Беседа 21

Conversation 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 Rom 12.4–5. Just as in one body there are many ud imams, but the uds do not all do the same thing: so too we are many in one body in Christ, but one by one, hear each other. The apostle used here the same comparison that he used in the Epistle to the Corinthians when he healed them of the same illness. The power of this medicine is great and the value of the example is sufficient to cure the disease of arrogance. Why, he says, do you think highly of yourself, while another, on the contrary, lowers himself? Are we not all, great and small, one body? And when in relation to the head we are one body, and in relation to each other members, then why do you cut yourself off with arrogance, why are you ashamed of your brother? Just as he is your member, so you are his member, and in this respect there is great equality. (The Apostle) offered two sufficient reasons to induce his hearers to lay aside arrogance: the first, that we are members of one another, not only the small of the greater, but the greater of the less, and the second, that we are all one body. Or rather, he presented three arguments, since he proved that everyone has been given one gift of grace. So, do not think too much about yourself, because everything you received was given to you from God, and you did not acquire it yourself. For this reason (the apostle), touching upon spiritual gifts, did not say that one received more and the other received less, but what did he call the gifts? Various. He says: “having... gifts” (Rom. 12:6), not greater and lesser, but “different.” What is the matter if the same is not entrusted to you when you belong to the same body? And (the apostle), having begun to talk about gifts, ends his speech with words about alms, diligence and intercession. And since some of the Romans, as was natural, were virtuous, but did not have the gift of prophecy, then (the apostle) proves that to be virtuous is also a gift, and much greater than the gift of prophecy (he proved this in the Epistle to the Corinthians), since the former entails a reward, and the latter is deprived of reward, and everything in him is gift and grace. Therefore he says: Rom.12:6. Having the gifts according to the grace given to us differs: if there is prophecy, according to the measure of faith. Since he has comforted the listeners sufficiently, he wants to encourage them to exploits and make them more zealous, pointing out that it depends on them themselves to receive a greater or lesser gift. In order to humble the proud, he claims that this is given from God, when, for example, he says: “as God has divided the measure of faith to everyone” (Rom. 12:3), and also: “according to the grace given to us.” And in order to encourage the careless, he adds that the first foundation is laid by the people themselves, as he states in the Epistle to the Corinthians, encouraging both. When he says: “Be jealous of gifts” (1 Cor 12.31), he shows that they themselves are the reason for the difference in what is given; and when he says: “But all these things work in one and the same Spirit, dividing... as each one wills” (1 Cor 12.11), he shows that those who have received the gift should not be proud of it; in both cases (the apostle) heals the illness of the Corinthians, as he does here. And again, encouraging the fallen to rise, he says: “as much as prophecy, according to the measure of faith.” Although prophecy is given by grace, it is not poured out simply, but receives a measure from those who receive it, and flows as big as the vessel of faith brought. Rom.12:7. Is it service, in service? Here ministry is taken in a general sense: apostleship is called ministry, and every good spiritual work is called ministry. Of course, this name is also used to mean private activity, but it is said here in general. Notice how (the apostle) does not observe a strict order, but puts the small things in first place, and the great things after, teaching again the same thing, i.e. not to be proud and not to be arrogant. Rom.12:8. Also console, in consolation. And this is a type of teaching, since it is said: “if there is... in you... a word of comfort to people, speak” (Acts 13.15). Then, showing that there is little benefit in adhering to virtue without proper observance of the law, he adds: “give in simplicity.” It is not enough to give, but one must do it with generosity; This is how this is always meant by the word “simplicity”, because even the virgins (fools) had oil, but did not have it in abundance, which is why they were deprived of everything. Lead with care. It is not enough to be a boss, but one must lead with zeal and readiness. Dear, with good wishes. It is not enough to do good, but one must do this generously and without sorrow, or better said, not only without sorrow, but also with a cheerful and joyful spirit, because it is not the same thing not to be sad and to rejoice. Paul proved the same thing with great care in his Epistle to the Corinthians; encouraging them to be generous, he said: “Whoever sows with poverty, he will reap with poverty; The one who performs charity must have both - generosity and a cheerful disposition. Why do you cry when you give alms? Why do you grieve while showing mercy, and thereby deprive yourself of the fruit of your merits? If you grieve, then there is no mercy in you, but you are cruel and inhuman. After all, if you yourself are grieving, how can you encourage someone who is in grief? It is pleasant that he does not suspect anything bad, and also when you give it to him with joy, because for people nothing seems so humiliating as accepting something from others, unless you avert suspicion with special cheerfulness and show that you yourself receive more than you give, that you rather lose than restore the recipient. That is why (the apostle) says: “Have mercy, with good will.” Who with a sad face receives royal power? Who remains depressed after receiving the remission of sins? So, pay attention not to the spending of money, but to the benefits of this spending. If the sower rejoices, although he sows in uncertainty for the future, how much more should he who tills the sky rejoice. If you gave a little, but with joy, then you gave a lot, and equally, if you gave a lot, but with sorrow, then you did little out of a lot. So the widow's two mites outweighed many talents, because her disposition was full of generosity. You will say: how can someone who himself lives in extreme poverty and lacks everything give with cordiality? Ask a widow, you will learn from her how this can be done, and you will learn that it is not poverty that creates a difficult situation, but one’s own will that produces both this and everything opposite. You can be generous in poverty, and cowardly in wealth. Therefore (the apostle) demands simplicity when giving alms, cordiality when giving charity, and diligence when giving orders. He wants us to help those in need not only with money, but also with words, deeds, physical labor and everything else. And having first mentioned the main type of assistance - teaching and exhortation (all this is more necessary, since it serves as food for the soul), then he moves on to assistance with money and everything else. Then, teaching how one can succeed in these virtues, he introduces their mother - love. This is what he says: Rom.12:9. any person is unhypocritical. If you have love, then you will not feel the waste of money, nor physical labor, nor the burden of teaching, nor sweat and service, but you will endure everything courageously, whether you need to help your neighbor with physical labor, money, words, or anything else. Just as (the apostle) demands not only alms, but in simplicity, not only leadership, but with zeal, not only alms, but with cordiality, so he not only demands love, but unfeigned love, but this is true love, and if this is, everything else will follow by itself. After all, he who shows mercy, if he shows it with cordiality, gives it to himself; the ruler, if he rules diligently, benefits himself, and the giver, if he gives with generosity, benefits himself. And since love also exists in bad deeds, for example, the love of people who are depraved or who think only about money and theft, or who indulge in drunkenness and feasting, then (the apostle), purifying love from this, says: And he did not say: avoid evil, but: hate it, and not just hate it, but hate it very much. The preposition απο in many places (in the apostle) means strengthening, for example, in the words: ἀποκαραδοκία - care (Rom 8.19), ἀπεκδεχομένοι - waiting (1 Cor 1.7) and απὀλυτρώσις – atonement (Rom 3.24). Since many, although they do not do evil, have evil desires, then (the apostle) said: ἀποστυγοῦντες - “turn away with hatred.” He wants our thoughts to be pure and for us to have complete enmity, hatred and war in relation to vice. From what I told you, says (the apostle), love one another - do not conclude that I propose to help each other in bad deeds. I command you to do the exact opposite - to shun evil not only in deed, but also in disposition, and not only to shun such disposition, but also to completely turn away from evil and hate it. But (the apostle) is not content with only this, but demands exercise in virtue, saying: He did not say - do good, but - be disposed towards it; He expressed this by commanding “to cleave.” So God, mating husband and wife, said: “He will cleave to his wife” (Gen. 2.24). After this (the apostle) sets forth the reasons why we should love one another. Rom.12:10. Show kindness to each other with brotherly love. You are brothers, says (the apostle), and came from the same womb; for this reason alone, it would be right for you to love each other. This is what Moses said to the fighting Egyptians: you are brothers, why do you offend each other (Exodus 2.13)? And (the apostle), when speaking about outsiders, says: “If it is possible from you, have peace with all men” (Rom. 12:18); when he talks about his own people, he says: “Be kind to one another through brotherly love.” There he demands that they not quarrel, not hate, not disgust each other, but here he commands them to love each other and not just love, but love strongly. Love, he says, should not only not be feigned, but strong, hot, fiery. What is the use if you love, although sincerely, but not passionately? That is why (the apostle) said: “be kind to one another,” that is, love fervently. Do not wait for another to show you love, but strive for him yourself and start first, since then you will receive a reward for his love. Having shown the reason why we are obliged to love one another, (the apostle) explains how our love can become unshakable, which is why he adds: honor each other more creatively. This is how love arises and is maintained. And nothing wins us so many friends as trying to surpass our neighbor in respect. This increases not only love, but also honor. Just as what is described above comes from love, so love comes from honor, and likewise honor comes from love. Then, so that we show not only respect, the apostle demands something else, something more, saying: Rom.12:11. be careful not to be lazy. And this gives birth to love when, along with respect, we also provide services, because nothing makes you love more than respect and solicitude. It is not enough to love, but you need to have this too, or better yet, this comes from love, just as love flares up from this, in general, one reinforces the other. Many, although they love each other sincerely, do not offer a helping hand. Therefore, the apostle strengthens love everywhere. How can we be “careful and not lazy?” You notice that the apostle demands strengthening in everything. He said: do not only give, but not sparingly, not only rule, but with zeal, not only do acts of mercy, but joyfully, not only be respectful, but show respect to others, not only love, but love unfeignedly, not only abstain from evil, but hate it, not only adhere to what is good, but cling to it, not only be friendly, but tenderly, not only be careful, but unremittingly, not only have the spirit, but be ardent in the spirit, that is, be zealous and excited. If you have everything that has now been counted, you will attract the Spirit, and if the Spirit abides in you, it will make you more zealous for everything that has been counted, but when you are inflamed by the Spirit and love, then everything will become easy for you. Don't you know how terrible oxen are to everyone when they have fire on their backs? So you too will become intolerable to the devil if you take both of these flames. Through all this it is possible to serve God. Whatever you do for your brother goes back to your Master, and He, as if He Himself had received a benefit from you, rewards you for it. Do you notice where (the apostle) directed the thoughts of the one doing this? Having shown how the fire of the Spirit can be kindled, (the apostle) says further: Rom.12:12. Rejoicing in hope, enduring sorrows, remaining in prayer. All this serves to ignite that fire. And since the apostle already demanded monetary expenses, physical labor, patronage, zeal, teaching and other exploits, together with love and the Spirit he also encourages the ascetic with hope. Nothing makes the soul courageous and ready for anything like good hope. Meanwhile, before receiving the expected benefits (the apostle) gives another reward. Since hope concerns the future, he says, be patient in trouble. Before future blessings, in this life you will reap great fruit from disasters, you will become patient and experienced. Moreover, (the apostle) introduces other help, saying: “abiding in prayer.” So, when love gives you comfort, the Spirit helps you, hope makes you easier, adversity makes you experienced and able to endure everything courageously, when, in addition, you have another powerful weapon - prayer and help sought through prayer - then what remains difficult in fulfilling the commandments? Nothing. Do you see how (the apostle) confirmed the ascetic from everywhere and proved that his commandments are very easy? Notice also that again he begins to talk about alms, and not just about alms, but about alms to the saints. Above, having said: “Have mercy, with good will” (Rom. 12:8), he opened his hand to everyone, but here he speaks, of course, about believers, which is why he adds: Rom.12:13. the requirement of the saints to partake. He did not say: help the saints in their needs, but: take part in their needs, showing that they receive more than they give, and that this business is a purchase, since there is communication. You give money, and they give you boldness before God. The apostle did not say: be hospitable to strangers, but: be zealous about welcoming strangers, teaching us so that we do not wait for those in need to come to us, but run to them ourselves and overtake them. This is what Abraham did. He spent the whole day waiting for this wonderful catch and, when he saw it, he jumped up, ran towards him, bowed to the ground and said: “Lord, if I have found grace before You, do not despise Your servant” (Gen. 18.3). He did not do as we do, who, as soon as we see a stranger or a beggar, raise our eyebrows and do not want to honor them with even a word; and if, persuaded by countless requests, we order the servants to give a small coin, then we think that on our part everything due has been done. Abraham did not act this way, but presented himself as a petitioner and a servant, although he did not know whom he would receive. And we clearly know that we receive Christ among ourselves, but as a result we do not become meek. Abraham calls, asks, bows, and we insult those who come to us. Abraham fixes everything himself and his wife, but we don’t want to force the servants. If you want to look at the very treat offered by Abraham, then here too you will see great generosity, which did not consist in the abundance of what was offered, but in the wealth of zeal. How many people were sufficient then? But none of them did anything like that. How many widows were there in the land of Israel? But not one accepted Elijah into their home. How many sufficient people were there again under Elisha? But one Somanite woman reaped the fruit of hospitality, like Abraham, who was distinguished in his time by generosity and zeal. What is especially surprising is that he did this without knowing who those who came to him were. So don’t be curious, because you accept for Christ’s sake; and if you keep asking questions, you will often pass by a worthy person and lose the reward that follows. Meanwhile, he who receives an unworthy person is not made guilty, but has his own reward: “If you receive a prophet in the name of the prophet, he will receive the reward of the prophet” (Matthew 10.41). And whoever, out of misplaced curiosity, bypasses a person worthy of surprise, incurs punishment. So, do not be curious about life and affairs: after all, subjecting your entire life to examination for one piece of bread is a sign of extreme vanity. If he were a murderer, a robber or the like, do you really think that he is not worth a piece of bread and a few coins? Your Lord commands the sun to shine for him, and you consider him not worth a day’s food? But I will tell you even more: even if you knew well that he is filled with countless evils, then you will have no excuse if you deprive him of his daily food. You are a servant of the One who said: “You do not know what spirit you are” (Luke 9.55); you are the servant of the One who provided services to those who threw stones at Him, or better to say, Who was crucified for them. Don't tell me he killed a man; if he intends to kill you too, and in that case do not despise him when he is hungry. After all, you are a disciple of the One who desired the salvation of those who crucified Him, Who even on the Cross said: “Father, let them go; for they do not know what they are doing” (Luke 23.34). You are the servant of the One who rendered a service to the one who struck Him, who crowned the one who reviled Him even on the Cross. Can anything compare to this? After all, at first both thieves reviled Him, despite this He opened paradise to one of them. He cries for those who intend to kill Him, worries and is embarrassed when he sees the traitor, not because He Himself will be crucified, but because he will perish; he is embarrassed because he foresees strangulation, and after the strangulation there will be punishment. Knowing the cunning of Judas, He endured him until the last hour and did not reject him, but kissed the traitor. Your Master kisses and allows to touch His lips the one who will soon shed His venerable Blood: but you do not deign a beggar even a piece of bread, you do not respect the law given by Christ? After all, by these actions He proved that we should not turn away not only the poor, but also those who lead us to death. So, do not tell me that such and such a person did you harm, but think about what Christ did right before the Cross through the kiss with which Judas betrayed Him, wanting to correct the traitor. And look into what shame this kiss should bring him. Christ said: “Judas, wilt thou betray the Son of man with a kiss” (Luke 22.48)? Who would not be softened, who would not be touched by this voice, what beast, what adamant? But he did not soften that unfortunate man. Therefore, do not say that so-and-so killed so-and-so, and as a result of this I turn away from him. If someone wants to pierce you with a sword, plunge his hand into your throat, you kiss that hand, because Christ kissed the lips that caused His death. And do not hate, but repay the evildoer with tears and mercy, because such a person deserves our pity and tears. After all, we are slaves of the One who kissed the traitor (I will never stop repeating this), who uttered words more tender than the kiss itself. The Lord did not say to Judas: you vile, all-evil and traitor, is this the reward you give Us for so many good deeds? But what does He say? "Judao", i.e. calls him by name, which is more characteristic of one who regrets and calls than one who is angry. He also did not say: you betray your Teacher, Lord and Benefactor, but says: “you betray... the Son of man.” Even if I was not your Teacher and Master, is it possible to betray the One who is so mercifully and sincerely disposed towards you that he kisses you during betrayal, when kissing serves as a sign of betrayal? Blessed are You, Lord. What kind of humility, what kindness have You shown us as an example? This is what Christ did with Judas, but in relation to those who came with daggers and swords, he acted differently. And what could be more modest than what the Lord told them? Having the opportunity to destroy them all at once, He did nothing of the kind, but enters into a conversation to awaken shame in them, and says: “Why did you go out against a thief with weapons and swords” (Matthew 26.55)? Having thrown them to the ground before Him, when they lay unconscious, He voluntarily betrayed Himself again and calmly watched as they laid bonds on holy hands, although he could instantly shake and overthrow everything. And after that, do you still treat the beggar cruelly? If he were guilty of countless crimes, then his poverty and hunger would be enough to soften your soul, if it was not too hardened. And you stand like a beast, likened to a lion in anger, but even lions can never eat dead bodies, and you, seeing a man exhausted by many evils, step on him who is lying, torment his body with insults, add storm to storm, and whoever runs to the pier you hit the cliff and subject him to a wreck that is more terrible than the sea. And how will you say to God: have mercy on me? You ask for remission of sins, but you offend a person who has not sinned against you in any way, you condemn him for suffering hunger and poverty, and you surpass all animals in your cruelty. Animals, when hunger compels them, rush to their usual food, and you, without any compulsion or necessity, devour your brother, gnaw, torment, if not with your teeth, then with words that are more caustic than any bite. How can you make a holy offering when your throat is stained with human blood? How can you speak the word of peace with lips that are full of hostility? How will you eat sensual food when you collect so much poison? You don’t help the poor, why should you oppress? You don’t raise someone who is lying down, why do you throw them down? You don’t relieve sadness, why do you upset? If you don’t give money, why do you insult with words? Have you not heard what punishment those who do not feed the poor are subjected to and what torment they are condemned to? They will be told: “go... into the fire... prepared for the devil and his angel” (Matthew 25.41). If those who do not feed the poor are condemned in this way, then what punishment will be given to those who not only do not feed, but also insult? What kind of torment are they subject to and what kind of hell? So, in order not to kindle so many evils against ourselves, let us heal this evil illness while we have power, and bridle our tongue. Not only will we not offend the poor, but we will console them both in word and in deed, in order to prepare for ourselves much mercy and receive the benefits promised to us, which may God grant us all to achieve through grace and love for mankind, etc. You might be interested in: