Беседа 29

About the gifts of St. Spirit, which served as a reason for disagreement. - Against the Doukhobors. – There is no need to be inquisitive about God’s distribution of goods. – Material goods are fleeting. 1 Corinthians 12:1–2. I do not want to leave you, brothers, in ignorance about spiritual gifts. You know that when you were pagans, you went to silent idols, as if they were leading you. 1. This whole place is very unclear; ambiguity comes from the unknownness of objects and from the impoverishment of events that existed then but do not exist now. Why don't they happen now? Now, the reason for the ambiguity gave us a reason for another question: why did they exist then, but don’t exist now? But let’s leave this for another time, and now let’s talk about what happened then. What happened then? When someone was baptized, he suddenly began to speak in different languages, and not only in different languages, but many even prophesied, and some performed other even greater signs. Since those who converted from idolatry did not know anything clearly, not being versed even in the Old Testament books, and yet upon baptism they immediately received the Holy Spirit, whom they did not see - because He is invisible - then grace gave some sensory evidence of the action (of the Spirit): one suddenly began to speak Persian, another in Roman, a third in Indian, and another in some other language; for outsiders (pagans) this served as evidence that the Holy Spirit was working in the speaker. That is why (the apostle) says: “but the manifestation of the Spirit is given to everyone to benefit” (1 Cor. 12:7), calling His gifts manifestations of the Spirit. Just as the apostles first received this sign, so the believers received the same gift of tongues, and not only this, but much more. Thus, many raised the dead, cast out demons, and performed many other similar miracles. However, some had fewer gifts, others more. Most often they had the gift of tongues. This was the reason for disagreement between them, not because of the nature of the matter itself, but because of the foolishness of those who received the gifts. Those who received more gifts were proud of those who received less; but these grieved and envied those who received more, as Paul himself further shows. By violating mutual love through this, they received a mortal wound, which he tries with great care to heal. The same thing happened in Rome, only differently. That’s why he touches on this subject in his letter to the Romans, but secretly and briefly, expressing himself like this: “For just as we have many members in one body, but not all the members have the same function, so we, who are many, are one body in Christ, and individually members of one another. And since, by the grace given to us, we have various gifts, then if you have prophecy, prophesy according to the measure of faith; If you have a ministry, remain in the service; whether a teacher, in teaching” (Rom. 12:4-7). And that they also fell into pride, he hinted at this at the beginning when he said: “By the grace given to me, I say to each of you: do not think of yourself more than you ought to think; but think modestly, according to the measure of faith which God has allocated to each one” (Rom. 12:3). Thus he talked (with the Romans), in whom the disease of disagreement and pride was not great; and here - with greater force, because the disease was much stronger. And it was not this alone that caused confusion in them, but in addition there were many fortunetellers among them, since their city still adhered to pagan customs, and this, by the way, also seduced and confused them. Therefore (the apostle) here first of all shows the difference between fortune-telling and prophecy. For this purpose they also received the gift of discerning spirits, in order to discern and know who speaks from the pure Spirit and who from the unclean. Since it was impossible to explain the spoken words from themselves, - because prophecy testifies to its truth not at the time when it is pronounced, but when it is fulfilled, - since it was not easy to recognize who truly prophesies and who lies, - because the unclean spirit harmed those who prophesied, raising up false prophets who allegedly also predicted the future - and since it was impossible to prove the truth of what was said until what was predicted was fulfilled, and there could easily be refutations, - because only the end shows who is lying and who is telling the truth - so that the listeners are not deceived even before the end, (the apostle) gives them such a sign that even before the fulfillment (of what was said) contributed to distinguishing between the two. Having begun his speech from here, he then moves on to the gifts of grace and resolves the dispute that arose from this. First of all, he says this about fortune-tellers: “I do not want to leave you, brothers, in ignorance about spiritual gifts.” He calls signs spiritual because they are the actions of one Spirit, and human efforts do not contribute in the least to their accomplishment. Starting to talk about this, he first of all, as I said, shows the difference between fortune telling and prophecy and says this: “You know that when you were pagans, you went to silent idols, as if they were leading you.” The meaning of his words is as follows: in the churches of idols, when someone was possessed by an unclean spirit and prophesied, then, as if led and bound, he was carried away by the spirit and was not at all aware of what he was saying. It is common for a fortuneteller to be in a frenzy, to endure coercion and violence, to get carried away and go berserk, like someone possessed by a demon. But the prophet is not like that, but he says everything with a sober soul and sound mind, knowing what he is saying. So distinguish between a fortuneteller and a prophet even before the fulfillment (of what was said). And see how (the apostle) eliminates all suspicion: he calls them themselves as witnesses, who knew this from experience. That I, he says, do not lie, do not slander and do not invent against the pagans, as their enemy, you yourselves are witnesses to this: you know how, being pagans, you were then led and carried away. If anyone begins to consider them, as believers, suspicious (witnesses), then I will prove this to you (with the evidence of) external (pagans). Listen to Plato, who (in his apology for Socrates) says this: “soothsayers and fortune-tellers speak a lot and well, but they themselves do not know what they are saying.” Listen to another poet who expresses the same thing. When someone introduced a demon into a person through various rituals and sorceries, then this person began to prophesy and, prophesying, tear and torment himself, not being able to endure the violence of the demon, and thus could tear himself to pieces and die: to such sorcerers he said: “untie him, a mortal can no longer endure the king of God”; and again: “Untie my crowns, sprinkle my feet with clean water and blot out my features so that I can go.” All this and the like - after all, much more could be said - proves both the coercion with which demons are held and served, and the violence that people endure who have once betrayed themselves to them and are at that time deprived of common sense. Also Pythia - I find it necessary to speak now about another shameful deed of theirs, about which it would be better to remain silent, because it is indecent for us to talk about it, but in order to see their shamelessness more clearly, it is necessary to mention, so that you understand from here how crazy and ridiculous those who resort to sorcerers are - this woman Pythia sat, they say, on the tripod of Apollo, spreading her legs: then the evil spirit, penetrating from below and entering her through the reproductive parts, he drove her into a frenzy, and she, letting her hair down, began to rage, emit foam from her mouth, and in such a frenzy utter frantic words. I see that you are ashamed and blushing when you hear this; and they still boasted of such shamelessness and madness! 2. So, alluding to all this and the like, Paul said: “You know that when you were Gentiles, you went to dumb idols, as if they were leading you.” Since he spoke to those who understood the matter, he does not set out everything in detail, so as not to burden them, but only after reminding them and bringing everything to mind, he immediately leaves it and hurries to his subject. What does it mean: “to silent idols”? The fortune tellers went to them, as if they were being guided. If idols are silent, then how did they use them? Why did the demon bring them, as captives and prisoners, to the idols? Incidentally, in order to make the deception believable. So that they would not think that an idol was a silent stone, he tried to tie people to idols, so that what belonged to the first would be attributed to the last. But this is not the case with us. However (the apostle) does not explain ours, that is, what concerns the prophets, since they (the Corinthians) knew this, and among them (there were prophets who) prophesied, as they should, with reason and perfect freedom. They had the power to speak and not to speak; they were not forced, but along with honor they retained their will. That’s why Jonah ran away, that’s why Ezekiel avoided, and that’s why Jeremiah denied. God did not force them, but advised, convinced, threatened, without darkening their reason. The demon tends to produce insanity, frenzy and great darkness, while God tends to enlighten and consciously teach what he should. This is the first difference between a fortuneteller and a prophet! The second (the apostle) further states as follows: “Therefore I tell you that no one speaking by the Spirit of God will pronounce anathema against Jesus”: and again: “no one can call Jesus Lord except by the Holy Spirit” (1 Cor. 12:3). When, he says, you see that someone does not pronounce the name of Jesus or even anathematizes Him, then he is a fortuneteller; and when you see another who speaks about everything with His name, then know that he is spiritual. What, you ask, should we say about the catechumens? If no one can call Jesus Lord except by the Holy Spirit, what can we say about them who pronounce His name but do not have the Spirit? Now (the apostle) is not talking about them, since (the Corinthians) were not catechumens at that time, but about believers and non-believers. But doesn’t any demon name God? Didn’t those possessed by demons say: “I know You who You are, the Holy One of God” (Mark 1:24)? Didn’t they also tell Paul “these men are the servants of the Most High God” (Acts 16:17)? They spoke when they were tormented and forced, but never voluntarily and never tormented. Here we can ask: why did the demon say this, and Paul forbade him? (Paul) imitated his Master; and Christ forbade the demons to speak, not wanting to receive testimony from them. Why did the demon do this? He wanted to create confusion, deprive the apostles of honor and persuade many to listen to him. If this were allowed, then the demons would turn out to be worthy of belief and would easily begin to introduce whatever they please. Therefore, so that this does not happen and so that deception does not even begin, (the apostle) stops their mouths even when they speak the truth, so that no one will listen to them at all in their lies, but everyone will turn away their ears from everything they say. Having thus shown the first and second signs of fortunetellers and prophets, (the apostle) further talks about miracles, approaching this subject not simply, but in such a way as to put an end to the disagreement that arose from this and convince those who received less not to grieve, and those who received more not to be arrogant. Therefore it begins like this: “There are diversities of gifts, but the same Spirit” (1 Cor. 12:4). First of all, he admonishes the one who received a lesser gift and grieves because of this. What does he say you are grieving about? About not receiving as much as the other? But remember that this is a gift, not a duty, and you will receive consolation in sorrow. That’s why he put it bluntly: “there are different gifts.” He did not say: signs or wonders, but: gifts, by the name of the gift convincing not only not to grieve, but also to feel gratitude. At the same time, he says, imagine that although you received a gift of a smaller measure, but having been honored to receive it from the same place from where you received more, you have the same honor with him; you cannot say that the Spirit gave him, and the angel gave you; He gave both you and him the Spirit. That’s why he adds: “but the Spirit is one and the same.” 3. Although there is a difference in the gift, there is no difference in the Giver: both you and he received from the same source. “And there are diversities of services, but the same Lord” (1 Cor. 12:5). To increase the consolation, (the apostle) brings both the Son and the Father. Here he calls the gifts themselves by a different name, wanting through this to provide greater consolation. That is why he says: “There are different ministries, but the Lord is the same.” Having heard about the gift, the one who received less would perhaps begin to grieve; but, having heard about service, he will not, because this word means labor and work. Why are you grieving, he says, if God commanded someone else to work harder, but spared you? “And there are different actions, but God is one and the same, working everything in everyone. But the manifestation of the Spirit is given to everyone to benefit” (1 Cor. 12:6-7). What do you say action is? What is talent? What is service? Only different names, but the objects are the same. He calls both giving and serving action. “Fulfill,” he says, “your ministry” (2 Tim. 4:5); and: “I glorify my ministry” (Rom. 11:13); also to Timothy: “For this reason I remind you to kindle the gift of God that is in you” (2 Tim. 1:6); and to the Galatians: “For He who helped Peter in the apostleship... worked also for me among the Gentiles” (Gal. 2:8). You see how he does not posit any difference between the gifts of the Father (and the Son) and the Holy Spirit, without confusing Their hypostases - let there not be! – but showing the equality of the creature? What the Spirit bestows, he says, God (the Father) produces, and the Son distributes and appoints. If one were less than the other, he would not have said it and would not have consoled the mourner in this way. Further, he consoles him in another way, namely, that the measure of talents communicated to him, although small, serves him in favor. Having said: “The Spirit is the same,” “The Lord is the same,” “God is the same,” and thus calming him, he adds another consolation in the words: “but the manifestation of the Spirit is given to everyone for the benefit.” Lest anyone say: what does it matter if it is one and the same Spirit, one and the same Lord, one and the same God, when I received less? - (the apostle) says that this is for the good. He calls signs the manifestation of the Spirit, and rightly so. I, the believer, know who has the Spirit—namely the one who is baptized; but for an unbeliever this is not visible from anywhere except from signs. And from here again follows no small consolation: although the talents are different, the revelation is the same; even if you had a lot, even if you had a little, you are equally revealed, so that if you want to show that you have the Spirit, you have enough for this. So, if there is one who gave, and the gift was given to you, and the discovery can be, and this is most useful to you, then do not grieve as if you were despised. God did not do this to dishonor you, not to humiliate you before others, but out of condescension towards you and a desire to benefit you. To receive more and not be able to bear it is useless, and harmful, and worthy of sorrow! “To one is given the word of wisdom by the Spirit, to another the word of knowledge by the same Spirit; to another faith by the same Spirit; gifts of healing to others through the same Spirit” (1 Cor. 12:8-9). Do you see how he adds everywhere: “by the same Spirit”? He knows that this is the great consolation. “To another the working of miracles, to another prophecy, to another discerning of spirits, to another divers tongues, to another the interpretation of tongues” (1 Cor. 12:10). Since they were most proud of the latter, he puts it at the end and adds: “all these things work through one and the same Spirit” (1 Cor. 12:11). Spirit. Here is the universal medicine of consolation: we all receive from the same root, from the same treasury, from the same source! That is why he constantly uses this word and thereby equalizes imaginary inequality and consoles. Above, he said that both the Spirit and the Son and the Father bestow gifts; but here he speaks only about the Spirit, so that you may know from here that they have the same dignity. What does it mean: the word of wisdom? The one that Paul had, the one that John the son of thunder had. What about the word of reason? That which many of the believers had, although they had knowledge, but were not able to teach and conveniently convey to others what they themselves knew. For the other, faith: not faith in dogmas, but miraculous faith, about which Christ says: “if you have faith the size of a mustard seed and say to this mountain, “Move from here to there,” and it will move” (Matthew 17:20). And the apostles asked for it when they said: “Increase our faith” (Luke 17:5). She is the mother of miracles. But having miracles and the gift of healing are not the same thing. He who had the gift of healing could only heal, but he who had the gift of miracles could also punish; From miracles there is not only healing, but also punishment, as for example Paul blinded, Peter struck with death. “To another prophecy, to another discerning of spirits.” What does it mean: “discernment of spirits”? Knowing who is spiritual and who is not spiritual, who is a prophet and who is a deceiver, as he also says to the Thessalonians: “Do not despise prophecies. Test everything, hold on to what is good” (1 Thessalonians 5:20–21). At that time there was a great danger from false prophets, because the devil tried in every possible way to contrast lies with truth. “To another there are different kinds of tongues, to another the interpretation of tongues.” The other knew what he was saying, but could not interpret it to the other; and another had the ability for both, or for one of the two. 4. This gift (of tongues) was considered great, because the apostles received it first of all, and many of the Corinthians had it, but the gift of teaching was not so. Therefore (the apostle) delivers that first, and (speaks) about this after. Meanwhile, this one is for this purpose, as well as everything else, and prophecies, and miracles, and diversities of tongues, and the interpretation of tongues; and nothing can be equal to him, as he himself says: “We must show great honor to elders who are in charge, especially to those who labor in word and doctrine” (1 Tim. 5:17); and also in the letter to Timothy: “engage in reading, instruction, teaching. Do not neglect the gift that is in you” (1 Tim. 4:13–14). Do you see how he calls this a gift? Further, the same consolation that he offered above in the words: “It is one and the same Spirit,” he repeats here, saying: “Yet one and the same Spirit works all these things, distributing to each one individually, as He pleases.” And he not only consoles, but also stops the enemy’s mouth with the words: “dividing to each one individually as He pleases,” because while comforting one must also admonish, as he does in the Epistle to the Romans when he says: “Who are you, O man, that you argue with God?” (Rom.9:20). So it is here: “dividing to each one separately, as He pleases.” At the same time, it shows that what belongs to the Father also belongs to the Spirit. Just as he said about the Father: “and it is one and the same God, who produces all things in everyone,” so about the Spirit: “yet one and the same Spirit produces all these things.” But it produces, you say, under the influence of God? Nowhere did (the apostle) say this, but you are making it up yourself. When he says: “producing everything in everyone,” he says this about people, and does not at all consider the Spirit with people, even if you repeated it a thousand times like crazy. Since he said above: By the Spirit 49, so that you do not think that this expression means humiliation (of the Spirit) or dependence (of His actions on another), he adds that the Spirit acts, and is not prompted to act, and acts “as He pleases,” and not as He is commanded. Just as the Son says about the Father that He “raises the dead and gives life”, equally about Himself that He “gives life to whomever He will” (John 5:21), so about the Spirit in one place it is said that He does everything with authority and nothing hinders Him - the words: “breathes where He wants” (John 3:8), although they are said about the wind, this is exactly what they prove - and here it is said that He “does everything... as He wills.” whatever." From another place you can see that He is not one of those through whom they act, but He Himself acts: “For who among men knows,” says (the apostle), “what is in a man, except the spirit of man that lives in him? Likewise, no one knows the things of God except the Spirit of God” (1 Cor. 2:11). The spirit of man, i.e. the soul has no need for outside influence in order to know its own; everyone knows this; therefore, the Holy Spirit also - to know God: that is why he says that the Holy Spirit knows the mysteries of God in the same way as the human soul knows its secrets. If in this case He is not prompted to action (by someone else), then knowing the depths of God and acting without outside influence in distributing gifts to the apostles, He is all the more not dependent. In addition, I will say what I said before. What exactly? That if the Spirit were less and not consubstantial (of the Father and the Son), then there would be no consolation in the words that one and the same Spirit acts. Anyone who has received something from the king has great consolation in what (the king) himself gave him; and the one who received it from a slave may be even more sad that a stranger brought it to him. Thus, and from here it is clear that the Holy Spirit is not a slave, but a royal being: the Apostle consoles the Corinthians with the words: “There are different ministries, but the same Lord; and the actions are different, but God is one and the same”, and the above-mentioned: “There are different gifts, but the same Spirit”, and the following: “yet all these things are done by one and the same Spirit, distributing to each one individually, as He pleases.” Let us not, he says, become discouraged, grieve and say: why did I receive this, but not this? Let us not demand an account from the Holy Spirit. If you know that He gives according to His providence, and you realize that, according to the same providence, He gives to a certain extent, then be satisfied and rejoice in what you have received; Do not be upset by what you did not receive, but also give thanks for what you did not receive beyond your strength. 5. If regarding spiritual (goods) one should not be too inquisitive, then even more so regarding material ones one should remain calm and not investigate why such and such is rich and such and such is poor. Not everyone is rich from God, but many are rich from untruth, robbery and covetousness. Will He who commanded not to collect wealth give us what He did not command to acquire? And in order to further stop the mouths of those who object, let us turn to ancient times, when wealth was given by God. Answer me: why was Abraham rich, and Jacob even needed bread? Was not the latter as righteous as the former? Didn’t the Lord speak equally about the three: “I am... the God of Abraham, Isaac and Jacob” (Ex. 3:6)? Why was one rich, while the other worked like a mercenary? Why was even Esau - a wicked and brother-hater - rich, while he (Jacob) was a slave for such a long time? Why again did Isaac always live calmly, and Jacob lived in toil and adversity, as a result of which he said: “small and miserable are the days of my life” (Gen. 47:9)? Why did David, the prophet and king, constantly live in labor, and Solomon, his son, lived for forty years more peacefully than all people, enjoying deep peace, honor and pleasures of all kinds? Why did some of the prophets endure more, and some less, sorrow? Because it was useful for everyone. Therefore, in relation to everyone it should be said: “Your destinies are a great abyss” (Ps. 35:7). If God did not edify great and wondrous men in the same way, but some through poverty, others through wealth, others through tranquility, others through sorrow, then all the more now is it necessary to think the same. At the same time, we must remember that many things happen not according to His intention, but because of our malice. Do not say: why is one rich, despite the fact that he is vicious, and the other poor, despite the fact that he is righteous? One can very easily answer this and say: a righteous man does not suffer any harm from poverty, on the contrary, he is even more glorified, and an evil man is led by wealth to torment if he does not change: and even before punishment, wealth was often the cause of many evils for him and plunged him into countless abysses. God allows this, on the one hand, as a sign of the freedom of the (human) will, and on the other hand, to teach others not to rage and not to chase after money. What, you say, if a vicious person is rich and does not tolerate anything bad? If he is virtuous and rich, this is fair; and if he is vicious, then what should we say? The fact is that even in this case he is pitiful: wealth, joining vice, increases evil. What if he is virtuous and poor? It doesn't harm him at all. What if he is vicious and poor? This means that he endures it fairly and with dignity, and even with benefit for himself. But such and such, you say, received wealth from his ancestors and squanders it on harlots and parasites and does not tolerate anything bad. What are you saying? He commits fornication, and you say that he does not tolerate anything bad? He's drinking and you think he's enjoying himself? He lives on indecent deeds, and you consider him worthy of imitation? What could be worse than a person destroying his soul? If someone’s body is distorted and mutilated, then you consider him worthy of immeasurable tears; and seeing that his whole soul is distorted, do you even consider him blessed? But you say he doesn’t feel it? That is why he himself is even more pitiful, like crazy people. He who knows that he is sick will certainly seek a doctor and take medicine; and whoever is not aware of his illness cannot free himself from it. And, tell me, do you consider such and such a blessed person? However, this is not at all surprising; people are mostly inexperienced in philosophy. That is why we are subjected to extreme condemnation, are punished and are not free from torment, that is why we have constant displeasure, grief and anxiety, because we, leaving the carefree life indicated to us by God, i.e. a virtuous life, we pave for ourselves another path - enrichment and covetousness, filled with countless evils: we act in the same way as if someone, not understanding the beauty of the body, but placing all dignity in clothes and hanging jewelry, ignored a woman who was prudent and beautiful by nature, and took an ugly, ugly and ugly one, but only dressed in beautiful clothes, as his wife. Many people now act in a similar way regarding virtue and vice: they cleave to what is vile by nature (vice) for its external decorations, and turn away from the beautiful and comely (virtue) because of its uncovered beauty, for which it would be all the more appropriate to love it. 6. I am ashamed that among the foolish pagans there are people who philosophize in this way, if not in practice, then at least in thoughts, and who know the transience of the present, while some of us do not know this, even have a perverse judgment, and moreover, as Scripture constantly repeats to us: “he in whose eyes the outcast is despised, but who glorifies those who fear the Lord” (Ps. 14:4); “the fear of the Lord surpasses everything” (Sir.25:14); “Fear God and keep His commandments, because this is all for man” (Eccl. 12:13); “do not be jealous of evildoers” (Ps. 36:1); “do not be afraid when a man becomes rich” (Ps. 49:17); “all flesh is grass, and all its beauty is like the flower of the field” (Is. 40:6). Hearing this and the like every day, we nevertheless cleave to the earth. Just as children who have not yet fully learned the alphabet, when they are ordered to name the letters out of order, often name one instead of another, and thus arouse great laughter, so you, when we count everything in order for you, somehow still follow, and when we ask you separately which thing should be put in first place, which in second, and so on, then you do not know what to say, and you become funny. Really, isn’t it extremely funny, tell me that people who expect immortality and blessings, which “no eye has seen, no ear has heard, and nothing has entered into the heart of man” (1 Cor. 2:9), are chasing after the blessings here and consider them worthy of competition? If you still have the need to learn that wealth does not represent anything great, that the present is a shadow and a dream, that it dissipates and flies away like smoke, then stand outside the sanctuary and remain in the vestibule, because you are not yet worthy to enter the heavenly royal palaces. If you do not yet know how to judge that (the present) is essentially impermanent and fleeting, then how can you despise it? And if you say that you can, then stop researching and asking why so-and-so is rich and so-and-so is poor. To ask about this means to do the same as if you went and asked why so-and-so is white and so-and-so is black, or why so-and-so has a curved nose and so-and-so has a blunt nose. Just as in such things it makes no difference to us whether it is this way or that way, so it should be whether someone is poor or rich, and even much less so in the latter than in the former. It all depends on the method of use: even if you were poor, you can live complacently if you are wise; even if you were rich, you are the most miserable of all if you are alien to virtue. What matters to us is what is virtuous; and without this everything else is completely useless. This is why these frequent questions arise, because many consider what is useless to be useful to them, but do not care at all about what is useful. What is useful for us is virtue and wisdom. But you are too far from them; That is why you have confusion of thoughts, many waves and storms, because whoever moves away from the heavenly glory and love of heaven turns to present blessings and becomes their slave and captive. Why, you say, do we strive for them? Because we do not strive too much for heavenly blessings. Why does this happen? From negligence. Where does the negligence come from? From inattention. Where does the inattention come from? From lack of understanding, because we dwell on the benefits of the present and do not want to carefully examine the essence of things. Why is this happening again? Because we do not read the Scriptures, we do not talk with holy men, but we seek the company of wicked people. Therefore, so that this does not always happen, so that the waves, picking us up one after another, do not carry us into the sea of ​​evils, drown us and completely destroy us, we will rise while there is time, and, having established ourselves on the rock, i.e. on dogmas and the word of God, we will face the storm of real life. In this way, we ourselves will get rid of it and, by saving others who are shipwrecked, we will be rewarded with future blessings, grace and love for mankind (Our Lord Jesus Christ, with whom to the Father, with the Holy Spirit, be glory, power, honor, now and ever, and to the 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” You might be interested in: