Беседа 7

Phil.2:5–11. For let this mind be in you which was also in Christ Jesus: He, being in the form of God, did not consider it robbery to be equal with God; but he made himself of no reputation, taking the form of a servant, becoming in the likeness of men, and becoming in appearance like a man; He humbled Himself, becoming obedient even to the point of death, even death on the cross. Therefore God has highly exalted Him and given Him the name that is above every name, so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. Against the Marcionites and Paul of Samosata, - We do not honor Christ worthily if we do not imitate Him in life. – A Christian deserves humility. 1. We have set forth the opinions of heretics; now is the time to expound our teaching. They say that the expression: “He did not consider it robbery” means he delighted. But we showed that this is completely absurd and inappropriate, that in this way no one proves humility, and does not praise not only God, but also man. So what does it mean, beloved? Listen to the real words. Since many people believe that, having become humble, they would lose their own dignity, would diminish and humiliate themselves, then (the apostle), eliminating this fear, and showing that one should not think so, says of God that God, the only begotten Son of the Father, “being in the image of God,” having no less than the Father, equal to Him, “counted it not robbery to be equal with God.” And what does this mean, listen: if someone takes something and appropriates it for himself without right, then he does not dare to leave it, fearing that it will be lost and destroyed, but he constantly holds on to it. On the contrary, whoever has any natural dignity is not afraid to become lower than this dignity, knowing that he will not tolerate anything like that. Let me give you an example: Absalom seized power, and then did not dare to relinquish it. Let's give another example. And if examples are not powerful enough to explain everything, don’t be annoyed with me: such is the nature of examples that most of them are left to the mind for reflection. He rebelled against the king and captured the kingdom; he no longer dares to abandon and hide this matter, and if he had even once hidden it, he would have immediately ruined it. Let's look at another example. Suppose someone stole something; he already holds it constantly, and as soon as he let it out of his hands, he immediately lost it. And in general, those who have taken possession of something through theft are afraid to leave it and hide it, they are afraid to part with what they have taken possession of for a moment. But this is not the case with those who do not own anything through theft. For example, a person has the virtue of being intelligent. (However, I can’t find an example, because we have no natural power, none of the goods depends on our nature, and they all belong to the nature of God. So what shall we say? The fact that the Son of God was not afraid to become lower than His dignity. He did not consider the Divine to be robbery, and was not afraid that anyone would take away His nature or His dignity. That’s why he put Him aside, being firmly convinced that he would receive Him again; hid it, not thinking of diminishing himself in the least through it. That is why (the apostle) did not say: he did not take away, but: “he did not consider it robbery” - that is, he had power that was not stolen, but natural, not given, but constantly and inalienably belonging to Him. That’s why he doesn’t refuse to take on the appearance of even a bodyguard. The tyrant is afraid to lay down the purple in war, but the king does it without any fear. Why? Because he has power that has not been stolen. So He did not fold it, because He did not steal it; but he hid it because he had it as natural and forever inalienable. (The dignity) of being equal with God was not stolen from Him, but natural; and therefore “but he humbled himself.” Where are those who say that He submitted, that He submitted to necessity? (The Apostle) says: “but he humbled himself and humbled himself, becoming obedient even to death.” How did you belittle? “Taking on the form of a servant, becoming in the likeness of men, and becoming in appearance like a man.” Here the words: “But he made Himself of no reputation” are spoken (by the apostle) in accordance with the words: “Reckon one another as superior to yourselves” (Phil. 2:3), because if He had been subordinate, if not out of His own motive, and not of His own accord, had decided to humble Himself, then this would not have been a matter of humility. If He did not know that this was going to happen, then He is imperfect; if, without knowing, he waited for the time of the command, then He did not know the time; if He knew both that this was to happen and when it was to happen, then why did He become subject? In order, they will say, to show the superiority of the Father. But this means not showing the superiority of the Father, but one’s own insignificance. And does not the name of the Father alone sufficiently demonstrate the primacy of the Father? And besides this, everything (that the Father has) is the same with the Son. In other words, this honor alone cannot pass from the Father to the Son; and besides this, the Father and the Son have everything in common. 2. Here the Marcionites, being attached to the words, say: He was not a man, but “made in the likeness of men.” How can one be in human likeness? Cloaked in shadow? But this is a ghost, not the likeness of a person. The likeness of a person can be another person. What do you say to the words of John: “And the Word became flesh” (John 1:14)? And this same blessed one says in another place: “In the likeness of sinful flesh” (Rom. 8:3). “And in appearance I became like a man.” Here, they say: both “in appearance” and: “like a person”; and to be like a man, and in the image of a man, does not yet mean to be in fact a man, because to be a man in the image does not mean to be a man by nature. Do you see with what conscientiousness I convey the words of my enemies? After all, a brilliant and complete victory occurs when we do not hide their opinions, which seem strong; to hide is to deceive rather than to win. So what are they saying? Let us repeat the same thing again: in image does not mean by nature, and to be “like a man” and “like men” does not mean to be a man. Consequently, accepting the form of a slave does not mean accepting the nature of a slave. There is an objection here against you, and why don’t you be the first to resolve it? Just as you consider it a contradiction with us, so we call it a contradiction with you. (The Apostle) did not say: as the image of a slave, neither - in the likeness of the image of a slave, nor - in the image of the image of a slave, but - “having taken the image of a slave.” What does this mean? And this is a contradiction, they will say. There is no contradiction, but some empty and ridiculous speculation on their part. They say: He took the form of a slave because, girding himself with a towel, he washed the feet of the disciples. Is this the image of a slave? This is not the image of a slave, but the work of a slave. One thing is to engage in the work of a slave, and another thing is to take on the image of a slave. Otherwise, why is it not said that He did the work of a servant, which would be clearer? And nowhere in Scripture is the (word) “image” used instead of action, because there is a great difference between them: one is a property of nature, and the other of activity. And in ordinary conversation we never use an image instead of a deed. In other words, He, in their opinion, neither did the work nor girded Himself. If it was a dream, it was not the truth; if He had no hands, how did He wash His hands? If he had no hips, then how did he girdle himself with a towel? And what “clothes” did you take? But it is said: “He put on his own garment” (John 13:12). Admitting that what is being represented here is not what actually happened, but only a ghost, we must admit that He did not even wash the disciples’ feet. If the incorporeal nature did not become visible, then it was not in the body. So, who washed the disciples? What else can we say against Paul of Samosata? What, you ask, is he saying? He says the same thing: for someone who has human nature and a real person to wash slaves like themselves is not derogation. The same thing that we said against the Arians must be said against them. The whole difference between them consists only in a short period of time: both call the Son of God a creation. So what shall we say against them? If a man washed people, then He did not belittle or humiliate Himself; if, as a man, He did not admire equality with God, then there is still no praise in this. For God to become a man is a great, ineffable and inexplicable humility; But for a man to do human deeds - what kind of humility? And where is the image of God called the work of God? If He was a simple man and is called the image of God for His deeds, then why don’t we say the same about Peter, who did more than Him? Why don’t you say about Paul that He had the image of God? Why did Paul not present himself as an example, although he performed many slave tasks and did not give up anything, as he himself says: “For we do not preach ourselves, but Christ Jesus the Lord; and we are your servants for Jesus” (2 Cor. 4:5)? It's funny and absurd. “He humbled himself.” Tell me how He “humiliated”, and what kind of humiliation is this, and what kind of humility? Was he diminished by the fact that he performed miracles? But both Paul and Peter did this, so this is not a characteristic of the Son. What do the words mean: “having become like men”? The fact that He had a lot of ours, but did not have much - for example: He was not born from intercourse, He did not create sin. But this is what He had that no one else has. He was not only what he was, but also God. He was a man, but in many ways he was not like (us), although in the flesh he was similar. Therefore, He was not a simple man. That is why it is said: “having become like men.” We are soul and body; He is God, soul and body. Therefore it is said: “having become like.” And so that you, having heard that He “emptied Himself,” did not imagine change, transformation and any kind of destruction, for this (Scripture) says that He, remaining what He was, accepted what He was not, and having become flesh, remained God the Word. 3. Since in this respect He is similar to a man, then (the apostle) says: “and in appearance,” which expresses not that nature has changed, or some kind of confusion has occurred, but that He has become (in appearance) (a man). Having said: “having taken the form of a servant,” he boldly then said these words: “and having become according to his appearance,” because they stop everyone’s mouths. Likewise, with the words: “In the likeness of sinful flesh” (Rom. 8:3) it does not mean that He had no flesh, but that this flesh did not sin, but was nevertheless similar to sinful flesh. Why is it similar? By nature, and not by sinfulness, that is why it is similar to the soul of a sinner. As it is said there - “having become like”, because there is not equality in everything, so it is said here - “having become like”, because there is not equality in everything, for example: He was not born from intercourse, was without sin, not an ordinary person. And the apostle said well: “to men,” because He was not one of many, but as if one of many, because God the Word did not turn into a man, and His being did not change, but He appeared as a man, not presenting us with a ghost, but teaching us humility. This is what the apostle expresses with the words “to men,” although in another place he calls Him (directly) a man, saying: “For there is one God, and one mediator between God and men, the man Christ Jesus” (1 Tim. 2:5). So we said against these (heretics); Now it must also be said against those who do not admit that (Christ) accepted a soul. If the image of God is a perfect God, then the image of a servant is a perfect slave. Again speech against Arians. “He, being the image of God,” says (the apostle), “did not consider it robbery to be equal with God.” Here, speaking about the Divine, he does not use the words: he became (εγένετο), and received. “He made Himself of no reputation, taking the form of a servant, becoming in the likeness of men.” Here, speaking about humanity, he uses the words: accepted and became. In the latter case - “having become, accepting”, in the first - “being”. So, let us neither confuse nor separate (these concepts). There is one God, one Christ, the Son of God. And when I say “one,” I express connection, not confusion, since one nature did not turn into another, but only united with it. “He humbled himself, becoming obedient even to the point of death, even death on the cross.” Now, they say, he was obedient, which means he is not equal to the One to whom he was obedient. O foolish and unreasonable ones! This does not make Him any less. And we often listen to our friends, but this does not make us any less. He, as a Son, voluntarily submitting to the Father, did not fall into the state of a slave, but by this very thing - great respect for the Father - he especially preserved a wondrous affinity with Him. He honored the Father not so that you would dishonor Him, but so that you would be more amazed, and from this, precisely because he honored the Father more than anyone else, he knew that He was the true Son. No one honored God in this way. As high as He was, He humbled Himself. Since He is greater than everyone, and there is no one equal to Him, He surpassed everyone in respect for the Father, not through coercion and not through captivity. And this is a matter of His valor, or I don’t know how to say it. Oh, and to become a slave is a great and very indescribable thing, but to be subjected to death is even much greater! But there is something else, something greater and more amazing. What is it? The fact that not every death was similar (to His death), since His death was considered the most reproachful of all, the most shameful and cursed: “Cursed,” it is said, “is before God [everyone] hanged [on a tree]” (Deut. 21:23). For this reason, the Jews tried to kill Him with such a death, and through this make him despicable, so that the very kind of death would turn everyone away from Him, if (simply) death did not turn anyone away. For this reason, the two thieves were crucified with Him, so that He would share their dishonor with them, and so that what was said would be fulfilled: “He was numbered among the evildoers” (Is. 53:12). Not by simple killing, but by killing of precisely this kind, they thought to make Him disgusting, to present Him as the most disgusting of all; but they didn’t have time at all. Even both thieves were so wicked (one of them converted later) that even while on the cross they reviled Him. Neither the consciousness of their own crimes, nor the execution, nor the fact that they themselves were suffering the same things, did not restrain their fury. One of them even expressed this to the other, blocking his mouth with the words: “Or are you not afraid of God, when you yourself are condemned to the same thing?” (Luke 23:40). Such was their wickedness! However, this did not harm His glory in the least, which is why the apostle says: “Therefore God has highly exalted Him and given Him the name that is above every name.” 4. When Blessed Paul touched the flesh, he said everything derogatory without fear. And until he said that He took on the form of a slave, but spoke only about the Divine, look how sublimely (he spoke)! Sublimely, I mean - in strength: it does not express His dignity, because it cannot: “He, being the image of God,” he says, “did not consider it robbery to be equal with God.” When he said that He became human, he fearlessly speaks of humiliation, knowing correctly that derogatory expressions do not humiliate the Divinity in the least, since they refer to His flesh. “Therefore God has highly exalted Him and given Him the name that is above every name, so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.” Let's say against heretics. If this is not said about the One incarnate, but about God the Word, then how did he “exalt Him”? Have you really given anything more? In this case, He would have been imperfect, and through us would have become perfect, and if He had not benefited us, He would not have received honor. “And he gave,” he says, “a name to Him.” Now, according to you, He didn’t even have a name. If he accepted what was due, then how can we recognize Him as having received by grace and gift even “the name above every name”? Let's see what name it is. “So that at the name of Jesus Christ,” he says, “every knee should bow.” By name they themselves mean glory. Therefore this glory is above all glory; glory consists in worshiping Him. You are far from the greatness of God, who think to know God as He knows Himself. And from this it is already clear how far you are from the (right) concept of God, and it is also clear from the following. If His glory consists (in worship), then tell me: before people, angels, archangels came into existence, He was not in glory? If this glory is above all glory - and this is the meaning of the words: “above every name” - if He (before the creation of the world) although was in glory, was in less glory than now, then it means that He created everything that exists in order to be in glory, (created) not out of goodness, but having a need for glory from us. Do you see the foolishness? Do you see the wickedness? And when (the apostle) said this about the one who was incarnate, he had a reason for this. The Word of God allows us to speak this way about the flesh, because all this does not concern the nature (of God), but has to do with the economy (the incarnation). After this, there remains no forgiveness for those who maliciously claim that these words refer to a deity. Therefore, when we say: God created man immortal, although I am speaking about the whole, I know what I am saying. What does it mean: “Heavenly, earthly and underworld”? That is, the whole world, angels, people, demons, righteous people, and sinners. “And every tongue confessed that Jesus Christ is Lord, to the glory of God the Father,” that is, so that everyone would say this; and this is the glory of the Father. Do you see that everywhere the Father is glorified when the Son is glorified? Likewise, when the Son is dishonored, the Father is also dishonored. If this happens with us, where there is much difference between fathers and sons, then much more with God, where there is no difference, honor and dishonor pass (from the Son to the Father). If the universe is subjugated to the Son, as it is said, then this is the glory of the Father, and therefore this is also the glory of the Father, when we say that (the Son) is perfect, lacking in nothing, that He is no less than the Father. This serves as an important evidence of both the power (of the Father), and His goodness and wisdom, that He gave birth to such a Son, Who is in no way less either in goodness or in wisdom. When I say that (the Son) is as wise as the Father, and in no way less than Him, then this is evidence of the great wisdom of the Father. When I say that He is omnipotent, like the Father, this is evidence of the Father’s power. When I say that He is good as the Father, this is the greatest proof of the Father’s goodness, that He begat such a Son, who is in no way less than Him, and lacks nothing. When I say that (he gave birth to a Son) not of lesser essence, but equal, and not of another essence, then I also praise God and His power, and goodness, and wisdom, that He showed us from Himself another of the same kind, except that He is not the Father. Thus, everything that I say great about the Son is transferred to the Father. And if this small and insignificant thing (and it is truly small for the glory of God that the universe worships Him) serves for the glory of God, then isn’t everything else much more? 5. Let us therefore believe for His glory and live for His glory. One without the other is useless, so if we glorify well, but live poorly, then we greatly insult Him, because, recognizing Him as Lord and Teacher, we despise Him and are not afraid of His terrible judgment. The unclean life of the Hellenes (pagans) is not at all surprising, and does not deserve greater condemnation; but such an unclean life of Christians participating in such sacraments, enjoying such glory, is worse and more intolerable than anything else. Tell me: (Christ) was obedient to the extreme degree of obedience, and for this he received high honor; He became a slave, and for this He is the Master of everything, both angels and all others. Therefore, we should not think that we become lower than our dignity when we ourselves humble ourselves. Then, in all fairness, we are superior; Then they are especially worthy of respect. And that the high is low, and the humble is high—(as proof of this) the words of Christ expressing this are sufficient. However, let's examine the matter itself. What does it mean to be humble? Isn't it like enduring humiliation, reproach and slander? What does it mean to be tall? Isn't it like being in honor, in praise, in glory? Fine. Let's see how this happens. Satan was an angel and became exalted. Well, isn’t he more humiliated than everyone else? Doesn't he have land as his home? Doesn't everyone blame and blaspheme him? Paul, being a man, humbled himself. Well, isn't he revered? Isn't he being praised? Aren't they glorifying him? Isn't he a friend of Christ? Did he not do more works than those that Christ did? Did he not often command the devil as if he were a slave? Was he not announced as an executioner? Didn't you laugh at him? Did you not trample his heads with your feet? Didn’t you pray about this with great boldness for others? What does this say? Absalom exalted himself, David humbled himself: which of them became exalted, which was glorious? What, in fact, could be more humble than the words that this blessed prophet uttered regarding Shimei: “Leave him, let him curse, for the Lord commanded him” (2 Samuel 16:11)? If you wish, let us also examine the cases themselves. The publican humbled himself; although this act was not humility, the words he spoke were somehow meek. The Pharisee ascended. But, perhaps, let’s leave the faces and examine the matter. Let some two appear, both rich, and having great honor, and proud of wisdom, power and other worldly advantages. And let one of them seek all honors, and, not receiving them, become angry, demand beyond his due, and become arrogant. And let the other person neglect this, not be annoyed with anyone for it, and even reject the honor bestowed. Which of them is greater - the one who does not receive and seeks, or the one who neglects what they give? Clearly the latter. And fair enough. After all, there is no other way to get glory than by avoiding glory: as long as we chase after it, it runs away from us; and when we run from her, she chases us. If you want to be famous, do not desire fame; if you want to be tall, don't be tall. But there is another reason why everyone reveres the one who shuns honor, and despises the one who seeks it - namely, that the human race by nature somehow loves to argue and resist. So, let us despise glory: in this way we can become humble, or better yet, high. To be lifted up by another, do not lift yourself up. He who exalts himself is not exalted by others; and whoever humiliates himself is not humiliated by others. Pride is a great evil. It's better to be stupid than proud; in the former only stupidity is revealed as a lack of intelligence, and in the latter it is worse - stupidity along with fury. A fool is evil to himself; but the proud is a plague to others. Pride is born from stupidity; one cannot be highly intelligent without being stupid; He who is too stupid is proud. Listen to what a wise man says: “Have you seen a man who is wise in his own eyes? There is more hope in a fool than in him” (Prov. 26:12). You see, it was not in vain that I said that this evil is worse than stupidity? “There is more hope for a fool,” it is said, “than for him.” That is why Paul says: “Do not dream about yourself” (Rom. 12:16). In bodies, tell me, which (parts) do we call healthy? Are they those that are too swollen and very full of air and water, or are they even and of moderate size? Obviously the latter. Likewise, an arrogant soul has a disease worse than dropsy, but a humble soul is free from any disease. And how much good does humility give birth to in us? What do you want? Do you have patience in adversity? Is it kindness? Is it philanthropy? Sobriety? Is it attentiveness? All these virtues (come) from humility; but pride is the opposite. A proud person is necessarily an offender, and a fighter, and angry, and cruel, and gloomy, and more of a beast than a man. Are you strong and highly intelligent? But therefore you should be more humble. Why do you think so much about an insignificant thing? After all, the lion is braver than you, and the boar is stronger; and in comparison with them you are more insignificant than even a mosquito. And robbers, and grave diggers, and martial artists, and your own slaves, including, perhaps, the most stupid ones, are stronger than you. So, is it worth boasting about this, and are you not humiliating yourself by being proud of it? Are you handsome and handsome? This boasting is characteristic of crows. You are no more beautiful than a peacock, neither in color nor in feathers; in this the bird has an advantage; she is much superior to you in feathers and color. And the swan is very beautiful, and many other birds, with which if you compare yourself, you will seem insignificant to yourself. Moreover, often children of low status, and unmarried girls, and prodigal wives, and effeminate men boast about this. So, is this something to be proud of? 6. But are you rich? How? What did you buy? Gold, silver, precious stones? Robbers, murderers, and workers in mines can boast of this. This means that the work of the condemned is praise for you. But do you decorate and dress up? And the horses can be seen in elegant harness; among the Persians you can also see beautifully decorated camels; and between people - and everyone appearing on stage. So, aren’t you ashamed to think a lot about what you have in common with dumb animals, and slaves, and murderers, and effeminate people, and robbers, and grave diggers? But are you building magnificent chambers? What is it? many jackdaws live in even more magnificent ones, even in sacred (places). Don't you see that the houses of extravagant rich people, built on fields and empty places, serve as a haven for jackdaws? Are you proud of your voice? however, you can never sing more pleasantly than the swan and the nightingale. Are you proud of your versatility in the arts? But who is wiser than a bee in this regard? What artist, what painter, what geometer can imitate her work? Are you proud of the fineness of your clothes? But spiders are superior to you in this. Are you proud of your quick feet? And in this, the advantage belongs to the dumb ones, the hare and the chamois, and many of the livestock are not inferior to you in the speed of their feet. Are you traveling? But no more birds; they travel much more conveniently, have no need for travel supplies or pack animals, and are content with wings for everything; they have wings and a ship, and beasts of burden, and a cart, and the wind, and in general everything you want. Do you have sharp eyesight? But not like a chamois, and not like an eagle. Do you have a keen ear? But the donkey is even thinner. Do you have a sense of smell? But the dog will not let you surpass yourself in this. Are you able to prepare supplies? But you are inferior to the ant in this. Are you wearing gold clothes? But not like Indian ants. Are you healthy? But the dumb ones are much superior to us both in health and resources; they are not afraid of poverty. “Look,” it is said, “at the birds of the air: they neither sow, nor reap, nor gather into barns” (Matthew 6:26). So, they will say, God created the dumb better than us. Do you see what recklessness? Do you see what rashness? Do you see how many things research reveals to us? He who considered himself superior to all people turned out to be inferior and dumb. But let us spare him, we will not imitate him, and having brought him down to the level of the dumb because he dreamed of himself above our nature, we will not leave him, but will raise him from here, not for his sake - he deserved such a state - but in order for the love of God and the honor that we have been awarded to be manifested. There is, truly, we have something to which the dumb have no part at all. What is this? Piety and virtuous life. Here there can be no talk of fornicators, nor of effeminate men, nor of murderers: we are far from them. What is this? We know God, we recognize His providence, we philosophize about immortality: in this respect, the dumb are inferior. We judge this sensibly, without doubt: in this respect, the dumb have nothing in common with us. We, being weaker than all animals, possess them. This is the superiority of power, that we, despite all our shortcomings in comparison with animals, reign over them; and this is so that you understand that it is not you who is to blame for this, but God, who created you and gave you reason. We set nets and snares for them, drive them in, and take possession of them. We have chastity, modesty, meekness, contempt for money. But since you, who belong to the ranks of the proud, do not have any of these virtues, then of course you place yourself either above people, or below and dumb. Such is pride and insolence: it either exalts itself too much or humiliates itself too much, without observing any measure. We (in our virtues) are equal to the angels; we are promised a kingdom and triumph with Christ. A person suffers blows and does not fall, he despises death, does not tremble, is not afraid of it and does not desire more. Therefore, everyone who is not like this is worse than the dumb. Indeed, if you have many physical advantages, but no spiritual ones, then how are you no worse than the dumb? Imagine someone the most vicious, living in bliss and abundance: a horse is more capable of war than him, a boar is stronger, a hare is faster, a peacock is more beautiful, a swan is more euphonious, an elephant is larger, an eagle is sharper, all birds are richer. Why are you worthy of the honor of possessing the dumb? By reason? But no. If you use it inappropriately, then again you are worse than them, because when you, having reason, are more stupid than dumb people, then it would be better if you were not reasonable in the first place. It is not the same thing - having accepted power, losing it, and not accepting it at the very beginning. For a king who is worse than his squires, it would be better if he did not wear purple. The same is true here. So, knowing that without virtue we are worse than the dumb, let us strive in it in order to be people, or better yet, angels, and enjoy the promised benefits, according to the grace and love 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: