having the appearance of a human, by an evil will they destroyed the nobility of their nature, and from men they fell into the foolishness of animals. And as for people, rational beings, when they deviate into wickedness and become captives of irrational passions, the Divine Scripture gives the names of beasts; listen to how it says in one place: “the horses of misogyny were created” (Jer. 5:8). Look how, because of excessive voluptuousness, it gives (a person) the name dumb. And in another place: “the poison of asps is under their lips” (Ps. 139:4). Here it means those who imitate the cunning and cunning of this beast (the adder). And again he calls others dumb dogs (Is. 56:10-11), and again he says: “Like an adder who is deaf and stops his ears” (Ps. 57:5), meaning those who close their ears to the teaching of virtue. And you can find many names that Divine Scripture gives to people who, through negligence, indulge in bestial passions. This can be seen not only in the Old Testament, but also in the New. Listen to what John the Baptist says to the Jews: “You are a generation of vipers, who told you to flee from the wrath to come” (Matthew 3:7). Do you see how here, too, he designated the deceit of their will by the name of the beast? What could be more unfortunate than people given over to wickedness, when they are deprived of the very name of man and are subjected to even greater punishment because, having received from nature many means (towards virtue), they did not use them, falling of their own free will (from a height) and turning to wickedness? Thus, when the contemporaries (of Noah) appeared unworthy of the name (of man), and this righteous man, with such an impoverishment of virtue, showed such great virtue in himself, then the Divine Scripture, beginning the genealogy of this man, says: “But Noah is a man.” You can also meet another righteous person to whom this name is given instead of the greatest praise and who is glorified by this name above all others, as one who zealously labored in virtue. Who is he? Blessed Job, an ascetic of piety, the hero of the universe, who alone endured those unbearable troubles and, having received countless arrows from the evil demon, remained unhurt, and, like some adamant, could endure all misfortunes and not only did not plunge into such great waves, but also became higher than them - having experienced on his body all the suffering of the universe, this made him appear even brighter. The continuity of disasters that followed one after another not only did not strike him, but also aroused him to even greater gratitude, and he fully showed his good intentions, inflicting a mortal wound on the devil and proving that he was in vain strengthening himself and going against the prick. Praising and glorifying this saint even before the struggle and such great deeds, the philanthropist God said to the devil: “Have you heeded your thoughts against my servant Job, for there is no reason on earth, for he is a blameless, righteous, 172 true, pious man, shun all evil things” (Job 1:8)? Do you see, and he is first of all glorified by the common name of man? “Have you taken heed,” he says, “to my servant Job, for there is no man like him?” Although all are similar, however, not in virtue, but only in appearance; but this is not where a person is, but when someone, turning away from wickedness, strives in virtue. 5. Have you seen whom the Divine Scripture usually calls a man? Therefore, at the beginning, the Lord of all, starting to create man, said: “Let us make man in our image and likeness” (Gen. 1:26), i.e., so that he would be master both over everything visible and over the passions that arise in him, so that he would rule, and not be under authority. And if, having left his superiors, he wants to be under his superiors rather than to be in charge, then he ceases to be a man and brings upon himself the name of a dumb animal. That is why even now the Divine Scripture, wanting to praise the virtue of the righteous, says: “These are the generations of Noah: Noah is a righteous man.” Here is another very important type of praise: “righteous.” This name (Scripture) means all the virtues of Noah; We usually give the name “righteous” to those people who practice every virtue. Then, so that you know that Noah reached the very heights of virtue, which was also then required of our nature. Scripture says: “righteous, perfect in his generation.” He fulfilled everything, he says, that a virtuous person should have done (this means “perfect”), without omitting anything, without stumbling in anything. It’s not that he did one thing and sinned in another; but he was perfect in every virtue; this was what he had to do. Further, in order to present the righteous man to us in an even greater light by indicating time and through comparison with others, Scripture says: “perfect in his generation,” while in his corrupt generation, which gave itself over to such wickedness and did not want to show a trace of virtue. In such and such a way, at such and such times, this righteous man not only showed virtue, but also reached the very height of virtues, appeared perfect and without any shortcoming. As I said before, to live virtuously among those who rebel against virtue and to show constant zeal for it among those who oppose it, this always testifies to the special dignity of virtue. That is why this righteous man receives special praise. But Divine Scripture does not stop here in glorifying him, but showing us the superiority of his virtue and the fact that he received approval from above, after the words: “perfect in his generation,” he says: “Please Noah to God.” So great was his virtue that he earned praise from God. “God,” he says, “please Noah”; this means that he was approved by God, with his godly deeds he pleased that unsleeping Eye, with his life he attracted His favor, so that (the Lord) not only delivered him from the anger that was about to break out over everyone, but also made him an intercessor for others. “God,” he says, “please Noah.” Who could be more blessed than a man who was able to show such virtue that the Lord of all praised him? From what he has done, this is 173 for a reasonable person more valuable than all wealth, all glory, power and any other human well-being; for a person who sincerely loves God, this is more desirable than the kingdom, because the true kingdom consists in acquiring the favor and mercy of the Lord through a good life. After all, we should fear and fear Gehenna not for the sake of that unquenchable fire, terrible punishments and endless torment, but because we offend such a good Lord and become unworthy of His favor, just as we need to rush to the Kingdom out of love for Him, in order to enjoy His grace. Just as the favor of our philanthropic Lord towards us is more desirable than the kingdom, so the deprivation of His favor is more terrible than Gehenna. Have you seen how much benefit the mere name of a righteous man brought us and what a treasure of thoughts the genealogy of this wondrous man revealed to us? Let us also follow the rules of Divine Scripture and, if we want to tell someone’s genealogy, we will not show off either fathers, grandfathers, or great-grandfathers, but we will reveal the virtue of the one whose genealogy we are telling. This is the best way of genealogy. What good is it to come from famous and virtuous fathers, and not have a virtuous life yourself? Or again - what harm will come from it if you come from unknown and not noble fathers and ancestors, but you yourself are adorned with virtue? So this righteous man, who became so great and acquired the favor of God, did not come from the same parents - Divine Scripture does not mention them as especially virtuous people - and yet, despite so many obstacles and difficulties, he was able to ascend to the very heights of virtue, so that you know that whoever decides to be attentive and cheerful and diligently care about his salvation, nothing will hinder him. Just as, having indulged in carelessness, we suffer harm from the most unimportant things, so if we want to be vigilant, then, even if thousands of people attracted us to wickedness, nothing can weaken our zeal, just as so many could not make this righteous man less zealous for virtue. So, do not blame anyone else and do not lay the blame on others, but attribute everything to your own negligence. And what do I say to others? No one should think about the devil that he is so strong that he can block the path leading to virtue; he seduces and tempts the careless, but does not hinder or force. Experience itself shows this, namely, when we decide to be vigilant, we show such firmness that even though many inclined us to the path of wickedness, we do not follow their suggestion, but are stronger than adamant and close our ears to those who advise evil. And when we are careless, even if no one advised or tempted us, we naturally strive for wickedness. If it were not in our will and not in the power of our soul, if the Lord had not created our nature free, then all people, as having the same nature and the same passions, would have to be either evil or virtuous. And when we see that those who have the same nature with us and are overwhelmed by the same passions, however, do not experience the same thing, but with a firm mind they direct their nature, overcome disordered movements, curb lusts, conquer anger, avoid envy, destroy hatred, despise the passion for wealth, care less about (earthly) fame, do not value the well-being of this life, but firmly strive for true glory and prefer praise from God to everything Apparently, isn’t it clear that through their own efforts they can accomplish this with the help of heavenly grace, and that through our carelessness we are ruining our salvation, depriving ourselves of Heavenly favor? 6. So, I ask you, constantly thinking and remembering this, let us never blame the devil, but always our careless will. And I say this not in order to free him from guilt - let it not be: he walks like a ravenous lion, roaring and looking for “whom he may devour” (1 Peter 5:8); I only want us to behave more carefully, so that we do not consider ourselves innocent when we are so easily inclined to sin, and do not say these empty words: why did God leave this evil one (the devil) so that he could deceive and destroy us? These are words of the greatest foolishness. And you reason like this: God left it especially so that we, prompted by fear and expecting an attack from the enemy, would constantly be vigilant and vigilant, making the work of virtue easier with the hope of rewards and the expectation of eternal and ineffable blessings. And why are you surprised that He left the devil in His care for our salvation, in order to awaken our carelessness and give us a reason to receive crowns? He prepared Gehenna itself so that the fear of punishment and the unbearable severity of torment would encourage us (to strive) for the Kingdom. Do you see the Lord's wise love for mankind? (Do you see) how He uses all measures to not only save those created by Him, but also to merit ineffable blessings? For this reason, He gave us free will and put the knowledge of evil and virtue into nature and into our conscience, and allowed the devil to be, and threatens Gehenna, so that we would not experience Gehenna, but would receive the Kingdom. And why are you surprised that He used all these and very many other measures for this purpose? “He who was in the bosom of the Father deigned to take on the form of a servant” (Phil. 2:6-7) and experience everything else pertaining to the body - he was born of a woman and came from a virgin, was carried in the womb for nine months, wrapped in swaddling clothes, considered Joseph the betrothed of Mary to be his father, grew up little by little, was circumcised and made a sacrifice, was hungry, thirsty and tired, and finally He also suffered death, not an ordinary death, but considered the most shameful, i.e. death on the cross; and all this for us and our salvation was suffered by the Creator of all things, unchangeable, who brought everything from non-existence into being, “look upon the earth and make it shake” (Ps. 103:32), the brilliance of whose glory even the Cherubim cannot see - these bodiless forces, but, turning away their faces and covering them with wings, testify to us of the miracle - Whose incessant Angels, Archangels, and the darkness of those (spirits) praise. For our sake and our salvation, He deigned to become human, and opened to us the path of a good life and taught us sufficient instruction by the fact that He Himself passed (this path), having assumed the same nature as us. What excuse will remain for us if, after so much has already been accomplished for our salvation, we ourselves make all this useless for us, and through our negligence we lose our salvation? Therefore, I ask, let us be vigilant and not foolishly follow the customs of others, but every day we will test our lives and see what we have sinned and what good we have done, and thus correct our sins, so that we may acquire the highest mercy, and be pleasing to God, like this righteous man (Noah), and receive the Kingdom of Heaven, by the grace and love of mankind of our Lord Jesus Christ, with whom the Father and the Holy Spirit glory, honor, power, now and ever, and forever and ever. Amen. Zlat. reads: ἐν τῇ γενεᾷ according to Lucian. and friend. sp. and contrary to Alex. sp., where instead ἐν τῇ γενέσει – “in genealogy.” ᾿Αφορμὰς – a means to something, an incentive, a reason. ᾿Αφορμὴν in the same meaning. Of course, Noah's wicked contemporaries. In Greek lists of Zlat's conversations. read: τῆς ψσυχῆς ἐξουσίαν; Some, not without reason, change the last word into οὐσίαν, as more appropriate. (τῆς κατὰ τῆς ψυχῆς ἁρετῆς) Zlat. reads: καὶ δυκαιοσύνην contrary to Vatik. and other lists, where instead it is: καὶ ζητῶν πίστιν, according to which in the Slavs. Bible: “and seeking faith.” After the word ἄνθρωπος ἄμεμπτος Zlat. reads: δίκαιος according to Alec., Sinai and other lists. That is, God's favor achieved by Noah. You might be interested in: