Беседа 12

Phil.3:13–14. Brethren, I do not consider myself to have attained; but only, forgetting what lies behind and reaching forward to what lies ahead, I press toward the goal for the honor of the upward call of God in Christ Jesus. We need to strive for improvement. – Responsibilities of teacher and student. “There is nothing superior to virtue.” 1. Nothing makes our virtues futile and puffs us up like remembering the good we have done. It produces a double evil: it makes us careless and proud. That is why Paul, who knew that our nature is very inclined towards carelessness, and who praised the Philippians a lot, see how he keeps them from being proud, above and beyond many others suggested above, especially in real words. What is he saying? “Brethren, I do not consider myself to have attained.” And if Paul has not yet achieved and does not have complete confidence in his resurrection and in the future, then it is hardly possible for those who have not performed even the slightest part of his virtues. (The Apostle) expresses in his own words the following: I do not yet consider myself to have achieved complete perfection, speaking as someone would say about a fast walker: he has not yet achieved it. I haven’t done everything yet, he says. True, in another place he says: “I have fought a good fight” (2 Tim. 4:7), and here: “I do not consider myself to have attained,” but whoever reads both these places will understand the reason for those and other words. It is not always necessary to repeat the same thing, it is not always necessary to inspire us with everything, even the fact that these words were spoken to them much earlier, and those before his death. “I do not count myself,” he says, “to have attained,” but I think only of one thing, “to stretch forward; this is what his words mean: “Forgetting what lies behind and reaching forward to what lies ahead, I press on toward the goal for the prize of the high call of God in Christ Jesus” (Phil. 3:13, 14). Look how he clearly showed with these words what prompted him to stretch forward. So, whoever thinks about himself that he is already perfect and that he has no lack for the fullness of virtue, he ceases to strive, as if he has achieved everything: on the contrary, whoever thinks that he is still far from the goal will never stop striving for it. We should always think about this, even if we have done a lot of good. If Paul, after countless deaths, after so many troubles, thought about this, then how much more so do we. I have not fallen (in spirit), says (the apostle), and have not fallen into despair because, having completed such a race, I have not achieved, but I still strive, I still struggle. I only mean how to really have time. This is what we need to do - forget good deeds and leave them behind. The runner thinks not about how far he has run, but about how much time remains for him. And we will think not about how many good deeds we have done, but about how much remains for us (to do). What is the use of what we have done when there is still something left undone? And (the apostle) did not say: I do not think, I do not remember, but: “forgetting,” in order to make us more attentive, since we then become more zealous when we apply all our zeal to what has not yet been done, when we consign what has been done to oblivion. “By reaching out,” he says, we try to take something before we reach it. He who stretches tries to warn his legs, which are still running, with the rest of his body, stretching forward and stretching out his arms in order to somehow benefit from running. But this comes from great zeal, from a strong desire. This is what the one who strives should strive for, with such and such diligence, with such and such zeal, and not lying on his side; As much as one who lies on his side differs from one who strives in the manner just said, so much do we differ from Paul. Every day he died, every day he gained fame; there was no occasion, there was no time when his desire did not increase; he wanted to delight, not to receive a reward, because in this way he could get it. The One who gives the reward dwells in heaven; there is a reward in heaven. 2. Look at the space: you need to run through it; look at the height: you need to fly there on the wings of the spirit; otherwise it is impossible to fly to this height. The body must go there; and this is possible: “But our citizenship is in heaven” (Phil. 3:20). There is our reward. Do you see how well those who compete in running live? How do they not allow themselves anything that weakens their strength? How do they practice every day in the palaestra under the guidance of a teacher and in compliance with the rules? Imitate them too, or better yet, show even greater zeal, since the reward is unequal and there are many obstacles; live according to the law, since there are many things that weaken your strength; strengthen the shins of your feet, since this is possible and depends not on nature, but on free will. Let's make it easier to move so that the rest of the load doesn't hinder the speed of your legs. Train your feet to step firmly: there are many slippery places, and if you fall, you will lose a lot. However, if you fall, get up, because even in this case you can win. Never step on slippery objects and you will not fall; run in hard places, head to the sky, eyes to the sky, as mentors also advise those practicing running: in this way strength is strengthened. If you bend over, you will fall and become weak. Look up - to where the reward is: the very sight of the reward strengthens determination, the fear of defeat does not allow you to feel tired, and makes the long journey seem short. What kind of reward is this? Not a date branch, but what? The kingdom of heaven, eternal rest, glory with Christ, inheritance, brotherhood, countless blessings that cannot be expressed. It is impossible to explain the beauty of this reward: only the one who received it and the one who has the chance to receive it comprehend it. It is not made of gold, not of precious stones, but much more precious than them: gold before this reward is dirt, precious stones before the beauty of the reward are bricks. If you, having been awarded it, go to heaven, then you will enjoy great honor there; With such a reward the angels will honor you, and you will treat everyone with great boldness. “In Christ Jesus” (Phil. 3:14). Look how well (the apostle) reasons. “In Christ Jesus,” he says, I do this (i.e., I strive for honor). Without His assistance it is impossible to traverse such space: this requires great help, great assistance. God wants you to strive on earth and receive a crown in heaven, not like here: an earthly crown is given in the place of struggle, but that crown is given in a bright place. But don’t you see that here, too, those wrestlers and riders who are especially distinguished are not crowned in the spectacle below; but having called upstairs, the king crowns them there. Likewise, you will receive your reward in heaven. “So, whoever is perfect among us,” continues (the apostle), “should think like this; But if you think differently about anything, then God will reveal this to you” (Phil. 3:15). What is “this”? What is behind must forget why the property of the perfect is not to consider oneself perfect. How do you say: “Which of us is perfect”? Do we reason the way you reason, tell me? If you have not achieved and perfected yourself, then why do you command those who are perfect to philosophize the same things that you philosophize yourself, while not yet being perfect? Because, he says, this is what constitutes perfection. “If you think differently about something, then God will reveal this to you,” that is, if someone thinks (and otherwise) that he has accomplished all the virtues. (The Apostle) warns (the Philippians), but he said the wrong thing - so what? “If you think differently about anything, then God will reveal this to you.” Look how modestly he said it. God will teach you, that is, God will assure you, and not just teach you, because Paul taught, but God admonished; however, (the apostle) did not say - he will enlighten, but: “he will open” to show that the matter occurs mainly from ignorance. This is not said about dogmas, but about the perfection of life, and about not considering oneself perfect, since whoever thinks of himself that he has already achieved everything has nothing. “Nevertheless, as far as we have reached, we must think this way and live according to this rule” (Phil. 3:16). “However, what have we achieved”: what does this mean? This means: meanwhile, let us adhere to what we have accomplished, that is, love, unanimity, peace. We did this. “However, as far as we have reached, we must think and live according to that rule.” “However, what have we achieved”, i.e. we have already done this. Do you see that he wants to make his teaching a rule? A rule tolerates neither addition nor decrease: otherwise it ceases to be a rule. “and according to that rule,” i.e., with the same faith, with the same instruction. “Imitate me, brothers, and look to those who walk in the image that you have in us” (Phil. 3:17). With the above words: “Beware of dogs,” (the apostle) turned away (the Philippians from evil people), and now turns to those whom they should imitate. If anyone wants, he says, to imitate us, if anyone (wants) to follow the same path, then remember the following: although I am not with you, you know the way of my walk, that is, the passing of life. He taught not only in words, but also in deeds, just as in a choir and army everyone must follow the leader of the choir or army, and thus act harmoniously; and harmony can be disrupted by stopping. 3. So, the apostles were a model, containing within themselves features that served as some kind of prototype. Think how strict their life was when they were set as prototypes and examples and animated laws! They showed everyone what the Scripture said by their actions. This is the best way of teaching: in this way a teacher can instruct his student. But if he speaks and reasons well, but does poorly, then he is not yet a teacher: even a student can easily reason in words, but instruction and guidance in deeds is needed. This makes the teacher respectable and the student inclined to obedience. How? When (the student) notices that (the teacher) is only reasoning in words, he will say that he demands the impossible, and what (demands) the impossible, the teacher himself is the first to prove by his non-fulfillment; but if the student sees that virtue is being accomplished in practice, he can no longer say this. However, even if the life of a teacher is careless, we must be attentive to ourselves and listen to the prophet, who says that everyone will “be taught of the Lord” (Isa. 54:13); and: “And they will no longer teach one another, brother to brother, and say, ‘Know the Lord,’ for all themselves will know Me, from the least of them to the greatest” (Jer. 31:34). Don't you have a virtuous teacher? But you have a true Teacher, Whom alone should be called teacher. Learn from Him. He said: “Learn from Me, for I am gentle” (Matthew 11:29). So, pay attention not to that teacher, but to This One and His instructions. Take your example from Him - here is a wonderful example for you - conform to Him. In Scripture there are many examples of a virtuous life - go, if you like, from the teacher to the disciples: some became famous for poverty, others for wealth - poverty, for example, Elijah, wealth Abraham. Whichever life seems easier and more convenient to you, follow it. Also, one was famous for his marriage, another for his virginity, Abraham, for example, for his marriage, and that one (Elijah) for his virginity. Take any path you like: both lead to heaven. Some became famous by fasting, for example, John, others without fasting, like Job. Moreover, the latter took care of his wife, and his sons, and his daughters, and his house, and had great wealth, while the former had nothing but hair clothing. And what am I talking about a house, about wealth and money, when, even as a king, one can acquire virtue? There is much more to do in the royal palace than in any private house; however, David became famous and, being king, the purple and diadem did not upset him at all. Another became famous by ruling an entire people - I mean Moses - which is even more difficult, since here there was more power, and therefore more difficulties. You saw that they were glorified both in wealth and in poverty, and in marriage and in virginity; Now look at the opposite side, at those who perished both in marriage and in virginity, in wealth and in poverty. So, many people died in marriage, for example, Samson, not from marriage, however, but from their own will; in virginity - five virgins; in wealth - the rich man who despised Lazarus; Many beggars are still dying in poverty. I can show many who died in royal dignity and ruling the people. But do you want to see if military rank also saves you? Look at Cornelius. Are stewards saved? Look at the Ethiopian eunuch. Thus, from all the examples it is clear that when we use wealth as we should, it will not destroy us, but if otherwise, then everything will serve to destruction - royal dignity, poverty, and wealth. He who is careful, nothing can harm him. Tell me, in fact, did captivity do any harm? No. Remember that Joseph, even while in slavery, retained virtue; Remember that Daniel and the three youths were in captivity, and meanwhile they became even more famous. Virtue in any state is glorious and invincible, and nothing can be an obstacle to it. What am I talking about poverty, captivity and slavery? Neither hunger, nor ulcers, nor illness can harm virtue, and illness is worse than slavery. Such was Lazarus, such was Job, such was Timothy, who was obsessed with frequent illnesses. You see that nothing can defeat virtue - neither wealth, nor poverty, nor power, nor subordination, nor management of affairs, nor illness, nor disgrace, nor exile, that she, leaving all this down on earth, hurries to heaven. Just have a noble soul, and there will be no obstacle to being virtuous; when the actor is strong, then nothing external hinders him. And in the arts, when an artist is experienced, patient and completely knows art, then even if illness befalls him, art with him, even if he falls into poverty, art with him, even if he has a tool in his hands, even if he doesn’t have one, even if he works, even if he doesn’t work, it is not diminished in the least, because the knowledge is in himself. So a virtuous and devoted person to God is equally virtuous, being in wealth and in poverty, in sickness and in health, in glory and in dishonor. 4. Didn’t the apostles go through all this? “In honor,” it is said, “and in dishonor, with reproach and praise” (2 Cor. 6:8). Willingness for anything is what makes an ascetic. This is also the property of virtue. If you say that I cannot rule many, that I must live alone, then you have insulted virtue. It can use everything to its advantage, and in any case it will appear, just let it be in your soul. Does hunger happen, does it happen? resentment, - it equally exerts its strength, as Paul says: “I know how to live in poverty, I know how to live in abundance” (Phil. 4:12). Was it necessary for him to work? But for two years he labored. Did he not weaken, did he not hesitate? There will be reasons to be sad. And what, tell me, can sadden such a person? As long as no one takes away our virtue, we will be more blessed than all people here, not only there. He who is virtuous, although he has a wife, and children, and money, and great fame, still remains virtuous with all this; take this away from him, he will also remain virtuous, will not fall from misfortune, and will not become proud from happiness; just as a rock stands unshakable both during sea waves and during silence, is neither crushed by the waves, nor suffers anything from silence - so a strong soul remains unshakable both during silence and during excitement. And although the children, sailing in the boat, are frightened, the helmsman sits smiling and calm, looks and is amused by their fear: so the wise soul, with prudence, as if at the stern and at the helm, remains unshakable, while everyone else is restless, or, when circumstances change, they laugh inappropriately. What, tell me, can outrage a prudent soul? Death? But (such a soul) knows that death is the beginning of a better life. Poverty? But poverty helps her in virtue. Disease? But she considers it as nothing. And what am I talking about illness? The same is true for relaxation and grief: after all, even before that she had subjected herself to grief. Ignominy? But for her the whole world was crucified. Losing children? But (such a soul) is devoid of fear: if it is confident in the resurrection, then what can crush it? Nothing at all. Perhaps wealth makes you proud? no: she knows that money is nothing. So glory? But it was instilled in her that “All flesh is grass, and all its beauty is like the flower of the field” (Isa. 40:6). So pleasure? But she heard Paul say that “the lover of pleasure died alive” (1 Tim. 5:6). When she neither ascends nor humiliates herself, then what can compare with her well-being? Other souls, however, are not like that but change more often than the sea and the chameleon. That’s why it can be very funny when you see the same person laughing, crying, being overly busy, or distracted. And when Paul says: “Do not be conformed to this world” (Rom. 12:2), it is not for any other reason, but because our citizenship is in heaven, where there is no change (Phil. 3:20). We are promised unchangeable rewards: let us lead such a life for which we would receive eternal benefits. Why should we rush into this abyss, into these waves, into a storm and whirlwind? Let's be silent. This does not depend at all on wealth, nor on poverty, nor on glory, nor on disgrace, nor on illness, nor on health, nor on weakness, but (depends) on our soul. If she is firm and well trained in the science of virtue, then everything will be easy for her. Here too she will already see peace and a quiet refuge, and having moved there, she will receive countless benefits, which may we all be worthy of by the grace and love for mankind of our Lord Jesus Christ, with whom to the Father and the Holy Spirit be glory, power, honor, now and ever, and to the ages of ages. Amen. You might be interested in: