Беседа 2

2 Corinthians 1:6–7. Do we grieve, we grieve for your consolation and salvation, which is accomplished by enduring the same suffering that we endure. And our hope for you is firm. The virtue of the righteous shines and increases in sorrows. - The power of prayer. – Prayers for the catechumens. – The nature of sin. 1. Having offered one and main incentive for consolation (namely, communication with Christ), (the apostle) adds another, namely, that (the sorrows endured by the apostles) contribute to the salvation of those who are instructed in the faith. “So, do not lose heart,” he says, “do not be embarrassed, and do not indulge in fear because we endure sorrows; on the contrary, this very thing should fill you with cheerfulness and hope. Indeed, if we were not subject to tribulations, it would lead us all to destruction. How and why? Because if we, out of cowardice and fear of disasters, had not preached the word to you in order to teach you true knowledge, then your salvation would have been in extreme danger.” Do you see again the strength and firmness of Paul? Whatever troubled them, he consoles them. “The more painful,” he says, “our persecution becomes, the more good hope should increase in you, because the more the means for your salvation and opportunities for consolation are revealed. Indeed, what can bring you so much consolation as the great benefits that you receive from our preaching?” Then, so that you don’t think that he attributes all the praise in this case to himself alone, look at how he makes them sharers of the same praises. Having said: “If we grieve, we grieve for your consolation and salvation” (“if we grieve for your consolation and salvation”), he adds: “which is accomplished by enduring the same sufferings that we endure” (“acting in the patience of the same sufferings that we also suffer”). He expresses the same thing more clearly below, saying: “you participate both in our suffering and in our consolation” (“just as we share passions, so do we share consolation”), but here for now he expressed this, summarizing his speech with the words: “the same suffering.” The meaning of his words is this: “We were not the only ones responsible for your salvation, but you yourself. Just as we, when preaching, endure sorrows, so you, when you receive our word, endure the same: we, in order to convey to you what we ourselves have received, and you, in order to accept what is transmitted and not lose it.” With what can such humility of Paul be compared, when he places on the same level of patience even those who are so far removed from him in virtue? It is he who says: “which is accomplished by enduring the same sufferings” (“acting in the patience of the same sufferings”), that is, not only is your salvation achieved by believing, but also by the fact that you suffer and endure in the same way as we do. Like a warrior, although he arouses surprise even when he first appears to the audience, and allows one to see his bodily strength and the art that he masters; but he is covered with incomparably more glory when he fights with the enemy, withstands his blows and inflicts blows on him himself - because then his strength is especially revealed and the height of his art is expressed in practice - and then your salvation is especially effective, that is, it becomes obvious, grows and rises when it is combined with patience, suffering and courageous enduring of all evils. Thus, the real power of salvation lies not in not doing evil, but in (courageously) enduring evil. And he did not say: “which we do” (acting), but: “which is being accomplished” (“active”), showing that along with their own zeal, grace working in them also accomplished a lot. “And our hope in you is sure” (“And our hope in you is known”) (2 Cor. 1:7). That is, although you suffer countless disasters, we are confident that you will not fall away even when they persecute you. Not only do we not suspect that you will be embarrassed by our suffering, but we also hope that you will remain firm even when you yourself are exposed to danger. See what fruit the first letter (of Paul) brought to them! Here he praised them much more than he praised and extolled the Macedonians in his first letter. He feared for those, and therefore said: “and they sent Timothy to you... to strengthen you and comfort you in your faith, so that no one would be shaken in these afflictions: for you yourselves know that this is what we are destined for” (“Timothy is sent to you,... confirm you and console you in the faith, so that not a single one will be embarrassed in these sorrows: for you yourself know that we are committed to this true practice"). And again: “Therefore, I, being unable to endure it any longer, sent to inquire about your faith, lest the tempter tempt you, and our labor become in vain” (“for this reason, and to those who cannot endure, I sent to understand your faith, lest the tempter tempt you, and our labor should be in vain”) (1 Thess. 3:2-3, 5). He doesn’t say anything similar about the Corinthians, but on the contrary, he writes: “And our hope for you is strong. Are we consoled, are we consoled for your consolation and salvation, knowing that you participate both in our suffering and in the consolation” (“Our hope is known about you. If we are consoled, about your consolation and salvation: knowing that just as we share in passion, so also is consolation”). That for their sake the apostles endured sorrow, he already showed this above when he said: “If we grieve, we grieve for your consolation and salvation” (“If we grieve, for your consolation and salvation”), and now he wants to show that (the apostles) were comforted for them. And he spoke about this above, although not so definitely, when he said: “Blessed is God, who comforts us in all our affliction” (“Blessed be God, who comfort us in all affliction, for you are able to comfort us in all affliction”). And here he says the same thing again in different words, but much more clearly and more edifyingly. “If we are comforted, we are comforted,” he says, “for your consolation and salvation” (“If we are comforted, for your consolation”). The meaning of these words is this: “Our consolation turns into reassurance for you even when we do not happen to console you with words. If we receive only a small consolation, then this will be enough for your consolation. And at least we alone happen to receive consolation, and this will already console you, because just as you accept our suffering as if it were your own, so you should consider our consolation as your own. If you participate in our sorrows, why won’t you participate in our joys? If you have fellowship with us in everything - both in sorrow and in consolation, then do not blame me for delaying for so long to come to you - after all, we grieve for you, and we are comforted for you.” So that what is said that we endure sorrows for you does not seem difficult to anyone, he adds that “for you we are comforted; and we are not alone in suffering disasters, because you too,” he says, “are participating with us in the same sufferings.” 2. Thus, accepting them as partners in disasters, and attributing to them the cause of his disaster, (the apostle thereby) softens his word. “So, if he builds bonds for us,” he says, “be strong in spirit, because we endure this so that your faith becomes stronger. Is consolation given to us, and you rejoice in this, because for your sake we receive it, so that from here you too may have some consolation, as participants in our joy.” And what he really says now about the kind of consolation that he received, not only having been consoled by the Corinthians, but also having learned that they felt relief from their sorrows - listen to this further, where he clearly revealed this, saying: “knowing that you share both in our sufferings and in the consolation” (“knowingly, just as we share passions, so also do we have consolations”). That is, just as when we are persecuted, you grieve as if you yourself were suffering persecution, so we are confident that when we receive consolation, you accept it as if you yourself enjoyed it. What could be more humble than such a soul? He who has endured so many calamities calls those who have not suffered even the slightest part of them as accomplices in them; and speaking about consolation, he attributes the whole reason for it to them, and not to his own labors. Then, since he spoke vaguely about the tribulations, he further names the place where he endured them: “For we do not want to leave you, brethren, ignorant of our tribulation that happened to us in Asia” (“for we do not want you to be ignorant, brethren, of our tribulation that happened to us in Asia”) (2 Cor. 1:8). “We announce this to you,” he says, “so that you are not ignorant of what happened to us. We want you to know everything that is happening to us, and we care very much about it.” And this serves as the greatest proof of his love for them. He said the same thing in his first letter: “for a great and wide door was opened for me, and there were many adversaries” (“the door was opened for me, great and hasty, and against great opposition”) in Ephesus (1 Cor. 16:9). So, wanting to make known to them his sorrows and everything that he suffered, he says: “We do not want to leave you, brethren, ignorant of our sorrow that happened to us in Asia” (“I do not want you to be ignorant of the sorrow that happened to us in Asia”). He wrote something similar in his letter to the Ephesians; sending Tychicus to them, presented the same reason for his embassy: “And so that you too may know,” he says, “about my circumstances and affairs, Tychicus, beloved brother and faithful servant in the Lord, will inform you of everything, whom I sent to you for this very purpose, so that you will know about us and so that he will comfort your hearts” (“may you also know about me what I am doing, Tychicus, beloved brother and faithful one, will tell you everything.” servant of the Lord: I have sent him to you for this purpose, that you may know what is concerning us, and may comfort your hearts” (Eph. 6:21–22). He does the same in other epistles. And this was not unnecessary, but on the contrary, it was very necessary, both due to the impetus of his great love for his disciples, and because of the constant temptations in which the greatest consolation was to know each other’s mutual state, so that, if it was sorrowful, one could prepare for heroism and arm oneself with courage against dangers; if it was joyful, then share the joy together. Here, however, he speaks simultaneously about both the attack of temptations and liberation from them: “because we were burdened excessively and beyond our strength” (“as we were burdened more than our strength”) - like a ship overburdened with some kind of cargo and ready to sink. Apparently, (the apostle) expresses the same thing with the words “excessively” (“a lot”) and “beyond strength” (“more than strength”); in reality, however, they are not the same thing. Precisely so that no one would say: “No matter how excessive the danger was, it was not great for you,” (to warn this the apostle) added that it was both great and exceeded our strength, and, moreover, exceeded it so much that “we could not hope to live,” that is, we no longer expected to remain alive. What David calls “the gates of hell,” “mortal diseases” and “the shadow of death” (Ps. 87), the apostle expresses the same thing, saying that we were exposed to such a danger that undoubtedly threatened death. “But we had within ourselves the condemnation of death, so that we might not trust in ourselves, but in God who raises the dead” (“But we have within ourselves the condemnation of death, so that we should not trust in ourselves, but in God who raises the dead”) (2 Cor. 1:9). What does it mean – “sentence to death” (“condemnation of death”)? This means a sentence, a determination, an expectation of death. That’s what things said, that’s what the circumstances said, that is, that we must die. However, this did not actually happen, but was limited only by our expectation. Although the state of affairs foreshadowed such an end, the power of God did not allow this sentence to come to fruition, allowing it to take place only in our thought and expectation. That is why he says: “in themselves”, and not in reality, “they had a sentence of death” (“condemnation by death and by means”). Why did God allow us to be exposed to such danger that we even lost hope and despaired of life? “To hope,” he says, “not in ourselves, but in God” (“Let us not trust in ourselves, but in God”). 3. However, Paul did not say this because he himself was so inclined. No; but he, under the guise of telling a story about himself, only wanted to enlighten others, and, moreover, he said so out of his characteristic humility. He says similarly below: “I have been given a thorn in the flesh... (meaning temptations) to distress me, so that I will not become conceited” (“I am given a vile of the flesh... (meaning temptations), so that I will not be conceited”) (2 Cor. 12:7), showing, however, that God did not allow these temptations for this reason, but for a different reason. Which one exactly? So that the power of God would shine in him all the more. “My grace is sufficient for you,” he says, “for my power is made perfect in weakness” (“For my grace is sufficient for you; for my power is made perfect in weakness”) (2 Cor. 12:9). But, as I already said, he never abandons his habit of placing himself alongside the worst people, who need a lot of teaching and correction. In fact, if one or two temptations are enough to bring ordinary people to their senses, then how could one who, through the exploits of his entire life, acquired a special humility before all people, and endured as much as no one else, after so many years and having achieved wisdom worthy of heaven, could have the need for such a difficult admonition? From here it is clear that here, too, only out of humility and to bring those who dream a lot about themselves and are proud of themselves to the same humility, he says: “so that we may not trust in ourselves, but in God” (“let us not trust in ourselves, but in God”). And look how he heals them with this: “God,” he says, “allowed temptations for you to come upon us. That’s how precious you are to God!” “If we grieve,” he says, “we grieve for your consolation and salvation” (“If we grieve, for your consolation and salvation”); and the excess of temptations was allowed specifically for us, so that we would not think too much about ourselves. “Because we were burdened excessively and beyond our strength... in order that we might not trust in ourselves, but in God, who raises the dead” (“For we are greatly and more than we are weighed down, so that we may not trust in ourselves, but in God, who raises the dead”). Here again he reminds them of the resurrection, about which he spoke so much in the first letter, and confirms its truth with the present circumstances. That’s why he added: “Who also delivered us from so near death” (“Who also delivered us from so many deaths”) (2 Cor. 1:10). He did not say: “from so many dangers” (from so many dangers) - both in order to show by this the irresistible power of temptations, and in order to further assure the truth of his teaching, which he proposed before. Since the resurrection of the dead is still a matter future, then he shows here that it happens every day. When God pulls out a person who has despaired and reached the gates of hell, what else does He do but raise the dead, taking away from the very mouth of death the one who fell into them? That is why, when a person is unexpectedly released from a desperate state, such as from a cruel illness or from unbearable disasters, many people become accustomed to say: “We saw the resurrection from the dead in this person.” “We hope that he will also deliver, with the assistance of your prayer for us, so that for what has been given to us, through the intercession of many, many will give thanks for us” (“And by hope that he will also deliver, those who also make it possible for you to pray for us, so that from many people the gift in us may be given thanks by many for us”) (2 Cor. 1:10-11). Since the words: “let us not trust in ourselves” (“let us not trust in ourselves”) could seem like a general accusation and accusation, and therefore fell on some of the Corinthians, he again softens what was said, attributing to prayers their great intercession, and at the same time shows that we must strive unceasingly throughout our entire lives. It is in the words “we hope that he will still deliver” (“we hope that he will still deliver”) that contains the prediction that there will be many more temptations, and again we will not be abandoned in them, but will receive help and assistance from above. Then, so that when they hear that they must constantly struggle with adversity, they do not lose heart, he showed in advance the benefit of adversity, consisting in the fact that they keep us in constant humility - “so that we do not trust in ourselves” (“let us not hope in ourselves”), that through them our salvation and many other benefits are accomplished, such as: communication with Christ - “multiply in us,” he says, “ the sufferings of Christ" ("the sufferings of Christ in us are abundant") (2 Cor. 1:5), suffering for the benefit of believers - "Shall we grieve," he says, "we grieve for your consolation and salvation" ("even if we grieve for your consolation and salvation"), greater evidence (of the salvation of believers) - "which is accomplished," he says, "by enduring the same sufferings" ("working in the patience of the same sorrows"), strengthening (in patience) and, moreover, a clear and, as it were, before our eyes, proof of the resurrection - "who delivered us from such a close death" ("from so many deaths has delivered us"), confirmation of us in exploits and unceasing looking at God - "we hope," he says, "that he will also deliver" ("we trust that he will still deliver"), finally, the training in diligent prayer - “with the assistance of your prayer for us” (“with the assistance of your prayer for us”). Having thus shown the benefit of sorrows, and instilled courage in them, (the apostle) again inflames their hearts and instills in them greater readiness and zeal for virtue by ascribing great power to their prayers, since with them they helped Paul: “with the assistance,” he says, “and your prayer for us” (“those who also help you with prayer for us”). What do his words mean: “so that for what has been given to us, through the intercession of many, many may give thanks for us” (“so that from many persons the gift in us may be given thanks by many for you”)? “He delivered us,” he says, “from such imminent death... with the assistance of your prayer for us” (“He delivered us... from these deaths, helping you through prayer”), that is, through the intercession of all of you in prayers for us, because “the gift that is in us,” that is, our salvation, God wanted to give to all of you, so that many would thank him, since many received grace. 4. He said this both in order to encourage them to pray for others, and in order to accustom them to always thank God for delivering others from disasters, showing at the same time that God especially desires this, because those who pray and give thanks for others will all the more do both in relation to themselves. In addition, (the apostle) teaches them humility and arouses them to more ardent love. In fact, if he himself, being incomparably superior to them, attributes his salvation to their prayers, and the gift he received from God to their intercession, then think how they had to humble themselves and humiliate themselves. Notice here also that when God grants something by grace, prayer helps a lot here too. So, although at the beginning of the epistle (Paul) attributed his salvation to the generosity of God: “God... generously,” he says, “has delivered us” (“God... generously... has delivered us”), but here he attributes it to prayers. Likewise, the servant who owed ten thousand talents was only pardoned by his master when he fell at his feet, although it is said that “having had compassion,... the debt was forgiven him” (“having been merciful... forgive him") (Matthew 18:24, 27). Likewise, the Canaanite wife (the Lord) did not grant health to her daughter until after her long and persistent prayer and patience, although by mercy he only healed her (Matthew 15:22-28). From here we learn that even when we want mercy from God, we must first show ourselves worthy of this mercy, because although He is merciful, He seeks those worthy, and not indiscriminately shares His mercies with everyone, even the hardened. “I will have mercy on whomever I have mercy,” he says, “I will have mercy on whomever I have mercy” (“I will have mercy on him if I have mercy, and I will show compassion on him if I have mercy”) (Ex. 33:19; Rom. 9:15). Look what (the apostle) says here: “with the assistance of your prayer for us” (“with the assistance of your prayer also”). He does not ascribe everything to them, so as not to lead them to arrogance, but he also does not completely deprive them of merit, in order to arouse their zeal, make them more zealous and bring them into a union of love among themselves. That is why he said: “God has given you my salvation,” because the unanimous and consonant prayer of many often bows to God. That is why He said to the prophet Jonah: “Should I not have compassion on Nineveh, the great city in which there are more than one hundred and twenty thousand people?” (“I will not spare this city, in which live as many as twelve people”) (John 4:11). And lest you think that God looks only at the multitude, he says: “For even though your people, O Israel, were as many as the sand of the sea, only the remnant of them will be converted” (“even if the number of Israel is like the sand of the sea, the remnant will be saved”) (Is. 10:22). Why did he save the Ninevites? Because here there was not only a multitude, but a multitude of those who turned to virtue: “every one turned from his evil way” (“turn back in every one from the path of his evil one”) (Jon.3:8), and the One who saved them said that they “did not know how to distinguish their right hand from their left” (“not having known the right hand, lower than the fool”) (Jon.4:11). From this it is clear that they previously sinned more out of ignorance than out of corruption; this is also justified by the fact that they listened to a few words and repented. If twelve topics were enough for their salvation, then what prevented them from being saved before? And why didn’t God say to the prophet: “Shall I not spare this city, which has so sincerely repented,” but instead exposes these tens of thousands? Is it really in vain that this is said? No! Their repentance was known to the prophet, but their number and simplicity were not known. So, from everywhere (the apostle) tries to teach the Corinthians humility, because multitudes have power only when they are combined with virtue. The same thing is confirmed in another place by Scripture, saying: “the church prayed diligently to God for him” (“the prayer made from the Church to God for him was diligent”) (Acts 12:5). This prayer was so strong that, despite the fact that the doors of the prison were locked, and the bonds bound the apostle, and the guards were sleeping on both sides of him, it brought him out of the prison and freed him from all these dangers. But just as strong is the multitude when combined with virtue, it is just as insignificant when it is filled with wickedness. So those Israelis, about whom the prophet says (Is. 10:22), that “your people, O Israel, were as many as the sand of the sea” (“their number was like the sand of the sea”), all perished. Likewise, in the days of Noah there were many, even countless, people; however, this did not bring them any benefit, because one multitude in itself has no strength, but is strong only in conjunction with virtue. So, let us carefully come together in prayer and begin to pray for each other, as the Corinthians did for the apostles. By doing this, we will fulfill the commandment, and we will succeed in love (when I say love, I mean all the virtues), and we will learn to thank God more diligently. After all, whoever thanks God for the benefits shown to others will thank Him all the more for his own. So did David, who says: “Magnify the Lord with me, and let us exalt His name together” (“Magnify the Lord with me, and let us exalt His name together”) (Ps. 33:4). The apostle demands the same everywhere. We must do the same thing - preach the good deeds of God before everyone, in order to excite everyone to glorify God. If, by proclaiming to everyone the blessings we receive from people, we attract them more to ourselves, then all the more, by proclaiming to everyone the blessings of God, we will attract more of His favor to ourselves. And if, having been blessed by people, we encourage others to thank their benefactors, then all the more should we bring those who thank us to God. And if Paul does this, having great boldness towards God, then much more should we do this. 5. So let us pray to the saints that they thank God for us, and we ourselves will do the same for each other. True, this is primarily the duty of priests, as a matter of special importance. When approaching God, we first offer thanks for the universe and for the common good. If everyone is generally affected by the good deeds of God, then among everyone you received salvation. Therefore, if you alone received a benefit, you should give thanks for everyone; if everyone received it together, you can rightly give thanks for yourself. So, although the Lord lit the sun not for you alone, but for everyone, you also use it as much as everyone sees, so that you also owe the same gratitude to God that everyone should give to Him together. Therefore, it is fair that you should give thanks both for common blessings, as well as for the virtues of other people, since we receive many benefits for the virtues of others. So, if even ten righteous people had been found in the cities of Sodom, they would not have suffered what they suffered. Therefore, for the boldness that others have with God, let us thank God. This is an ancient law, implanted in the church from above. So Paul thanks God for the Romans, for the Corinthians and for the whole universe. Don’t tell me now: “It’s none of my business.” Even if it was not yours, then you should give thanks, because it is your member. Moreover, you make it yours through (general) praise, and thus you become a participant in the rewards, and you yourself will receive grace. That is why church laws command prayers not only for the faithful, but also for the catechumens. Thus, church law encourages believers to pray for those who have not yet been initiated into the sacraments of faith. When the deacon says: “Let us earnestly pray for the catechumens,” he does nothing more than stir up the entire people of the faithful to pray for them, although the catechumens are still alien to the believers, since they do not yet belong to the body of Christ, do not yet have fellowship in the sacraments, and are still separated from the spiritual flock. If we must pray for them, then much more should we pray for our members. This is why he says: “Let us pray earnestly,” so that you do not reject them as strangers, do not forget them as strangers. They have not yet received the prayer commanded and given by Christ, they have not yet acquired boldness, but they need the help of those initiated into the sacraments. They still stand outside the royal palaces, far from the sacred fence. That's why they are sent away when those terrible prayers are offered. That is why the deacon invites you to pray for them, so that they become your members and are no longer foreign and alienated: the word “let us pray” does not only address the priests, but also applies to the people; when the deacon says: “let’s be kind and pray,” he invites everyone to prayer with these words. Then, starting the petition, he says: “may the all-merciful and generous God hear their prayers.” So that you don’t say: “Why should we pray? They are alien to us, not yet united with us - how can I beg God? How can I bow down to Him so that He may show them His mercy and forgive them?” So that you are not embarrassed by such questions, see how He resolves your bewilderment, saying: “Yes, an all-merciful and generous God.” Do you hear: “all-merciful God”! Do not doubt any more, because the All-merciful One has mercy on everyone - both sinners and friends. So, do not say: “How can I approach God for them? He himself will hear their prayers.” In prayer for the catechumens, what is better to pray for than that they not remain catechumens forever? Next he shows the very image of prayer. Which one? “Let him open the ears of their hearts,” which are still imprisoned and hardened. However, we are not talking about the sensory ears here, but about the mental ones. “Let them hear what eye has not seen, what ear has not heard, and what has not entered into the heart of man” (“Let them hear what eye has not seen, what ear has not heard, and what has not entered into the heart of man”) (1 Cor. 2:9). They have not yet heard the unspeakable mysteries, because they stand far and apart from the faithful, and if they hear something, they do not understand what they heard, since here hearing alone is not enough, but also great understanding is required; but they do not yet have inner hearing. That is why the prophetic gift is asked for them. And the prophet also says about himself: “The Lord God gave Me the tongue of the wise, so that I could strengthen the weary with a word; Every morning He awakens, He awakens My ear, so that I may listen” (“God gives me a language of teaching, so that I can understand, when it is proper to speak the word, He opens my mouth before He opens my mouth, He gave me early, so that I can listen.”). (Isa.50:4). Just as the prophets heard differently from other people, so the faithful hear differently from the catechumens. From here the catechumen learns not to expect teaching and opening of hearing from people (“Do not be called,” he says, “teachers” (“do not call a teacher on earth”) (Matthew 23:8), but from above – from heaven: “And all... will be taught by the Lord” (“they will all be taught by God”) (Is. 54:13). Therefore (the deacon) further says: “He will announce them with the word of truth,” that is, to pour out the truth into their hearts, because they do not yet know the words of the truth as they should know. “Let his fear be planted in them.” However, this is not enough, because one seed fell along the way, and another on the stone. 6. But that’s not what we’re asking. We ask that, just as a plow opens furrows in rich soil, so it would be here, that is, that the renewed ones would accept the spoken word into the depths of their hearts and faithfully preserve everything they heard. Therefore, the deacon adds: “and he will establish his faith in their hearts,” that is, so that it does not remain on the surface, but takes root in the depths. “Let the gospel of righteousness be revealed to them.” Here he points to a twofold veil: one that covers their mental eyes; another, by which the Gospel is closed from them. That is why he previously asked: “may he open the ears of their hearts,” but now he asks: “may he reveal the gospel of righteousness to them,” that is, may he make them wise and capable of accepting it, may he teach them and sow the seeds of the Gospel. Otherwise, although they will be capable, if God does not reveal it to them, they will not receive any benefit from it. And vice versa: even if God revealed it, if they do not accept what was revealed, the same danger threatens again. That’s why we ask for both – to open hearts and reveal the Gospel. So, the royal decoration does not represent anything to the eyes, even if they look at it, if it is closed, just as, on the contrary, there is no benefit from the fact that it is open, if the eyes do not look at it. But both can be achieved when (people) themselves wish it in advance. What kind of “Gospel of Truth” is this? The one that makes people righteous. Through this, he arouses in them the desire for baptism, showing that this Gospel not only resolves sins, but also makes them righteous. “May he give them a divine mind, a chaste thought and a virtuous life.” Let those of the faithful who are chained to the worries of life listen to this. If we are still commanded to ask for this for the uninitiated, then think, what kind of person should we be who ask this for others? Our life must be consistent with the Gospel. That is why the order of prayer goes from dogmas to life. Namely, having said: “may the Gospel of truth be revealed to them,” he adds: “may the divine mind give them.” What does "divine" mean? This means that God should dwell in it, as it is said: “And I will make My dwelling place among you... and I will walk among you” (“I will dwell in them and walk around”) (Lev. 26:11-12). When the mind is clean, when sins are put away, then it becomes the house of God. When God dwells in it, then nothing human remains in it. And thus it becomes divine, everything is broadcast from God, as the house of God living in it. Hence It is obvious that the one who speaks shamefully does not have a divine mind; neither does the one who loves fun and laughter. “What does it mean to have a “chaste thought”? It means that one who is obsessed with the inclination to evil and clings to real goods cannot be called chaste, that is, healthy. because the dogmas of faith require us to live a virtuous life. Listen to these who come to baptism at the end of their lives. We pray that after baptism you will have a good life; and you are trying in every possible way to die without having a virtuous life. Let us assume that you will receive justification, but by faith alone; but we ask that you earn boldness before God by your deeds. “Always think of God, be wise about God, and strive to please Him.” We ask you for a chaste thought and a virtuous life, not for one day, not for two or three, but for your whole life, and, as the foundation of all good things, we ask God that you philosophize in ways pleasing to Him. “Many seek their own things, and not the things that please Jesus Christ” (Phil. 2:21). How can this be? After all, our own diligence must be added to prayer if we are to abide in His law day and night. That is why in the petition he further says: “abide in His law.” And as he said above, “always,” so here he says, “day and night.” That is why I am ashamed of those who barely show up in church once a year. In fact, what justification can those who are commanded day and night not just to practice the law, but to abide, that is, to grow and live in it, and who, meanwhile, do not devote even the slightest part of their lives to remembering His commandments and keeping His justifications? 7. Do you see what an excellent chain this is, and how each link is closely connected and coordinated with the other, stronger and more beautiful than any golden chain? In fact, after asking for the gift of the divine mind, he tells how to acquire it. How? Always caring about pleasing Him. How's that? By constant attention to the law of God. How can people be sure of this? If they keep His commandments. Or rather, from attention to God’s law comes the observance of the commandments, just as from philosophizing according to God and acquiring the divine mind, care and concern for what is pleasing to Him is born. Each of the above-mentioned virtues has such power that it creates another and is itself created by it, supports the other and is itself supported by it. “Let us pray even more diligently for them.” Since a prolonged word usually tires the soul, he again excites it. He intends to ask for something great and lofty, which is why he says: “Let us pray even more diligently for them.” What exactly? May he “deliver them from every evil and discordant deed.” Here we ask that the Lord would not allow them to fall into temptation and deliver them from all slander - physical and spiritual. That’s why he adds: “from every” sin of the devil, and from every attack of the enemy, thereby pointing to temptations and sins. Sin is very close to us, surrounds us from everywhere - both in front and behind, and therefore easily overthrows us. Since above he spoke about what we must do on our part, that is, abide in the law of God, remember His commandments, keep His justifications, now he finally convinces us that all this is not enough if God himself is not present with us and helps us. “Unless the Lord builds a house, those who build it labor in vain” (“Unless the Lord builds a house, those who build it labor in vain”) (Ps. 127:1); and this is especially impossible for those who are still subject to the devil and are under his power. You who are initiated into the sacraments already know this. So, remember those words with which you renounced the dominion of the devil, when, on bended knees, you voluntarily resorted to your King, uttering those terrible words that taught us never to obey the devil in anything. He calls him an adversary and a devil, that is, a slanderer, because he slanders God to people, and to God to us, and to ourselves to each other. So he once slandered Job to God, saying: “Does Job fear God for nothing?” (“Job does not honor the Lord with that food”) (Job 1:9–10). And again to Job against God: “the fire of God fell from heaven” (“fire fell from heaven”) (Job 1:16). In like manner he slandered God against Adam when he said that “their eyes shall be opened.” (Gen.3:5). And now he slanderes many people, saying: “God does not provide for the world, but has entrusted your fate to the demons.” He also slandered Christ to many of the Jews, calling him a flatterer and a sorcerer. Maybe someone would like to know how it affects a person? When one does not find a divine mind and a chaste soul in a person; when a person forgets the commandments of God and does not keep God’s excuses, then the devil takes him into captivity. So, if Adam had remembered the commandment that says: “from every tree in the garden you will eat” (“from every tree... you will tear down”) (Gen. 2:16), if he had kept the commandment that says: “in the day that you eat from it, you will die” (“on the day you take it down..., you will die”) (Gen. 2:17), then he would not have suffered what he suffered. “Yes.” will make them worthy at the time of the beneficial bath of rebirth, the remission of sins." We ask for both the present and the future; and we talk about the font (baptism), and show them in the petition its power. In fact, the petition makes it clear to them that the matter is rebirth, and that we, just as we are born from the womb, are also reborn from water - so that none of them says with Nicodemus: “How can a man be born when he is old? Can he really enter his mother’s womb another time and be born?” ("How can someone be born old? Can food enter its mother’s womb and be born again?” ) (John 3:4). Since he spoke about the remission of sins, he further confirms the truth of this, saying: “and the garments of incorruptibility,” because whoever is adopted as a son of God is obviously already made incorruptible. What does it mean: “in good time”? When, that is, the one preparing for baptism has positioned himself well, when with zeal and faith he begins to accept it, because for a believer such a time is a good one. “May he bless their comings and goings, and all their living.” Here they are allowed to ask for bodily benefits, as they are still weak in the faith. “Their houses and those living in them,” that is, their servants, relatives and others close to them whom they have. All this was among the rewards in the Old Testament, and nothing seemed as terrible as widowhood, childlessness, premature death, hunger, and failure in business. For this reason, the Church temporarily allows the catechumens to ask for bodily benefits, little by little raising them to perfection. This is what Christ does, and so does Paul, recalling to his disciples the blessings given to the ancients. So Christ says: “Blessed are the meek, for they will inherit the earth” (“blessed are the meek, for they will inherit the earth”) (Matthew 5:5). And Paul: “Honor your father and mother... and you will live long on the earth” (“Honor your father and your mother: and you will live long on the earth”) (Eph. 6:2–3). 8. “Let him multiply his children and bless them, and make them wise according to their age.” Here again (asks) both bodily and spiritual, as still imperfect. Further, only the spiritual: “may he direct everything that is offered to their benefit,” not just what is offered, but to their benefit. Thus, for example, travel is often suggested, but does not bring any benefit; or something else similar, but also without benefit. From here they learn to thank God for everything, because everything is directed to their benefit. After all this, finally (the deacon) commands them to rebel. Hitherto he had kept them as if prostrate on the ground; after they have asked for the above benefits, when they themselves have received boldness and faith, he raises them up from the earth and commands them to offer prayers to God themselves. First we ask for them, then we command them to ask for themselves, opening the doors of prayer for them, just as we first teach children to speak, and then we command them to speak for us. So we say: “Ask the angel of peace for the announcement.” There is a tormenting angel, as Scripture says: “an embassy of evil angels” (“a message from fierce angels”) (Ps. 77:49). There is also a destroying angel (2 Samuel 24:16). Therefore, we command them to ask for an angel of peace, and together we teach them, first of all, to seek peace, as a union of all good things, so that they are free from all enmity, all warfare and all strife. “All peace is yours,” because through peace even heavy things become light. That is why Christ said: “My peace I give to you” (John 14:27). Truly, nothing provides the devil with such powerful weapons as discord, enmity and warfare. “This day is peace and ask for peace all the days of your life.” You see how he again commands you to spend your whole life virtuously. “Your Christian death; and above all everything good and useful,” since what is not good is not useful. We have a different concept of what is useful than what most people have. “Dedicate yourselves to the living God and to Christ.” We do not yet require them to pray for others, but we consider it sufficient if they can pray for themselves. Do you see the completeness and perfection of prayer, which embraces both the dogmas of faith and the rules for life? In fact, when we talk about the Gospel, about the garment of incorruptibility, about the bath of rebirth, we name all dogmas; when we talk about divine reason, chaste thoughts and the rest of the above, we are pointing to life. We then command them to bow their heads as a sign that their prayers have been heard and God is blessing them. Truly, it is not man who blesses, but with the hand and lips of man we bow the heads of those present to the King of Heaven, and then everyone calls out: “Amen.” Why did I say all this? To teach that we must seek the benefit of others; so that the faithful do not think that prayers for the catechumens do not concern them at all. It’s not to the walls that the deacon says: “Let us pray for the catechumens.” Despite the fact that some are so senseless, insane and absent-minded that not only during the prayer of the catechumens, but also during the prayer of the faithful, they stand and talk. This is why everything is not in order with us, this is why everything is heading towards destruction - because even when we should appease God most of all, we anger Him, and so we leave the church. We are commanded here, in the presence of the faithful, to pray to God, the lover of mankind, for bishops, for presbyters, for kings, for authorities, for earth and sea, for the air, for the entire universe. So, if we, who should have the boldness to pray for others, do not pray for ourselves with due attention, then what excuse will we have, what excuse? Therefore, having thought about all this, I ask you to remember the time of prayer, to be more exalted in spirit, to renounce the earth and soar to the very heights of heaven, so that we may be able to appease God and receive the promised benefits, which we will all be worthy to achieve through 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. You might be interested in: