Conversations on the words of the apostle: “But having the same spirit of faith, as it is written...” (2 Cor. 4:13)

“Conversations on the words of the Apostle: “But having the same spirit of faith, as it is written...” (2 Cor. 4:13)” (3 conversations) delivered by St. John Chrysostom, probably in Antioch, in 387-388. The first conversation (10 chapters) is devoted to the interpretation of the words: “He believed, and therefore he spoke” (Ps. 116:1). The saint gives several meanings of the word “faith”: “Faith is that which performs signs and wonders. Faith is also called that which leads to the knowledge of God, according to which each of us is faithful.” St. John reveals the doctrine of grace: we can attract the help of the Holy Spirit to ourselves and cause Him to dwell in us through good deeds and a good life. The saint speaks about the commandment of love for one’s neighbor and giving alms: “Both those who live in marriage and those who strive in virginity, let us apply great zeal to almsgiving, because otherwise it is impossible to achieve the Kingdom of Heaven.” The second conversation (10 chapters) is directed against the Manichaeans and everyone who separates the Old Testament from the New. St. John proves that although these two laws are different from each other, they are not opposite. These are the laws of the same God. He testifies to this with the words of the prophet Jeremiah, thereby refuting the errors of the Jews and followers of Paul of Samosata: “I will make a new covenant with the house of Israel and with the house of Judah, not such a covenant as I made with their fathers” (Jer. 31:31-32). Then the saint speaks out against the Manichaeans, explaining the meaning of the words: “Abraham had two sons, one from a slave, and the other from a free woman. There is an allegory in this” (Gal. 4:22-24). The events of the Old Testament were types of the events of the New Testament. Abraham's two wives represent the two Testaments. They have only one husband, just as the two Testaments have the same God. At the end of the second conversation, there is a call to give alms, which “provides not only the Kingdom of Heaven, but also security and abundance in this life.” In the third conversation of St. John gives an interpretation of the words of the Apostle Paul: “having the same spirit of faith.” He says them in order to show that both in the Old and in the New Testament, faith is the mother of goods. The saint speaks about the suffering of Christians, about patiently enduring sorrows: “Everyone who is in temptations and dangers... through suffering... becomes a fellow member of Paul, or better yet, of the Lord of Angels, Christ; and he who participates in His sufferings here will be a partaker of His glory there.” At the conclusion of the conversation, the saint again exhorts to give alms: “Prayer is fire, especially when it is sent by a sober and awake soul; but this fire also needs oil to reach the very vaults of heaven; and the oil for this fire is nothing more than alms.” *The title of the work in Latin is In illud: Habentes eundem spiritum. And to the words: “He believed, and therefore he spoke” (Ps. 116:1), and about alms When doctors are forced to use iron, they do not use it without regret for the pain they cause to their patients; the Apostle Paul, forced to correct the Corinthians, experiences torment at the very thought of their work. – Natural weakness of the mind, confirmed by the power of faith. – The powerlessness of philosophy lies in its alienation from faith. – The double meaning of the word “faith” in the Holy Scriptures. It means the virtue with which the apostles performed miracles, and then it also means that which leads to the knowledge of God. – The Doctrine of Grace. – Good deeds infuse us with the Holy Spirit. – Virginity must be combined with love. – God pays special attention to the commandment of love. – An exhortation to the practical performance of alms. 1. The wisest of doctors, seeing that the wound requires an iron knife, make an incision; but they do this not without sorrow and not without compassion, but they grieve and rejoice together no less than those experiencing the cut themselves; they mourn because of the pain caused by the cut, but rejoice in the recovery that comes from it. This is what Paul, the wise physician of souls, did. Having once denounced the Corinthians, who needed the strongest reproof, he both rejoiced and was sad: he was sad because he caused them grief, but he rejoiced because he did good. Expressing both, he said: “If I grieved you with the message, I do not regret it, although I regretted it” (2 Cor. 7:8). Why did he repent? And why doesn’t he repent again? He repented because he hit them very hard; does not repent because he corrected them. And so that you are convinced that this is really why, listen to what follows: “I see that that message saddened you, but only for a while. Now I rejoice, not because you were sad, but because you were saddened to repentance” (2 Cor. 7:8-9). If, he says, I saddened you for a while, then this sadness is short-lived, but the benefit is permanent. Allow me, I ask you, to say these words of your love: “If I saddened you” with the previous admonition, “I do not regret, although I regretted it,” because I see that the then admonition and instruction, although it saddened you for a while, brought us a lot of joy, “not because you were saddened, but because you were saddened to repentance.” It is this very sorrow of yours for God that has produced zeal in you. Today we have a most brilliant gathering, a most solemn spectacle, a most numerous congregation of brethren. This zeal is the fruit of that sadness. Therefore, as much as I grieved then, I rejoice so much now, seeing our spiritual vineyard filled with fruits. If, when offering sensual dishes, the large number of guests brings some honor and joy to the one who invited them, then all the more so can this be the case when offering spiritual dishes; meanwhile, there, the more invited, the more of what is offered is consumed and the greater the expense, but here, on the contrary, the large number of those gathered not only does not destroy, but also multiplies the meal. If spending there gives pleasure, then all the more will it bring profit here, because this is the property of spiritual dishes: the more they are shared, the more they multiply. So, if our table is full, then I hope that the grace of the Spirit will be communicated to our mind, because when she sees many present, then she offers the most abundant treat, not because she despises the few, but because she desires the salvation of many. Therefore, Christ, who appeared to Paul, commanded him to go through other cities and stop in Corinth, saying: “The Lord said to Paul in a vision at night: Do not be afraid, but speak and do not be silent, for I am with you, and no one will harm you, because I have many people in this city” (Acts 18:9-10). If for the sake of one sheep a shepherd walks through mountains and forests and deserts, then when he has to convert many sheep from carelessness and error, will he not show great zeal? And that He really does not despise even a few, listen to how He Himself says: “It is not the will of your Father in heaven that one of these little ones should perish” (Matthew 18:14). Neither his small number, he says, nor his ignorance disposes Him to neglect our salvation. 2. If, therefore, this is His care for the small and the few, and such for the many, then, having left everything to His will, let us turn to the saying of Paul that we read today. What is this saying? “We know that,” he says, “...our earthly house, this hut, will be destroyed” (2 Cor. 5:1); or better yet, let’s turn higher, to the very beginning of the thought. Just as those who are looking for a source, seeing a wet place, not only dig there, but, guided by this moisture and vein, extend further inward until they reach the very root and beginning of the stream - we will do the same. Having found the spiritual source flowing from Pavlova’s wisdom, we, guided by his saying, as if by some vein, will go to the very root of thought. Where is this beginning and root? “Having the same spirit of faith, as it is written: I believed, and therefore I spoke, and we believe, therefore we speak” (2 Cor. 4:13). What are you saying? If you did not believe, would you not speak and stand silent? Yes, he says; Without faith I can neither open my lips, nor move my tongue, nor open my lips, and, being gifted with the gift of speech, I stand silent without her instruction. Just as a plant without a root cannot produce fruit, so without the pre-existence of faith the word of doctrine cannot come into being. Therefore, in another place he says: “For with the heart they believe unto righteousness, and with the mouth they confess unto salvation” (Rom. 10:10). What could be better than this tree, or even comparable to it, when not only its branches, but also the root itself bears fruit: the root is justification, and the branches are salvation? That’s why he says: “We believe, that’s why we speak.” Just as a stick, firmly supporting trembling and weakened limbs from old age, prevents us from slipping and falling, so faith, more reliably than a stick, supporting our soul, shaken and disturbed by the weakness of thoughts, and supporting it with the strength of its own strength, safely affirms it and never allows it to stumble, correcting the weakness of thoughts with an excess of its own strength, dispelling the darkness that arises from them and illuminating the soul with its own light, sitting in vague thoughts, as if in a dark house. Therefore, those deprived of it are in a state no better than that in which those living in darkness, but just as they hit the walls, and are pushed by those they meet, and are thrown into ravines and abysses, and their eyes do not bring them any benefit when there is no guiding light, so those deprived of faith push each other, hit each other, hit the walls and, finally, are overthrown, dragging themselves into the abyss of destruction. 3. Witnesses of these words are those who boast of worldly wisdom and are vainglorious about their growing beard, worn-out cloak and stick. After long and many discussions, they did not see the stones lying before their eyes, because if they had looked at them as stones, they would not have considered them gods. They rebelled against each other and fell into the deepest abyss of wickedness for no other reason than the fact that they trusted their own reasoning in everything. Expressing this also, Paul said: “They became futile in their speculations, and their foolish hearts were darkened; calling themselves wise, they became fools” (Rom. 1:21, 22). Further, citing evidence of their darkness and madness, he added: “And they changed the glory of the incorruptible God into an image made like corruptible man, and birds, and four-footed animals, and creeping things” (Rom. 1:23). But faith, having come, expels all this darkness from the soul of the one who accepted it; and just as a lowered anchor holds a ship, battered on all sides by the pressure of winds and flooded by rising waves, and strengthens it in the middle of the sea, so exactly, when thoughts coming from outside overwhelm our mind, the faith that comes, more reliable than an anchor, delivers it from shipwreck, leading it to complete conviction, like a ship in a quiet harbor. Expressing this very point, Paul said that God “has appointed some apostles... for the equipping of the saints... until we all come into the unity of the faith and the knowledge of the Son of God... so that we should no longer be children, tossed to and fro and carried away with every wind” (Eph. 4:11-14). Do you see the effect of faith, how it, like some reliable anchor, eliminates hesitation? He writes about this in the Epistle to the Hebrews, expressing himself about faith like this: “which for the soul is like an anchor, safe and strong, and enters into the interior behind the veil” (Heb. 6:19). So that you, having heard about the anchor, do not think that it pulls down, the apostle shows that the extraordinary property of this anchor is that it does not pull down, but lifts the mind up, lifts it to heaven and leads “into the innermost part behind the veil.” He called the sky here a curtain. Why and for what? Because just as the veil separated the Holy of Holies from the outer part of the tabernacle, so this heaven, like a veil spread out among creation, separates it from the outer part of the tabernacle, i.e. from this visible world, the Holy of Holies, i.e. higher and higher, “where Jesus entered as a forerunner for us” (Heb. 6:20). 4. The meaning of his words is as follows: faith, he says, elevates our soul there, not allowing it to be oppressed by any of the present disasters, but easing the labors with the hope of the future. Truly, whoever looks at the future, hopes for heavenly things and directs his mental eyes there, does not feel sorrow from present disasters, just as Paul did not feel and, explaining the reason for such wisdom, said: “For our momentary light suffering produces eternal glory in an immeasurable abundance” (2 Cor. 4:17). How and in what way? “When we look not at what is seen, but at what is unseen,” with the eyes of faith (2 Cor. 4:18). Just as the eyes of the body do not see anything mental, so the eyes of faith do not see anything sensual. But what kind of faith is Paul talking about here? The name "faith" has a double meaning. Faith is the name with which the apostles once performed signs, and about which Christ said: “For truly I say to you, if you have faith the size of a mustard seed and say to this mountain, “Move from here to there,” and it will move” (Matthew 17:20). Also, when the disciples could not deliver the sleepwalker from the demon and wanted to know the reason for this, He pointed it out to them in the lack of faith, saying: “because of your unbelief” (Matthew 17:20). And Paul says about this same faith: “and I have... all faith, so that I can move mountains” (1 Cor. 13:2). In the same way, when Peter, walking on foot on the sea, began to drown, Christ reproached him for the lack of this same faith, saying: “You of little faith! Why did you doubt? (Matthew 14:31)? So, faith is that which performs signs and wonders. Faith is also called faith, which leads to the knowledge of God, according to which each of us is faithful. The apostle speaks about it in the Epistle to the Romans: “I thank my God through Jesus Christ for you all, that your faith is proclaimed in the whole world” (Rom. 1:8); also to the Thessalonians: “The word of the Lord has spread from you not only to Macedonia and Achaia, but also to every place the glory of your faith in God has spread” (1 Thess. 1:8). What faith is he referring to here? Obviously it is cognitive faith, as further words show: “We believe,” he says, “that’s why we speak.” What do we believe? “Knowing that he who raised up the Lord Jesus will also raise us up through Jesus” by his power (2 Cor. 4:13–14). But why does he call it “the spirit of faith” and include it among the gifts? If faith is a gift and only a gift of the Spirit, and not our merit, then unbelievers will not be punished, and believers will not receive praise, because this is the property of gifts: they do not receive crowns and rewards for them, since the gift is not the merit of those who receive it, but the gift of the generosity of the giver. Therefore, the Lord commanded the disciples not to rejoice in the fact that they cast out demons, and deprived the Kingdom of Heaven of those who “prophesied ... and ... performed many miracles” in His name (Matthew 7:22), since they could not boast of their own merits, but wanted to be saved only by their gifts. 5. So, if faith is something like that, if in it we bring nothing of our own, but everything belongs to the grace of the Spirit, which introduces it into our souls, and we will not receive any reward for it, then how does the apostle say: “With the heart they believe for righteousness, and with the mouth they confess for salvation” (Rom. 10:10)? This means that faith is also a good deed of the believer. As in another place he expresses the same thing when he says: “But to him who does not work, but believes in him who justifies the ungodly, his faith is counted as righteousness” (Rom. 4:5), if everything belongs to the grace of the Spirit? Like Patriarch Abraham, he crowned her with countless praises - because he, despising everything present, believed with hope beyond hope (Rom. 4:18)? So, why does the apostle call it “the spirit of faith”? He wants to show that to first believe and obey the call depends on our goodwill; and after faith has already been implanted, we need the help of the Holy Spirit so that it remains constantly unshakable and unchangeable. Neither God nor the grace of the Spirit precedes our disposition, but, although he calls, he expects us to come voluntarily and of our own accord; and then, when we have already arrived, then He gives all kinds of help from Himself. Since the devil, after we have begun to believe, immediately comes, wanting to uproot this good root and hastening to sow tares and damage the true and pure seeds, we then need the help of the Spirit, so that He, sitting down on our soul, like a hardworking farmer, with His great care and providence, protects the newly planted plant of faith on all sides. Therefore, the apostle in the Epistle to the Thessalonians says: “Do not quench the Spirit” (1 Thessalonians 5:19), suggesting that after the coming of the grace of the Spirit we will be inaccessible to the evil demon and all his tricks, because if “no one can call Jesus Lord except by the Holy Spirit” (1 Cor. 12:3), much less can anyone keep his faith safe and secure firm, as only by the Holy Spirit. 6. But how can we attract the help of the Spirit to ourselves and cause Him to dwell in us? Good deeds and a good life. Just as the light of a lamp is supported by oil, with the destruction of which it ceases and disappears, so is the grace of the Spirit: when we have good deeds and the soul is watered with great alms, it remains in us, like fire supported by oil, and without it it retreats and moves away - as happened with the five virgins. Since, after many labors and exploits, they did not store up love for humanity to help themselves, they could not keep spiritual talent with them, therefore they were excommunicated from the bridal chamber and heard terrible words that are heavier than Gehenna: “Truly I say to you, I do not know you” (Matthew 25:12); That’s why they were called stupid, and rightly so, since they, having overcome the strongest lusts, were defeated by the weakest. Look: they defeated the power of nature, curbed furious rage, tamed the waves of lust while living on earth, showed the life of an angel, being clothed with a body, imitated ethereal forces, and after such a feat they did not suppress their passion for money; truly stupid and unreasonable - that is why they were not worthy of forgiveness. Their fall was the result of sheer carelessness. They were able to extinguish the furnace of lust kindled by such a flame, to go beyond the limits and do more than what was commanded (because virginity is not the law, but is left to the will of those listening), and after that they were overcome by the passion for money. What could be more pitiful than them, who lost a crown from their heads for a small part of silver? I say this not so that virgins will give up and end their virginity, but so that they do not work uselessly, so that after countless exploits they do not retire from the field uncrowned and covered in shame. Virginity is a good and supernatural thing; but this good, great and supernatural deed, not being combined with love for mankind, cannot even lead to the threshold of the bridal chamber. Look at the power of philanthropy and the power of almsgiving. Virginity without alms could not even lead to the threshold of the bridal chamber; and alms without virginity brought their children with great glory to the Kingdom prepared “before the foundation of the world.” Those, because they did not give generous alms, heard: “Truly I say to you, I do not know you”; and these, who gave drink to the thirsty and nourished the hungry Christ, although they were not distinguished by their virginity, heard: “Come, you blessed of My Father, inherit the kingdom prepared for you from the foundation of the world” (Matthew 25:34), and very rightly, because a virgin and a faster is useful only to himself, and the merciful is the common haven of the oppressed, delivers his neighbors from poverty and satisfies the needs others. Of the good deeds, those that serve the benefit of others are usually valued more highly. 7. So that you may be convinced that this kind of commandment is more pleasing to God than all others, Christ, speaking about fasting and virginity, mentioned the Kingdom of Heaven; and commanding about alms and philanthropy and that we nurture mercy in ourselves, he pointed to a reward much higher than the Kingdom of Heaven: “That you may be sons of your Father in heaven” (Matthew 5:45). Indeed, those commandments especially make people like God - as much as it is possible for people to be like God - which serve for the common good. Expressing this very thing, Christ said: “The sun rises...on the evil and the good and sends rain on the righteous and the unjust” (Matthew 5:45). So you too, using your property as much as possible for the common benefit of your brethren, imitate the One who bestows His blessings on everyone equally. The dignity of virginity is great, and therefore I wish that it be especially observed; but the dignity of virginity does not consist in abstinence only from marriage, but in philanthropy, brotherly love and compassion. What is the use of cruelty in virginity? What is the use of chastity with inhumanity? You were not carried away by bodily lust, but were carried away by the passion for money; you were not seduced by the appearance of a man, but were seduced by the beauty of gold; you defeated the strongest opponent, but the smaller and weaker one overcame you and defeated you. Therefore, your defeat became the most shameful; Therefore, you did not receive forgiveness, as you overcame such violence and tamed nature itself, but gave in to the love of money, which both slaves and barbarians could often overcome without difficulty. 8. Knowing all this, beloved, both those living in marriage and those striving in virginity, let us apply great zeal to alms, because otherwise it is impossible to achieve the Kingdom of Heaven. If virginity without alms could not lead to the Kingdom, then what other good deed can, or will be able to do this without it. No, none. So, with all our souls and with all our strength, let us add oil to the lamps, and let this be done generously and constantly, so that the light will always be clear and abundant. Look not at the poor man who receives, but at God who repays, not at the one who receives silver, but at the one who becomes your debtor. For this purpose, one accepts, and the other pays, so that on the one hand, the poverty and misfortune of the receiver will dispose you to mercy and compassion, and on the other, the wealth of the one who has to give, guaranteeing payment with a great increase, inspires hope for some benefit and disposes you to give alms with greater generosity. Who, tell me, intending to receive a hundred times more and being absolutely sure of payment, will not give everything? Let us not save money, or better yet, let us save money, because whoever protects his property puts it in this inviolable treasury, inaccessible neither to robbers, nor to servants, nor to evil envious people, nor to any intrigues. If, hearing this too, you do not dare to give away anything from your property, and neither the hundredfold receipt, nor the misfortune of the poor, nor anything else can persuade you, then remember your sins, enter into the consciousness of your sinfulness, examine your whole life, carefully examine all your sins, and then, even if you were the most inhuman of all people, constantly feeling fear for your sins and hoping to earn them for yourself through alms forgiveness, you will give away your very body, not just your money. If those suffering from wounds, wanting to get rid of physical illnesses, do not spare any property and are ready to give up even their clothes in order to get rid of their illness, then all the more, wanting to get rid of mental illness and serious sinful wounds through alms, we must give it with all diligence. Moreover, in illnesses, throwing silver, you cannot suddenly be cured of pain, but often you need to experience cutting, and cauterization, and bitter medicines, and hunger, and cold, and other severe prescriptions; but here it is not so, but it is enough to give the silver into the hands of the poor, and all sins will immediately be washed away without pain and labor. A doctor who heals the soul has no need for techniques, tools, iron, or fire; but it is enough for Him to make only a wave, and all sins disappear from our soul and turn into nothing. 9. Do you not see what severe feats the monks endure when they love a solitary life and retire to the tops of the mountains? Having the earth as a bed, dressing in hair shirt, covering their whole body with chains and confining themselves in a hut, they constantly struggle with hunger, live in tears and unbearable wakefulness in order to wash away at least a small part of their sins; and you can prove your piety without any such harsh feats in this easy and convenient way. What kind of work, tell me, using property, to use excess beyond need on the poor? Even if there were no reward, even if no recompense was assigned, then the very nature of the matter would not be able to convince the most stubborn to use the excess to comfort the needy? And when for alms there are such crowns, such rewards, such forgiveness of sins, then tell me, what justification will those who spare money and drown their souls in sins have? If nothing else disposes you and does not prompt you to compassion and alms, then remember the uncertainty of death and imagine that if you do not give to the poor, then with the onset of death you will involuntarily leave everything to others, and therefore be philanthropic now. Truly, it would be extremely crazy not to voluntarily give to others in need from what we would have to lose involuntarily, while, moreover, we can receive such benefits for this generosity. “Today your abundance,” says the apostle, “is to make up for their lack” (2 Cor. 8:14). What do these words mean? You receive more than you give: you give sensual, but you receive mental and spiritual; you give silver and receive remission of sins; you deliver the poor from hunger, and he delivers you from the wrath of God. This is a kind of exchange and trade that brings profit, much more than expenses, and the benefit is more significant. The expense consists of money, and the gain is not only in money, but also in the remission of sins, in boldness before God, in the Kingdom of Heaven and in the enjoyment of blessings, “Eye has not seen, nor ear heard, nor has it entered into the heart of man” (1 Cor. 2:9). Therefore, isn’t it absurd that while merchants do not spare any of their property, meaning not some extraordinary profit, but similar to the amount spent, we, meaning to acquire perishable and transitory goods for perishable and transient goods, not perishable and perishable, but incorruptible and immortal, do not show the same care for our property as they do? No, brethren, let us not be so careless about our salvation; but, knowing the example of both the virgins and those sent “into the everlasting fire prepared for the devil and his angels” (Matthew 25:41), because they did not nourish and drink Christ, let us keep the fire of the Spirit within ourselves with generosity and abundant alms, so that we do not suffer shipwreck in faith. Faith needs the help and presence of the Spirit in order for it to remain unshakable; and the help of the Spirit is usually given for a clean life and good behavior. Therefore, if we want to have firm faith, then we must lead a pure life, which disposes the Spirit to dwell in us and maintain the strength of faith. It is impossible, truly impossible, for one who leads an unclean life not to waver in his faith. 10. Those who talk empty talk about fate and do not believe in the saving teaching of the Resurrection have fallen into the abyss of such unbelief as a result of a bad conscience and depraved deeds. Just as those suffering from fever, wanting to destroy the heat, often throw themselves into cold water and, having quelled the pain for a short time, are then exposed to intense flames, so those with a vicious conscience, trying to find consolation and not wanting to wash away their sins with repentance, came up with the rule of fate and disbelief in the Resurrection. Thus, consoling themselves for a short time with cold reasoning, they ignite for themselves the great fire of Gehenna, and when, remaining careless, and then, having moved there, they see that everyone himself must give an account for his sins. And in order to be convinced that this is fair and that evil deeds harm the strength of faith, listen to what Paul says in the Epistle to Timothy. “He fought...,” he says, “like a good warrior, having faith and a good conscience,” and a good conscience usually comes from life and right deeds, “which some rejected and suffered shipwreck in the faith” (1 Tim. 1:18-19). And in another place: “For 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). Do you see that both suffered shipwreck, and these turned away, because they rejected a good conscience, and these gave themselves over to the love of money? Having carefully thought about all this, let us strive to lead a good life in order to receive a double reward - one prepared as a reward for deeds, and the other as a reward for firmness in faith. What food is to the body, so is life to faith; and just as our flesh cannot by nature be sustained without food, so faith cannot be sustained without good works, because “faith without works is dead” (James 2:20). Finally, it remains to say one thing: what does “the same” mean? The Apostle did not simply say: “having the spirit of faith”; but what? "Having the same spirit of faith". I would like to explain this too; but since I see many streams of thoughts flowing from this simple word, I am afraid that the multitude of what needs to be said will drown everything that has been said and make this teaching useless for you, harming you through immoderation. Therefore, ending the conversation here, I ask and implore you to carefully observe what has been said - everything that you have heard about life, faith, virginity, love of mankind and almsgiving, and, firmly remembering this, be ready to listen to what follows. Then only our interview building will be strong and unshakable when what was said before is well implanted in your minds, and then we will begin to apply further. God, who has granted both to us to say this and to you to listen with zeal, may he grant us the opportunity to show the fruits of the works, grace and love for mankind of our Lord Jesus Christ, to whom be glory forever and ever. And against the Manichaeans and everyone who condemns the Old Testament and separates it from the New, and about alms. An abbreviated summary of the previous conversation. The old and new laws are the same Lawgiver, the same God. – These two laws are different from each other, but not opposite. – The Prophet Jeremiah clearly shows that in both the Old and New Testaments there is one and the same God. – Decisive evidence against the Jews and followers of Paul of Samosata. – Explanation of the text: “Abraham had two sons, one by a slave and the other by a free woman.” - The meaning of this text is in refutation of the Manichaeans. – Abraham’s two wives represent the two Testaments. - They have only one husband; likewise the two Testaments have the same God. - An exhortation to give alms. 1. It is my old duty to explain to you the apostolic saying. You may have forgotten about this debt due to the passage of time; but I have not forgotten because of my attraction to you. This is love: it is something vigilant and caring; Those who love carry in their minds not only their loved ones, but also remember everything they promise to give them more firmly than future recipients. Likewise, a tender mother, having saved the remnants of a meal for her children, will not forget, if they accidentally forget, but, having observed this with all diligence, offers and feeds the hungry. If mothers are so tender towards their children, then we need to show as much greater zeal and care for your love as the pain of a spiritual birth is stronger than the pain of a natural birth. What was this meal, the remains of which we have saved for you? This is an apostolic saying, which then provided us with abundant spiritual food, one part of which we offered to your attention, and the other transferred to the present day, so as not to exhaust the strength of your memory with the multitude of things said. What is this saying? “But having the same spirit of faith, as it is written: I believed, and therefore I spoke, and we believe, therefore we speak” (2 Cor. 4:13). What kind of faith is it said about - about the performer of signs, about which Christ says: “If you have faith as a mustard seed and say to this mountain: “Move from here to there,” and it will move” (Matthew 17:20), or about the planter of knowledge in us, by which we are all faithful; also why it is said: “the spirit of faith”, and what this faith itself is - we told your love about all this as best we could, adding a few words about alms. But since it still remains to explain why it is said: “the same spirit of faith,” and the multitude of what was said then did not allow us to deal with this word in detail, we saved it for the present day, and now we have come out to repay this debt to you. So, why did the apostle say: “the same”? He wants to show the great affinity of the New Testament with the Old; therefore he reminded us of the prophetic saying, saying: “having the same spirit of faith,” and adding: “as it is written: I believed and therefore I spoke.” Previously and many years ago, David said the same thing (Ps. 115:1) that Paul now brought, declaring that the same grace of the Spirit both in him then and in us now has rooted the power of faith; and as if he said this: the same Spirit of faith that spoke in him also works in us. 2. Where now are those who condemn the Old Testament, dissolve the body of Scripture, attribute the New Testament to one God, and the Old to another God? Let them listen to Paul, who stops ungodly lips, curbs the tongue of God, and shows that the same Spirit is in both the Old and New Testaments. Moreover, their very names show us the great agreement between the Testaments. The New is so called in relation to the Old, and the Old in relation to the New, just as Paul says: “By saying “new,” he showed the oldness of the first” (Heb. 8:13). And if they did not belong to the same Lord, then neither this one could be called New, nor that one – Old. So this difference in names shows the affinity of both Testaments; and this very difference is not in essence, but in the change of time: only for this reason the new differs from the old; the change of time does not mean either a difference in dominance or a derogation of one over the other. Christ also expressed this when he said: “Therefore, every scribe who has been taught in the kingdom of heaven is like a master who brings out of his treasury new and old” (Matthew 13:52). Do you see different acquisitions, but one power? Just as there the same owner can endure the new and the old, so here it is also possible that the New and Old Testaments belong to the same God; This is the most special thing and shows His wealth and abundance, that He not only creates new things, but also reveals abundance in the old. Thus, between the Testaments there is only a difference in names, and not a contradiction or opposition. The old is old with the new; but this does not mean a contradiction or an opposition, but only a difference in name. I will even allow myself such an exaggeration that even if the laws of the Old Testament were opposite to the laws of the New, I would argue with greater insistence that even then there would be no need to introduce another God. If he had established opposite laws at the same time, to the same people, living in the same state, in the same circumstances, then such wisdom might have had some basis; but if some laws are prescribed to some, and others to others, to this at one time, and by this at another, by that in some circumstances, and by this in others, then what is the need, due to the difference in laws, to introduce two opposing legislators? I don't see any; if the heretics can say it, then let them say it; but they won’t be able to either. Likewise, the doctor often does a lot of opposite things, not because of the opposite in thoughts, but with the same and the same thought. He often cauterizes the same body, and does not cauterize it, and cuts it, and does not cut it, gives it to drink sometimes bitter, sometimes sweet medicine; the actions are opposite, but the thought by which this is done is the same and the same, because he has one goal in mind - the health of the patient. Therefore, isn’t it absurd not to blame the doctor for doing many things that are contrary to the nature of the same body, but to blame God if He gave different instructions to different people at different times? 3. So, from here it is obvious that even if these laws were opposite, then even then one should not blame (the Old Testament); but that they are not opposite, but only different, let us take the laws themselves into our hands. “You have heard,” said the Lord, “what was said to the ancients: Do not kill” (Matthew 5:21). This is the Old Testament law; Let's look at the New Testament: “Whoever is angry with his brother without cause will be subject to... hell fire” (Matthew 5:22). Tell me: are these commandments opposite? What man with any sense can say this? If the previous law commanded not to kill, and this one commanded (to kill), then perhaps someone would say that there is a contradiction between them; if he commands not to kill, and this one commands not even to be angry, then the latter law is a strengthening of the first, and not a contradiction to it. That one destroyed the fruit of anger - murder, and this one tore out the root - anger; he stopped the flow of wickedness, and this one dried up its very source, because the source and root of murder is rage and anger. That law prepared our nature, and this one, having come, filled the gap. Where is the opposite, when one law stops the end of evil, and the other the beginning? That one cleansed his hand from blood, and this one frees the mind itself from vicious desires. This is characteristic of laws that are consistent with each other, and not contradictory, which is what the enemies of truth are trying to find everywhere, not noticing that in this way they bring upon the New Testament God the great guilt of frivolity and negligence, because in this case it will turn out (may this blasphemy be turned on the heads of those who force us to say this!) that He arranged our affairs untimely; I’ll tell you how it is. The guidance of the Old Testament is like feeding milk, and the wisdom of the New Testament is like solid food; no one, without feeding with milk, serves solid food; and this is what the God of the New Testament would have done, if He had not been the giver of the Old. Before He fed us with milk, the guidance of the law, He would have led us to solid food. And not only this accusation, but also another even greater one, they subject Him to, as if He only began to provide for our race after more than five thousand years. If He were not the One who, through the prophets, patriarchs and other righteous men, arranged everything that concerns us, but someone else besides Him, then it would turn out that He began to provide for us late and recently, as if moved by some repentance. But it would be unworthy not only of God, but even of an ordinary person, if He, having allowed so many people to perish for such a long time, finally, in recent times, also began to provide for the few. 4. Do you see what blasphemies are uttered against God by those who say that one is the Lawgiver of the New Testament, and another of the Old? But all this stops when we admit that there is one God of both Testaments. Then it will turn out that He wisely arranged matters concerning us, first through the law, and now through grace, and not recently, not in recent times, but from ancient times and from the very first day He began to provide for us. And in order to further close their lips, we will now cite the very sayings of the prophets and apostles, who proclaim that there is one Lawgiver of the New and Old Testaments. So, let Jeremiah, sanctified from his mother’s womb, come forward and show us clearly that the God of both Testaments is one and the same. What does he say, declaring on behalf of the Lawgiver? “I will make a new covenant with the house of Israel and with the house of Judah, not like the covenant that I made with their fathers” (Jer. 31:31-32). Thus, the establisher of the New Testament is God, who also gave the Old. With this, the prophet sufficiently curbed the lips of the followers of Paul of Samosata, who reject the eternal existence of the Only Begotten. If He really did not exist before His birth from Mary and did not have existence before He appeared in the flesh, then how, not existing, did He lay down the law? How could He say, “I will make a new covenant with the house of Israel and with the house of Judah, not like the covenant that I made with their fathers”? How could he bequeath to their fathers, not existing and not having being, according to their teaching? Against the Jews and the Paulines suffering from Jewish delusions, this testimony of the prophet is quite stable. But in order to curb the Manichaeans, we will cite evidence from the New Testament, since they do not show any respect for the Old, or better yet, for the New, because this one, which they apparently respect, they humiliate no less: firstly, by separating it from the Old, they weakened the reliable part of it; after all, considerable proof of the truth of its content was the prediction of the Old Testament prophecies, which, having rejected, they do not feel that they humiliated the apostles more than the prophets. So, by this, firstly, they humiliate the New Testament; and secondly, by excluding most of it from it. But, despite the fact that the strength of its content is such that even from the remains themselves one can easily see their baseness; the cut-down parts scream and cry out, demanding connection with their other parts. 5. How can we prove to them that there is one Lawgiver of the New and Old Testaments? With these apostolic sayings that remained with them, which apparently contain an accusation of the law, but in fact they especially elevate it and show that it is a Divine broadcast and came from above. And it was the work of the wisdom of the Spirit that the accusers of the law, deceived by the ready-made saying, unwittingly and unknownly accepted the defense written in its favor, so that if they wanted to see the truth, they would have guidance for themselves in this saying, and if they remained in unbelief, they would no longer have any forgiveness, like unbelievers, to the detriment of their salvation and what they apparently believe. So, where does the New Testament say that there is one lawmaker between itself and the Old? In many and different places; but for now we will try to cite a passage that is still preserved among the Manichaeans even now. What is he like? “Tell me, you who want to be under the law: do you not listen to the law? - says the apostle, - for it is written: Abraham had two sons, one by a bondwoman, and the other by a freewoman" (Gal. 4:21-22)? The heretics heard the words: “one of the slaves,” and immediately took advantage of them; they thought that these words were an accusation of the law and, cutting them off from connection with others, they held them back as approving them. We will show from this passage that there is one Lawgiver. “Abraham had two sons, one by a slave and the other by a free woman. There is an allegory in this” (Gal.4:22, 24). What does “allegory” mean? The events of the Old Testament were prototypes of the events of the Covenant of Grace: just as there are two wives, so there are two Testaments. Firstly, in this he shows the affinity of the New Testament with the Old, when this was a prototype of that; the prototype is not opposite to the truth, but akin to it. If the God of the Old Testament was opposed to the God of the New, then the Old could not have represented by these wives the advantage of the New Testament; and even if he had typified it, Paul should not have used this type. If they say that Paul did this, condescending to the weakness of the Jews, then he would need, when preaching to the Hellenes, to introduce Hellenic images and recall historical events that happened among the Hellenes. However, he did not do this - and quite rightly, because these events had nothing to do with the truth, and the Jewish ones were God’s broadcasts and laws; therefore, the Old Testament has great affinity with the New Testament. 6. Firstly, this shows that there is great agreement between the New and Old Testaments, and secondly, no less so in history itself. Just as then there were two wives for one husband, so now there are two Testaments for one Lawgiver. If the Lawgiver of the New Testament had been one, and the Old Testament another, then the Apostle would have introduced this story in vain, because Sarah had not one husband, and Hagar had another, but both had the same one. Thus, when he says: “these are two covenants” (Gal. 4:24), he expresses nothing more than that they have one Lawgiver, just as they have one husband - Abraham. But one was a slave, they will say, and the other was free. What of this? The question for now is whether there is one Lawgiver of both Testaments. Let them accept this in advance; and then we will answer them for that too. As soon as you force them to accept this and be convinced, then all their teaching will disappear, because if it is revealed that the Old Testament belongs to the same Lawgiver, as it really is, then the whole dispute between us and them will be resolved. However, so that this does not confuse you, let us carefully delve into the saying. The Apostle did not say: “one is a slave, and the other is free”; but: “giving birth into slavery” (Gal.4:24); but he himself is not always a slave; and birth into slavery is not the fault of the one who gives birth, but of the children who are born. Since the Jews, by their malice, deprived themselves of freedom and lost their nobility, God raised them in constant fear, like foolish slaves, punishing them with vengeance and threats. So now many fathers raise their children, not as children, but with the fear characteristic of members of the household; and the fault is not of the fathers, but of the children, who forced the fathers to treat the free as slaves. So God raised the people of that time with such fear and vengeance as was typical for raising an unreasonable member of the household; and this serves neither to condemn God, nor to accuse the law, but of the unbridled Jews, who needed a stronger rein. However, in the Old Testament itself there are many who were brought up differently - for example: Abel, Noah, Abraham, Isaac, Jacob, Joseph, Moses, Elijah, Elisha and all the others who were jealous of the wisdom of the New Testament. In fact, it was not as a result of fear and punishment, or threats and revenge, but through divine love and a fiery attraction to God that they became what they were. They did not need any commandments, nor commandments and laws in order to choose virtue for themselves and avoid evil, but, like noble children and free ones, recognizing their own dignity, they themselves indulged in virtue without any fear or punishment, while the rest of the Jews turned into evil and therefore needed the reins of the law. So, when they made the calf and bowed to the image, then they heard: “The Lord our God is one Lord” (Deut. 6:4); when they committed murder and corrupted the wives of their neighbors, then they heard: “Thou shalt not kill. Thou shalt not commit adultery” (Deut. 5:17–18), and the rest is similar. 7. Thus, it is not the fault of the law - the introduction of punishment and vengeance, the education and admonition of the Jews as foolish household members, but also the greatest glory and considerable praise that the law could, by its own insistence, remove people given to such wickedness from wickedness, soften them and make them obedient to grace and lead them to the wisdom of the New Testament. The same Spirit arranged everything, both in the Old and in the New Testament, although in different ways. That is why Paul said: “Having the same spirit of faith, as it is written, I believed, and therefore I spoke” (2 Cor. 4:13). And that’s not why he said: “the same spirit”; but also for another reason, which is no less than what was stated and which I wanted to explain to you now, but, fearing that you would not lose what was said, I will save it for another conversation with you; and now I ask you to remember everything that has been stated and carefully keep it in memory, and at the same time add a virtuous life to this and add it to the purity of teaching, “that the man of God may be complete, equipped for every good work” (2 Tim. 3:17), because there will be no benefit for us from the right teaching when life is corrupt, just as there is no benefit from a virtuous life in the absence of sound faith. In order for us to have commensurate benefit, let us protect ourselves on both sides, providing noble results both in everything else and, by the way, in almsgiving, which I recently talked to you about, providing it with much readiness and much generosity. “He who sows sparingly will also reap sparingly; and whoever sows generously will also reap generously” (2 Cor. 9:6). What does it mean: “he who sows generously”? With much generosity. Here, in everyday affairs, both harvesting and sowing consist of the same seeds, because the sower throws wheat, barley, or something else similar, and the reaper reaps the same thing again. But in almsgiving it’s not like this, it’s different. You throw away silver, but gather up boldness towards God; you give money and take away sins; you deliver bread and clothing, and for this the Kingdom of Heaven and countless blessings are prepared for you, “no eye has seen, no ear has heard, and it has not entered into the heart of man” (1 Cor. 2:9); and the most important of all blessings is that you become like God, according to human strength. So, talking about alms and love for mankind, Christ added: “That you may be sons of your Father in heaven, for He makes His sun to rise on the evil and the good, and sends rain on the just and the unjust” (Matthew 5:45). You cannot raise the sun, nor send rain, nor do good to such a universe; use the money you have for charity, and you will be like the sun that rises, as much as it is possible for a person to become like God. 8. Consider carefully what is said. “On the unjust,” He says, “and on the righteous.” Likewise, when you give alms, do not test the life of the poor and do not demand from him an account of his morals. That is why it is called alms, so that we can give to the unworthy. He who has mercy on the wrongdoer, but has mercy on the sinner; the good man is worthy of praise and crowns, and the sinner is worthy of mercy and condescension. Thus, we will imitate God in this too if we give to the wicked. Think about how many slanderers, criminals, and wizards full of all kinds of evil live in the universe; but God also feeds them every day, teaching us to extend charity to everyone. But we do exactly the opposite. We turn away not only from evil or bad people, but when a healthy person comes to us, subjected to poverty either by justice, or by freedom, or, perhaps, by laziness - I will admit this too - then we, having showered him with censures, dishonor and countless jokes, send him away empty-handed, blaspheming his health, reproaching laziness, demanding an account. Is this really what you are meant to do, O man, to thoughtlessly accuse and reproach those in need? God commanded to have mercy and correct their poverty, and not to demand an account and despise them. Or do you want to correct their way of life, distract them from laziness and motivate the sloth to action? Give it in advance, and then reproach, so that severity does not bring upon you suspicions of cruelty, but so that you receive the glory of a caring person. He who does not give, but only reproaches, the poor man turns away from him, hates him, would not even want to look at him; and quite rightly so, since he thinks that reproaches do not come from carelessness, but from a reluctance to pay, as indeed happens. And whoever reproaches after giving alms makes his admonition acceptable, because he expresses reproach not out of inhumanity, but out of thoughtfulness. So did Paul. Having said: “If anyone does not want to work, neither should he eat” (2 Thess. 3:10), he added: “But you, brothers, do not lose heart in doing good” (2 Thess. 3:13). These commandments appear to be opposite. If sloths should not eat, then how do you command them to do good? But there is no contradiction here - let there not be. For this reason, he says, I said: “If anyone does not want to work, neither should he eat,” not so as to turn away those intending to give from alms, but so as to turn away those who live in idleness from idleness. Thus, his words: “do not eat,” excite some to action through fear of threat, and the words: “do not lose heart in doing good,” encourage others to give alms by indicating the benefits of this. So that some, having heard the threat expressed against them, do not stop extending a helping hand, he calls them to charity, saying: “do not lose heart in doing good.” If you give to a lazy person, you will do good. 9. He expressed the same thing in further words. Having said: “If anyone does not listen to our word in this epistle, take note of him and do not communicate with him” (2 Thessalonians 3:14), and thus having cast him out of the sacred enclosure, he again joins him in a different way, disposing and inclining the thoughts of those who cast him out to him. That’s why he added: “But do not consider him an enemy, but admonish him as a brother” (2 Thess. 3:15). Just as there, having said: “If anyone does not want to work, do not eat,” he again commanded that great care should be taken for such people who have the opportunity to do so, so here, when he said: “do not communicate with him,” he did not remove the listeners from caring for him, but ordered them to carefully take care of him, adding the words: “but do not consider him an enemy, but admonish him as a brother”; you have separated yourself from communication with him, but do not separate yourself from caring for him; You have cast him out of the congregation, but do not cast him out of love; and he commanded this very thing to be done out of love, so that he, having become better through excommunication, would return to communion with the whole body. Likewise, fathers drive their children out of their home, not so that they will always remain outside, but so that, having been enlightened by their expulsion from home, they will return home again. For the accusers of inactivity, the above is enough. But since many still have another memorized pretext for justification, full of inhumanity and cruelty, it is necessary to refute this too, not in order to deprive them of justification, but to convince them to abandon this imaginary and useless justification, and instead constantly acquire through deeds a real justification and one that can appear before the Throne of Christ. What is this dry and useless excuse of many? They say I raise children, take care of the house, feed my wife, have many necessary expenses, so I am not able to give alms to those who come to me. What are you saying? Are you raising children and therefore do not give alms to those who come to you? But it is for them that you should give alms to the poor, for these children themselves and for their protection, in order to appease God with a little money, who gave them to you, in order to leave them a representative in Him even after your death, in order to attract favor to them from above with this money spent for God. Don’t you see how many often include in their wills rich and powerful people who have no relationship with them, and make them co-heirs of their children, solely in order to provide their children with a donation of small money, and, moreover, without knowing how, after their death, those who became participants in the inheritance will be disposed of? And you, knowing the philanthropy, goodness and justice of your Master, will not make Him a participant in your will? Will you not make Him joint heir with your children? Is this characteristic, tell me, of a father who loves children? If you really care about the children you have born, then leave them a written will in which you will have God as your debtor. This is the greatest inheritance, this is wealth, this is provision. Make Him part of the inheritance here, so that He may make you and your children part of the inheritance there. Here is an Heir who is noble, philanthropic, good, strong, rich, so that it is impossible to suspect His communication in anything. That is why almsgiving is called sowing, because it is not an expense, but a profit; but when you begin to sow, you do not pay attention to the fact that you are using up the reserves of previous works, but have in mind the still non-existent harvest of future works, moreover, not knowing that everything will be in your favor - because rust, and hail, and locusts, and uneven air, and much more deceive our hope for the future; when you need to sow for Heaven, where there is no uneven air, from where all sorrow and trouble are expelled, do you hesitate and retreat? What kind of forgiveness will you find if, throwing it into the ground, you do it with courage and readiness, but when you need to give it into the hand of God, you hesitate and are careless? If the earth returns what is entrusted to it, then much more will the hand of God return whatever it receives to you in abundance. 10. So, knowing this, let us look, when giving alms, not at expenses, but at profits and future hopes, and even real benefits, because alms bring not only the Kingdom of Heaven, but also security and abundance in this life. Who said this? He Himself is the One who has the power to do this. He who gives from his wealth to the poor, He said, “will receive a hundredfold (in this age) and will inherit eternal life” (Matthew 19:29). Do you see the rewards given with great abundance in both lives? Let us not hesitate and shirk, but every day let us bear the fruits of alms, so that our present affairs may proceed favorably, and we may achieve the future life, 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, honor, and dominion forever and ever. Amen. And why everyone generally enjoys benefits, and about alms. A brief recap of the previous conversation. – The Apostle Paul says: “having the same spirit of faith” not only to show us the agreement of the two Testaments, but also for another reason, which is the subject of this conversation. – The state of the world in the early times of Christian preaching. - The sufferings of the Apostle Paul. – The benefits of suffering in general. – And in the Old Testament there are righteous people whose reward was postponed until another life. – This is the second reason why the Apostle Paul says: “having the same spirit of faith” - He wanted to encourage the faithful of his time. – God in the Old Testament did not treat the masses of the people in the same way as he treated the chosen righteous. - An exhortation to give alms. 1. In the previous meeting and the one that took place before it, we took one saying of the apostle and devoted the entire conversation to explaining it; and today again we want to deal with the same saying. We do this deliberately for the benefit of your love, and not for our glorification - not in order to appear as some kind of knowledgeable and thoughtful, but in order to reveal to you the wisdom of Paul and arouse zeal in you, I take up the words. The depth of his wisdom becomes more obvious when from one saying he gives us rivers of thoughts; But you, having learned that even from one apostolic word you can extract an indescribable wealth of wisdom, you will not run past his messages without paying attention, but, fueled by this hope, you will strive to examine with great care each of the sayings found there. If one saying gave us subjects for conversation for three days, then what wealth will a whole department, surveyed in detail, bring us? Let us not become weary until we have extracted everything. If those who dig gold mines, no matter how much wealth they extract from them, do not lag behind until they have taken out all the gold, how much more should we show zeal and diligence in the study of Divine sayings. And we also dig for gold, but not sensual, but spiritual, because we work not in earthly mines, but in the mines of the Spirit. Truly, Paul's epistles are spiritual mines and sources: mines, because they provide us with wealth more precious than any gold; springs, because they never dry up, but as much as you draw from there, the same amount - or even more - comes into them again. A clear proof of this can be found in all the time that has passed. Five hundred years have passed since Paul lived; and during all this time, many writers, many teachers and interpreters drew much and often from there, but did not exhaust the wealth contained there. This is not a sensory treasure, therefore it is not exhausted by the multitude of those who dig it out, but grows and multiplies. But what am I saying about the former? How many will speak after us, and after them others again, and yet this rich source will not dry up, and this mine will not become scarce. He is spiritual, and did not arise with the intention of ever being spent. What is this apostolic saying about which I recently talked with your love? “Having the same spirit of faith, as it is written: I believed, and therefore I spoke” (2 Cor. 4:13). 2. At that time we examined why the apostle said: “the same spirit of faith,” and so far we have set forth one reason for this, namely that to show the agreement of the New Testament with the Old. Indeed, when it is revealed that the same spirit of faith moved the lips of David, who said: “I believed, and therefore I spoke,” and acted on the soul of Paul, then it is obvious that there is a great affinity between the prophets and the apostles, and it necessarily follows that there is a great agreement between the Old and New Testaments. However, so that I repeat the same thing again, we do not burden you, we will now state another reason why the apostle said: “the same.” Even then we promised to show you another reason for such a saying. But be careful, because the thought that I want to communicate to your love is deep, and requires a discerning mind and the sharpest soul; Therefore, I urge you to pay close attention to what is said. If the labor is ours, then the benefit is yours; or better - this is not our work, but a gift of the grace of the Spirit. When He offers revelation, neither the speaker nor the listeners are tired, because the pleasantness of this revelation is great. Let us delve into it carefully, because even if you follow most of it, if you miss a small part, you will not understand the whole speech, losing the sequence of presentation. Just as those who do not know the path and need the guidance of others, even if they follow them for a long time, but if through short-term inattention they lose the guide, then they do not receive any benefit from following him and stop, not knowing where to go, so those who follow the speaker, if, after listening to almost the entire teaching, are inattentive only for a short time, then, having lost the entire sequence of speech, they are no longer able to reach the end of their thoughts. Therefore, so that you do not suffer the same, listen with equal attention to everything that will be said by me until we reach the very end. 3. So, why did the apostle say: “having the same spirit of faith”? He also wants to show that in both the Old and New Testaments, faith is the mother of goods. However, it is necessary to begin the speech a little further back, then this reason will be much clearer to us. What is this reason? At the time when the apostle spoke such words, a great war surrounded the faithful, a difficult and continuous war. Everywhere entire cities and peoples rebelled against them, all the rulers were at enmity, kings armed themselves, weapons were raised, swords were sharpened, armies marched out, all kinds of executions and torments were invented. Plunder and confiscation of property, exile, daily executions, torture and dungeons, fire, iron, animals, the gallows, the wheel, abysses, cliffs, and everything you can think of was used to exterminate the faithful. But the war did not stop there, because not only was it erected by enemies, but nature itself was divided with itself: fathers rebelled against their children, daughters hated those who carried them in their wombs, friends turned away from friends; the war little by little penetrated into the circles of relatives and families; and there was then great confusion in the universe. Just as a ship at a time when waves rise, clouds gather, thunder breaks out, darkness surrounds the ship on all sides, the sea rages, monsters rise, sea robbers attack, and those sailing on the ship themselves rise up against each other - it cannot avoid danger unless the highest, strong and great right hand repels the confusion and, stopping the storm, brings silence to those sailing: so exactly it happened then, at the beginning of the sermon. Not only did a storm arise from the outside, but also from within they often rebelled against each other. Who says this? Paul himself, who writes: “Without are attacks, within are fears” (2 Cor. 7:5). And that this was really the case, that both teachers and students were surrounded by countless disasters and the war extended to everyone, to this I again cite the testimony of Paul. You remember everything that was said, so that, having recognized the dangers, temptations and countless disasters in which believers were then, you would give more thanks to God, who dispelled all these disasters and granted deep peace, stopped the war and created great silence - so that none of the careless would think of escaping punishment, and none of the virtuous would now be exalted. 4. It really doesn’t matter whether to stand courageously in the midst of war raging on all sides and countless disasters, or, now, as if in a harbor and enjoying complete safety, to show the same courage. Then the believers were in no better position than the sailors, tossed at sea and caught in a storm; and now we live safer than those in the pier. Therefore, let us neither be exalted in good deeds, nor fall when faced with temptations, nor abuse the security of the world for negligence; but we will always be sober and vigilant. We also have a struggle with the wishes of our nature. Now people do not rise up against us, but carnal pleasures rise up, rulers and kings do not rise up in war, but anger, ambition, envy, slander and countless spiritual passions rise up. Let us, having freed ourselves from those temptations, overcome these. I reminded you of the hardships of those times, so that even now those who are in sorrow would receive sufficient consolation from it, and those enjoying complete peace, without experiencing those dangers, would show great zeal in the fight against obscene thoughts, because all this was written “for our instruction,” consolation and encouragement (1 Cor. 10:11). It is now necessary to tell you about this and set out the great horrors that then surrounded the faithful, not only teachers, but also students. Listen to what Paul says in the Epistle to the Hebrews: “Remember the former days, when you were enlightened and endured a great struggle of suffering” (Heb. 10:32). Not even a short time passed, but immediately, from the very beginning of the announcement and instruction, temptations befell them and immediately after baptism they were exposed to dangers; and what exactly they endured, listen: “Serving as a spectacle for others... in the midst of reproaches and sorrows” (Heb. 10:33). Everyone spat on them, despised them, ridiculed them, made fun of them, called them stupid and senseless because, having abandoned their fatherly way of life, they accepted a new teaching. And this is not a small thing to shake the soul if faith is not deeply rooted, because nothing hurts the soul more than shame; nothing torments the soul and heart more than ridicule and slander; many men often fell from shame. I say this now so that we may firmly observe the faith. If then, when the whole universe insulted the believers, they did not fall, then all the more must it firmly contain the teaching of truth now that the whole universe has come over to our side. And that they not only stood firm in the midst of accusations and reproaches and slander, but also rejoiced while enduring this, listen to the one standing next to them: “They accepted the plunder of your property with joy” (Heb. 10:34). You see how their property was taken away in ancient times, and for everyone who wanted to offend, they were a sacrifice. That's what he says in Hebrews. 5. He again testifies similarly about the Thessalonians: “And you became imitators of us and of the Lord, having received the word through much tribulation” (1 Thess. 1:6). Look: these too were in tribulation, and not simply, but “with many tribulations.” There was a strong temptation, a constant danger that did not allow the ascetics of that time to catch their breath even for a short time. And yet, enduring this, they were not annoyed and did not despair, but even rejoiced. Where can you see this? From the words of Paul - because, having said: “with many tribulations,” he added: “with the joy of the Holy Spirit” (1 Thess. 1:6), declaring that temptations caused sorrow, but the reason for the temptations produced joy in them. For their consolation it was enough to realize that they endured this for Christ. Therefore, in the Christians of that time, I am not so much surprised that they endured sorrows, but I am surprised that they rejoiced, enduring sorrows for God. It is common for a noble and God-loving soul to endure sorrow and suffer; but to courageously endure temptation and thank the One who allows sorrow, this is a sign of the greatest courage, this is characteristic of a soul that is awake and freed from everything human. And not only here, but also in another place, wanting to show how many disasters the believers then suffered from their loved ones and relatives - which was the hardest of all - the apostle says this: “For you, brethren, became imitators of the churches of God in Christ Jesus, which are in Judea, because you also suffered the same from your fellow tribesmen, as those from the Jews” (1 Thess. 2:14). Here comes a war, and an internecine war at that, which causes much greater sorrow. “For it is not the enemy who reproaches me, but I would bear it; ...but you, who were the same to me as I, are my friend and my close one,” says the psalmist (Ps. 54:13–14); this happened then in an educational way. Therefore, they needed great consolation. Paul, noticing this and seeing how those governed by him suffer and struggle, are exhausted by the greatness of calamities and suffer sorrows from continuous blows, in various ways he encourages their thoughts, and then he says: “It is right before God to repay those who insult you with sorrow, and you who are insulted with joy along with us” (2 Thess. 1: 6-7); then he says: “Do not be anxious about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God” (Phil. 4:6); and again: “do not give up your hope, ... you need patience, so that, having done the will of God, you may receive what was promised” (Heb. 10:35–36); then, strengthening them in patience, he adds: “For a little while, a very little, and the One who comes will come and will not tarry” (Heb. 10:37). Just as a child burst into tears, lamenting and looking for his mother, someone who is with him consoles him, saying: wait a little more, and the mother will certainly return, so Paul, seeing the believers of that time lamenting, weeping bitterly and longing for the coming of Christ because of the unbearable severity of the disasters, says to them in consolation: “For a little while, very little, and the One who is coming will come and will not tarry.” 6. So, from here it is clear that the disciples suffered, endured countless calamities and, like lambs in the midst of wolves, were attacked from all sides; and so that you can be convinced that their teachers also experienced no less, but even more severe suffering - because the more they opposed the enemies of the truth, the more they aroused persecutors against themselves - let us hear this from the same one who told us the previous one. In the Epistle to the Corinthians, he says this: “We do not cause anyone to stumble in anything, lest his service should be reproached, but in everything we demonstrate ourselves as servants of God, through much patience, through tribulations, through necessities, under distress, under blows, in prisons, in exiles, in labors, in watches, in fasts” (2 Cor. 6:3-5). Do you see how many deeds he counted, what a multitude of temptations? Further, in his letter to them, he says: “Servants of Christ? (in madness I say) I am greater" (2 Cor. 11:23). Then, wanting to convince us that suffering for Christ is much more brilliant than performing signs, presenting proof of his apostleship and showing that he is better than them, i.e. not the apostles, but the false apostles, he borrows proof of his advantage not from miracles and signs, but from continuous dangers, and says this: “I was much more in labor, immensely in wounds, more in prisons and many times at death. Five times the Jews gave me forty stripes minus one; three times I was beaten with sticks, once I was stoned, three times I was shipwrecked, I spent a night and a day in the depths of the sea; I have been on journeys many times, in dangers on rivers, in dangers from robbers, in dangers from fellow tribesmen, in dangers from pagans, in dangers in the city, in dangers in the desert, in dangers at sea, in dangers among false brothers, in labor and exhaustion, often in vigils, in hunger and thirst, often in fasting, in cold and nakedness" ( 2 Corinthians 11:23–27 ). These are the characteristics of true apostleship! Signs were often performed by many others, who, however, did not receive any benefit from the miracles, but after all this they heard: “Depart from Me, you who practice lawlessness” (Matthew 7:23); and of those who can say about themselves what Paul has now listed, no one will hear such a sentence, but with great boldness will ascend to Heaven and will enjoy all the blessings of Heaven. 7. Perhaps our conversation has become too long; but do not worry: we have not forgotten the promise and will immediately return to it again. And it was not in vain that we hesitated, but wishing with great arguments to make the subject of our speech more undoubted and clearer and together to encourage sorrowing souls, so that each of those in temptations and dangers would leave here with sufficient consolation, knowing that through suffering he becomes a fellow member of Paul, or better yet, of the Lord of Angels, Christ; and he who participates in His sufferings here will be a partaker of His glory there. “If only,” says the apostle, “we suffer with Him, so that we may also be glorified with Him” (Rom. 8:17); and again: “If we endure, we will also reign with Him” (2 Tim. 2:12). It is inevitable for a believer to endure tribulations, because “all who desire to live godly in Christ Jesus will suffer persecution” (2 Tim. 3:12); and again: “My son! If you begin to serve the Lord God, then prepare your soul for temptation: guide your heart and be strong, and do not be embarrassed during your visit” (Sir.2:1-2). Beautiful, they will say, are the promises - to fall into temptation from the very beginning! Great is the motivation and consolation in service - to immediately taste danger! Indeed, very great and wondrous, and delivering the greatest benefit. Which one exactly? Listen to the one standing next to you: “Gold is tested in fire, and people pleasing to God are tested in the crucible of humiliation” (Sir.2:5). The meaning of these words is as follows: just as gold melted in fire becomes purer, so the soul, tempted by sorrows and dangers, becomes purer and brighter and throws off all sinful impurity. Therefore, Abraham said to the rich man: “Lazarus (received in life) evil; now he is comforted here” (Luke 16:25). And Paul wrote in his letter to the Corinthians: “For this reason many of you are weak and sick, and many are dying. For if we judged ourselves, we would not be judged. Having been judged, we are punished by the Lord, so that we are not condemned with the world” (1 Cor. 11:30-32). And he gave up the fornicator “for the destruction of the flesh, so that the spirit might be saved” (1 Cor. 5:5), showing that salvation comes from real temptation, and that dangers serve as the greatest cleansing of the soul for those who endure them with gratitude. So, we have sufficiently shown that believers, both students and teachers, experienced sorrows and suffered countless calamities, and did not have rest for a short time, being surrounded on all sides by various and varied attacks; and whoever is inquisitive can read more about this in the Divine Scriptures. 8. Now let's turn to our subject. What was supposed to be said? About why Paul said: “having the same spirit of faith.” Why did he say this? The disciples were confused by the fact that evils were experienced, and blessings were expected, the former in reality, and the latter in the distance, and one happened, and the other was expected. And is it surprising that some felt this way then, at the beginning of the sermon, if now, after so much time, after the sermon has spread throughout the entire universe, after so much evidence of these promises has been received, many feel the same way? And not only this confused them, but also something else, no less. What exactly? They thought to themselves that in the Old Testament things were not arranged this way, but those who led a righteous and chaste life immediately received rewards and rewards for virtue, because not after the resurrection of their bodies and not in the future life, but here, in the present life, all the promises were fulfilled for them. “The Lord your God... will love you and bless you, and... whatever is born of your herd and of your flock of sheep... there will be neither barren nor barren, either to you or to your livestock; and the Lord will remove from you... all infirmity” (Deut. 7:12–15); “The Lord will send you a blessing in your barns... The Lord will open to you His good treasury, the heavens, so that it may give rain to your land in its season” (Deut. 28:8, 12); “And the threshing of your grain will reach your harvesting of the grapes, and your gathering of the grapes will reach your sowing” (Lev.26:5). And God gave them many other similar promises, which all came true for them in real life. Those who are smarter can already foresee the solution to the issue. Since bodily health, the fertility of the earth, many children and good children, venerable old age, the excellent state of the seasons, prosperity, timely rains, an abundance of small and large livestock and all the blessings in general were sent down to them in this life, and nothing was left in hope, or after leaving here, then believers, imagining that their ancestors immediately received all the benefits, and for them all rewards and crowns were postponed until the future life and all the blessings of the promises are known only by faith, they grew weary and weak, being forced to spend their entire present life among temptations. Therefore, Paul, presenting this together with the greatness of the disasters that befell them, i.e., that God promised them a reward for their labors after leaving here, and rewarded their ancestors here, and, noticing that from such thoughts a lot of carelessness arose in them, wanted to strengthen them and teach them that under their fathers affairs were arranged in the same way and many received a reward only by faith, and for this he reminded them of the prophetic saying, saying: “Having the same spirit of faith, as it is written: I believed, and therefore I spoke.” He seems to say this: and the great David, this wondrous and noble prophet, received rewards by faith, and not by experience; otherwise he would not have said: “I believed and therefore spoke,” because faith is the realization of things expected, but not seen (Heb. 11:1), and whoever sees something, of course, no longer expects. Therefore, if he believed, he believed what was expected; if he believed what was expected, but what was expected was not yet visible, then he had not yet received what he believed. That is why the apostle says: “having the same spirit of faith,” i.e. We also have the same faith that was in the Old Testament. Therefore, in another place he says, talking about the saints of that time: “They wandered around in mantles and goatskins, enduring shortcomings, sorrows, bitterness; those of whom the whole world was not worthy” (Heb. 11:37–38); and further, teaching that they suffered disasters, but have not yet received rewards, he adds: they all died in faith, “they died in faith, not receiving the promises, but only saw them from afar” (Heb. 11:13). How did they see them, tell me, when they had not yet come true? With the eyes of faith, penetrating Heaven and contemplating everything that is there. 9. Look at the wisdom of God, how He showed them rewards from afar, and did not give these rewards immediately, in order to produce greater patience in them; but he showed it from afar so that, feeding on these hopes, they would not feel the burden of real labor. But perhaps one of the more insightful listeners will think that my conversation contradicts itself. If the former, he will say, did not immediately receive benefits and rewards, then why did you go on for so long, calculating for us the goodness of the seasons, bodily health, good families, many children, prosperity, abundance of fruits, herds of large and small livestock, and all everyday happiness in general? What do we say to this? The fact that God then led the majority and the weakest part of the people differently, and differently the noble men who strived for the wisdom of the New Testament. To the majority, or to those who groveled to the ground, could not see anything great and stretch out spiritual hope for the enjoyment of future blessings, He gave these present blessings, strengthening the weakness of their souls, guiding them through this to the accomplishment of virtues and arousing in them the desire for good; and He called Elijah, Elisha, Jeremiah, Isaiah, and in general all the prophets and those who belonged to the ranks of saints and great men to heaven and to the blessings there prepared for the elect. Therefore, Paul not only listed everyone, but those who wandered in sheepskins and goatskins, were in the oven and in prison, killed, stoned, suffered from hunger, from poverty, in deserts, in caves, in the gorges of the earth, and endured countless calamities; then he said that they all died in faith and had not yet received the fulfillment of the promises, meaning not the entire Jewish people, but men like Elijah. If someone says: why haven’t these same men even now received the crowns that follow them? - let him learn the reason for this from Paul. Having said that they all died in faith without receiving the fulfillment of the promises, he added: “For God has provided something better for us, so that they would not be made perfect without us” (Heb. 11:40). The celebration, he says, will be common, because the pleasure will be greater when we are all crowned together. The same thing happens at Olympic competitions: those participating in wrestling, or in hand-to-hand combat, or in all types of competition, perform feats at different times, but are declared winners all at the same instant of time. This also happens at feasts: when some of the guests are ahead, but others are not yet there, the hosts, doing honor to those delayed, order those who were ahead and those who arrived to wait for those who were late. God did the same: since He called those who had distinguished themselves before Him from the whole universe and from different times to a common spiritual feast, He commands those who have warned and those who have already come to wait for those who will come after, so that in this way, in the presence of everyone, together, both honor and joy will be the same for everyone. 10. Think how much honor it is if Paul and those like him, Abraham and those like him, and even before him for so many years those who fought and conquered are now sitting, waiting for our glorification. And that Paul has indeed not yet received the crown, and none of the others who have distinguished themselves before God from the beginning, and will not receive it until all who are to be crowned are gathered together until the end of the world, about this listen to Paul himself, who says: “I have fought a good fight, I have finished my course, I have kept the faith; and now there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, will give me.” When? “On that day; and not only to me, but also to all who loved His appearing” (2 Tim. 4:7-8). And again in another place, explaining that the enjoyment of good things will be given to everyone together, in the Epistle to the Thessalonians, he says: “For it is right in the sight of God to repay those who insult you with sorrow, and you who are insulted with joy together with us” (2 Thess. 1:6-7); and again: “we who are alive and remain until the coming of the Lord will not warn those who have died” (1 Thess. 4:15); With all this he expresses that the enjoyment of heavenly honors should occur when everyone gathers together. This will bring great joy to those who warned, when they will enjoy those ineffable benefits together with their fellow members. Thus the father, having shared in a splendid and costly meal, then enjoys it with greater joy when he shares in the joy and merriment with his children. So Paul and all those like him will feel great joy of heart when they enjoy it together with their fellow members, because fathers do not show the same tenderness to their children as they do for people who perform the same good deeds as them. So, in order for us to be among those who will then receive honors, let us try to follow those saints. But how, they say, can we follow them? Who will show us the path leading there? Himself the Lord of saints, who not only teaches us to follow them, but also to become cohabitants and accomplices of them all. “I say to you, make friends for yourself with unrighteous wealth, so that when you become poor, they will receive you into eternal homes” (Luke 16:9). He said well: “for ever.” Here, even if you had a magnificent house, it will certainly collapse, dilapidated by time; or better yet, even before its destruction from time to time, death will happen and drive you out of this magnificent dwelling; and often, even before death, some troubles or attacks and plans of slanderers force him to leave him. And there is no need to fear anything like that - no decay, no death, no destruction, no threats of slanderers and nothing else, but this is an unshakable and endless dwelling! That's why He called it eternal. “Make friends for yourself with unrighteous wealth.” 11. See what kindness the Lord has, what kindness and justice there are. It was not in vain that he made such an addition. Since many rich people accumulated their wealth through robbery and greed, He says: this is bad, and you should not have collected money like that; but since you have already collected, then leave behind robbery and greed, and use your money for what it deserves. It is not that I say that you, while robbing, should give alms, but that you, having stopped greed, should use wealth for alms and philanthropy. He who does not refrain from robbery cannot give alms; but, even if he gave a lot of money into the hands of the needy, robbing the money of others and being greedy, he will be considered by God on a par with murderers. Therefore, you need to give up greed in advance, and then give alms to the poor. Great is the power of almsgiving, about which we talked with you in the previous meeting, and now I will talk. However, let no one take frequent reminders of this as a reproach to the listeners. And in competitions, spectators encourage those runners whom they see as being closer to the reward and having many hopes of winning. Likewise, seeing that you always accept words about alms with great zeal, I myself often offer admonitions about this. The poor are the doctors of our souls, benefactors and intercessors, because you do not give them as much as you receive: you give silver, but you receive the Kingdom of Heaven; you alleviate poverty and reconcile yourself with the Lord. Do you see that the reward is not even? This is on earth, and this is in Heaven; this one dies, but this one remains; this is perishable, and this is above all corruption. This is why our fathers placed the poor in front of the doors of houses of prayer, so that the mere sight of the poor could, even in the most careless and inhumane, awaken the memory of almsgiving. When a host of old people stand here, bent over, throwing rags over themselves, withered, dirty, with sticks, barely able to hold on, often blind, and mutilated throughout their bodies, then who will be so stone, so adamantine, as to resist this old age, infirmity, mutilation, poverty, pitiful clothing and in general everything that inclines him to compassion, and remain unyielding to everything? this? That is why they stand in front of our doors, with their appearance, stronger than any word, inclining and calling those who enter to love humanity. Just as washbasins are usually placed at the entrances of houses of prayer, so that those who go to pray to God first wash their hands and then stretch them out to pray, so the poor fathers placed in front of the doors like fountains and washstands, so that we, as we wash our hands with water, having first cleansed our souls with love for mankind, then proceed to prayer. 12. Truly, water does not by its nature wash away the impurities of the body, just as alms by its power wipes away the impurities of the soul. Therefore, just as you dare to enter prayer with unwashed hands - although that is a lesser fault - so never enter prayer without alms. Moreover, often, even if we have clean hands, we do not stretch them out to pray without washing them first with water: this is a habit! We will do the same with alms. Even if we are not aware of any great sin, we will nevertheless cleanse our conscience with alms. You acquired a lot of bad things for yourself at the market: an enemy upset you, a judge forced you to do something inappropriate; spewed often inappropriate words; a friend persuaded you to do something sinful, and you were guilty of many other things, which is easy for a person who goes to the marketplace, presides over courts, or participates in city affairs to be guilty of; in all this you come to ask God for forgiveness and protection. Throw silver into the hands of the poor and wipe away these impurities, so that you can boldly cry out to Him who can forgive your sins. If you make it a habit to never approach this sacred vestibule without alms, then, willingly or unwillingly, you will never omit this good deed: such is the habit! And as always – let’s allow it! - you do not allow yourself to pray with unwashed hands, because once you have made it a habit forever, so in relation to alms, if you make it a law for yourself, then, willingly or unwillingly, you will fulfill it every day, prompted by habit. Prayer is fire, especially when it is sent by a sober and awake soul; but this fire also needs oil to reach the very vaults of heaven; and the oil for this fire is nothing more than alms. Add this oil generously, so that, encouraged by a righteous deed, you can pray with greater boldness and greater zeal. Just as those who do not know anything good about themselves cannot pray with boldness, so those who have done something right and after a righteous deed begin to pray, encouraged by the memory of the good they have done, offer prayer with great zeal. Therefore, in order for our prayer to become stronger and because during prayer our soul will be encouraged by the memory of good deeds, let us come to prayer with alms and carefully remember everything that was said; and more than anything else, keep in mind my comparison, by which I said that the poor, standing in front of the doors of houses of worship, fulfill the same need in relation to the soul as the laver does in relation to the body. If we always remember this, thus constantly purifying our mind, then we will be able to offer pure prayers, acquire great boldness before God and achieve the Kingdom of Heaven, by the grace and love of our Lord Jesus Christ, to whom be glory and dominion forever and ever. Amen. You might be interested in: