Беседа 11

Eph.4:4–7. There is one body and one spirit, just as you are called to one hope of your calling; one Lord, one faith, one baptism, one God and Father of all, who is above all, and through all, and in us all. Each of us has been given grace according to the measure of the gift of Christ. Why in the church does one receive more and the other receive less? – Humility is necessary for the unity of the church body. – The bishop was appointed to teach by word. – Causing divisions in the church is no less evil than falling into heresies. 1. Paul demands from us such love that would bind us together, making us inseparable from each other, and such perfect unity, as if we were members of one body, because only such love produces great good. In the words: “One body,” he demands that we have compassion for each other, do not desire the blessings of our neighbor and participate in each other’s joys; he expressed all this together. Then he very opportunely added: “and one spirit,” teaching that with one body we should have one spirit, since there can be one body, but not one spirit, when, for example, someone is a friend of heretics. Or with these words (“one spirit”) he wanted to encourage mutual agreement, as if saying: since you received one Spirit and drank from one source, there should be no discord between you. Or, perhaps, by the word - spirit - he means disposition here (προδυμίαν). Next he says (the apostle): “just as you were called to one hope of your calling.” T. That is, God called us all to the same thing; did not provide anything more to anyone against the other; He granted immortality to all, eternal life to all, unfading glory to all, brotherhood to all, inheritance to all, became the common head for all, resurrected and seated all. So, having such equality in spiritual things, why are you arrogant? Is it because so-and-so of you is rich and so-and-so is strong? But isn't it funny? Tell me, in fact, if a king, having chosen ten people, clothed them all in purple, seated them on the royal throne and gave them all the same honor, would any of them dare to vilify another because he was richer and more famous? Not at all! But I haven’t expressed everything with this comparison yet, since the distance here is not that great. So, will we, being equal in heaven, be proud of each other over our earthly differences? "One Lord, one faith, one baptism". This is the hope of (our) calling. “One God and Father of all, who is above all, and through all, and in us all,” is one and the same. Or was He called greater for you, and less for that? You were saved by faith, and he was saved by works? Are your sins forgiven in baptism, but not the other? Get away (with such thoughts)! “One God and Father of all, who is above all, and through all, and in us all.” “Who is above all,” that is, above all; “and through everyone”, i.e. that is, he takes care of everything, manages everything; “and in all of us”, i.e., dwells in everyone. The same is attributed (in Scripture) to the Son: therefore, this does not mean the minority of the Son: otherwise the same would not be said about the Father. “Each of us has been given grace.” Why, they say, and why are talents different? This is precisely what always led, both themselves (the Ephesians), and the Corinthians and many others, either to pride, or to cowardice and envy. That is why (the apostle) points us everywhere to the example of the body. That’s why he offered this (example) now because he wanted to talk about various talents. However, he explores this in more detail in his letter to the Corinthians, since this illness was especially prevalent there. And here now he only hinted at it - and look what he says. He did not say - according to the faith of everyone - so as not to plunge into sadness those who did not receive great (gifts); but – what? "According to the measure of Christ's gift". What, he says, is most important, is common to all, such as: baptism, salvation through faith, (the right) to have God as the Father and to all to have communion in the same Spirit. If another has something greater in (his) talent, then do not be upset by this, because he has more work; Remember also that from the one who received five talents, five were exacted, but the one who received two brought two, and by no means received a reward for that that was less than the first. Therefore, here too, from the same proof, he borrows consolation for the listener: “for the equipping,” he says, “of the saints, for the work of ministry, for the edifying of the Body of Christ” (Eph. 4:12). That is why he himself said: “Woe is me,” like everyone who has received the gift of the apostleship, “if I do not preach the gospel!” (1 Cor. 9:16). But therefore woe to him is what he received; and you are free from such danger. "In moderation". What is “in moderation”? That is, not for our merits, since (for merits) no one would have received what they received; but we all (what we received) received as a gift. 2. Why did one (receive) more and the other less? This, he says, does not matter, but the matter is indifferent: each (of those who receive) contributes to creation. And therefore it shows that it was not for the sake of his own dignity that one received more and the other less, but for the sake of others, as much as Christ himself distributed to whom. So in another place he says: “But God arranged the members, each one in the composition of the body, as He pleased” (1 Cor. 12:18). And he does not talk about the reason (for such a distribution), so as not to confuse the thoughts of the listeners. “Therefore it is said, He ascended on high, and took captivity captive, and gave gifts to men” (Eph. 4:8). As if he were saying this: why are you being so arrogant? Everything was God's work. The Prophet says in the psalm: “he accepted gifts for men” (Ps. 67:19); and he says: “gave gifts to men.” The latter is identical with the first. The same is true for the following: “And what does “ascend” mean, if not that He first descended into the nether regions of the earth? He who descended, He is also the one who ascended above all the heavens, to fill all things” (Eph. 4:9-10). When you hear this, do not understand (by this) transition. He does the same thing here as he did in Philippians. Just as there, urging people to humility, he points to the example of Christ (Phil. 2:5-9), so it is exactly here, saying: “he first descended into the nether regions of the earth.” Otherwise, his words would have been unnecessary: ​​“being obedient even to death” (Phil. 2:8). From the concept of ascent leads to the thought of descent. And he calls death the deepest countries of the earth in accordance with human concepts, as Jacob said: “You will bring my gray hair with sorrow to the grave” (Gen. 44:29); as the psalm also says: “he became like those who go down into the grave” (Ps. 142:7), i.e., the dead. Why is this (lower) country mentioned here? And what kind of captivity is he talking about? About the captivity of the devil. The Lord captured this tyrant, I mean the devil, and death, and oath, and sin. Do you see the spoils and the gain? “And what does “ascended” mean, if not that He also descended before?” This is directed against the followers of Paul of Samosata. “He who descended, He is also the one who ascended above all the heavens, to fill everything.” He descended, he says, into the lowest parts of the earth, beyond which there are no others. And he ascended above everything, beyond which there is nothing else. This means His power and authority, because before everything was filled with Him. “And He appointed some apostles, some prophets, some evangelists, some shepherds and teachers, for the equipping of the saints for the work of ministry, for the edifying of the body of Christ” (Eph. 4:11-12). What he says in another place: “Therefore God has highly exalted Him” (Phil. 2:9), he expresses the same here with the words: “He who descended, He is also He who ascended.” His descent into the lowest lands of the earth did not harm Him in the slightest and did not at all prevent Him from being above the heavens. Thus, the more someone humbles himself, the more he rises. Just like on water, the deeper someone plunges into it, the stronger it lifts him up, and the closer an arrow is shot from a (closer) distance, the more accurately it hits the target, this also happens in humility. However, when we talk about the ascension of God, it is necessary first to imagine His descent; but in relation to a person this is not necessary. Further (the apostle) points us to (divine) providence and wisdom and says: He who did so much, and showed such power, and did not refuse to descend for us even to the lowest countries, would not have done such a division of gifts without a reason. In another place he says that the Spirit did this, namely: “in which the Holy Spirit,” he says, “has made you overseers to shepherd the Church of the Lord” (Acts 20:28). And while here he says that the Son (did it), in another place he says that it is God. And again: “And He made some apostles, others prophets,” and in the letter to the Corinthians he says: “I planted, Apollos watered, but God made the increase” (1 Cor. 3:6). And again: “He who plants and he who waters are one; but each one will receive his own reward according to his own labor” (1 Cor. 3:8). So it is here: what is it that you bear less (fruit)? You have received so many (and gifts). First (God appointed) the apostles, since they had everything. Second - prophets, since some were not apostles, but were prophets, for example Agabus. Third - evangelists: these are those who did not go around all countries, but only preached, like Priscilla and Aquila. Then - shepherds and teachers, to whom the whole people were entrusted. So what? Are shepherds and teachers really less than others? Of course so: in comparison with those who went around the earth and preached, those who sat (at home) and had occupation in one place, like Timothy, Titus, were smaller. However, such subordination and preference (of one over the other) cannot be deduced from this place, but (this can be seen) from another message (1 Cor. 12:28). “He,” he says, “set”: don’t contradict. Or perhaps he also calls those who wrote the gospel evangelists. “For the equipping of the saints, for the work of ministry, for the edification of the Body of Christ.” 3. Do you see the dignity (of everyone)? Everyone creates, everyone arranges, everyone serves. “Until,” he says, “we all come into the unity of faith and the knowledge of the Son of God, into a perfect man, to the measure of the stature of the fullness of Christ” (Eph. 4:13). He here calls perfect knowledge “age.” Let us all find ourselves having the same faith. Unity of faith means when we will all be one, when we will all understand this union in the same way. Until then, you must work if you have received the gift of edifying others. Be careful not to deceive yourself by envying another. God has honored you and placed you in charge of leading others to perfection. For this purpose an apostle was appointed, for this purpose a prophet who prophesies and exhorts, for this purpose an evangelist who preaches, for this purpose a shepherd and a teacher: everyone was entrusted with one task. Don’t tell me about the difference in talents: they all had one thing. When we all believe in the same way, this is unity (of faith). It is clear that he calls this (the age of) a perfect husband. However, in another place he calls us children even if we were perfect; but there he means something else. There he called us children in relation to our future knowledge. Having said precisely that we “now I know in part,” he added: “fortune-telling” (1 Cor. 13:12), and the like. And here he is not talking about this, but about constancy. Here and in another place he says: “solid food is characteristic of those who are perfect” (Heb. 5:14). Do you see how he called the perfect ones there too? Look here too, how he called them covertly, saying: “so that we should no longer be children” (Eph. 4:14). He speaks of the small measure (gift) that we have received, so that we preserve it with all diligence, firmness and constancy. “That we may be no more.” This expression indicates that they were once like this, and even subjects himself to the condition of correction by correcting others. For this, he says, there were so many builders, so that the building would be unshakable and protected from everywhere, so that the stones would be stacked tightly. It is common for children to worry, get carried away and hesitate. “That we should no more,” he says, “be children, tossed to and fro, and carried away with every wind of doctrine, by the craftiness of men, by the cunning craft of deception” (Eph. 4:14). “Blown away,” he says, “by every wind.” He used this similarity, wanting to show in what danger every soul is in doubt. “By every wind,” he says, “by the wind of teaching, by the craftiness of men, by the cunning art of deception.” Κυβευταί is the name given to those who play chess. These are cunning people, since they usually choose simple people for themselves. And they move and rearrange everything. (The Apostle) here touched upon worldly things customs “But with true love they grew all into Him who is the head, Christ, from whom, i.e. Christ, the whole body, composed and copulated through all kinds of mutually fastening bonds, with the action of each member in its own measure, receives an increase for the building of itself in love” (Eph. 4:15-16). He expressed his thoughts rather unclearly - because he wanted to express everything suddenly. This is what his words mean: just as the spirit, leaving the brain, not only communicates, through the nerves, sensitivity to all members, but - in accordance with each of them - to the one that is able to receive more, and communicates more, and whichever has less, to that less (because the spirit is the root of life), so is Christ. Since our souls are as dependent on Him as members (on the spirit), His providence and distribution of gifts, in accordance with the measure of one or another member, produce the regeneration of each. But what is “through all kinds of mutually strengthening ties”? That is, through sensation (αίσδηοιως). This spirit, distributed among the members from the head, touches each of them, thus producing its effect on them. One can say this: the body, perceiving this influence (of the spirit) in proportion to its members, grows in this way. Or in other words: the members, receiving an influence (of the spirit) commensurate with themselves, thus increase. Or again: the spirit, pouring out abundantly from above, touching all members and being distributed among them, as much as each of them can take into itself, thus increases. But why did he add the word “in love”? Because this spirit cannot communicate otherwise. In fact, if the hand happened to separate from the body, the spirit (flowing) from the brain, looking for a continuation and not finding it there, does not break away from the body and does not transfer to the removed hand, but if it does not find it there, then it is not communicated to it. The same thing happens here if we are not connected by love. 4. All this was said to them in order to instill humility. What, he says, is it that so-and-so received more? He received the same Spirit, sent down from the same head, equally acting, equally touching, “joined and copulated” (with the whole body), that is, having great care for him. Not just any way, but the body must be positioned very skillfully, so that if something in it is out of place, then it is already positioned incorrectly. Thus, you must not only be connected to the body, but also take your place there, otherwise, if you violate this, you will not be connected to it and will not receive the Spirit. Do you not see what happens when bones are moved due to some accident, when (one bone) leaves its place and takes another - how this harms the whole body and is often the cause of death? And it also happens that (the bone) turns out to be unsuitable to still hold it (in the body): in such cases, many cut it out and leave its place empty, because excess in everything is evil. And the elements (of the body), when they, having lost their proportionality, become abundant to the point of excess, harm the whole. This is what it means: “composed and copulated through all kinds of mutually fastening connections,” i.e., so that everything (in the body) takes its place and does not intrude into something else that is unusual for it. Think about this as much as possible. You unite the members, and He orders everything from above. And just as the body has certain perceptive organs, so does the spirit, which is entirely the heavenly root (of life). It is the heart (that is the root) of the spirit, the liver – of blood, the spleen – of bile, and other organs – of other elements; but they are all dependent on the brain. In accordance with this, God acted, bestowing special honor on man: not wanting to leave him, He Himself became for him the (ultimate) fault of everything, at the same time establishing employees for Himself and entrusting some of them with this, others with that. Thus, the apostle is the most convenient vessel of the body (i.e., the Church of Christ), receiving everything from it. As if through veins and arteries, through words he contributes to the communication of eternal life to everyone. The prophet predicts the future: and he (the apostle) does the same. This one connects the bones, and this one imparts life to them - “for the perfection of the saints, for the work of service.” Love recreates, connects, brings together and interfaces us with each other. So, if we want to receive the Spirit from the Head, we will be in union with each other. There are two kinds of separation from the Church: one when we grow cold in love, and the other when we dare to do something unworthy in relation to this body (the Church). In both cases we are separated from the whole. If we are also entrusted with creating others, and we do not create, but ourselves are the first to create divisions, then what will we not have to suffer for this? Nothing can cause divisions in the Church as much as covetousness; nothing offends God more than divisions in the Church. Even if we have performed a thousand good deeds, we will be condemned no less than those who tormented His body if we dissolve the integrity of the Church. The first was done for the benefit of the whole world, although not with that intention; and the latter does not bring any benefit to anyone, on the contrary, it causes great harm. What I said applies not only to superiors, but also to subordinates. One holy man said something that might have seemed impertinent if it had not been said to him. What exactly? He said that even the blood of martyrdom cannot atone for such a sin. Really, tell me, why are you suffering? Is it not for the glory of Christ? So, being ready to lay down your soul for Christ, how do you decide to ruin the Church for which Christ laid down your soul? Listen to what Paul says about himself: “I am not worthy to be called an Apostle, because I persecuted the church of God” (1 Cor. 15:9). The harm (from divisions) is no less than that caused by enemies, but much more. There (the Church) receives even greater shine, while here she disgraces herself in the eyes of her enemies when her own children fight against her. And this is because among them (the enemies) it is considered a strong proof of deception when those who were born in the Church, raised in it, and have learned its secrets well, suddenly, having changed, rebel against it as enemies. 5. What I have said is directed against those who indiscriminately pester people who are separating from the Church. If these latter contain dogmas that are contrary (to us), then one should not have any communication with them; if they think the same as us, then even more (one should avoid them). Why is this so? Because this is a disease of lust. Don’t you know what happened to Korah, Dathan and Aviron? But were they the only ones who suffered? Didn't their accomplices also perish with them (Num. 16:32)? What are you saying? “They have the same faith and they are also Orthodox.” If so, why are they not with us? "One Lord, one faith, one baptism". If they are doing well, then we are doing poorly; and if we are good, then they are bad. “babies,” he says, “tossed to and fro and carried away by every wind.” Tell me: do you really think it is enough that they are called Orthodox, while among them the grace of ordination has become impoverished and perished? What is the use of everything else if they do not observe this last one? We must stand equally for faith and for it (the grace of the priesthood). And if everyone is allowed, according to the ancient proverb, to fill his hands, to be a priest, then let everyone come, and in vain was this altar built, in vain (established) the church order, in vain is the face of the priests: let us overthrow and destroy it. This, they say, should not happen. But don't you do this and then say: it shouldn't be this way? What else do you say: it shouldn’t happen, when in reality it’s like this? I say this and testify, not with my own benefit in mind, but with your salvation in mind. If anyone looks at this matter indifferently, let him take a (more attentive) look. If he doesn’t care about it, then we do. “I planted,” says (the apostle), “Apollos watered, but God increased.” How can we bear the ridicule of the pagans? If they reproach us for heresies, then what will they not say about them (schisms)? If, they say, they have only dogmas, only sacraments, then why do they have one primate (of the church) attacking another church? Look, they say, with Christians everything is full of vanity. covetousness, they also have deceit. Take away their people, stop the disease, that is, the corruption of the people, and they will remain nothing. Do you want me to tell you what they say about our city, how they reproach us for frivolity? They say that anyone who wishes can find people without rigid rules, and they have never had a shortage of such people. What a laugh! What a shame! But here is another thing - worthy of ridicule and serving to our shame. If among us someone is convicted of the most shameful deeds and they want to impose some kind of penance on him, then everyone is very worried and afraid, lest, they say, he separate himself from us and stick to others. Let him separate himself at least a thousand times, and let him pester them; I’m not talking only about those who have sinned, but even if someone was completely sinless, if he wants to put aside, let him put off. Although I grieve and suffer, I am upset and tormented internally, losing in this way, as it were, my own member, I am not so upset that the fear of all this could force me to do something inappropriate. We do not command, beloved, your faith, we do not arbitrarily command it to you. We have been appointed to teach you by word, and not to rule and rule over you; Our business is to advise and exhort you. The adviser says what he should, but does not force the listener, giving him complete freedom to accept or not accept the advice. He will only be guilty if he does not say what is entrusted to him. That is why we say all this, we remind you of all this, so that you can no longer say on that (last) day: no one told us this, no one explained it, we did not know this and did not consider it a sin at all. So, I say and testify that to cause divisions in the Church is no less evil than to fall into heresies. Tell me: if a subject of some king, without going over to another king and without being transferred to the power of another, took into his hands the purple of his king and, having pulled it all down from the clasp, tore it into several parts, would he be punished less than the one who was transferred to another (king)? But what if he then grabbed his king by the throat, stabbed him and cut his body into pieces - what punishment would he have to inflict on him in order to repay his due? If the one who does this to the king, who is the same slave (in relation to God) as himself, commits a crime that exceeds any punishment, then what kind of Gehenna does the one who stabs Christ himself and cuts him into pieces deserve? Is it really the same one they threaten us with? It seems to me that some other, even more terrible one. Tell us (women) what kind of people you are here - after all, this vice is mostly noticed in women - tell this example to those who are absent and arouse fear in them. If anyone thinks to upset us and takes revenge on us in this way, then let him know that he is doing this in vain. If you want to take revenge on us, then I will show you a way how you can take revenge without harm to yourself, or better, not without harm, but with at least less harm: hit me in the face, spit on me in public, inflict wounds on me. 6. Do you shudder when you hear this? When I say: hit me, you shudder, and yet you torment your Master without shuddering? Do you tear the Lord's limbs and do not tremble? The church is the father's house: “One body and one spirit.” But if you want to take revenge on me, then rebel against me. Why, instead of me, are you taking revenge on Christ? Or better: why are you hitting nails? And in general, taking revenge in any case is frowned upon; but, instead of the guilty one, inflicting offense on another is much worse. Have you been offended by us? Why, then, do you upset someone who has not done you any harm? This is extremely reckless. This is what I will say about this, and not jokingly, not simply, but how I think and how I feel. Namely, I would like that each of those who, together with you, harbor hostility towards us and for this reason harm themselves by moving away from us to others, would strike us in the very face and, having exposed us, would begin to scourge without pity, whether we were justly or unfairly accused, and would rather take out his anger on us than dare to do what he is now deciding to do. If this happened, there would be no importance in it, because in this case an insignificant person would suffer, not worth any price. On the other hand, having suffered insult and dishonor from you, I would pray to God for you and He would forgive you your sins - not because I have such boldness, but because when a person who has been offended prays for the offender, he receives great boldness. “If anyone sins against a person,” it is said, “they will pray for him” (1 Samuel 2:25). If I myself could not (do this), then I would look for other holy men and ask them, and they would do it. And now who should we ask when we have offended God? Look at the inconsistency they (those who cause schisms) have. Of those who act this way towards the Church, some never come here at all, or only once a year and then without order and as it happens; others come more often, but also randomly for empty talk and insignificant chatter. Others appear to be zealous; these are the ones who cause such disasters (in the Church). So, if you also show such zeal for this, then it would be better for you to be among the careless; and it would be much better if they were not careless, and you were not like that. I'm not talking about you who are here, but about those apostates. Such a thing is like adultery. If you don’t want to hear this about them, then (don’t listen to what they say) about us, since here one of the two must be illegal. If you suspect us of this, then we are ready to cede our power to whomever you want - just let the Church be united. If we were appointed legally, then convince us to depose those who occupied the pulpit illegally. I say this not ordering you, but protecting and warning you. Since each of you has age and gives an account of his actions, I ask you that, putting everything on us, you do not consider yourself innocent and, thus, in deception do not harm yourself in vain. We will give an answer for your souls, but only when something is omitted on our part, when we do not beg you, we do not exhort you, we do not testify against you. After this, allow me to say: “I am clean from the blood of all” (Acts 20:26), and: “God will deliver” my soul (2 Tim. 4:18). Tell me what you want, give a fair reason why you are retreating, and I will justify myself. But you don't say. Therefore, I ask you to firmly establish yourself here, and to bring those who have deferred, so that we may send unanimous thanks to God, to whom be glory forever. Amen. You might be interested in: