Беседа 40

Rites of the Marcionites. - Denunciation of intemperate life. - Fragility of acquisitions. – The fruit of luxury is rot. “Having many servants is frowned upon.” – Against servants walking around with a crowd. 1 Corinthians 15:29. Otherwise, what do those who are baptized do for the dead? If the dead do not rise at all, then why are they baptized for the dead? 1. (The Apostle) now proceeds to another proof, confirming (the doctrine of the resurrection) either by what God creates, or by what (the believers) themselves do. And this serves a great deal to defend the truth when the deeds of the opponents themselves are cited as evidence of what has been said. What is he saying? But, if you want, I will tell you in advance how these words are distorted by those infected with Marcion’s disease. I know that this will be very funny, but I will say it, especially so that you are even more careful about their illness. When one of their catechumens dies, they hide the living one under the deceased’s bed, approach the dead person, talk to him and ask: does he want to be baptized? Since he does not answer anything, the one hidden under the bed answers for him that he wishes to be baptized; and thus they baptize him instead of the deceased, putting on, as it were, a performance for a spectacle. The devil has such power over the souls of the careless! Then, when they are condemned for this, they point to the words of the apostle, who, they say, said: “they are baptized for the dead.” Do you see how funny this is? Therefore, is it worth refuting them? I don’t think so, otherwise it would be necessary to argue with crazy people about what they say in a fit of madness. However, so that none of the simplest are carried away by them, it is necessary to say something against them. If this is exactly what Paul says, then why does God threaten someone who is not baptized? With such an invention, it is impossible for someone not to be baptized, and otherwise the blame falls not on the deceased, but on the living. To whom, tell me, do the words (of the Savior) refer: “Unless you eat the Flesh of the Son of Man and drink His Blood, you will not have life in you” (John 6:53), - to the living or to the dead? And again: “unless one is born of water and the Spirit, he cannot enter the kingdom of God” (John 3:5). If we assume what has been said, if there is no need for the intention of the recipient and his disposition during his lifetime, then what prevents both pagans and Jews from becoming faithful when others do it for them after their death? But let us not work too hard in vain, tearing apart such a web, but let us now reveal the meaning of the saying itself. What does Paul say? But first I want to bring to your memory the words that the performers of the sacrament command you to say that evening, and then I will turn to the saying of Paul; then it will be clearer to you. After everything else, we will add what Paul now says. I would like to express this clearly, but I do not dare due to the (presence of) the uninitiated; they make it difficult for us to explain, making it necessary either to speak unclearly or to reveal the secret to them; however, I will speak as confidentially as I can. After pronouncing those mysterious and terrible words and after the terrible suggestions of dogmas revealed from heaven, we, finally, proceeding to baptism, add these words, commanding them to pronounce the following: I believe in the resurrection of the dead. It is in this faith that we are baptized; after confessing this, along with everything else, we descend into the source of those sacred waters. Remembering this very thing, Paul says: if there is no resurrection, then why are you baptized for the sake of the dead, i.e. tel? After all, at baptism you believe in the resurrection of a dead body - that it will no longer remain dead. You confess in words the resurrection of the dead, and the priest, as if in an image, shows you by his deeds what you believed and what you confessed in words; you believe without a sign, and then he presents you with a sign; you do what depends on you, and God then confirms you. How and in what way? Water. Descent and immersion in water, and then emerging from the water is a sign of descent into hell and ascent from there. That is why Paul calls baptism a grave when he says: “we were buried with Him through baptism into death” (Rom. 6:4). By this he certifies the certainty of the future, i.e. resurrection of the body, because it is much more difficult to blot out sins than to resurrect the body, as Christ explained when he said: “Which is easier to say: your sins are forgiven, or to say: get up and walk?” (Matthew 9:5). The first, he says, is more difficult than the last; but you do not believe this as an unclear matter, and you consider the less important manifestation of my power to be more important, so I will not refuse to present you with this proof. “Then said to the paralytic: get up, take up your bed, and go to your house” (Matthew 9:6). 2. How difficult, you say, when this is possible for kings and rulers who forgive both adulterers and murderers? You are in vain saying this, man; it is possible for God alone to forgive sins; Although leaders and kings forgive adulterers and murderers, they only free them from real punishment, and do not cleanse them of their sins; and even if they elevated the forgiven to the highest ranks, even if they clothed them in purple, even if they put a diadem on them, and then they would make them kings, but they would not free them from their sins; God alone does this. He does this in the bath of re-being; grace touches the soul itself and uproots sin from it. Therefore, the soul of someone forgiven by the king may be unclean, but the soul of someone baptized cannot be; she is purer than the rays of the sun themselves, and is the same as she was in the beginning, or even much better, because she receives the Spirit, which completely enkindles her and makes her holy. Just as you, by refining iron or gold, make it pure and new again, so the Holy Spirit, refining the soul in baptism, as if in a furnace, and destroying sins, makes it purer and more brilliant than any pure gold. From here you can also be convinced of the truth of the resurrection of bodies. Since sin introduced death, when the root is destroyed, without any doubt, its fruit will also be destroyed. That is why you speak in advance about the remission of sins, and then you confess the resurrection of the dead, moving from the first to the last; further, since the word: resurrection does not yet prove everything - many of those who were resurrected died again, as, for example, (those who were resurrected) in the Old Testament, like Lazarus, as (those who were resurrected) during Christ's death on the cross - then you are commanded to say: and to eternal life, so that no one thinks that there will be death even after that resurrection. Thus, recalling these words, Paul says: “What do those who are baptized do for the dead?” If there is no resurrection, he says, then these words are a joke; If there is no resurrection, how do we convince others to believe what we do not give? If someone, demanding from another a receipt for the receipt of such and such, did not give anything written in it, and then, having received a receipt, began to demand what was written, then what would the signer do, making himself a debtor, and yet not receiving what he recognized himself as owed? The apostle also speaks here about those who are baptized: “What do those who are baptized,” he says, “do,” subscribing to the truth of the resurrection of the dead, and yet not receiving and being deceived? What is the general need for confession itself if it were not followed by action? “Why are we subjected to disasters every hour? I die every day: I am testified of this by your praise, brethren, which I have in Christ Jesus our Lord” (1 Cor. 15:30-31). Look at what else he tries to confirm the dogma with - his own decision, or, better, not only his own, but also that of the other apostles. And this is an important proof - to point to teachers who are completely confident in the truth and confirm it not only with words, but also with deeds. Therefore, he does not simply say: and we are convinced of this - this alone was not enough for conviction - but he presents evidence from deeds and, as it were, says: to confess this in words, perhaps, does not seem at all surprising to you; but if we present you with evidence from works, what will you say against it? Listen to how we preach this every day through our suffering. He did not say: I, but: “we,” meaning all the apostles together and thus, on the one hand, showing his humility, and on the other, making his words reliable. What can you say? Is it that we deceive you by preaching this, and teach this out of vanity? But (our) suffering does not allow us to admit such an opinion: who would constantly be subjected to suffering in vain and in vain? That’s why he says: “Why are we subjected to disasters every hour?” Out of vanity, perhaps someone would decide to do this once or twice, but not throughout their life, like us; and we dedicated our whole lives to this. “I die every day: I am testified of this by your praise, brethren, which I have in Christ Jesus our Lord.” Here he calls prosperity (the Corinthians) praise. Pointing out many sufferings and wanting to show that he is not speaking about this with regret, he adds: not only do I not grieve, but I also boast about what I endure for you. He boasts in two circumstances: that he suffers for them, and that he sees prosperity in them. And then, since he spoke about great deeds, as is his custom, he attributes both to Christ. How does he die “every day”? Jealousy and readiness for it. Why is he saying this? Again, in order to confirm the truth of the resurrection. Who would dare, he says, to undergo so many kinds of death if there is no resurrection and future life? If for those who believe in the resurrection great courage is required in order to be exposed to dangers for it, then even more so, an unbeliever would not dare to undergo so many and such severe types of death. And look how he gradually strengthens (his speech). Having said: “we are subject to disasters,” he adds: “hourly”; then he says: “every day”; and further says that not only am I exposed to dangers, but I am also “dying”; Finally, he also shows what kinds of death: “according to human reasoning,” he says, “when I fought with the beasts in Ephesus, what benefit did I have” (1 Cor. 15:32)? 3. What does it mean: “humanly”? As far as humanly possible, I fought with beasts. God delivered me from danger; but what's the point? Therefore, if anyone should especially grieve, it is I, who have endured so many dangers and have not yet received any reward. If the time of retribution does not come and all our deeds are limited to the present, then we suffer great harm; you believed without danger, and we will be strengthened every day. However, he says all this not because there was no benefit for him in the suffering itself, but because of the weakness of many, in order to confirm them in the truth of the resurrection - and not because he struggled for reward; for him, it was enough reward to do what was pleasing to God. In the same way, he also said the previous words: “and if in this life only we hope in Christ, then we are more miserable than all men” (1 Cor. 15:19), so that with the fear of such a disastrous fate they would shake their unbelief in the resurrection, and out of condescension for their weakness. Truly, the great reward lies in pleasing Christ in everything, and in addition to retribution, the great reward lies in being exposed to danger for Him. “Let us eat and drink, for tomorrow we will die.” With these words (the apostle) now shames them and does not speak from himself, but quotes the words of the eloquent prophet Isaiah, who, speaking about some careless and desperate people, said this: “But behold, joy and joy! They kill oxen and slaughter sheep; They eat meat and drink wine: let us eat and drink, for tomorrow we will die! And the Lord of hosts opened it in my ears: This wickedness will not be forgiven you until you die, said the Lord, the Lord of hosts” (Is. 22:13-14). If at that time those who reasoned in this way were not forgiven, then much less during the time of grace. Then, in order not to make his words too heavy, he does not dwell long on proving the absurdity (of this way of thinking), but again begins an exhortation and says: “Do not be deceived: bad communities corrupt good morals” (1 Cor. 15:33). With these words, on the one hand, he reproaches (the Corinthians) as unreasonable - because by the plausible name of good morals he here means the flexible - and on the other, as much as possible, he excuses them for their previous errors, removing most of the blame from them and placing it on others, in order to thus turn them to repentance. He does the same in the Epistle to the Galatians when he says: “But he who troubles you, no matter who he is, will bear condemnation” (Gal. 5:10). “Be sober as you should, and do not sin” (1 Cor. 15:34), - (says) as if drunk and frantic, because drunken and frantic people tend to suddenly let go of everything from their hands, not to see what they saw before, and not to believe what they previously confessed. What does it mean: “as it should”? With benefit and edification, because one can be sober and unrighteous when someone awakens to the harm of his soul. He also added well: “do not sin,” showing that this is where the seeds of unbelief came from. He expresses in many places that a depraved life gives rise to evil thoughts, for example when he says: “The love of money is the root of all evil, which, having given themselves over, some have wandered away from the faith” (1 Tim. 6:10). Many, aware of their vices and not wanting to be punished, out of fear stop believing in the resurrection; on the contrary, those who do much good desire to see it every day. “To your shame I say, some of you do not know God.” Look how (the apostle) again places the blame on others. He didn’t say: you don’t know, but: “some of you.” Not believing in the resurrection is typical of those who do not have a perfect understanding of the invincible and completely sufficient power of God for everything. After all, if He created what exists from what does not exist, then all the more can He resurrect what was destroyed. Having strongly reproached and extremely shamed them by reproaching them for intemperance, unreason and insensibility, (the apostle) then softens his words and says “to your shame I will say,” that is, to correct, to admonish, so that you, having been ashamed, become better. He was afraid that, having struck something more appropriate, he would turn them away from himself. 4. But let us not think that this was said to them alone (the Corinthians); this now applies to all those who suffer from similar diseases and lead depraved lives. After all, not only those who hold evil thoughts, but also those who are given over to grave sins, are in a state of intoxication and frenzy. Therefore, one can rightly say to them: “be sober,” especially to those who are burdened with the disease of greed and commit evil acquisitions - but there is also good acquisitions - the acquisition of heaven, which does not harm anyone. In terms of property, it is impossible for one to be rich without the other becoming poor in advance; In spiritual blessings, this is not the case, but quite the opposite: it is impossible for anyone to become rich without enriching another, because if you do not benefit anyone, then you yourself will not become rich. In (goods) of the body, there is a decrease from distribution, but in spiritual goods, there is an increase from distribution, and non-distribution causes great scarcity and exposes to extreme punishment. Proof of this is the (slave) who hid his talent. Thus, he who has the gift of wisdom, by passing it on to another, multiplies this wealth, making many wise; and whoever hides it in himself deprives himself of wealth without benefiting others. Also, he who has other gifts, by healing many, multiplies his gift; He himself does not lose from the transfer, and fulfills many others with spiritual gifts. This rule remains unchanged in all spiritual (goods). This is what happens with the kingdom (heavenly): whoever makes many his partners in the kingdom will enjoy it all the more; and whoever does not want to have anyone as a participant will himself lose many benefits. If sensual wisdom is not exhausted when many acquire it, and the artist does not lose his art when he makes many artists, then even more so the one who acquires the kingdom does not reduce it, but on the contrary, then we will have greater wealth when we call many to it. Let us acquire that which does not run out, but is multiplied by giving; let us acquire that which no one slanderes, what no one envyes. If there were a place from which, as from a source, gold flowed continually, and flowed out the more the more it was drawn, and another place were in which some treasure was buried, then where would you want to receive wealth? Isn't it from the first one? Of course, from there. But so that we do not describe this only in words, apply what has been said to the air and the sun: they are absorbed by everyone and fill everything, and, however, remain the same and do not decrease, even if they are used or not used. And what I'm talking about is much more. Spiritual wisdom does not remain the same, even if it is distributed or not, but it multiplies more precisely when it is distributed. If anyone is not convinced by what has been said and does not cease to cleave to the meager things of life, acquiring those things that are subject to reduction, let him also remember the food of manna and be afraid of this example of punishment. What happened to manna also happens now to the greedy. What happened then? She turned into worms from excess. The same thing happens now (with self-interested people). The measure of nutrition is the same for everyone - we fill the stomach alone; but you, who indulge in luxury, have more rot. Just as those who gathered more manna into their houses than they should have collected not manna, but a lot of worms and rottenness, so in the same way those who indulge in overeating and drunkenness, in luxury and satiety, collect not great pleasures, but great rottenness. However, those of today are even worse than those of that time; those, having once experienced such evil, came to their senses; and these, every day bringing much more dangerous worms into their homes, do not feel and are not satisfied. That one is similar to the other in terms of the fruitlessness of labor - because from the side of retribution one is much heavier than the other - you can see from the following. What is the difference between rich and poor? Doesn't he dress the same body? Doesn't the stomach feed the same? How is he superior to him? Worries, expenses, disobedience to God, corruption of the flesh, corruption of the soul. This is where he surpasses the poor man! If he were filling many stomachs, then perhaps he could say something, for example, that he has more needs, that greater costs are necessary for him. But, you say, even now the rich can object that they feed many, that is, servants and maidservants? But this is not done out of need and not out of love for humanity, but only out of pride, and therefore cannot serve as an excuse for them. 5. Why have many servants? Just as in relation to clothing and food one must take care only of what is necessary, so in relation to servants. And what is the need for them? There is none. One master should have only one servant, or, better, two and three masters should have one servant. If this is unpleasant (to hear), then remember those who have none, and, however, are not left without much better servants, because God created people sufficiently capable of serving themselves and even serving their neighbors. If you don’t believe, then listen to Paul, who says: “You yourselves know that these hands have served my needs and the needs of those who were with me” (Acts 20:34). Thus, the teacher of the universe, worthy of heaven, was not ashamed to serve thousands (of people); and you consider it shameful if you do not surround yourself with crowds of slaves, not realizing that, on the contrary, this is the most special thing and serves as dishonor for you. God gave us hands and feet for this reason, so that we would not need servants; and it was not need that introduced the class of slaves, otherwise a slave would have been created along with Adam, but this is a consequence of sin and punishment for disobedience. And Christ, having come, stopped this too: “In Christ Jesus there is neither slave nor free” (Gal. 3:28). Therefore there is no need to have slaves; if it is necessary, then perhaps only one, but rather two. And why the crowds of servants? Just like sheep sellers or slave traders, the rich walk around the bathhouses and marketplaces. However, I am not saying anything against it: let you have another servant; but if you collect a lot of them, then you do it not out of love for mankind, but out of luxury; if you cared about their welfare, you would not force any of them to serve you, but, having bought and taught them crafts so that they could feed themselves, you would set them free. If you scourge them, if you put shackles on them, then this is no longer a matter of philanthropy. I know that what I say is unpleasant for my listeners; but what should I do? This is what I am determined to do and I will not stop saying this, even though there will be some benefit, although not. Why are you really speaking so proudly at the market? Do you walk among the beasts that scatter those you meet? Do not be afraid: none of those passing by or approaching you bites. But do you consider it dishonorable to go along with everyone else? How crazy, how strange - when a horse walks near you, do not consider it dishonor, but when a person is not driven thousands of furlongs away from you, consider it dishonor! Why do you still surround yourself with staff-bearers, treating free people as if they were slaves, or, better yet, leading your own life more dishonestly than any slave? Truly, whoever behaves with such pride is more despicable than any slave: those who have enslaved themselves to such disastrous passion will not see true freedom. If you want to clear the way for yourself and move forward, then drive away not those passing by, but pride, not through a servant, but through yourself, not with such a scourge, but with a spiritual one. Now your servant persecutes those who pass by, and pride persecutes you from above with greater dishonor than your servant persecutes your neighbor. If, after dismounting from your horse, you drive away pride with humility, you will take the highest place and bring yourself more honor, without needing a servant at all. When you walk humbly on earth, you will sit on the chariot of humility, which, having winged horses, will carry you to heaven; and when, having fallen from it, you ascend to the chariot of pride, you will be no better than the creeping animals crawling on the earth, and even much worse and more unhappy than them, because they are forced to crawl by physical deficiency, and you by the disease of pride: “everyone who exalts himself will be humiliated” (Luke 18:14). So, in order for us not to humiliate ourselves, but to exalt ourselves, let us ascend to this height; in this way we will find “rest for our souls,” according to the divine promise (Matthew 11:29), and we will achieve true and highest honor, 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 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: