Беседа 8

The one who performs signs can also be carnal. – You should never despair of salvation. 1 Corinthians 3:1–3. And I could not speak to you, brethren, as spiritual, but as carnal, as babes in Christ. I fed you with milk, and not with solid food, for you were not yet strong, and even now you are not strong, because you are still carnal. 1. Having exposed external (pagan) wisdom and cast down all the pride that comes from it, the apostle moves on to another subject. They (the Corinthians) could say: if we preached the teachings of Plato, or Pythagoras, or some other philosopher, then you could rightly speak so much against us; if we preach about spiritual things, then why do you refute external wisdom? How he responds to this - listen: “And I could not speak to you, brethren, as to spiritual people.” Even if you, he says, were perfect in spiritual subjects, then even then you should not be exalted, since you are preaching not your own, not what you yourself have achieved; and now you don’t know this either, as you should know; You are only still students, and, moreover, the last of all. Therefore, if you are proud of external wisdom, then, as has already been proven, it not only means nothing, but also hinders us in the knowledge of spiritual objects; if you are proud of spiritual (knowledge), then in this you are still very imperfect and stand between the latter. Therefore, he says, “And I could not speak to you, brothers, as to spiritual people.” He did not say: I did not say, so that they would not think that this was due to envy, but it brings down their arrogance in two ways: firstly, by the fact that they do not know spiritual things at all, and secondly, by the fact that they themselves are the cause of this ignorance; to this he adds, thirdly, that even now they still cannot (know them). If they could not - at first, then this, perhaps, depended on the essence of the objects themselves, although they cannot imagine such a justification, as he proved: not because, he says, they did not accept the high truths, that they could not accept, but because they are carnal. However, at first it was not so reprehensible; and not achieving knowledge of perfect objects over such a long time is already a sign of extreme carelessness. The apostle also denounces the Jews for the same thing, but not with such force. Those, he says, were such because of unfortunate circumstances, and these because of their vicious inclinations; but both are not the same. To those he speaks the same truths for edification, and to those for their excitement; with this he says: “even now you are not able”, and with this: “therefore, having left the beginnings of the teaching of Christ, let us hasten to perfection”; and again: “We hope that you are in a better condition and hold on to salvation, even though we say this” (Heb. 6:1, 9). But how does he call carnal people who have received so many (gifts) of the Spirit and whom he extolled with such praise at the beginning of the epistle? Just as those to whom the Lord says: “Depart from Me, I know you not, you workers of iniquity” (Matthew 7:23) were carnal, although they cast out demons, raised the dead and uttered prophecies. Therefore, the one who performed signs can be carnal. So God acted through Balaam, revealing the future to both Pharaoh and Nebuchadnezzar, and Caiaphas prophesied, without knowing what he was saying, and some others cast out demons in His name, although they themselves were not with Him - because all this happens not for those who do it, but for others. Often this was done through unworthy people. And is it surprising that this happens through people unworthy of others, even if through saints (God acts for others)? So Paul says: “Whether Paul, or Apollos, or Cephas, or life, or death... is all yours” (1 Cor. 3:22); and again: “He appointed some apostles, others prophets,... some shepherds and teachers, for the equipping of the saints for the work of ministry” (Eph. 4:11-12). If this were not the case, then everyone would easily fall into destruction. It happens that superiors are evil and incontinent, and subordinates are kind and self-controlled, the laity live piously, and the priests live viciously; and if grace always sought the worthy, there would be no baptism, no celebration of the body of Christ, no offerings. But now God acts through the unworthy, and the grace of baptism does not suffer any harm from the life of the priest; otherwise the recipient would suffer harm. Although this happens rarely, it does happen. I say this so that any of those present, observing the life of a priest, will not be tempted regarding the sacraments he performs. Man brings nothing into them from himself, but everything is a work of God’s power; God works on you in the sacraments. “And I could not speak to you, brethren, as spiritual, but as carnal. I fed you with milk, and not with solid food, for you were not yet strong enough.” So that they would not think that out of ambition he said the above words: “but the spiritual one judges all things,” and again: “no one can judge him,” and again: “we have the mind of Christ,” and in order to destroy their pride, Paul, look what he says: “I did not keep silent,” he says, “so that I could not tell you anything more,” but because you are carnal. But you can still go lower now. 2. Why didn’t the apostle say: you don’t want, but you can’t? He put the latter instead of the first, since they could not because they did not want to, and this serves as an accusation for them, but for the teacher as an excuse. If they could not by nature, then one could excuse them; but since they could not of their own free will, there is no forgiveness for them. Further, he expresses a sign of why they are carnal: “for if there is envy, disputes and disagreements among you, are you not carnal? and are you not acting according to human custom?” (1 Cor. 3:3). He could reproach them for adultery and intemperance, but he especially points to the sin that he is now trying to eradicate. If envy makes us carnal, then we should all weep, put on sackcloth and sprinkle ashes. Who is truly pure from this passion, if I can only infer from myself about others? If envy makes people carnal and prevents them from being spiritual even to such people who prophesied and performed other wonderful deeds, then what will happen to us, who do not have such grace and indulge not only in this, but also in other major sins? From here we learn, as Christ rightly said, that “he who does evil... does not come to the light” (John 3:20), that an unclean life prevents the knowledge of high truths, not allowing the mind to manifest its thinking. Just as it is impossible for someone who is mistaken, but lives well, to remain forever in error, so, on the contrary, it is not easy for someone who leads a vicious life to rise to the knowledge of our dogmas; but those who wish to comprehend the truth must cleanse themselves of all passions. Whoever cleanses himself from them will get rid of error and come to know the truth. Do not think that for this it is enough for you just not to be greedy and not to commit adultery; no, whoever seeks the truth must unite all the virtues. That is why Peter says: “Truly I perceive that God is no respecter of persons, but in every nation he who fears Him and does what is right is accepted by Him,” i.e. God calls such a person and draws him to the truth (Acts 10:34–35). Was not Paul the most zealous of all in his persecution and persecution (of believers)? But since he led an impeccable life and did not act out of human passion, he was accepted and surpassed everyone. If someone says: why does such and such a pagan, kind, merciful and philanthropic, remain in error? - to this I answer: because he has another passion, vanity, or mental laziness, or negligence about his own salvation, and thinks that everything happens to him simply and by chance. Paul calls one a righteous worker who is blameless in everything according to the righteousness prescribed by the law (Phil. 3:6), and (in another place he says): “I thank God, whom I serve from my first parents with a clear conscience” (2 Tim. 1:3). But why, you say, did unclean people deserve to hear the sermon? Because they themselves wanted it and wanted it diligently. God also attracts the erring to Himself if they cleanse themselves of passions; He does not reject those who come to Him on their own. So many of our ancestors accepted piety. “For if there is envy and disputes among you.” Here he addresses his subordinates; in previous words he denounced the superiors and said that the wisdom of eloquence has no dignity, but now he denounces his subordinates and says: “for when one says: “I am Pavlov,” and another: “I am Apollosov,” are you not carnal?” ( 1 Cor. 3:4 )? Shows that this not only did not bring them any benefit or gain, but also prevented them from receiving the highest. This is precisely what envy produced; envy made them carnal; and when they became carnal, she prevented them from hearing about higher things. “Who is Paul, who is Apollos?” (1 Cor. 3:5). Having explained and proved his thought, he openly begins to denounce, and puts his name in order to soften the severity of the speech and not offend them with his words. For if Paul is nothing and is not grieved by this, then much less should they be grieved. So he reassures them in two ways: both by presenting himself as an example, and by not depriving them of everything, as if they had done nothing; he concedes something to them, although not much, namely, by saying: “Who is Paul, who is Apollos?” , adds: “they are only ministers through whom you believed.” This, of course, is important in itself and worthy of great rewards, but in comparison with the prototype and source of benefits, it is nothing, because it is not the benefactor who serves in distributing benefits, but the one who communicates and bestows them. He did not say: evangelists, but: ministers, which means more. They not only preached the gospel, but also ministered to us; the former requires words, and the latter includes deeds. If Christ is only a servant of goods, and not the originator and source of them - which is characteristic of Him as the Son - then it is clear how one should judge this matter. 3. In what sense does the apostle call Christ “a minister to the circumcision” (Rom. 15:8)? There he speaks of His economy according to the flesh and not in the sense in which we now speak; there, by the word “server” we mean a performer, and not that He does not communicate good things from Himself. He did not say: those who brought you to faith, but: “through whom you believed,” so that again he could give credit to the believers and show who the ministers are. If (teachers) served others, can they assign any merit to themselves? However, note that he nowhere condemns them as having appropriated it to themselves, but speaks against those who attribute it to them; the reason for the division lay in the people, so that if they had not caused confusion, then they would have stopped. Thus, the apostle acted doubly wisely: he eradicated sin where it should have been, and did not arouse indignation in others and did not give them a reason for verbal disputes. “Because the Lord has given to everyone.” And this small matter depended not on themselves, but on God, who gave it to them. But shouldn’t we, they might say, love those who serve us? Yes, he says, but you need to know to what extent; their work is not from themselves, but from God, who gave them: “I planted, Apollos watered, but God gave the increase” (1 Cor. 3:6), i.e. I was the first to sow the word; and so that the seeds would not dry out from temptations, Apollos added something from his side; but everything was the work of God. “Therefore he who plants and he who waters is nothing, but God who makes everything grow” (1 Cor. 3:7). Do you see how he softens his speech, so that they would not become hardened if he said: who is such and such? Both are unpleasant, i.e. whether to say: who is such and such, or to say: “both he who plants and he who waters is nothing.” How does he soften these words? By taking humiliation on his face: “Who is Paul, who is Apollos?” , and by the fact that everything relates to God, who has given everything: having said that he planted and that the one who plants is nothing, he adds: “but God who increases.” He doesn’t stop there either, but for the same purpose he adds the following: “And he who plants and he who waters are one” (1 Cor. 3:8). At the same time, he suggests that they should not be proud of each other. One calls them in the sense that they cannot do anything without the regenerating God. With these words, he does not allow those who have worked a lot to be proud of those who have done less, and the latter to envy the former. But in order not to give a reason for negligence with the thought that everyone, both those who work a lot and those who work a little, are one, he further, look at how he warns this: “but everyone,” he says, “will receive his reward according to his work.” As if he were saying this: do not be afraid when I say that they are one; they are one in relation to the work of God, but not one in their labors, but “each will receive his reward.” Having suggested what he wanted, he then softens his speech even more and lovingly tells them pleasant things as much as possible. “For we are God’s laborers together, and you are God’s field, God’s building” (1 Cor. 3:9). Do you see how he ascribes no small matter to them (the teachers), having proved in advance that everything belongs to God? He always exhorted to obey the leaders; therefore he does not disparage teachers too much. "You are God's field." Having said: “I planted,” he continues the metaphor. If you are God’s field, then you should bear the name not of the cultivator, but of God, since the field is called by the name not of the farmer, but of its lord. "You are God's building". Likewise, the building does not belong to the builder, but to the master. If you are a structure, then you should not fall into pieces; otherwise there will be no building. If you are a field, then you should not be divided, but be protected by one stronghold of unanimity. “According to the grace given to me by God, like a wise builder, I laid the foundation” (1 Cor. 3:10). Here, calling himself wise, he does not exalt himself, but sets an example for them and shows that it is common for a wise man to lay down one foundation. And look how he maintains modesty here too. Having called himself wise, he did not attribute this to himself, but first of all he betrayed himself to God, and then he called himself this: “by grace,” he says, “of God, given to me.” At the same time, he inspires that everything is God’s, and that grace especially consists in this, so as not to be divided, but to be established on one basis. “And another builds on it; but each one be careful how he builds.” Here, it seems to me, he turns them to exploits in life, after having united them and made them one. “For no one can lay any other foundation than that which is laid, which is Jesus Christ” (1 Cor. 3:11). He cannot while he is a (true) builder; and if he does, then he is no longer a builder. 4. You see how he proves the proposed idea with common-sense considerations. His words mean the following: I proclaimed Christ, I gave you a foundation; look at how you build on it, isn’t it with vanity, isn’t it with the goal of turning away disciples from Him and attracting them to people? Let us not get carried away by heresies: “no one can lay a foundation other than what is laid.” Let us build on this foundation and hold on to it, like a branch on a vine, and let there be no separation between us and Christ, because if we are separated from Him, we will immediately perish. The branch draws in sap because it is connected to the vine, and the building stands because it is connected; and what breaks away dies, because it is not supported by anything. Therefore, let us not just cling to Christ, but cleave to Him: if we separate ourselves, we will perish. “Those who remove themselves from You perish,” says Scripture (Ps. 72:27). Let us cleave to Him, and cleave to Him by our deeds, because He who fulfills My commandments, He says, abides in Me (John 14:20-21). He inspires us to unite with Him through many comparisons. Look: He is the head, we are the body; Can there be any distance between the head and the body? He is the foundation, we are the building; He is the vine, we are the branches; He is the groom, we are the bride; He is the shepherd, we are the sheep; He is the way, we are the walkers; We are the church, He is the inhabitant; He is the firstborn, we are brothers; He is the heir, we are joint heirs; He is life, we are the living; He is the resurrection, we are the resurrectors; He is the light, we are the enlightened. All this means unity and does not allow any division, even the slightest, since whoever separates a little will then separate a lot. So the body, having received even a small wound from the sword, deteriorates; the building, having cracked even a little, collapses; and a branch, having broken off even a little from the root, becomes unusable. Thus, this small is no longer small, but almost everything. Therefore, when we sin in something small, or feel laziness, we will not despise this small thing, because, if left neglected, it will soon become great. So, if clothes begin to tear and are left neglected, they will all be torn; and the roof, if exposed to a few tiles and left neglected, ruins the whole house. So, imagining this, let us never neglect small sins, so as not to fall into great ones; If through negligence we fall even into the abyss of evil, then even then we will not despair, so as not to lose clarity of mind. It is no longer easy to get out of there for someone who does not carefully watch over himself, not only because of the depth of this abyss, but also because of the situation itself. Sin is an abyss that drags you down into the depths and oppresses you. Just as those who have fallen into a well cannot quickly get out of there and need others to pull them out, so is it the same for those who have fallen into the depths of sins. Let us lower a rope to them and extract them from there; or better to say, it is not only others who are needed here, but also ourselves, so that we ourselves may gird ourselves and rise not as much as we fell, but, if we want, much higher. God Himself is a helper, because He does not want the sinner to die, but “that he should turn... and live” (Ezek. 18:23). So, no one despairs, no one is exposed to this disease of the wicked, to whom this sin is characteristic: When it reaches, it is said, “the wicked is deeply evil, he is negligent” (Prov. 18:3). Thus, despair does not come from a multitude of sins, but from the wicked disposition of the soul. Therefore, even if you have fallen into all kinds of vices, say to yourself: God loves mankind and desires our salvation: “If,” He says, “your sins are as scarlet, they will be as white as snow” (Is. 1:18), i.e. I'll change it to the opposite state. Let us not despair; it is not as dangerous to fall as to lie down; It is not so terrible to be wounded as, being wounded, not to desire healing, because “who can say: “I have cleansed my heart, I am clean from my sin”?” ( Proverbs 20:9 ). I say this not to make you more careless, but to keep you from despair. 5. Do you want to know how good our Master is? A publican, guilty of countless vices, came to Him, and, saying only: “Be merciful to me, a sinner!” , went away justified (Luke 18:13). And through the prophet God says: “Because of his sin I grieved him a little, and I saw that he was sad, and walked troubled, and I healed his ways 15” (Is. 57:17-18). What can compare with such philanthropy? Because only, he says, that he was saddened, I forgave his sins. But we do not do this either, and thereby especially anger God. He, who is appeased by small things when he does not see even this, is rightly angry and subjects us to great punishment, because we show extreme negligence. Who has ever grieved over sins? Who sighed? Who beat their own people? Who was lamenting? I don't know anyone. People constantly cry about dead slaves, about the loss of property, and destroying their soul every day, they don’t even think about it. How can you please God if you don’t even know that you have sinned? It is true, you say, I am a sinner; but you speak in one language; speak with your heart and at the same time sigh, so that you are constantly in a good mood. After all, if we grieved for sins, if we sighed for transgressions, then nothing else would grieve us, because this sorrow drives away all sadness. Thus, from the confession of sins we would receive another benefit, that we would not lose heart in the sad circumstances of this life, nor become arrogant in joyful ones; and through this they would greatly appease God; Meanwhile, now we insult Him with our deeds. Tell me: if your slave, suffering a lot of evil from his comrades, did not pay any attention to others, but cared only about not angering his master, then could he not satisfy your anger with this alone? On the contrary, if he did not care at all about his misdeeds before you, but only cared about his relations with his comrades, then would you not subject him to even greater punishment? This is what God does: when we neglect His anger, then He shows the strongest anger against us; and when we are attentive, then we soften, or, better, stop our anger. He wants us to punish ourselves for our sins, and then He no longer punishes. This is why He threatens punishment, in order to destroy negligence in us through fear; and when we are afraid of one threat, He no longer allows us to actually experience it. Look what He says to Jeremiah: “Don’t you see what they are doing...? Children gather wood, and fathers build fire, and women knead dough” (Jer. 7:17-18). I’m afraid that the same thing won’t be said about us: don’t you see what they’re doing? No one seeks anything of Christ, but everything of his own. Their sons give themselves over to debauchery, their fathers to covetousness and theft, their wives to the vanity of life, not only not restraining their husbands, but also encouraging them. Stand in the market place, ask those who are leaving and coming, and you will see that no one cares about spiritual things, but everyone is chasing after carnal things. How long until we wake up? How long will we be in deep sleep? Have we not yet had our fill of evil? However, even without words, experience itself can sufficiently teach us that everything present is low and insignificant. People who were occupied with external (pagan) wisdom and did not know anything about the future, realizing the complete insignificance of present things, moved away from them. How can you receive forgiveness, you who creep on the earth and do not despise the small and transitory for the great and eternal, you who heard from God himself, who revealed and inspired this to you, and received such promises from Him? That these things are not worth attachment is proven by those who left them without hope of greater benefits. In fact, expecting wealth, did they choose poverty? None; they knew very well that such poverty is better than wealth. What kind of life, hoping for, did they abandon luxury and indulge in a strict life? No; Having learned the properties of things, they realized that this is of great benefit both for spiritual wisdom and for bodily health. So, imagining this and constantly thinking about the blessings of the future, let us stop clinging to the present, so that we may be made worthy of those future blessings 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: