Беседа 37

The correct order must always be observable. - The disease of love of money. – The pleasure of chastity. 1 Corinthians 14:34. Let your wives be silent in churches, for they are not allowed to speak, but to be in subjection, as the law says. 1. Having denounced the disorder that arose from tongues and from prophecies, and having established it as a law that there should be no confusion, that those speaking in tongues should do this separately, and that among those prophesying one should remain silent when the other begins, (the apostle) moves on to the disorder caused by women, stopping their inappropriate daring - and very well timed. If it is not permissible for those with gifts to speak without order and whenever they want, although they are led by the Spirit, then much less (it is not permissible) for women to talk idle talk in vain and without benefit. Therefore, with great power, he restrains them from idle talk, referring, moreover, to the law, and thus stops their lips. Here he not only exhorts and advises, but also commands with force, citing the ancient law about this. Namely, by saying: “Let your wives be silent in the churches, for they are not allowed to speak, but to be in subjection, as the law says.” Where does the law say this? “Your desire will be for your husband, and he will rule over you” (Gen. 3:16). Do you see the wisdom of Paul, how he brought such a testimony that commands them not only to remain silent, but also to remain silent with fear, and moreover, with such fear as a servant should be silent? That is why, after the words: “they are not allowed to speak,” he did not say: to remain silent, but instead used, instead of “to remain silent,” a more meaningful expression: “but to be in submission.” If they should be like this in relation to husbands, then much more in relation to teachers and fathers and the general meeting of the church. But, you say, if they can neither speak nor ask, then why should they be present? In order to listen to what is necessary, and find out about doubtful things at home from their husbands. That’s why he continues: “if they want to learn something, let them ask their husbands about it at home” (1 Cor. 14:35). They, he says, are not allowed in church not only to speak openly themselves, but also to ask about anything. If one should not ask, then it is all the more permissible to speak in vain. Why does he place them in such subordination? Because a wife is a weaker, fickle and frivolous creature. That is why he appoints husbands to them as teachers and benefits both: he makes the wives modest and the husbands attentive, since they must accurately convey to their wives what they hear. Further, since they considered it an honor to speak in the assembly, he again proves the opposite and says: “for it is indecent for a woman to speak in church”; proves this first by the law of God, and then by universal human judgment and custom, as he did when he talked with them about hair: or, he said, “does not nature itself teach you” (1 Cor. 11:14)? And everywhere you can see his way of speech - that he denounces not only divine Scripture, but also well-known customs. In addition, he borrows reproofs from the agreement of everyone and from the universality of the commandments, as he does here: “Did the word of God come from you,” he says? Or did it only reach you?” (1 Cor. 14:36)? Here he expresses that the other churches observe the same law, and thus suppresses the disorder by pointing out the innovation, and makes his words more convincing by referring to the voice of all. That is why in other places he said: “I have sent Timothy to you, my beloved and faithful son in the Lord, who will remind you of my ways in Christ, as I teach everywhere in every church” (1 Cor. 4:17). And again: “because God is not a God of disorder, but of peace. This happens in all the churches of the saints” (1 Cor. 14:33). And here: “Did the word of God come from you? Or did it only reach you?” That is, you are not the first and you are not the only faithful, but (such is) the whole universe. He also said the same thing in his letter to the Colossians, talking about the gospel: “which abides among you as it does in all the world” (Col. 1:6). He also acts differently, to exhort his listeners, sometimes pointing out something as something that first belonged to them and has become known to everyone. Thus, in his letter to the Thessalonians, he says: “The word of the Lord has spread from you not only to Macedonia and Achaia, but also to every place the glory of your faith in God has spread” (1 Thess. 1:8). Also to the Romans: “your faith is proclaimed throughout the whole world” (Rom. 1:8). Both, praise from others and indications of agreement with others in the way of thinking, can persuade and encourage. That’s why here he says: “Did the word of God come from you? Or did it only reach you?” You, he says, cannot say: we were teachers of others and we should not learn from others, or: here the teaching of faith has only been established and we should not imitate the example of others. Do you see how many (arguments) he brought to denounce them? He cited the law, showed the shamefulness of the matter, and presented other churches as an example. 2. Then, (the apostle) gives the extreme, strongest argument: and now, he says, God commands this through me. “If anyone considers himself a prophet or spiritual, let him understand that I am writing to you, for these are the commandments of the Lord. But if anyone does not understand, let him not understand” (1 Cor. 14:37–38). Why did he add this? To show that he does not force and does not want to compete; This is how those who are not trying to fulfill their own desires express themselves, but have in mind the benefit of others. That’s why he says in another place: “And if anyone wanted to argue, we do not have such a custom, nor do the churches of God” (1 Cor. 11:16). However, he does not act this way everywhere, but only where the offenses were not very great, and in such cases he is more ashamed; when he talks about others (crimes), he expresses himself not like that, but how? “Do not be deceived: neither fornicators nor fools will inherit the kingdom of God” (1 Cor. 6:9); and again: “Behold, I, Paul, say to you: if you are circumcised, Christ will profit you nothing” (Gal. 5:2). But here, since he had a speech about silence, he does not reproach (the listeners) very much, and thereby wins them over even more. Further, as he always does, he returns to the previous subject, which gave him the reason to talk about it, and continues: “Therefore, brethren, be zealous to prophesy, but do not forbid speaking in tongues” (1 Cor. 14:39). This is what he usually does: he deals with more than one subject, but, deviating from it, gives instructions on something that somehow seems relevant to him, and then again turns to the previous one, so that it does not seem that he is evading the subject. For example, while talking about unanimity at meals, he made a retreat, starting to talk about the communion of the mysteries, and, having offered instruction about them, again turned to the former and said: “Therefore, my brethren, when you gather together for supper, wait for one another” (1 Cor. 11:33). So here, too, having spoken about decorum in the use of gifts and that one should neither grieve with small gifts nor be proud with great ones, he then makes a digression, beginning to talk about the decency appropriate for women, and, having offered instruction on this, returns to the previous subject: “So,” he says, “brethren, be zealous to prophesy, but do not forbid speaking in tongues.” Do you see how he completely observes the difference (between these gifts), and how he inspires that the first is very necessary, and the last is not so necessary? About the first he says: “be jealous,” and about the last: “do not forbid.” Then, as if offering all the instructions together, he adds: “Let everything be done in an orderly manner” (1 Cor. 14:40). Here he again reproaches those who have a vain desire to cause outrage, recklessly seek glory and do not respect their own place. Nothing creates as much as decency, like peace, like love, and everything opposite to them produces destruction. This can be seen not only in spiritual objects, but also in all others. If you disturb the order in the choir (singers), or on the ship, or in the chariot, or in the army, if you deviate the greater from its position and put the lesser in its place, then you will upset and subvert everything. Let’s not upset the order, let’s not put our heads down and our feet up. And this happens when we cast down sound reason, and put vicious desires - irritability, anger, voluptuousness - above reason, which is why there is great confusion, strong excitement, an indomitable storm, and everything is covered in darkness. But, if you like, let’s look ahead at what shame comes from this, and then what harm. How can we explain this and make it completely obvious? Let us imagine a man obsessed with love for a harlot and devoted to this insane passion, and then we will see how ridiculous he is. What could really be more shameful for a person than to stand in front of a harlot’s dwelling, receive blows from a depraved woman, cry, sob and humiliate his honor? If you want to see harm, then imagine the waste of money, the extreme dangers, the fight with rivals, the blows and wounds received in such competitions. The same thing happens to those who are devoted to the passion for money, or even they suffer even greater harm. Those are devoted to the care of one body; and money lovers equally inquire about the property of everyone, both poor and rich, and covet even non-existent things, which especially serves as a sign of insane passion. They do not say: we would like to have the wealth of such and such, and only such and such, but they want mountains, and houses, and all visible things to become gold, extending beyond the boundaries of the world, they suffer from this disease endlessly and do not stop anywhere in their desires. What word can describe the storm of such thoughts, these waves, this darkness? And where there are waves and such a storm, what pleasure can there be? There cannot be any, but on the contrary - confusion, suffering and dark clouds, bringing great sorrow instead of rain. The same usually happens with those who love other people's beauty. Therefore, those who do not indulge in love at all enjoy greater pleasure than those who indulge in it. Nobody will object to this. I will say that the one who loves, but restrains his passion, receives more pleasure than the one who constantly treats a harlot. Although it is very difficult, one must try to explain this; It is difficult not because of the essence of the subject itself, but because there are no worthy listeners of such wisdom. 3. What, tell me, is more pleasant for a lover, to be despised by the woman he loves, or to be respected and neglected by her? Obviously the latter. Whom, tell me, will the harlot respect more, the one who servile her and has already become her captive, or the one who avoids her snares and soars above her arrows? Obviously the latter. Who will she show more attention to, the one who has fallen, or the one who has not yet fallen? Of course, to the one who has not yet fallen. Who will she try more to attract to herself, the defeated or not yet captured? Of course, not yet captured. If you don’t believe me, I will provide proof from your experience. Which wife does the husband love more, the one who easily gives in and gives herself to him, or the one who objects and gives in to him with difficulty? Obviously, the latter, because in this case the desire is more ignited. The same thing happens with women: they will show more respect and surprise to those who neglect them. If this is true, then it is equally true that the more respected and beloved enjoys greater pleasure. The military leader soon leaves the city, already taken, and besieges the one standing firm and resisting with all his might; and the hunter locks up the caught beast and keeps it in darkness, like a harlot, and chases after the one who runs away. But, you say, the first gets the desired pleasure, but the last does not. And not to be subjected to shame, not to servile the autocratic orders of a harlot, not to allow her to lead you around like a captive slave, and at the same time not to endure strangulation, spitting, blows to the head, tell me, do you really consider it a small pleasure? Truly, if someone carefully examined and had the opportunity to collect together all their insults, reproaches, constant displeasure arising from mental irritability and bodily relaxation, quarrels, and everything else that only those who have experienced know, he would see that in any war there are more truces than in their unhappy life. What kind of pleasure are you talking about, tell me? Is it about that brief and instantaneous thing that (comes from) the satisfaction of passion? But it is immediately followed by struggle, excitement, irritation and again fury. We say all this, as if talking with intemperate young men who do not really like to listen to words about the kingdom (of heaven) and hell; but if we imagine this too, then it will be impossible to express in words how great the pleasure of the chaste is when they imagine crowns, rewards, conversations with angels, glorification throughout the universe, boldness, good and immortal hopes. But the satisfaction of passion contains a certain pleasure - this is often repeated - and the chaste cannot constantly fight the power of nature. On the contrary, the fornicator is more subject to violence and struggle: there is great confusion in his body; its condition is much worse than any troubled sea; his passion never calms down, but constantly disturbs him, like those raging and constantly tormented by evil spirits. And the chaste, constantly overcoming it, like a courageous ascetic, tastes a joy that is superior and more pleasant than a thousand similar pleasures, and always admires his victory, a calm conscience and glorious trophies. If, after satisfying a passion, he calms down somewhat, such calmness is insignificant, because soon a storm comes again, again excitement. But the wise man does not even allow this confusion to begin, not even this sea to be agitated, not even this beast to roar. Although he also endures some struggle, maintaining such a desire, but (not like) him, who is constantly restless, excited and cannot bear irritation. He is like a man who holds a wild horse, angry and resisting, with a bridle, and stops it with great skill, and whoever yields to him, avoiding such labor, is carried away by the horse and carried everywhere. Let no one condemn if I said all this more clearly than necessary; I want to distinguish myself not by the purity of words, but to make the listeners pure. 4. Therefore, the prophets do not avoid any of these words, wanting to stop the corruption of the Jews, but they denounce them even more openly than we have now in what we have said. A doctor, wanting to heal a rotten wound, does not worry about keeping his hands clean, but to save the patient from rot; He who wants to make the proud humble humbles himself in advance; he who tries to hit an attacker stains himself and himself with blood, and thereby deserves great honor; and a warrior returning from war, if anyone sees him splashed with (human) juices, blood and brains, will not despise him, he will not turn away from him for this, but will be even more amazed at him. Let us do the same: when we see that someone, having killed lust, walks stained with blood, we will be even more surprised at him, we will take part in his struggle and victory and say to those devoted to voluptuousness: show us what pleasure comes from passion. The chaste receives (pleasure) from victory, but you get nowhere. You point to (pleasure) resulting from the satisfaction of passion; but that (pleasure) is more obvious and lasting. You receive short-term and even imperceptible pleasure from the satisfaction of passion (pleasure), but he receives the highest, unceasing and sweetest joy from his conscience. Truly, it is not the treatment of a woman, but wisdom that can keep the soul unperturbed and inspire. Thus, as I said, he clearly reveals pleasure to us; I see the sorrow of defeat on you, but I want to see pleasure, but I don’t find it. At what time do you think you will find this pleasure? Is it before satisfying passions? But no; then - the time of fury, rage and insanity; gnashing of teeth and frenzy are not signs of pleasure; if there had been a time of pleasure then, then what those who suffer would not have happened to you; after all, those who have entered into the struggle and are defeated grind their teeth, and even the same is done by women giving birth, tormented by the diseases of birth; therefore this does not constitute pleasure, but rather fury, frenzy and confusion. Or is it the time after that (satisfaction of passion)? But even then no; We cannot say about a wife who has given birth that she feels pleasure, but she is only freed from the pains of birth; this is not pleasure at all, but rather weakness and exhaustion; but the difference between the one and the other is great. What, tell me, is the time of this pleasure? There is none, and if there is, it is so brief that it is not even noticeable. No matter how hard we tried to find and catch it, we could not. But the pleasure of the chaste is not like that: it is long-lasting and obvious to everyone, or, better, his whole life passes in pleasure, because his conscience triumphs, his excitement has calmed down, and no confusion disturbs him from anywhere. So, if he enjoys pleasure more, and the sensualist is subjected to sorrow and confusion, then let us avoid intemperance and maintain chastity, so that we may be worthy of future blessings, 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 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: