Беседа 12

Damage from pride. - Wisdom of Paul. – You should not seek praise from people, but from God. – The reprehensibility of theatrical shows, horse races and animal baiting. – Condemnation of wedding customs. – Superstitious dressings, rattles and various prejudices. 1 Cor.4:6. This, brothers, I applied to myself and Apollos for your sake, so that you would learn from us not to philosophize beyond what is written. 1. While it was necessary to use accusatory speech, (the apostle) spoke in secret and talked with the Corinthians as if the matter concerned himself, so that those who condemn, imagining the dignity of the faces of those condemned, could not become angry from the accusations; and when it was necessary to soften the reproach, then he leaves figurative speech and, having exposed what was hidden, shows the faces hiding under the names of Paul and Apollos. That is why he says: “This, brothers, I applied to myself and Apollos.” As they do with the sick, when, for example, a sick child is stubborn and does not want to take the medicines offered by doctors, then those caring for him invite his father or mentor and ask them to take the medicine from the hands of the doctor and bring it to the child, so that out of fear it will accept and calm down - so Paul, denouncing the Corinthians for others, both condemned and overly exalted, did not reveal their very faces, but used his name and Apollos in his speech, so that out of respect for these names they accept healing; and when they accepted, then they finally revealed who they were talking about. This is not pretense, but condescension and prudence. If he had said directly: you condemn holy and venerable men, they would have been offended and would not have listened; and now, when he said: “It means very little to me how you judge me,” and also: “Who is Paul? who is Apollos? , then they were more likely to accept the suggestion. That is why he said: “This, brothers, I applied to myself and Apollos for your sake, so that you would learn from us not to philosophize beyond what is written,” expressing by this that if he had directly spoken about those men, they would not have learned what they should have learned, and would not have accepted admonition, being offended by what was said. And now, out of respect for Paul and his companion, they quickly accepted the reproof. What does it mean: “not to philosophize beyond what is written”? The Scripture says, “You look at the speck that is in your brother’s eye, but do not notice the plank that is in your own eye?” And again: “Judge not, lest ye be judged” (Matthew 7:3, 1). If we are connected with each other and are one, then we should not rebel against each other. It is also said: “whoever humbles himself will be exalted” (Matthew 23:12); and also: “Whoever wants to become great among you must be your servant” (Mark 10:43–44). That's what it says! “So that you... do not become arrogant one before another” (1 Cor. 4:6). Here he, leaving the teachers, again denounces the disciples, because the latter extolled the former. Moreover, the teachers would not soon accept such a suggestion, because they were looking for external glory and were blinded by this passion; and the disciples, not receiving glory, but giving it to others, were more likely to accept admonition and were more capable of being healed from illness than their leaders. Indeed, this is also out of pride, when someone, having nothing for himself, is exalted by others. Just as one who exalts himself in someone else’s wealth does this out of pride, so does one who exalts himself in someone else’s glory. Therefore rightly (the apostle) calls it pride. When one member in the body becomes higher than the others, then this is nothing more than a painful tumor, since one member can only rise higher than another except from inflammation. Likewise, in the body of the Church, whoever is proud and exalted is in a painful state, because he rises above the general commensurate position, and therefore undergoes a painful tumor. This happens in the body when some excess and harmful moisture accumulates instead of ordinary nutritional juices. So pride is born in the soul when alien thoughts enter into us. You see how accurately he expressed himself when he said: do not be arrogant. Pride is like an inflammatory tumor filled with harmful juices. However, in saying this, he does not prohibit showing respect, but condemns respect associated with harm. Do you want to pay respects to so-and-so? I don’t interfere; but only without harming another. Teachers were not given to us so that we would rebel against each other, but so that everyone would unite with each other. The military leader is placed over the army in order to form one body from the individual members; if he begins to divide the army, then he is more an enemy than a military leader. “For who makes you different? What do you have that you wouldn’t get?” (1 Cor. 4:7). Here, leaving his subordinates, he turns to his superiors. And the meaning of his words is as follows: how do you know that you are worthy of praise? Was there a trial? Has a test, a study, an exact inquiry been carried out? You can't say it. If people judged this way, then the judgment is not correct. Let us even assume that you are worthy of praise, that you really have talents and human judgment is not false; and then you should not become arrogant. You have nothing from yourself, but you have received everything from God. Why do you imagine yourself having something that you don’t have? And what you have, others have the same with you. Therefore, you have received not only this or that, but everything that you have. 2. Your virtues do not come from you, but from the grace of God. If you point to faith, it comes from a calling; whether you point to the remission of sins, to gifts, to the ability to teach, to virtues - you received everything from there. What, tell me, do you have that you would not have received, but achieved on your own? You can't point to anything. Have you received it and therefore are you arrogant? Therefore, you should humble yourself, since what is given does not belong to you, but to the giver. If you have received, you have received from Him; if you received it from Him, then you received what was not yours; If you have received something that is not yours, then why do you exalt yourself, as if you had everything from yourself? That is why (the apostle) added: “And if you have received it, why do you boast as if you had not received it?” (1 Cor. 4:7). Having thus consistently proven his thought, he further shows that they still lack much, and says: even if you received everything, then you should not boast, because all this is not yours; but now you still don’t have much. And in the beginning he hinted at this when he said: “I couldn’t talk to you... as with spiritual people” (1 Cor. 3:1), and also: “I determined not to know anything among you except Jesus Christ, and him crucified” (1 Cor. 2:2); and here he reproachfully instills this in them and says: “You are already full, you are already rich” (1 Cor. 4:8), i.e. you no longer need anything, you have become perfect, you have reached the very top, you consider yourself to require no one’s help - neither apostles nor teachers. “You are already fed up.” It is not in vain that he uses the word “already,” but by the very time he proves how unfounded and unreasonable their opinion is. He ironically tells them: so soon you have reached the end! This could not have been due to time itself; perfection is in the future; being content with little is a sign of a weak soul; with little, considering oneself rich is typical of a sick and pitiful soul; piety is insatiable; With the beginnings, it is typical of a child’s mind to consider oneself as having received everything and only at the beginning of the matter – having reached the end. With subsequent words he reproaches them even more. Precisely, having said: “You are already fed up,” he continues: “you have already become rich, you have begun to reign without us. Oh, if you really reigned, so that you and I could reign!” (1 Cor. 4:8). These words are filled with great reproach. That is why he brought them to prison after many denunciations. Admonition is then more respected and more quickly accepted when reproaches are given after reproof. This can touch the most shameless soul and amaze it more than direct reproof, and at the same time alleviate the grief and annoyance that comes from reproof. Words of reproach contain the amazing property that they suddenly produce two opposite effects: they strike harder than direct reproof and dispose the person rebuked, despite the gravest defeat, to greater patience. “You will reign without us.” Strong reproach to both teachers and students! Here their shamelessness and great madness are shown. The meaning of his words is as follows: in our labors you and I have everything in common, and you are the first to receive rewards and crowns. However, he says, I don’t grieve about this; That’s why he adds: “Oh, if only you really reigned!” And so that these words do not seem ironic, he continues: “so that you and I may reign.” Then, he says, we would receive these benefits. Do you see how at the same time he expresses reproach, concern, and wisdom? See how he also destroys their pride with his subsequent words: “For I think that God destined us messengers to be the last, as if condemned to death” (1 Cor. 4:9). Again, great conviction and reproach are contained in the word: “to us.” But he did not stop at this word, but pointed out his dignity in order to convince them more; “to us,” he says, “messengers” 18. Those who suffered many disasters, sowed the preaching of piety, turned you to such wisdom, those “God judged to be, as it were, sentenced to death.” Having said: “so that we too may reign with you,” he softened the power of speech; but, in order not to cut them any slack, he again continues his speech even more reproachfully and says: “for I think that we, the messengers, were destined by God to be the last 19, as if sentenced to death.” I see, he says, and from your words it follows that we are more despicable than everyone else and are condemned to endure constant disasters; and you are already dreaming of a kingdom, honors and rewards. Wanting to further demonstrate the absurdity of such an opinion and expose its extreme groundlessness, he did not simply say: we became the last, but: “God destined us to be the last.” He did not stop at the word: last, but added: “sentenced to death,” so that even the most unreasonable person could see how unfounded the thought contained in these words is, how he is upset by them and strongly reproaches them. 3. Look at the wisdom of Paul. By which, on this occasion, he expresses his superiority, importance and greatness, he thereby denounces them, calling himself condemned to death. This is what it means to do everything at the proper time! The expression “sentenced to death” 20 here means those condemned to death and worthy of every kind of death. “For we have become a disgrace to the world, to angels and to men” (1 Cor. 4:9). What does it mean: “shame on the world”? Not in some corner, he says, and not in a small part of the universe, we are exposed to this, but everywhere and in front of everyone. What does it mean: “for Angels”? In other words: you can be a spectacle for people, but not for angels, when what you do is unimportant; and our exploits, he says, are such that they are worthy of being a spectacle for angels. Look: the more he apparently humiliates himself, the more he exalts himself; and what they exalted themselves with is the same thing that proves their insignificance. To be mad seemed worse than to be wise, also to be weak - than to be strong, to be dishonest - than to be glorious and famous; and yet he attributes the latter to them, and assimilates the former to himself, and thereby proves that the former is better than the latter, because he attracts the gaze of not only people, but also a host of angels. “For our struggle is not” with men only, but with disembodied forces (Eph. 6:12); That’s why a great many spectators are looking at us. “We are fools for Christ’s sake, but you are wise in Christ” (1 Cor. 4:10). With these words, he again reproaches them and shows that it is impossible for such opposite qualities to unite into one and it is impossible for such different objects to be together. How is it possible, he says, for you to be wise, while we are foolish in the affairs of Christ? We are subjected to beating, contempt, dishonor, and are revered for nothing, but you are honored and considered by many to be reasonable and wise; but is it possible for those who preach the same doctrine to have opposite qualities? “We are weak, but you are strong,” that is, we are persecuted, persecuted, and you enjoy peace and great respect: but this is inconsistent with the essence of the sermon. "You are in glory, and we are in dishonor." Here he refers to those who are noble and exalted in external virtues. “Even to this day we suffer hunger and thirst, nakedness and blows, and we wander and toil, working with our own hands” (1 Cor. 4:11-12), i.e. I am not talking about long-ago circumstances, but about what is happening to us at the present time; we are not at all concerned about human things and external glory, but turn our eyes only to God. We must always do exactly the same thing, because it is not only the angels who look at us, but even before them He Himself commanded us to do our deeds. Therefore, we have no need for outside praise. To not be content with His attention, but to turn to slaves like us for praise, means to insult Him. Just as fighters acting in a small spectacle seek more, considering the former insufficient for their distinction, so those who strive in the eyes of God, and then seek glory from people, leaving more, seek less, and thereby incur great punishment. That is why everything has been brought down, that is why there has been confusion throughout the entire universe, because we do everything by looking at people; in good deeds we consider God’s favor for nothing, but we seek approval from slaves like us, and in evil deeds we also do not look to Him, but we are afraid of people. Meanwhile, people will appear with us in court and will not help us at all; and God, to whom we now pay no attention, will pronounce His judgment on us. We know this, and yet we do not stop seeking people’s attention: this is our main sin! In the eyes of men, no one will dare to commit adultery, but, no matter how much lust inflames, the power of passion is overcome by human shame; and in the eyes of God they not only commit fornication and adultery, but they have dared and dared to commit other even more serious sins. Isn’t this alone capable of bringing down heavenly thunder on us? But what am I saying about fornication and adultery? We are ashamed to commit much easier sins before people, but not before God. That is why all the evil happened, because in evil deeds we fear not God, but people; That is why we avoid good deeds, which do not seem such to people, because we look not at the essence of things, but at the opinions of others. 4. We act in exactly the same way regarding evil deeds: what is not good and not good in itself, but what seems so to people, we, out of habit, try to receive as good, and thus become completely corrupted. Perhaps these words seem unclear to many; therefore it is necessary to explain them. When we commit adultery - to begin with what has already been mentioned - then we fear people more than God. To them we subject ourselves; we make them our rulers; and many things that seem bad to these rulers, but in fact are not bad, we avoid for the same reason. So, for example, living in poverty seems shameful to many, and we avoid poverty, not because it is shameful, and not because we are convinced of it, but because it seems shameful to our rulers and we are afraid of them. Also, to be subjected to dishonor and contempt and not to have any power - many also seem very shameful and pathetic. We also avoid this by not delving into the matter, but by following the opinion of our rulers. And regarding opposite objects we act with the same harm to ourselves. To be rich, noble, famous and famous seems to be a good thing, and we strive for this, again also without delving into the essence of objects, whether they are really good, but obeying the opinion of our rulers. The people are our ruler; the crowd is our strict master and cruel tyrant. There is no need to even order him to make us obey him; for us it is enough just to know what he wants, and we obey without his orders: so we are devoted to him! God threatens and admonishes daily, and they do not listen to Him; and a disorderly and rude crowd does not even need to give orders; it is enough just to say what it likes, and we immediately obey in everything. How, you say, can we get rid of these rulers? If you act more prudently than them, if you delve into the essence of things, if you do not look at the opinions of people, if, first of all, you accustom yourself to fear not people, but the unsleeping Eye in truly shameful deeds, and to expect crowns from Him in good deeds. In this way and in everything else we will not depend on people. Whoever, doing good, does not consider them worthy to judge his virtues, but is content with the judgment of God, will not pay attention to them in matters opposite. But how, you say, can this be achieved? Think about what man is and what God is, whom you leave and to whom you resort, and you will soon achieve everything. A person, together with you, is subject to the same sin, the same judgment and punishment; “man is like vanity” (Ps. 143:4), judges incorrectly and has a need for higher guidance; man is “dust and ashes” (Gen. 18:27), and when he begins to praise, he often praises not truly, either out of gratification, or out of hatred, and when he begins to accuse or condemn, he does so for the same reasons. But God is not like that; on the contrary, His judgment is impartial and His judgment is pure. Therefore, you should always resort to Him, and not only for this reason, but also because He Himself created, endowed you more than anyone else and loves you more than you love yourself. Why do we, leaving the wondrous Giver of Retribution, resort to a man who is nothing, judges incorrectly and acts wrongly? Does anyone call you evil and vicious when you are absolutely not? You better feel sorry for him, cry because he has become corrupted, and do not look at his judgment, because the eyes of his soul are blinded; and they said the same about the apostles, but they did not pay attention to their slanderers. Does he call you kind and honest? If you really are like that, then do not become negligent from this review; if it’s not like that, then don’t pay attention and take it for a mockery. Do you want to know how the judgments of people are wrong, useless, ridiculous and similar to the judgments of demoniacs and madmen, or infants? Listen to what once happened. I will tell you about the judgments not of ordinary people, but of people who were considered the wisest, the ancient legislators. Who among people can be wiser than a man recognized as worthy to write laws for cities and nations? And yet these sages did not consider adultery to be a vicious matter and worthy of punishment; none of the external (pagan) laws punished for this and did not call the guilty person to the court, and if someone began to call because of this, the people would ridicule him and the judge would not accept him. Fortune telling was also not persecuted among them and no one was punished for it. Not only was drunkenness and gluttony not a vice, but many considered it a virtue; at military feasts they competed a lot in this with each other, and those who especially needed to have a sound mind in a sound body, they especially indulged in drunkenness, relaxing the body and darkening the soul; and none of the legislators proposed punishment for this crime. 5. What could be worse than such madness? And you seek praise from people with such inclinations and do not hide. Even if they all were surprised at you, and then shouldn’t you be ashamed and move away, hearing judgments and applause from people so depraved? Also, blasphemy was not considered reprehensible by legislators; none of the blasphemers were called to trial and punished. Whoever steals clothes or cuts off a pocket is tormented in the sides and is often even punished with death; and whoever blasphemes God is not condemned by external (pagan) legislators. If someone commits adultery with a maidservant while having his own wife, this is considered completely insignificant both before the laws and before people. Do you want to hear about many other things that prove their madness? They do not punish others, but they themselves prescribe others by law. What is it? They establish spectacles, bring there crowds of harlots and fornicating boys, insulting nature itself, place all the people in elevated places, and thus, as it were, revive the city and glorify the great kings, who are amazed at the celebrations and victories. What is more shameful than such an honor? What is more unpleasant than such pleasure? And from such people do you seek praise for your deeds? Really, tell me, do you want to hear praise on an equal basis with dancers, libertines, jesters and harlots? Is this not a sign of extreme madness? I would like to tell them: is it good to pervert the laws of nature and allow unlawful connections? Without a doubt they will answer: not good; and they themselves apparently punish this crime. Why do you bring depraved people onto the stage, and not only bring them out, but also reward them with countless and inexpressible gifts? In another place you punish those who dare to commit these deeds, but here you lavish money on them, as on the general benefactors of the city, and feed them at the expense of public sums. But, you say, they are considered dishonest. Why are you raising them? Why do you want to give honor to kings through dishonest people? Why are you harming the city? Why are you spending such sums on them? If they are dishonest, then they should be driven away as dishonest. How do you usually accompany dishonor: praise or blame? Of course, with censure. Why, despising them as dishonest, do you run to look at them as worthy of honor, are you surprised at them, admire them and applaud them? What else can be said about the fun on horse tracks and animal baiting? They are accompanied by all sorts of atrocities, they teach the people to always be cruel, merciless and inhuman, they teach them to look at people being tormented, at the blood being shed and at the rampage of animals, which cannot be restrained by anything. The wise ancient legislators introduced all these ailments, and the citizens applaud and are surprised. However, if you want, let’s leave these matters, which are directly and clearly immoral, although they were not considered so by the pagan legislators; Let's move on to the venerable decrees, and we will see how abuses have been mixed into them due to the foolishness of people. Marriage is considered an honorable matter both among us and among the pagans; and indeed he is honest, but during marriages a lot of funny things are done, as you will hear now. Many, following custom and sacrificing their minds to it, do not even notice the absurdity of all this, but still turn to others for instructions. Here there are round dances, and cymbals, and pipes, and shameless speeches, and shameful songs, and drunkenness, and indecent jokes, and all sorts of devilish outrages. I know that I may seem ridiculous by blaming this, and be taken by people for a madman, rebelling against old customs, since the power of habit is great, as I said before; but, despite that, I won’t stop talking about it. It may be, and probably will be, that if not all, then at least a few will listen to us, and will agree better to be ridiculed with us, than to laugh at us with others with laughter worthy of tears, all censure and punishment. In fact, is it not worthy of extreme condemnation when a girl who has always been in inner peace and learned modesty from childhood is suddenly forced to abandon all shame, at the beginning of marriage learns shamelessness and is brought into the middle of the circle of dishonest and immoral people, fornicators and debauchees? What evil will not be sown in the soul of the bride from that day on? Shamelessness, insolence, disrespect, vanity; she will want to spend all future days the same way. This is why there are unthrifty and wasteful wives: this is why they have countless evils. Don't tell me about the custom. If this is a vicious thing, then let it not happen once; if it is good, then let it be constant. Fornication, tell me, is it not a vicious thing? Will we forgive if it is committed even once? Not at all. Why? Because, even if it was committed once, it is always a vice. In the same way, the fun of the bride, if it is vicious, should not happen even once; if it is not vicious, then let it be permanent. 6. How would you say you disgrace marriage? It won't happen! It is not marriage that I condemn, but the evil that comes with marriage, the dressings, decorations and all other excesses. Indeed, many will fall in love with the bride on that day even before her future husband. But, you say, many will be surprised at her feminine beauty. So what of this? If she is chaste, she will hardly avoid evil suspicion; if she is unreasonable, she will soon be caught due to the excesses of that day. There is so much evil here, and despite the fact that if it does not exist, then people who are no better than animals consider it a shame and find it indecent for the bride not to appear in front of everyone and not represent a general disgrace for the curious. Meanwhile, one should consider what happens to be shameful, ridiculous and indecent. I know now that they will condemn me for this, call me unreasonable and ridiculous; but I will endure ridicule, as long as some good comes from it. Yes, I would be worthy of ridicule if, by teaching me to despise people’s opinions, I myself, before others, fell into the disease of vanity. And here’s what follows: not only during the day, but also in the evening, the men get drunk and, stupefied and inflamed from drunkenness, prepare to look at the beauty of the girl’s face: and not only do they feast in the house, but also go out into the square, seeing her off into the dead of night with torches, so that everyone can see her, and thereby instilling nothing more than that all shame must be left behind here. They don’t stop there either, but lead her on with shameful speeches; This custom has become law among many. Tramps, scoundrels and libertines in countless numbers boldly say whatever they want, both to her and to her future husband; here nothing is done modestly, but everything is done with shamelessness. What good lesson of chastity will the bride receive by seeing and hearing all this? There is even some kind of devilish competition among those invited - to outdo each other with the art of shameful and disgraceful eloquence, with which they shame those present, and those of them leave as winners who said more shameful and disgraceful things than others. I know that my words are unpleasant, heavy and unbearable, because they seem to be directed against the pleasures of life; but that’s what I regret, that the unpleasant began to be considered something pleasant. Isn’t it unpleasant, tell me, to be insulted, desecrated and dishonored by everyone along with your bride? If someone alone in the square says something bad about your wife, you become extremely upset and consider life to be worthless; and when you riot in the presence of a whole city together with your future wife, you rejoice and admire. Isn't this crazy? But this, you say, is the custom. This is especially special and worthy of tears that the devil introduced such a custom. Since marriage is an honest matter, serving the continuation of the human race and delivering many benefits, the evil one, consumed by envy and knowing that marriage protects against adultery, introduces all adultery in another way. Indeed, many virgins were put to shame in such assemblies; if this does not always happen, then shameful speeches and songs alone are enough for the devil to disgrace the bride and dishonor the groom in the middle of the square. Further, since all this happens in the evening, so that darkness does not cover evil, torches are lit, preventing shamelessness from hiding. What does this great gathering mean? What is drunkenness? What are these pipes? Isn’t it obvious that they serve to ensure that those in the houses and immersed in deep sleep learn about this, awaken from the sounds of the pipe and, leaning over the railings, witness this comedy? What can we say about the songs themselves, which are filled with extreme immorality, depict mad love, lawless relationships, the corruption of family ties and countless tragedies, and constantly repeat the names of lover and lover, lover and mistress? And what’s worse, the virgins, having abandoned all shame, act in honor of the bride, or better yet, to her dishonor, and endanger their salvation by engaging in disorderly songs, shameful speeches, and satanic fun among depraved youths. And after this you ask: why does debauchery happen, why does adultery happen, why does marriage break up? But, you say, this is not done by noble and honest maidens. Why are you laughing at me, knowing this custom before me? If what is done here is good, then let them do the same; and if it’s not good, then they are poor, just because they are poor, aren’t they also virgins, shouldn’t they also be chaste? And now, when a virgin dances among a general assembly of depraved youths, doesn’t she seem, tell me, more dishonest than a harlot? If you say that the maids do this, then even in this case I cannot help but condemn you, because it is not permissible for them either. 7. All evil occurs because we do not care at all about our household; to express contempt, it is enough to say that he is a slave, or she is a servant, although we hear daily: “in Christ Jesus there is neither slave nor free” (Gal. 3:28). You do not leave either a horse or a donkey without your care, but you take all measures so that they are not bad; Why do you despise slaves who have the same soul as you? And what am I talking about slaves, when you do not care about both sons and daughters? What happens? Of necessity one soon has to experience grief when they all behave erratically; and often the state is subjected to the greatest disorder, because in the crowd and noise a lot of gold and jewelry are wasted. Then after marriage, if a child is born, again we see the same madness, we see many symbolic actions worthy of laughter. When it is necessary to name a baby, then, without yet calling him by the name of a saint, as the ancients did first of all, but after lighting the lamps and giving them different names, they call the baby the name of the one that will burn out the longest, assuming that the child will therefore live longer. Then, if death happens to him (as often happens), then many funny actions follow, inspired by the devil, who plays with people like foolish children. Should we talk about bandages, about rattles hanging from the hand, about red yarn and about many other things that prove great madness, when nothing else should be placed on the baby except the saving cross? Meanwhile, now the cross, which converted the entire universe, defeated the devil and overthrew all his power, remains neglected; and the safety of the baby is entrusted to fabric, yarn and other similar accessories. Should I say something even funnier? Let no one reproach us for obscenity if our word concerns such subjects. Anyone who wants to clean off rotten growths does not refuse to get their hands dirty first. What is so funny? This is considered a trifle - which I regret - but it proves unreasonableness and extreme madness. Women, nurses and maids take mud from the bathhouse and, dipping their finger in it, anoint the baby’s forehead; if anyone asks: what does this dirt, this clay mean? - they say: it protects from the evil eye, from envy and hatred. Alas! Dirt and dirt are credited with such an ability and such strength - to destroy all sorts of machinations of the devil! Aren't you ashamed, tell me? Will you ever understand how the devil, from a person’s early age, little by little spreads his nets and uses his cunning tricks? If dirt produces such effects, then why don’t you anoint your forehead with it, having reached mature age and having envious people more than a child? Why don't you anoint your whole body with mud? If it has such power on your forehead, then why don’t you smear mud all over yourself? A funny and amusing suggestion of Satan, not only causing laughter, but also exposing those deceived to Gehenna! If this is done among the pagans, then it is not at all surprising; and when those who worship the cross, partake of the unspeakable sacraments, and who have achieved wisdom, adhere to such shameful customs, this is worthy of many tears. God has honored you with spiritual peace; and you dirty the baby with dirt? God has honored you; are you dishonoring yourself? A cross should be depicted on the forehead, conveying insurmountable security; and you, leaving him, fall into satanic madness? If this seems unimportant to anyone, let him know that it leads to great evil, and that Paul did not consider such matters unimportant and did not ignore them. What could be, tell me, less important than how to cover a person’s head? However, look how concerned he is about this and with what force he denounces (those praying with their heads covered), expressing, among other things, that they “shame their own heads” (1 Cor. 11:4). If the one who covers himself dishonors his head, does not the one who anoints him with mud make the baby disgusting? How, tell me, will he bring him to the hands of the priest? How can a priest deign to put his hand on his forehead, which you have anointed with mud? No, brethren, do not do this; but from the very first age, protect children with spiritual weapons and teach them to mark their foreheads with their hands, and before they are able to do this with their own hands, you yourself draw a cross on them. Should we talk about other satanic prejudices during pregnancy and childbirth, which are supported by midwives for the destruction of their own heads, about prejudices during the death and carrying out of each one, about groans and senseless cries, about insane actions on coffins and care of tombstones, about the untimely and funny gathering of crying women, about prejudices regarding days, entrances and exits? And from them, tell me, are you looking for glorification? Is it not extremely crazy to seek glory from people who are so wrong in their opinions and do everything in vain, instead of constantly resorting to the watchful Eye, doing and saying everything with the thought of His judgment? If people praise us, they will not bring us any benefit; and if our deeds are pleasing to Him, then He will glorify us here and in the next day He will honor us with unspeakable blessings, of which we may all be worthy, by the grace and love for mankind of our Lord Jesus Christ, with whom to the Father, with the Holy Spirit, be glory, power, honor, now and ever, and unto ages of ages. Amen. These conversations were delivered by the saint in Antioch around 390. The paragraphs in the text were arranged by us – Editorial staff of “ABC of Faith” In Russian translation the word “last” is rearranged: “to us, the last messengers.” The Greek text allows for both readings, but Chrysostom means it the way it is here – I.I. You might be interested in: