Беседа 22

Acts 10:1–4. In Caesarea there was a certain man named Cornelius, a centurion from a regiment called Italian, who was pious and feared God with all his household, who gave much alms to the people and always prayed to God. In a vision, he clearly saw at about the ninth hour of the day an Angel of God who came to him and said to him: Cornelius! He looked at him and was frightened and said: What, Lord? The angel answered him: Your prayers and your alms have come as a memorial before God. 1. Cornelius was not a Jew and did not live according to the (Jewish) law, but already followed our way of life. Pay attention to the two believers, who were both dignitaries - the eunuch from Gaza and this one - and how great was God's care for them. But don’t think that this is for their dignity. No, not for that - it won’t happen! - but for piety. This is why it was noted about the rank, so that their piety would be more obvious. When someone happens to be like this in the midst of wealth and power, it is more worthy of surprise. Great praise is due to the first that he undertook such a journey, that on the way, when the time was not favorable, he was engaged in reading, that, sitting on a chariot, he invited Philip to him, and for very many other things; great (praise) to the latter, that he did alms and prayers, and was pious in such a position of authority. Therefore, naturally (the writer) mentions the position of this husband, so that someone does not say that the narration of the Scriptures is not accurate. “From the regiment,” he says, “called Italian, pious and fearing God with all his household.” He says this so that you don’t think that what happened to him was done for the sake of (his) dignity. When it was necessary to convert Paul, it was not an angel, but the Lord Himself; and he sends him not to any of the twelve, but to Ananias. But here, on the contrary: he sends the supreme (apostle), like Philip to the eunuch, condescending to their weakness and teaching how to deal with such (people). And Christ Himself often comes to those who suffer grievously and cannot come to Him themselves. Notice, please, here also a new praise for alms, as there (in the legend) about Tabitha. “He who is godly and fears God with all his household” (Acts 10:2). Let those of us who do not care for our household hear this. He also took care of the soldiers and “did a lot of alms to the people.” This is how his concepts and life were organized. “In a vision he clearly saw at about the ninth hour of the day an Angel of God who came to him and said to him: Cornelius!” (Acts 10:3). Why does he see an angel? This is for Peter’s identification, or better yet, not for him, but for the rest of the weaker ones. “About the ninth hour of the day,” when he was free from worries and not busy with business, and meanwhile (indulged in) prayers and contrition. “And he looked at him and was afraid, and said” (Acts 10:4). Look: the angel does not immediately say what he said, but first dispels fear and lifts up the thoughts of Cornelius. The vision produced fear (in him), but moderate fear, just to make him attentive. Then the words (of the angel) dispelled this fear, or better, the praise contained in them softened the unpleasant (feeling of) fear. Listen to the words themselves. “Your prayers and your alms have come as a memorial before God. So send men to Joppa and call Simon, who is called Peter” (Acts 10:4, 5). So that they do not come to another, not only the nickname, but also the location of this husband is indicated. “He is visiting a certain Simon, a tanner, whose house is by the sea” (Acts 10:6). Did you see how the apostles, loving solitude and silence, looked for remote places in cities? But what if there had happened to be another Simon and also a tanner? For this purpose, another sign was given - living near the sea; it was impossible for the three (signs) to coincide together. (The angel) did not say why (to send), so as not to embarrass Cornelius, but, having aroused in him the desire and desire to hear (Peter), he left him. “When the angel who had spoken with Cornelius departed, he called two of his servants and a godly soldier from those who were with him, and having told them everything, he sent them to Joppa” (Acts 10:7, 8). Do you see that it is not in vain that (the writer) says this, but to show that those who served under Cornelius were the same (as he)? "And having told them everything". Look how proud he is. He did not say: call Peter to me; but he told everything to convince: he was so prudent! He did not want to call him with his power; That’s why he says: this husband was meek, although he could not imagine anything lofty about the man who lived with the tanner! “The next day, as they walked and approached the city, Peter, about the sixth hour, went up to the top of the house to pray” (Acts 10:9). See how the Spirit combines times and arranges that it happened neither earlier nor later. “Peter, about the sixth hour, went up to the top of the house to pray,” that is, in solitude and silence, in a mountainous place. “And he felt hungry and wanted to eat. While they were preparing, he went into a frenzy and saw heaven open” (Acts 10:10, 11). What is "frenzy"? A spiritual vision occurred in him, he says; the soul, so to speak, has become detached from the body. “And he sees the sky open and a certain vessel descending towards it, like a large sheet, tied at the four corners and lowered to the ground; in it were all four-legged creatures of the earth, animals, reptiles and birds of the air. And a voice came to him: Arise, Peter, kill and eat. But Peter said: No, Lord, I have never eaten anything bad or unclean. Then another time a voice came to him: what God has cleansed, do not consider unclean. This happened three times; and the vessel ascended again into heaven” (Acts 10:11–16). 2. What does this mean? This vision means the entire universe. Cornelius was uncircumcised and had nothing in common with the Jews. Therefore, bearing in mind that everyone will accuse him as a violator (of the law) - and this meant a lot to them - (Peter) must be disposed to say: “I never ate”, without arousing such fear in himself - no! - but, as I said, being disposed by the Spirit to have as an excuse against his accusers what he even contradicted; and they were very concerned about observing the law. He was sent to the pagans. Therefore, as I said above, this is done so that the Jews do not accuse him. And so that it would not seem like some kind of ghost, he said: “No, Lord, I have never eaten anything bad or unclean. Then another time a voice came to him: what God has cleansed, do not consider unclean.” This, apparently, is said to him, but everything refers to the Jews. If the teacher receives such a suggestion, then even more so do they. So, the shroud is the earth; the animals in it were pagans; the words: “slaughter and eat” - which should also apply to them; repetition three times marks baptism. “No, Lord, I have never eaten anything bad or unclean.” Why, they will say, did he object? Lest anyone say that God tempted him, like Abraham when he commanded him to sacrifice his son, or like Philip when Christ asked him: “How many loaves do you have?” (Mk.6:38), not in order to find out this, but by tempting him (John 6:5). Moreover, in the law, Moses separately indicated clean and unclean (animals), both earthly and sea. But he, however, did not understand this. “When Peter was perplexed within himself as to what the vision that he saw meant, behold, the men sent by Cornelius, having inquired about the house of Simon, stopped at the gate, and shouted and asked: Is Simon, who is called Peter, here?” (Acts 10:17, 18). When Peter was amazed at himself and perplexed, those men came and promptly resolved the perplexity; So (God) first allows Joseph to be embarrassed, and then sends an archangel (Matthew 1:20). The soul, which was previously perplexed, easily accepts the solution (of perplexity). Thus, his bewilderment did not last long and (began) not before that, but around dinner time. “While Peter was meditating on the vision, the Spirit said to him, “Behold, three men are looking for you; get up, get down and go with them, without any doubt; for I have sent them” (Acts 10:19, 20). This again serves to justify Peter before the disciples, so that they understand that he too doubted and was then taught not to doubt at all. “For I,” he says, “sent them.” See what the power of the Spirit is. What God does is called the work of the Spirit. Not so (says) the angel; but, having said in advance: “your prayers and your alms,” then he says: “they have come,” to show that he was sent from above. The Spirit, as the Lord, (says): “I sent them.” “Peter, going down to the people sent to him by Cornelius, said: I am the one whom you are looking for; What business did you come for? They said: Cornelius the centurion, a virtuous man who fears God, approved of by all the people of Judea, received a command from the holy Angel to call you to his house and listen to your speech” (Acts 10:20-22). They praise (Cornelius) to assure that an angel appeared to him. Having called them, he established them (Acts 10:23). Do you see with whom (the conversion of) the pagans begins? From a pious man who showed himself worthy of deeds. If even at this the Jews are tempted, what would they not say if it were otherwise? “Then Peter invited them and treated them.” Look how confident he is! So that they do not suffer anything unpleasant, he invites them to his place, and then, without any fear, eats food with them. “And the next day he got up and went with them, and some of the brethren of Joppa went with him. The next day they came to Caesarea” (Acts 10:23, 24). There was a famous man (Cornelius) and lived in a famous city. That is why all this happens to him, and the work (of converting the pagans) begins from Judea; The vision came to him not when he was sleeping, but when he was awake - during the day, around the ninth hour: he behaved so awake! But let's turn to the above. “The angel answered him: Your prayers and your alms have come as a memorial before God.” Hence it is clear that when the angel named him, then he saw him, so if he had not named him, he would not have seen him, so he was deep in the work he was doing! "And call Simon, who is called Peter." He only revealed that he would invite Peter to a good deed; but for what good, I haven’t (discovered) it yet. So Peter does not express everything. Everywhere their sayings are only partially (clear) in order to arouse the attention of the listeners. So Philip (the angel) only sends him into the desert. “Peter, about six o’clock, went up to the top of the house to pray. He went into a frenzy and sees the open sky and a certain vessel descending towards it, like a large canvas, tied at the four corners and lowered to the ground.” Note that even hunger did not force him to start working on the shroud. And so that he would not remain any longer in bewilderment, he hears a voice saying: “Rise, Peter, kill and eat.” Perhaps he was on his knees when he contemplated the vision, and, it seems to me, he saw it for the (success of) preaching (the Gospel). And that this event was divine is clear from the fact that (Peter) saw the vessel descending from above, and that he - the apostle - was in a frenzy. Also, the fact that a voice was heard from there, that this was repeated three times, that the sky was opened, that (the vessel) was lowered from there and taken up there again, serves as a great proof of the Divinity of this event. 3. Why is such an event? For subsequent generations to whom it had to be told; and (Peter) himself heard (the commandment): “Do not go into the way of the Gentiles” (Matthew 10:5). Don't be surprised by this. If Paul considered circumcision and sacrifices necessary, then even more so they seemed necessary then, at the beginning of the sermon, when (among the believers) there were even weaker ones. “Behold, the men sent by Cornelius, having inquired about the house of Simon, stopped at the gate, and shouted and asked: Is Simon, who is called Peter, here?” . As before a poor house, they asked below (before its gates), and did not ask the neighbors. “While Peter was meditating on the vision, the Spirit said to him, “Behold, three men are looking for you; get up, get down and go with them, without any doubt; for I have sent them." Look, he didn’t say: that’s why the vision appeared to you, but: “I sent them,” suggesting that one should obey (God) this way, without asking about the reasons. For perfect conviction, it is enough to hear from Him: do this, say this, and not demand anything more. “Peter went down to the people sent to him by Cornelius and said: I am the one you are looking for.” Why didn’t he immediately accept them, but ask? He saw warriors in the visitors: therefore, he did not just ask, but first identified himself, and then found out the reason for his arrival, so that they would not think that he was asking because he wanted to hide. He asks so that, if they demanded, he would immediately go with them; if not, then accept them to yourself. And why do they say: “to call you to their house”? Because (Cornelius) ordered them so; or maybe they, apologizing for him, say something like this: do not condemn (him) at all, because he did not send out of contempt (for you), but so he was ordered. “Cornelius waited for them, having called together his relatives and close friends” (Acts 10:24). It should have been so; it would be unfair not to gather relatives and friends; and on the other hand, being present here, they could listen to him (Peter) more. Have you seen the power of almsgiving, both from the previous conversation and from the present one? There she delivered us from temporary death, here from eternal death, and opened the gates of heaven. Look how much was done to make Cornelius believe: an angel was sent, the Spirit acted, the chief of the apostles was called, such a vision was revealed, and nothing was left at all. How many centurions, captains of thousands and kings were there, and none of them was worthy of what he was? Listen, all of you who belong to the army that stand before the kings. He was “pious,” says (the writer), and “fearing God,” and what’s even more, he was like that “with all his house.” He was so devoted and well-disposed to this that he not only behaved well, but also directed his household in the same way. Not like us, who do everything to make the servants fear us, but nothing to make them pious. But he was not like that, but he feared God with his whole household, being, as it were, a common father not only for everyone who was with him, but also for the soldiers who were under his authority. Listen to what else they say - it is not in vain that they added: “approved by all the people of Judea,” but so that no one says: what does it matter if he was uncircumcised? And they say that they testify to him. So, there is nothing equal to almsgiving; or better: so great is the power of this virtue when it comes from pure treasuries! Just as what comes from unrighteous acquisitions is like a spring pouring out impurities, so what comes from righteous acquisitions is like a transparent and pure stream in the garden, pleasant to the eye, sweet to the taste, delivering freshness and coolness during the midday. Such is almsgiving! It is not poplars, pines or cypresses that grow from this source, but other, much better than these great plants: the love of God, praise from people, glory before God, favor from everyone, blotting out sins, great boldness, contempt of wealth, mercy, which feeds the tree of love. Usually nothing nourishes love as much as alms. She extends her branches high. She is a source better than heaven, not divided into four “rivers” (Gen. 2:10), but reaching to heaven itself. She gives forth that “water springing up into everlasting life” (John 4:14); death, having touched it, disappears like a spark in a source: so, wherever it flows, it produces great benefits! She extinguishes that fiery river like a spark; she destroys that worm like nothing; whoever has it will not recognize the gnashing of teeth (Matthew 25:30). From its water, even a drop falls on the bonds, it breaks them; and if it falls in the furnace, it completely extinguishes them. 4. Just as the source of paradise is not such that it sometimes pours out streams and then dries up - then it would not be a source - but flows constantly, so let ours (the source) always pour out very abundant streams, especially for those in need of alms, so that it remains a source. This brings joy to the recipient; this is almsgiving, when the flow is not only abundant, but also constant. If you want God’s mercy to rain on you as if from a source, then you too have a source. Nothing can compare to it. If you open this source, then the source of God will open so that it will surpass every abyss. God expects from us only an occasion to pour out good things from His treasuries. When (one) spends, when he spends, then he becomes rich, then he abounds. Great is the source of this source; its flow is pure and transparent. If you do not block it, then you will not block that (source of God). Do not plant any fruitless tree near it, lest it consume its moisture. Do you have an estate? Don't plant poplars there; Such is luxury: it destroys a lot, but does not deliver anything, but (only) destroys the fruit. Do not plant pine, linden, or other similar trees, which require a lot, but are not useful for anything: such is luxury in clothing, only pleasing to the eye, but not useful for anything. Grow vines, plant all kinds of fruitful trees you want, in the hands of the poor. There is nothing more fruitful than this land. Although the capacity of the hand is not great, the tree planted here reaches to the very sky and stands firmly. This is what it means to plant. And what is planted on earth, if not now, then in a hundred years will perish. Why do you plant trees that you will not use, but before you use them, death will come and snatch you away? And this tree, when you die, will then bear fruit for you. If you plant, do not plant it in an insatiable womb, lest the fruit be cast out; but plant it in a hungry belly, so that the fruit may reach heaven. Comfort the suffering soul of the poor, so that your fat one does not grieve. Do you not see how trees that are watered too much rot from the roots, but trees that are watered in moderation grow? So do not water your belly too much, lest the root of this tree rot; Give water to the thirsty womb so that it may bear fruit. What is watered in moderation does not rot from the sun, but immoderately (watered) rots: this is the natural effect of the sun. Excessiveness is evil everywhere. Therefore, let us abstain from it, so that we too may receive what we ask for. The springs, they say, originate in very elevated places. Let us also become exalted in soul, and alms will immediately flow (from us). It is impossible for an exalted soul not to be merciful, and for a merciful one not to be exalted. So, he who despises property is above the “root of all evil” (1 Tim. 6:10). The springs are mostly found in deserts; and we will remove the soul from (worldly) vanity, and alms will flow from us. The more the sources are purified, the more abundant they become; so the more we distribute, the more good things will grow. He who has a source is free from fear; so we, if we have a source - alms, will not be afraid. And for drinking, and for irrigation, and for building buildings - this source is useful to us for everything. There is nothing better than such drinking: it does not produce intoxication. It is better to have such a source than sources that supply gold. The soul that wears this gold is better than any gold-bearing land. It accompanies us not to this kingdom, but to the one above. This gold serves as an adornment to the Church of God. From this gold a spiritual sword is prepared (Eph. 6:17), a sword with which the serpent is cut. From this source come the precious stones that adorn the head of the King (Rev. 4:3). Let us not neglect such wealth, but let us give alms generously, so that we may be worthy of the mercy of God, through the grace and mercies of His Only Begotten Son, to Whom be all glory, honor and power, with the Holy Spirit, forever and ever. Amen. These conversations were delivered by the saint in Constantinople in 400 or 401. 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