Беседа 2

We need to thank God. - Disobedience to God's call. - No one is good or evil by nature. 1 Corinthians 1:4–5. I thank my God continually for you, because of the grace of God which was given to you in Christ Jesus, because in Him you have been enriched in all things, in all speech and in all knowledge. 1. What Paul teaches others when he says: “Let your requests be made known to God with thanksgiving” (Phil. 4:6), he himself does, inspiring us to begin everything with these words and to thank God first of all. There is nothing more pleasing to God than gratitude for oneself and for others. Therefore (Paul) begins almost every epistle this way; here it was more necessary to do this than in others. He who gives thanks gives thanks as one who feels a benefit and, as it were, repays for the grace given; grace is neither duty, nor reward, nor retribution. Everyone needs to know this, especially so for the Corinthians, who were inclined to side with those who divided the Church. "My God". Out of great love, he assimilates to himself what belongs to everyone, calls God his own, as the prophets usually expressed themselves: God, my God. At the same time, he inspires them to speak too. Whoever says this, abandoning everything human, turns to Him whom he calls with great love. This can be said by someone who, constantly turning to God from everyday life, prefers Him to everything and not only constantly thanks for the grace already given, but also praises Him for every good that he receives. Therefore, he didn’t just say: thank you, but: “continuously... for you,” teaching them to always thank, and not to anyone else, but only to God. "For the Grace of God". Do you see how he corrects them everywhere? Where there is grace, there are no works; and where there are works, there is no grace. So, if (you have been given) grace, why are you arrogant? Why are you arrogant? "Given to you". And through whom was it given? Is it through me, or through another apostle? No, but through Jesus Christ - this is what the expression means: “in Christ Jesus.” Notice: he often uses “in” 5 instead of “through” 6. Therefore, this is also what - through. “Because everyone has been enriched.” Through whom? Again “in Him,” he says. And not just enriched, but everything. So you have riches, and the riches of God, both in everything and through the Only Begotten: what an ineffable treasure! “By all speech and all knowledge.” Not by an external word, but by God. There is understanding without words, and there is understanding with words. There are many who have reason and do not have words, just like the ignorant and who do not know how to clearly express what they contain in their minds. And you, he says, are not like that, but you are capable of understanding and speaking. “For the testimony of Christ is established in you” (1 Cor. 1:6). Along with praise and thanksgiving, he strongly reproaches them. Not by external philosophy, he says, and not by external teaching, but by the grace of God, according to the wealth of understanding and speech bestowed from Him, you learned the dogmas of truth and were established in the testimony of the Lord, i.e. in the sermon. You were rewarded with many signs, many wonders, unspeakable grace when you accepted the preaching. So, if you have been established by signs and grace, why do you waver? By reproaching them, he says what he says and predisposes them to himself. “So you lack no gift” (1 Cor. 1:7). An important question arises here: if they are enriched in every word and lack no gift, how do they (remain) carnal? If they had all this in the beginning, how much more so now? Why does he call them carnal? “I could not,” he says, “speak to you... as spiritual, but as carnal” (1 Cor. 3:1). What can I say to this? The fact that they, having believed in the beginning and received all sorts of gifts, about which they were jealous, later became careless. Or, if not so, then one and the other is not said to everyone, but one to those worthy of reproof, and the other to those worthy of praise. And that they still had gifts, he says about this this way: “each of you has a psalm, there is a teaching, there is a tongue, there is a revelation, there is an interpretation - let all this be for edification” (1 Cor. 14:26); and again: “Let two or three prophets speak” (1 Cor. 14:29). It can be explained in another way: just as we are in the habit of speaking about the greater part as a whole, so he said here. In addition, it seems to me that he is hinting at his own actions, i.e. to the signs that he himself revealed to them, which he speaks about in his second letter to them: “the signs of the Apostle appeared before you with all patience...; for what do you lack in comparison with the other churches” (2 Cor. 12:12–13)? In this way, he either, as I said, recalls his deeds, or says this to those who were still worthy of praise, because there were many saints who dedicated themselves to the service of the saints and became the firstfruits of Achaia, as he says at the end of the epistle (1 Cor. 16:15). On the other hand, even if the praises were not too close to the truth, they are still prudently given in order to predispose them to accept the word. Whoever speaks strictly from the very beginning blocks the ears of the weak from hearing his words. If the listeners are equal to him in dignity, they become angry; if it is much lower than him, then they mourn. To prevent this from happening, he apparently begins with praise; the very praise did not relate to them, but to the grace of God, since remission of sins and justification is a gift from above. That’s why he especially talks about how God’s love for mankind is expressed, in order to better heal them from their illness. “Waiting for the appearing of our Lord Jesus Christ” (1 Cor. 1:7). Why are you embarrassed, he says, why are you worried that Christ is not coming? It is coming and His day is already near. Look with what wisdom, rejecting them from everything human, he brings them into fear, reminding them of the Last Judgment and showing that not only a good beginning is required, but also an end. With talents and with any virtue, you need to remember this day; and it takes a lot of work to get to the end. 2. He calls (this day) a phenomenon, expressing that although it is still invisible, it is there, it is coming now, and then it will appear. Therefore, you need to have patience; For this reason you have been worthy of miracles, so that you may remain strong. “Which will also establish you to the end... blameless” (1 Cor. 1:8). Here he seems to be speaking to please them; but his words are alien to all flattery. He did not leave and reproach them, as, for example, when he says: “Because I do not come to you, some... have become proud” (1 Cor. 4:18); and also: “What do you want? come to you with a rod, or with love and a spirit of meekness?” (1 Cor. 4:21). Also: “Are you seeking proof whether Christ speaks in me” (2 Cor. 13:3)? And here he in some way denounces them; the words: “will affirm”, and “innocent” - express that they are not yet firm and guilty. Notice how often he points them to the name of Christ; does not mention any of the people, neither the apostle nor the teacher, but constantly about this coveted name, wanting to raise them up from a state of, as it were, some kind of intoxication. In other epistles the name of Christ is not cited so often anywhere, but here in a few verses it is repeated incessantly, so that almost the entire introduction is made up of it. Look from the very beginning: “Paul, called an apostle of Jesus Christ”; “sanctified in Christ Jesus, with those who call on the name of our Lord Jesus Christ”; “Grace to you and peace from God the Father and the Lord Jesus Christ.” “I thank my God for the grace that is given to you in Christ Jesus”; “for the testimony of Christ is established in you”; “waiting for the appearance of our Lord Jesus Christ”; “Who will also establish you blameless until the end in the day of our Lord Jesus Christ.” “God is faithful, by whom you were called into the fellowship of His Son Jesus Christ our Lord” ; “I beseech you in the name of our Lord Jesus Christ” (1 Cor. 1:1–10). Do you see how often the name of Christ is used? From here it is clear even to the unreasonable that he is not doing this in vain and not simply, but by frequent use of this lofty name he wants to bring down their arrogance and destroy their evil illness. “God is faithful, by whom you were called into the fellowship of His Son” (1 Cor. 1:9). Oh, how much he said with this! What a greatness of gift he showed! Are you called into communion with the Only Begotten and cleave to people? What's worse than this foolishness? And by whom were they called? Father. Since he, speaking about the Son, often used the expressions: through Him, in Him, so that they would not think that he mentions (the Father) as less, he attributes this to the Father. Not so and so, he says, but you were called by the Father and enriched by Him. Again: they were called, but did not come themselves. What does it mean: “into the fellowship of His Son”? Listen to how he speaks about this more clearly in another place: “If we endure, we will also reign with Him; if we died with Him, we will also live with Him” (2 Tim. 2:11–12). At the same time, since he told the great truth, he adds irrefutable evidence in support: God is faithful, he says, i.e. true. If he is faithful, he will do what he promised; and He promised to make us fellow members of the Only Begotten Son; This is why He called: “for the gifts and calling of God are irrevocable” (Rom. 11:29). He speaks about this now first of all, so that after strong denunciations they do not fall into despair. What God has promised will certainly be fulfilled, unless we ourselves strongly resist, like the Jews who, when called, did not want to accept the benefits. This depended no longer on the Caller, but on their ingratitude: He wanted to give, but they did not want to accept, and thus deprived themselves. If He called them to a difficult and grave task, then at least their disobedience would not deserve forgiveness, but at least they could refer to it; if they are called to purification, to justification, to sanctification, to redemption, to grace, to the gift, to the good things prepared, which “no eye has seen, no ear has heard” (1 Cor. 2:9), if God calls and calls Himself, then can those who do not turn to Him be worthy of forgiveness? Therefore, let no one blame God. Unbelief does not come from the Caller, but from those who disobey. But you say: it would be possible to bring those who don’t want to? No, God does not want violence or coercion. And who, calling for honors, crowns, feasts and celebrations, will drag someone against his will and bound? Nobody, because this is characteristic of the rapist. He sends you into Gehenna against your will, but He calls you into the kingdom voluntarily; leads those bound and weeping into the fire, but to countless blessings - not so: the blessings themselves would not be desired if they were not by their nature such that they were strived for voluntarily and out of consciousness of their great dignity. 3. Why, you say, does not everyone strive for them? Because of my weakness. Why doesn’t He deliver them from their weakness? But how, tell me, and in what way should I be delivered? Did He not create creatures that proclaim His love for mankind and power? “The heavens,” it is said, “preach the glory of God” (Ps. 18:2). Didn't he send prophets? Didn’t he call you and reward you with honors? Didn't you perform miracles? Didn’t he give the law, written and natural? Didn't he send the Son? Didn't he send apostles? Didn't he perform signs? Did he threaten Gehenna? Didn't he promise the kingdom? Didn't he command the sun to shine every day? Are not His commandments easy and easy to fulfill, so that many, through the power of wisdom, exceed His instructions? “What more should I have done for the vineyard... that I did not do for it” (Is. 5:4)? Why, you say, did He not make knowledge and virtue natural for us? Who says this: a pagan or a Christian? Both of them, just not in the same respect, but one objects regarding knowledge, the other about life. Let's say it first to our own, since I am speaking not so much to external members as to our own members. What does a Christian say? It was necessary (he says) to implant in us the knowledge of virtue. He invested it; If I hadn’t invested, how would we know what should and shouldn’t be done? Where do laws and courts come from? But not only knowledge (says), but activity itself. Why would you receive rewards if everything came from God? Tell me: if you and a pagan sin, does God punish us equally? No; you have an advantage because of knowledge. What if they now told you that, despite your knowledge, you and a pagan are worthy of the same thing - wouldn’t you be offended? Of course it is; you would say that a pagan could find knowledge within himself, but did not want to. And if he had said that God should have imparted knowledge into us naturally, then wouldn’t you have laughed and said to him: why didn’t you look, why didn’t you try, like me? Would you not rebel against him with great boldness and say that it is extremely foolish to accuse God of not putting knowledge into our nature? I would say this because as far as knowledge is concerned, everything is fine with you; if everything was also in order regarding life, then you would not ask such questions; but since you are not firm in virtue, you offer such crazy judgments. And how can you become good out of necessity? Then dumb animals, some of whom are more self-controlled than we, would begin to compete with us in virtue. But, you say, I would rather be good out of necessity and not receive any rewards, than to be evil out of a free decision and endure punishment and torment. But it is impossible to be kind out of necessity. If you don’t know what you should do, declare it, and then we will say what needs to be said; and if you know that intemperance is evil, then why don’t you run away from evil? I can't, you say. But other people who have accomplished such great feats will judge you and stop your mouth with great force. You, perhaps, even having a wife, do not observe chastity; and the other, even without a wife, maintains perfect purity. What excuse do you have for not observing the measure, while another rises above what is commanded? But I, you say, am not like that in my bodily nature or disposition. Yes, because you don’t want to, and not because you can’t. I affirm that all are capable of virtue; whoever cannot do something will not be able to do it even if necessary; if someone can, if necessary, but does not do it without it, he does not do it by free decision. For example: it is difficult and even impossible for the human body to fly and rise to the sky; therefore, if some king ordered this to be done, threatened with death (to those who did not obey) and said: I command those who do not fly to be flogged, burned, or subjected to something similar, then would anyone listen to him? No, because it is impossible for our nature. And if the same had been done regarding chastity and the order had been given to punish the incontinent, burn, whip, and subject them to countless tortures, then would not many have obeyed the orders? No, you will say, because even now there is a law commanding not to commit adultery, and not everyone obeys. But not because the law is powerless, but because many hope to hide. If a legislator and a judge were present with those who are inclined to commit adultery, then fear would be powerful to drive away lust. Even if I present another lesser need, for example, I take him away from the woman he loves and tie him up somewhere, then even then he will be able to endure and will not tolerate anything bad. So, let’s not say that such and such is good by nature, and such and such is evil by nature. If someone were good by nature, he could never become evil; and if he were evil by nature, he would never become good. Meanwhile, we see rapid changes: people fall into one state or another, and move from one to another. This can be seen not only in the Scriptures, where for example. tax collectors become apostles, disciples become traitors, harlots become chaste, thieves become good, wise men become worshipers, the wicked become pious, both in the New and in the Old Testament, but every day you can see many similar cases. If (good and evil) were natural, then such changes would not exist. So, we are sensitive by nature, and no matter how hard we try, we will never become insensitive. What is natural does not come from nature. No one who needs sleep will stop sleeping; no one who is subject to corruption will be delivered from corruption; no one who hungers will ever achieve hunger. Therefore, this is not blamed, and we ourselves do not reproach ourselves for this. No one says in reproach to another: O perishable, O sentient! - but we always accuse the accused of adultery or fornication or something similar, and for this we bring them to the judges, who condemn and punish, and reward them for the contrary. So, from what we do among ourselves and what judges do to us, and from the fact that we have written laws and condemn ourselves, even if there is no accuser against us, and from the fact that we become worse from negligence and better from fear, and from the fact that we see others as virtuous and ascending to the heights of wisdom, it is obvious that the possibility of virtue is found in us. Why do many of us needlessly seduce ourselves with cold apologies and pretexts, which not only do not deserve forgiveness, but also bring on heavy punishment, when we should take care of virtue, having that terrible day before our eyes, and, having suffered a little, achieve unfading crowns? These apologies will not do us any good; slaves who are like us and have succeeded in doing otherwise will condemn all those who sin, the cruel - merciful, the evil - kind, the impudent - meek, the envious - friendly, the vain - wise, the careless - zealous, the depraved - chaste. This is how God will judge us, dividing us into two parts, and will reward some with praise and punishment with others. But may none of those present here be among those punished and tormented, but may they be among those crowned and receiving the kingdom of God, which may we all be worthy of by the grace and love 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” You might be interested in: