Беседа 3

Col. 1:15–18. Who is the image of the invisible God, the first begotten of all creation; For by Him all things were created, that are in heaven and that are on earth, visible and invisible: whether thrones, or dominions, or principalities, or powers - all things were created by Him and for Him; and He is before all things, and by Him all things stand. And He is the head of the body of the Church. About the dignity of the Son of God and the fact that He is not created. – Pavel Samosatsky and his followers. 1. Today I must repay you the debt that I assumed yesterday, in order to offer it when your attention is revived. Discussing the dignity of the Son, Paul, as we said, says the following: “Who is the image of the invisible God.” Whose image do you think he calls Him? If God’s, it’s good, because He is God and the Son of God. The image of God means immutability, and therefore He is immutable. If you say that (calls the image) human, then I will abandon you as if you were crazy. But why is it that nowhere is any angel called either an image or a son, while man is called both? Why is this? Because there, with the high nature (of angels), for many this would serve as a reason for wickedness (i.e., to deify the creature), but here the insignificance and humiliation (of our nature) completely guarantee safety, and even those who would like to are not allowed to suspect something like that and because of this use more modest expressions. That is why, where there was deep humiliation, Scripture boldly points to honor; and where the highest nature is, there is no. But he says: the image of the invisible. So, if He is invisible, then His image is also invisible, because otherwise it would not be an image. The image, since it is an image, must be unchanged for us both in terms of properties and similarity. But this cannot happen with us because here is human art, which often fails, never even succeeds if you carefully study it; and where God is, there is never any mistake, there is never any failure. If (the Son) is a creation, then is He therefore the image of the Creator? And a horse cannot be an image of a person. If an image does not represent the immutability of the invisible, what prevents the angels from being an image? After all, they are invisible, although not to themselves, and the soul is invisible; but just because she is invisible, is she an image? If there is an image, then it is not like Him. "Begotten first of all creation". 2. What, he says, means He was created? Why is this so, tell me? Because he called Him firstborn. But he did not say: first-created, but first-born. Then, if you call Him created because (the apostle) called Him firstborn, what will you say when you hear that He is called brother? Indeed, Scripture also calls Him a brother, made like us in all respects. As a result, will we really deny even that He is the Creator, and assert that He has no advantage over us, either in dignity or in anything else? And who, having intelligence, can say this? The word - firstborn - does not show dignity and honor, but expresses only time. But if He does not have any advantage over us, then in this sense He is the firstborn in relation to everything, and in this case, God the Word will be like stones, trees, and so on. “He who was born first,” he says, “of every creature.” But you will say: He is called the firstborn, which means he was created. Yes, if it were so, if other similar properties were not attributed to Him, such as: “the firstborn from the dead, so that He might have primacy in everything” (Col. 1:18). Tell me what do (the words) show: “firstborn from the dead”? Of course, it is not that He was the first to rise; (the apostle) did not simply say that (He is the first of) the dead, but that He is the firstborn from the dead, and also did not say that He was the first to die, but that He rose again as the firstborn from the dead, so that (the apostle with those words) shows only that (Christ) was the firstfruits of the resurrection. Therefore, there is nothing else (he says) in the present place. Then he finally gets down to the dogma itself. Since He was of old brought by angels, but now (comes) Himself, so that they would not think that He is younger (the angels), (the apostle) shows, firstly, that (the angels) had no power, otherwise He would not have brought us out of darkness, and then he claims that He was before them, and as proof that He is before them, he cites the fact that they were created from Him. “For by Him,” he says, “all things were created.” What will the followers of Paul of Samosat say here? Everything happened through Him: it is said that “for by Him all things were created.” And also (the apostle) said: “What is in heaven and what is on earth.” What could be doubted, he put in front, and then added: “visible and invisible”; By the invisible we mean the soul, and by the visible we mean all people. What everyone believed, he omits, and what everyone doubted, he brings to the surface. Then he says: “either thrones, or dominions, or principalities, or powers.” The word: “li” embraces everything; but he could not include the Spirit among the authorities, and through the higher he could also designate the lower. “Everything,” he says, “was created by Him and for Him.” Thus, “By Him” means the same as “for Him,” because having said: “To Him” (εν αϋτψ), he added: “and for Him” (δι αυτόν). What does it mean: “on Him” (εις αυτόν)? This means: the essence of everything is established on Him (εις αυτόν χρέματαί). He not only brought it from non-existence into existence, but now also contains it, so that if anything were taken away from His providence, it would collapse and perish. But (the apostle) did not say: contains - that would have been a little rougher - he used a more subtle expression: it is established on Him, because it is enough to just lean on Him, and He will support and hold firmly. Thus, the name: “firstborn” is used in the same meaning as – constituting a support. But this does not show that He is like creatures, but that everything exists by Him and through Him. So in another place, when he says: “he laid the foundation” (1 Cor. 3:10), he speaks not about essence, but about action. Lest you think that He is a ministering instrument, (the apostle) says that He contains it, and this means no less than the creation itself, for us even more, since the former is connected with art, but the latter is not: the contents are not destroyed by Him. “And He is first of all,” he says. This is characteristic of God. Where is Pavel Samosatsky now? “And by Him all things stand,” that is, everything is established on Him. He constantly revolves around this (thought) so that by persistence in words, as if with frequent blows, he can uproot the pernicious teaching. In fact, if even now, after he had spoken so much about this, and after such a long time, Paul of Samosata appeared, wouldn’t it have been all the easier for him to appear if this had not been said? “And that’s it,” he says, “it’s worth it.” How could something happen that does not exist? This means that what is produced through the angels belongs to Him. “And He is the head of the body of the Church.” Having spoken about dignity, he then speaks about philanthropy. “And He,” he says, “is the head of the body of the Church.” He did not say: fullness (πληρώματος), expressing the same thing, but wanting to show His great closeness to us, since the one who is so high and above all has joined the lower ones. He is first everywhere: first in those above, first in the Church, as its head, first in the resurrection; This is what the words mean: “so that He may have primacy in everything.” 3. Thus He is first in being, and this is what Paul especially tries to show. And as soon as it is proven that He was before all the angels, it will also be clear that He himself did what the angels did, as a ruler. And what is surprising is that (the apostle) tried to present Him as the first among the last creatures, although in another place he named Adam first, as in fact it was. But he accepts the Church instead of the entire human race; in the Church He is the first, and in the ranks of people, as creatures, He is the first according to the flesh. That is why here (the apostle) represents Him as the firstborn. What does firstborn mean here? Created before all, or resurrected before all, as well as there: “above all” existing? Here he presents Him as the firstfruits, saying: “He is the firstfruits, the firstborn from the dead, so that He may have primacy in everything,” expressing the idea that others are the same as He; and there He is not the firstfruits of creation, there He is “the image of the invisible God,” and in this sense it is said there: “The firstborn,... so that in Him all fullness may dwell, and through Him to reconcile all things to Himself, making peace through Him through the Blood of His cross, both earthly and heavenly” (Col. 1:18–20). Everything that belongs to the Father, he attributes to the Son, and is especially concerned about this because He was dead and united with us. And he called Him the firstfruits, as if in the sense of (the firstfruits) of some fruit. He did not say: resurrection, but - the firstfruits, showing that He sanctified us all and, as it were, made a sacrifice. “Fullness” - he said about the Divinity, just as John says: “and from His fullness we have all received” (John 1:16), that is, whether it was the Son or the Word, but it was not some action that dwelt there, but an essence. And he finds no other reason for this other than the will of God: this is what the words mean: “and through Him to reconcile all things to Himself.” So that you do not think that He took upon Himself the position of a slave, (the apostle) adds: “with Himself”; and in another place he says that (Christ) reconciles to God, as he said in the Epistle to the Corinthians, and said correctly: “and through Him to reconcile,” because (people) were already reconciled, and only final reconciliation was required, so that they would no longer be at enmity with Him. How this is done, he then shows, not only announcing reconciliation, but also explaining the very method of reconciliation: “Having made peace by the Blood of His cross.” One here indicates hostility, namely, “reconcile,” and the other indicates war, namely, “pacifying.” “The blood,” he says, “of His cross, through Him, both earthly and heavenly.” A great thing is reconciliation, even more (reconciliation) through Him, and even more (reconciliation) by His blood, and not just blood, but, what is even greater, by the cross, so here are five things worthy of surprise: He reconciled (us) to God, by Himself, by death, by the cross. Oh, how he (on the other hand) put it all together! So that you do not think that this is all the same thing, and the cross in itself does not mean anything, he says: “through Him.” On what basis does he consider this important? On the fact that (the Son of God) did all this not in such a way that he only said a few words, but in such a way that he gave himself up for reconciliation. But what does “heavenly” mean? As for earthly things, this is understandable, because here everything was filled with hostility and divided into many (parts); each of us was in disagreement with himself and with many others. But how did He pacify the “heavenly”? Was there really discord and disagreement there too? How do we say in prayer: “Thy will be done on earth as it is in heaven” (Matthew 6:10)? What can I say to this? The earth was separated from heaven, the angels were at enmity against people, seeing their Master insulted. “In order,” he says, “to unite all things in heaven and on earth under the head of Christ” (Eph. 1:10). How? Heavenly like this: He moved a person there, brought there someone who was an enemy, who was not loved there. He not only established peace on earth, but also elevated him (man) to them (angels), - man who was an enemy and enemy. This is a deep world. Angels appear on earth again because man appeared in heaven. But it seems to me that Paul was caught up (into heaven) for this reason, so that he would see that the Son was taken there. And after all, there is pure peace on earth: in relation to the heavenly (inhabitants) and in relation to each other, but in heaven there is only one. If the angels rejoice over one repentant sinner, then much more over so many of them. And all this was accomplished by the power of God. Why, they say, do you rely too much on angels? Not only are they not able to lead you (to God), but they were even once hostile to you, and if God himself had not reconciled you with them, you would not have peace. So why are you resorting to them? Do you want to know what kind of enmity the angels had towards us, and what kind of aversion they always had towards us? They were sent for punishment to the Israelites, to David, to the Sodomites, to the vale of mourning. But that's not the case anymore; on the contrary, they sang very joyfully on earth; God brought them down to the people, and raised the people there. 4. At the same time, pay attention to an extraordinary thing: (the Lord) first brought them down to us, and then raised man to them; the earth became heaven, because heaven had to receive earthly (inhabitants). Therefore, we cry out with gratitude: “Glory to God in the highest, and on earth peace, good will toward men!” (Luke 2:14). So, he says, people have finally become pleasing (to God). What does “favor” mean? Reconciliation. Now the sky is no longer blocked from us by an impenetrable barrier. Previously, the angels were distributed according to the number of nations, but now not according to the number of nations, but according to the number of the faithful. Where can you see this? Listen to the words of Christ: “See that you do not despise one of these little ones; for I tell you that their angels in heaven always see the face of My Father in heaven” (Matthew 18:10). Every believer has an angel, since from the very beginning every godly person had an angel, as Jacob says: “Let the angel who delivers me from all evil bless these youths” (Gen. 48:16). So, if we have angels, then let us behave carefully, as if we had guides with us, because we also have a demon with us. Therefore, let us pray and cry out, asking ourselves for an angel of peace; We ask for peace everywhere, because nothing can compare with it - peace in churches, in prayers, both private and public, and in greetings; the head of the church gives it to us once, twice, three times, and many times, saying: “Peace be with you.” Why is this so? Because peace is the source of all blessings: it brings joy with it. That is why Christ commanded the apostles, when entering a house, he immediately speaks of it as a symbol of all good things: “When you enter a house..., say: Peace to this house” (Matthew 10:12), since without it nothing has value. And again He says to the disciples: “Peace I leave with you, My peace I give to you” (John 14:27), because love itself is conditioned by it. And the head of the church does not just say: peace to you, but “peace to all.” And what good is it for us to have peace with one, and quarrel and be at enmity with another? What's the profit? And the body cannot be healthy when some parts of it are in agreement, while others act discordantly, but only when there is order, harmony, peace in everything; If there is no peace in everything, then everything will go beyond its boundaries, everything will be perverted. Likewise, in our mind, if our thoughts are not all in a calm state, there will be no peace. Peace is such a great good that those who establish and maintain it are called sons of God. And rightly so: the Son of God himself came to earth to pacify earthly and heavenly things. If peacemakers are the sons of God, then troublemakers are the sons of the devil. What are you saying? Are you really causing strife and civil strife? Can you really say that there is such an unfortunate person somewhere? There are also many who rejoice in evil and torment the body of Christ with greater cruelty than the soldiers who pierced it with a spear, than the Jews who pierced it with nails. That evil is less than this; those members, having been torn to pieces, were united again, and these, being torn away, if they are not united here with each other, they will never be united, but will remain outside the whole (the church). When you want to start a quarrel with your brother, remember that you are rebelling against the members of Christ and tame your anger. What does it matter to you if he is an intolerant and low person; what do you want if it is despicable? “It is not,” he says, “the will of the Father... that one of these little ones should perish” (Matthew 18:14); and again: “Their angels in heaven always see the face of My Heavenly Father.” For him, God even became a slave and was slaughtered; and you consider it as nothing? Through this you rebel against God, raising your voice in defiance of Him. The head of the church, as soon as he enters, immediately says: “Peace to all”; when he starts a conversation (says): “Peace to all”; when he blesses (says): “Peace to all”: when he commands to kiss each other (says): “Peace to all”; when the sacrifice is completed: “Peace to all,” and during the completion also: “Grace to you and peace” (Col. 1:3). How is it not unreasonable if we, having heard so many times (a reminder of the duty) to have peace among ourselves, are at enmity against each other, if, both by accepting it ourselves and teaching it to others, we rebel against the one who gives us peace? You say: “And to your spirit,” but you leave (the church) and begin to slander him? Alas, what is especially dear in the church has become just an external ritual, and not the real truth! Alas, all the symbols of this army (church) are limited to words! Therefore, you don’t even know why it is said: “Peace to all.” But listen further to what Christ says: “Whatever city or village you enter, visit who is worthy in it, and stay there until you leave; and when you enter a house, greet it, saying: Peace to this house; and if the house is worthy, then your peace will come upon it; if you are not worthy, then your peace will return to you” (Matthew 10:11–13). That’s why we don’t know because we consider these words to be one figurative expression and do not delve into their meaning. After all, it is not I who give peace, but Christ who deigns to speak through us. At least at any other time we were strangers to grace, but now we are not strangers to it for you. If the grace of God, according to the dispensation (of Providence), acted for the benefit of the Israelites through a donkey and through a sorceress, then there is no doubt that it will not refuse to act in us, and will deign to do this for us. 5. So, let no one say about me that I am not perfect, that I mean nothing and that I am worth nothing; and let everyone listen to me with attention. I, too, am one of those (through whom the grace of God works). God is usually present constantly in such people, for the benefit of many. Know that He was pleased to speak with Cain for the sake of Abel, with the devil for the sake of Job, with Pharaoh for the sake of Joseph, with Nebuchadnezzar for the sake of Daniel, with Belshazzar for his sake. And there was a revelation to the Magi, and Caiaphas prophesied for the sake of the dignity of the sacred dignity, despite the fact that he was the murderer of Christ and unworthy. They say that Aaron was not stricken with leprosy because of this. Indeed, tell me, why was it that she alone (Aaron's sister) was punished, while they both contradicted (Moses)? Don't be surprised; if among secular authorities it happens that at least someone has been accused of countless crimes, but he is not brought to trial until after the power has been removed from him, so as not to offend her along with him, then even more so in spiritual power, whatever it may be, the grace of God always acts; otherwise everything would have perished. But when a person puts it aside, then he will be subjected to the most severe punishment either after his departure (from this life), or even here immediately after. Don't think that I'm saying this on my own behalf. God's grace also works through the unworthy, not for us, but for you. Listen to what Christ says: “And if the house is worthy, then your peace will come upon it” (Matthew 10:13). How is he made worthy? If they accept you, He says. If they do not accept you and do not listen to your words, “Truly I say to you, it will be more bearable for the land of Sodom and Gomorrah on the day of judgment than for that city” (Matthew 10:15). So, what is the benefit of you receiving us and not listening to our words? Why have you arrived, that you revere us and do not listen to what we tell you? This is an honor for us, this is an amazing respect for us, beneficial for you and for us - if you listen to us. Listen to Paul’s words: “I did not know, brethren, that he was a high priest” (Acts 23:5). Listen to Christ’s words: “Whatever they tell you to observe, observe and do” (Matthew 23:3). You don't despise me, but the priesthood. If you see me deprived of it, despise me: then I will not exercise power. But as long as we sit on this throne, as long as we have the presidency, we have dignity and strength, although we ourselves are unworthy. If the seat of Moses was so honorable that because of it they listened to those who sat on it (Matthew 23:2-3), then how much more so the throne of Christ. We inherited it. We speak to you from the very same (throne) from which Christ established in us the ministry of reconciliation. Envoys, whatever they may be, enjoy great honor because of their ambassadorial dignity. Look really: they come alone into the interior of a barbarian land, in the midst of so many enemies; and since the embassy law has great power, everyone reveres them, everyone looks at them with respect, everyone releases them in safety. And we have the meaning of messengers and came from God: such is the episcopal dignity. We have come to you as envoys, asking for an end to the war and declaring the general conditions to give you not cities, or so many measures of grain, or captives, or gold, but the Kingdom of Heaven, eternal life, cohabitation with Christ and other benefits that neither we are able to express, nor you to listen to, as long as we are in this body and in this life. So, we fulfill the office of envoys, and we wish to enjoy the honor not for ourselves - no, we know how insignificant it is - but for you, so that you willingly obey our words, so that you receive benefit, so that you listen to our words without distraction and laziness. Don't you see how much attention everyone pays to the messengers? We are God's messengers to people; If this is burdensome for you, then it is not we (who are burdensome), but the bishopric itself, not this or that (person), but the bishop. Let everyone not listen to me, but to my rank. Let us do everything as it pleases God, in order to live for the glory of God and to be worthy of the blessings that are promised to those who love Him, by grace and love for mankind (Our Lord Jesus Christ, to Whom be glory with the Father and the Holy Spirit, now and ever, and unto ages of ages. Amen). The paragraphs in the text were arranged by us. – Editorial staff of “ABC of Faith” You might be interested in: