Commentary on the Epistle to Titus

“Commentary on the Epistle to Titus” consists of 6 conversations that were delivered by St. John Chrysostom, probably in Antioch in 397. In conversations 1 and 2, the saint touches on the topic of the duties and difficulties of the episcopal service: “How great is the dignity of one who has the priesthood, the greater the dangers he has, because one correct execution of the episcopacy can lead to heaven, and one malfunction in this matter can plunge one into Gehenna.” In the conversation there are 6 St. John calls to avoid arguing with heretics: “When someone holds heresy openly and openly before everyone, then why is it in vain to compete with him, why beat the air?” The conversations also touch on such topics as almsgiving (Conversation 6), avoiding sin (Conversations 3.5), patiently enduring sorrows (Conversation 6), consent of spouses (Conversation 4), etc. *The title of the work in Greek is ῾Υπόμνημα εἰς τὴν πρὸς Τίτον ἐπιστολήν. *The title of the essay in Latin is In epistulam ad Titum homiliae 1-6. Titus 1:1–4. Paul, a servant of God, an apostle of Jesus Christ, according to the faith of God's elect and the knowledge of the truth pertaining to godliness, in the hope of eternal life, which the unchangeable God in word promised before the ages, and in due time revealed His word in the preaching entrusted to me by the command of our Savior God, - Titus, a true son according to the common faith: grace, mercy and peace from God the Father and the Lord Jesus Christ our Savior. Time to write a message. – What is it like to know the truth by faith? – We must preach with boldness. – Responsibilities and difficulties of episcopal ministry. 1. Of Paul's companions, Titus was an experienced man. If he had not been experienced, then Paul would not have entrusted him with the whole island, would not have ordered him to fill in what was missing: “so that you complete what is unfinished” (Titus 1:5), he tells him; the apostle would not have vested this man with the right to judge so many bishops if he had not so decisively relied on him. They say that he was young, since (the apostle) calls him his child (Titus 1:4); but, however, this is not yet clear from here. I think that he is also mentioned in Acts (Acts 18:7), and then, perhaps, he was from Corinth, unless there was someone else with the same name. (The Apostle) invites Zina to himself, and commands Apollos to be sent, but he is not ( Titus 3:13 ); by this he testified that they could show more courage and strength before the emperor. It seems to me that Paul wrote this letter during the time between his first and second imprisonment, when he was free, because he does not say anything here about temptations, but constantly, both at the beginning and at the end, turns with gratitude to God, which was a sufficient encouragement for the believers to virtue. To understand what they deserved before, what state they were later brought into by grace, and what they have now been rewarded with is no small encouragement for them. He also attacks the Jews. Do not be surprised that he reproaches a whole people; he does the same with the Galatians when he says: “O foolish Galatians” (Gal. 3:1). This was said to them not out of irritability, but out of love. If he did this for his own benefit, then one could rightly condemn him; if he did this out of his fiery zeal for preaching, then this is not an insult. And Christ repeatedly reproached the scribes and Pharisees, but not for Himself, but because they destroyed all others. (The Apostle) writes a short epistle, and not without reason. This also serves as a proof of the virtue of Titus, that he did not need long speeches, but only some reminder. This letter seems to me to precede the letter to Timothy. Sometimes he wrote at the end of his life, while in bonds, and this at a time when he was released and free from bonds. The words: “Hurry to come to me at Nicopolis, for I have decided to spend the winter there” (Titus 3:12) prove that he was not yet in prison, and there he constantly calls himself a prisoner. What is he saying? “Paul, a servant of God, an apostle of Jesus Christ, according to the faith of God’s elect.” Do you see how indifferently he uses these expressions, sometimes calling himself a servant of God and an apostle of Christ, and sometimes a servant of Christ: “Paul, a servant of Jesus Christ” (Rom. 1:1)? Thus, he did not believe any difference between the Father and the Son. “According to the faith of God’s elect and the knowledge of the truth [pertaining to] godliness, in hope of eternal life.” “According to the faith of God’s elect”: that is, because you believed, or because it was entrusted to you? In my opinion, he is saying that God's chosen ones are entrusted to him. That is, it was not for my perfections, not for my labors and exploits that I received such dignity, but everything was done through the goodness of Him who entrusted me. Then, so that they do not consider the actions of grace unreasonable - after all, not everything is from God alone, otherwise, why did He not entrust the same to others? - then (the apostle) added: “and the knowledge of the truth [relating] to piety.” Thanks to this, he says, it was entrusted to me, or rather, this very thing was given to me by His grace; He is the Author of this quality of mine (i.e., understanding the truth according to piety). That is why Christ himself says: “You did not choose Me, but I chose you” (John 15:16). And in another place the same blessed (apostle) says: “I know even as I was known” (1 Cor. 13:12); and again: “Shall I not attain, as Christ Jesus hath attained to me” (Phil. 3:12). First we were achieved, and then we knew; first - known, and then achieved; first they were called, and then they obeyed. With the expression: “according to the faith of the elect” (the apostle) attributes everything to them; through them I became an apostle, not as worthy of it, but for the sake of the elect, as in another place, he says: “For all are yours, whether Paul or Apollos” (1 Cor. 3:21, 22). “And the knowledge of truth,” he says, “relating to piety,” because there is practical truth, and not according to piety, for example: knowledge of agriculture, knowledge of the arts, is also true knowledge; but that truth is the truth according to godliness. Or the expression: “by faith” means that they believed, like the rest of the elect, and knew the truth. Consequently, knowledge is from faith, and not from reason. “In the hope of eternal life.” Having spoken about the present life, arranged by the grace of God, he also speaks about the future, presenting rewards for what (the Lord) has blessed us with. For precisely the fact that we believed and were delivered from error, (God) wants crown us. You see how the very introduction is filled with indications of the good deeds of God; and the whole of this message turns out to be predominantly like this, encouraging both the saint himself (Titus) and his disciples to great efforts. After all, nothing is so useful to us as the constant remembrance of God’s blessings, general and private. If, having received a benefit from a friend, heard a pleasant word from him or accepted a good service, we become more ardently attached to him, then all the more zealous will we be in obedience to God when we see what dangers we were in, and He delivered us from all of them. "And the knowledge of the truth". He speaks here of truth as opposed to prototype. And it was knowledge and piety, but not truth, although, in any case, not lies, however, only images (truth) and its likeness. The apostle said well: “in the hope of eternal life,” because that piety was in the hope of present life: “whoever does it,” says (Scripture), “a person will live by it” (Rom. 10:5). Do you see how from the very introduction he shows the difference between grace (and the law)? They are not the chosen ones, but we are. If they were previously called the chosen ones, then now they are no longer. “Which was promised,” he says, “God, unchangeable in word, before the ages,” that is, not now for our repentance, but it was predetermined from the beginning. He affirms the same thing in many other places, for example: “chosen for the gospel of God” (Rom. 1:1), and also: “whom He foreknew, he also predestined to be” (Rom. 8:29), meaning our nobility - that which is not now, but from the beginning God loved us; and to be beloved from ancient times and from the beginning is no small thing. 2. “Which God, unchangeable in word, promised.” If (God) is false, then what He promised will certainly be fulfilled; if false, then there should be no doubt, although this will be fulfilled only after death. “Which God, unchangeable in word, promised before the ages.” With the words: “before the ages” (the apostle) also shows the certainty of the promise. It was not, he says, that this happened because the Jews were not converted now, but it was so destined from ancient times. So, listen to what he says: “and in due time he revealed it.” Why is this delay? Out of concern for us and in order to do it in a timely manner. “It’s time,” says the prophet, “for the Lord to act” (Ps. 119:126). “In his own way,” - that is, in a decent, proper, consistent manner. “He showed,” he says, “his word in the preaching entrusted to me by command,” that is, preaching. It, this gospel, contained everything - both the present and the future, life, piety, faith, all together. “Preaching by means,” that is, clearly, with boldness, because that is the meaning words: "preaching". Just as a herald at a spectacle proclaims in the presence of everyone, so we proclaim, and do not add anything, but say what we ourselves have heard. The virtue of the herald is to tell everyone what really happened, without adding or subtracting anything. So, if you need to preach, then you need to preach with boldness; otherwise it will not be preaching. Therefore, Christ did not say: “speak on the housetops,” but: “preach on the housetops” (Matthew 10:27), indicating the nature of preaching both in place and in the manner of action. “Entrusted to me by command of our Savior God.” With the expressions: “Entrusted to me” and “by command,” he marks his authenticity, so that no one is offended, evasive, or stubborn. So, if this is a command (of God), then I myself have no power: I carry out the order. Of what we should do, some depend on us, and others do not depend on us. What He commands us does not depend on us; and what He allows us depends on us. For example: “Whoever says to his brother, ‘You are a fool,’ will be subject to fire in hell” (Matt. 5:22); this is a command; and again: “So if you are bringing your gift to the altar and there you remember that your brother has something against you, leave your gift there before the altar, and go first and be reconciled to your brother, and then come and offer your gift” (Matthew 5:23, 24); and this is a command, so those who do not fulfill this are inevitably subject to punishment. When (the Lord) says: “If you want to be perfect, go and sell what you have,” and also: “Whoever can contain it, let him accommodate it” (Matthew 19:21, 12), then this is not a command. Here He leaves what is said to the will of the listener and allows him free choice of action. Here, to do or not to do is in our power; and commands are not in our power, but it is necessary either to fulfill them, or to be punished for non-fulfillment. The apostle expresses the same thing when he says: “I have nothing to boast about, for this is my necessary duty, and woe to me if I do not preach the gospel” (1 Cor. 9:16). I will present this even more clearly so that it is obvious to everyone. For example: whoever is entrusted with leadership in the Church, who is honored with the dignity of the bishopric, will not be innocent if he does not explain to the people what should be done; Meanwhile, the layman is not at all obliged to do this. That is why Paul says: “according to the commandment of our Savior” I do this. And notice how the very expressions correspond to what I said. Above he says: “God unchangeable in word,” and here: “according to the command of our Savior God.” If He is the Savior, and He himself commanded this out of a desire for our salvation, then this means that this is not a matter of lust for power; here is faith and the command of God the Savior. “To Titus, the true son,” there may also be untrue sons, such as the one about whom he says: “who, while called a brother, remains a fornicator, or a covetous, or an idolater, or a reviler, or a drunkard, or a predator; You shouldn’t even eat with someone like that” (1 Cor. 5:11). Here is also a son, but not a true one; he is a son because he once accepted grace and was reborn, but untrue because he is unworthy of his Father, since he voluntarily betrayed himself to another ruler. For carnal children, truth and untruth depend on the one giving birth and the one giving birth; but here it is not so, but out of good will. Here it is possible for one who was a true son not to remain true, and for an untrue one to become true, because this does not lie in natural necessity, but in free will, from which frequent changes occur. Onesimus was a true son, but became untrue because he became unfit; and then again he became true, so that (the apostle) called it his heart (“womb”) (Phil. 1:12). "Titus, a true son according to the common faith". What does it mean: “according to common faith”. Having called him “child” and taking upon himself the title of his father, (the apostle) here limits and softens this honorable title and in this way. He adds “by common faith,” that is, by faith I have nothing greater in comparison with you, because it is common and by it both you and I were reborn. Why does he call him his “child?” Either only to show his love for him, or because he himself began to preach before him, or because (Titus) was enlightened by him. Therefore, he calls believers both children and brothers; as regenerated by the same faith, they are brothers; and as those reborn through him, they are children. Thus, with the words: “according to common faith” he indicates brotherhood. "Grace and peace from God the Father, and the Lord Jesus Christ our Savior." Having said: “O child,” (the apostle) adds: “from God the Father,” in order to more sublimely tune (Titus’s) thoughts and teach whose child he is, and by saying not only: “according to the common faith,” but also adding: “Our Father,” he shows (Titus’s) equality of honor with him. 3. Look how he wishes for the teacher the same thing that he wishes for the disciples and the people, because the teacher himself, like them, has a need for such blessings, and even much more than them, since he has more enemies and more opportunities to anger God. The greater the dignity of one who has the priesthood, the greater the dangers he has, because one correct passage of the episcopacy can lead one to heaven, and one failure in this matter can plunge one into hell. Leaving aside everything else that happens every day, I will say this: if, out of friendship or for some other reason, he grants episcopal power to an unworthy person and entrusts him with the leadership of a great city, then see what fire he becomes guilty of. He will give an account not only for perishing souls - because the ungodly destroys them - but also for everything done under his command. He who is ungodly as a layman will be even more ungodly when he receives power. It is difficult for a pious person to remain so after receiving power. Then vanity, selfishness, and arrogance make themselves known more powerfully - since the authorities give the opportunity for this - as well as clashes, insults, slander and much more. Therefore, whoever is ungodly will become even more ungodly when he becomes a leader. And whoever appoints such a leader will be guilty of all the sins committed by him and all the people. If the one who seduces “it would be better if they hung a millstone around his neck and drowned him in the depths of the sea” (Matthew 18:6), then those who seduce so many souls, entire cities, nations, thousands of families, husbands, wives, children, citizens, farmers living in the same city and in others under his control, what punishment will he receive? If you name something else, three times greater (punishment), then you will not express absolutely anything: he deserves such punishment and torment! Thus the teacher especially has need of God's grace and peace. If he governs the people without them, then everything will fall apart and perish, for lack of a helm. Even if he was experienced in management, if he does not have this helm - grace and peace from God, he will sink the ship and those sailing. Therefore, I have to be surprised at those who seek such a burden. Pathetic and unfortunate person, don’t you see what you are after? If you live on your own, unknown and ignorant, then, even if you have committed many sins, you will give an account for one soul, and for it you will only be punished; If you have achieved such power, then think about how many people you will be subject to torment for. Listen to what Paul says: “Obey your leaders and be submissive, for they watch over your souls, as those who must give an account” (Heb. 13:17). Do you seek honor and power? And what pleasure does this honor bring? I don't see him at all. And it is impossible in the true sense to be a ruler. Why? Because obedience depends on the will of the subordinates themselves. Whoever wants to carefully examine the matter will find that such a person does not achieve superiority, but enslavement to a countless number of masters who desire and demand the opposite of each other. What one praises, another condemns; What one condemns, another marvels at. Who should you listen to, who should you obey? Impossible (to determine). A mercenary, hearing contradictory orders from his master, can at least express his displeasure; and if you are upset by the contradictory orders of these gentlemen, you will give an answer for this too, and everyone’s mouth will open against you. Is this honor, tell me, is this bosses, is this power? 4. The bishop offers to make monetary offerings. Whoever does not want, not only does not bring it, but also, to show that he is not doing this out of negligence, blames the offerer, saying: he steals, plunders, eats the property of the poor, wastes the property of the poor. Stop slandering; where are you going to say this? If you don’t want to make a contribution, no one is forcing you, no one is demanding; Why do you slander someone who turns to you with a simple request and advice? But then someone fell into need and the bishop did not extend a helping hand to him, either because he could not, or because he was busy with something else: again there is no forgiveness for him, but reproaches begin again, worse than before! Is this the boss? And (the bishop) cannot inflict reprisals, because (the one who blames) is his own womb. Just as our own womb, even if it is swollen and causes pain to both the head and the whole body, we do not dare to take revenge, we do not take a sword and do not cut it, so to a subordinate, if he is one, causes us suffering and anxiety with such reproaches, we do not dare to take revenge; this is alien to the paternal soul, which, of necessity, endures grief until (the one who grieves) is healed of his illness. A hired slave has some specific task for himself, and after he has completed it, he freely disposes of himself; and the bishop is literally dragged everywhere, and much is demanded of him that exceeds his strength. If he is unable to speak eloquently, there is great murmuring; if he is capable, the censure begins again - they say: “He is vain.” If he does not raise the dead, then they say: “He does not deserve any attention; so-and-so is pious, but he is not.” If he eats food in moderation, there is again reproach: “He should have, they say, exhausted himself.” If anyone sees him washing, there is again a lot of reproach: “He,” they say, “shouldn’t even look at the sun.” “If he,” they say, “does the same thing as me, and washes, and eats, and drinks, and dresses, and takes care of the house and his servants, then why was he made my primate? He also has slaves who serve him, and rides a donkey - why was he made my leader? But, tell me, shouldn’t he have a servant, but he himself must light the fire, and carry water, and chop wood, and go to the market? Isn't it a shame? The holy men, the apostles, did not want to bother the teacher even with serving widows, but considered this work unworthy of him (Acts 6:2); and dost thou entrust upon him the service of thy servants? Why don’t you, who prescribe this for him, yourself change the usual order of life and do all this? Admit it, isn’t he serving you much more than you, preoccupied with worldly interests? Why don't you send your slave to serve him? Christ washed the disciples' feet; But if you do a favor for the teacher, will you do a great deed? But you don't want to provide him with a favor, and you even burden him. What then? Should he really expect help in life from heaven? But this is not pleasing to God. So what? The apostles, you say, were served by free people. Do you want to hear how the apostles lived? They traveled, and for their peace of mind free men and noble wives laid down their souls and heads. Listen to the blessed one (Paul), who, admonishing (the listeners), says: “Have such in respect”; and again: “for the cause of Christ I was close to death, endangering my life, in order to make up for the lack of your services to me” (Phil. 2:29, 30). Do you see what he says? And you don’t even want to say a word for your father, not only to expose yourself to such danger. But, you say, he shouldn’t wash himself. Why, tell me, where is this prohibited? After all, remaining unclean is not good. Nowhere do we see this being condemned or praised. There is something else that (the apostle) commanded the bishop to have: “to be blameless, sober, chaste, honest, hospitable, teachable” (1 Tim. 3:2; Titus 1:8). This is what the apostle demands; this should be demanded from the commander, and nothing more. You are not more right than Paul, and especially not more right than the Spirit (Holy). If he is a murderer, or a drunkard, or cruel and unmerciful, reproach him: this is unworthy of a bishop; if he indulges in luxury, it deserves reproach. But if he takes care of his body to serve you, if he takes care to be useful to you, then should he really be blamed for this? Don’t you know that physical weakness, no less than mental weakness, harms both us and the Church? Why does Paul heal her when he writes to Timothy: “drink a little wine for the sake of your stomach and your frequent illnesses” (1 Tim. 5:23)? If we practiced virtue with our soul alone, we would not need to take care of the body. Why and in general are we created this way? And if the body also participates a lot in this, then isn’t it extreme madness to neglect it? Let us imagine that some man, honored by the dignity of the episcopate and received primacy in church society, is a virtuous man in other respects and has everything to befit a sacred person, but due to great weakness he constantly lies in bed: what benefit can he bring, what journey can he undertake, what visits can he make, whom can he denounce, whom can he persuade? I said this so that you learn not to censure bishops indiscriminately and to accept them with greater favor, and if anyone seeks power, then, bearing in mind so many censures, he would drown out this desire in himself. Truly, the danger here is great and grace and peace are greatly needed here, which you ask in abundance from God for us, and we (will ask) for you, so that both we and you, advancing in virtue, achieve the promised blessings in Christ Jesus, with whom to the Father with the Holy Spirit be glory, power, honor, now and ever, and to the ages of ages. Amen. Titus 1:5, 6. For this reason I left you in Crete, so that you would complete what was unfinished and install elders in all the cities, as I ordered you: as I ordered you: if anyone is blameless, the husband of one wife, has faithful children, not reproached for debauchery or disobedience. The Works of the Apostles. - The duty of a shepherd. – Paul did more than Plato. – Neglecting glory and honor is difficult for a person. – There is no need to seek honors in life here. 1. For the ancient men, their whole life was active and full of exploits; but with us it’s not like that, but it’s full of laziness. They knew that they came into the world for this purpose, to work in accordance with the will of the One who gave them existence; and we, as if born to eat, drink and have fun, do not think about anything spiritual. I say this not only about the apostles, but also about those who came after them. They, as you see, went everywhere, devoted to this as their only business, and spent their whole lives in foreign countries, as if they had no (native) city on earth. Listen to what the blessed one (Paul) says: “For this reason I left you in Crete.” Having divided the universe among themselves, as if one house, they ruled everything and took care of everything, taking upon themselves one part, and the other another. “For this reason,” he says, “I left you in Crete, so that you would complete what was unfinished.” It does not demand this from him in an imperative manner. “To complete it,” he says. Do you see how his soul was pure from all envy, how he always sought the benefit of those taught, without considering whether it would be achieved by himself or by someone else? Where there was danger and great difficulty, he corrected everything himself with his personal presence; and what brought more honor or glory is entrusted to the student, namely: the ordination of bishops and everything else that needed some correction, or, so to speak, more ordering. Tell me, what are you saying: for him to correct your actions? And you don’t consider this humiliating and shameful for yourself? Not at all, he says, since I mean only the general benefit; whether it is done by me or by others is all the same to me. This is how a primate (of the Church) should be—to seek not his own honor, but the common good. “And he appointed elders,” he says, “in all the cities.” Here he means bishops, as we said elsewhere. “As I ordered you: if anyone is blameless. “In all the cities,” he says. He did not want the whole island to be entrusted to one person, but that everyone should have their part in their care and supervision; Thus, the work will be made easier for himself, and there will be more supervision over his subordinates, if the teacher is not distracted to preside over many Churches, but will deal with only one and improve it. “If anyone is blameless,” he says, “the husband of one wife has faithful children, not reproached for debauchery or disobedience.” Why does he represent such a person? He stops the mouths of heretics who condemned marriage, showing that this is not a bad thing, but so honest that with it one can even ascend to the sacred throne; at the same time, he reproaches intemperate people, not allowing them to accept this power after their second marriage. In fact, whoever has not retained any affection for the deceased (wife), how can he be a good primate? What kind of censure will he not be subject to? After all, you all know that, although it is not prohibited by law to enter into a second marriage, this matter is subject to many criticisms. (The Apostle) wants the boss not to give his subordinates any reason for complaints, which is why he says: “if someone is blameless,” that is, if his life is free from criticism, if no one could reproach him for his (bad) life. Listen to what Christ says: “If the light that is in you is darkness, then how great is the darkness” (Matthew 6:23)? “He has faithful children, not reproached for debauchery or disobedience.” Notice how great prudence he shows in relation to children, because whoever could not teach his children, how could he be a teacher of others? If he could not arrange those whom he had with him from the very beginning and raised, and over whom he had power both by law and by nature, then how could he be useful to strangers? If the father’s carelessness had not been great, he would not have allowed those over whom he had power from the very beginning (of their lives) to become evil. It is impossible, truly impossible, for someone who from the very beginning was brought up with great care and surrounded by care to become evil, because sins are not of such a nature that they could be stronger than such care. If he considered raising children a secondary matter, caring only about property and not having the same diligence about them, then he is therefore unworthy (of the holy order). If, where his nature prompted him, he had so little love, or was so reckless that he cared more about property than about children, then how can he be elevated to the throne (episcopal) and to such a degree of power? If he could not (raise his children), then he is worthy of great condemnation for laziness; and if you didn’t try, then you are worthy of great condemnation for your lack of love. Therefore, whoever neglects his children, how will he care for strangers? And further (the apostle) said not simply: so that he would not be dissolute, but so that he would not be subject to “reproach for debauchery,” so that there would not be a bad rumor about him. “For a bishop,” he says, “must be blameless, as God’s steward, not insolent, not wrathful, not a drunkard, not a murderer” (Titus 1:7). 2. Whoever has external (civil) power, as the governing force of the law and of necessity, rightly does not always take into account the desires of his subordinates; but whoever must rule over people who submit to him voluntarily and feel gratitude for his management, if he acts in everything only according to his own will and does not give an account to anyone, he will make his rule violent, and not popular. “For a bishop must be,” says (the apostle), “immaculate, like God’s steward, not impudent, not angry, not a drunkard, not a murderer, not a covetous man.” How can one teach others to curb this passion who has not taught himself to do so? Power puts a person in many circumstances that make even the very meek heavy and harsh, giving many reasons for anger. Therefore, if he has not taken care of taming this passion in advance, he will be extremely difficult (for his subordinates) and will damage and destroy many things in the affairs of his management. “Not a drunkard, not a killer.” Here he means the offender. The bishop should do everything by exhortation, and not by reproach and insult; and what, tell me, is the need to insult? It is necessary to threaten Gehenna, to intensify the threats, to strike. The insulted person becomes more impudent and despises the insulter. Nothing arouses contempt more than an insult, which inflicts more dishonor on the insulter himself, depriving him of due respect. The bishop's word must be filled with great piety, when exposing sins, remind of future judgment and be clean from any insult; if someone prevents him from fulfilling his duty, then he must act with all his authority. “Not a slayer,” says (the apostle). A teacher is a physician of souls; and a physician does not strike, but corrects and heals the one who strikes. “Not a lover of covetous interests, but a lover of good things, sober, just, godly, self-controlled, holding to the true word, consistent with doctrine, so that he may be able to teach in sound doctrine and to reprove those who resist” (Titus 1:8, 9). Do you see how high he demands virtue? “He is not a greedy man,” he says, i.e. showing great contempt for money. “Hospitable, loving goodness, chaste, just, pious,” i.e., distributing all his property to those in need; “abstained” - here we mean not a faster, but one who abstains from passion and tongue, and hand and shameless gaze; after all, this is what abstinence consists of, not to succumb to any passion. “He who adheres to the true word, consistent with the teaching.” By “true” here he means what is true, or taught through faith, without the need for speculation or research. “Holding”, that is, carefully containing, delivering this as his duty. Therefore, what does it matter if he is unskilled in outward eloquence? For this purpose it is said: “he who agrees with the doctrine, so that he may be able to instruct in sound doctrine and reprove those who resist.” Thus, what is needed is not eloquent words, but sound words, knowledge of the Scriptures and power of thoughts. Don't you see how Paul converted the whole universe and did more than Plato and all the others? But, you say, he did it through signs. Not through signs only; if you read the Acts of the Apostles, you will see that he often won by teaching and before signs. “So that he may be strong and teach in sound doctrine,” that is, to protect his own and repel his enemies. “And rebuke those who resist,” because if this does not happen, then everything will be upset. He who does not know how to fight with enemies, “to take every mind into captivity into the obedience of Christ” and cast down wisdom (2 Cor. 10:5), who does not know how to teach sound doctrine, let him be far from the teaching throne. Other qualities can be found in subordinates, such as: integrity, keeping children in obedience, love of hospitable people, justice, piety; but what especially distinguishes a teacher is that he can to proclaim (the people) the teaching, about which they do not care at all now. “For there are many who are disobedient, empty talkers, and deceivers, especially those of the circumcision, whose lips must be stopped” (Titus 1:10). Do you see how (the apostle) explains why such people happen? From the desire not to obey, but to dominate; This is exactly what he is hinting at. Therefore, if you cannot convince them, then do not give them power, but stop their mouths for the benefit of others. What good are they if they are not convinced, or “disobedient”? Why do you need to stop their mouths? So that others can benefit from it. “They corrupt entire houses, teaching what they should not, for shameful gain” (Titus 1:11). If the one who has taken upon himself the responsibility of teaching is unable to fight these people and stop their mouths, so shameless, he will be guilty of the death of each of those who perish. Therefore, if (the Wise One) commands: “Do not strive to become a judge, lest you be powerless to crush unrighteousness” (Sir. 7:6), then all the more so here we can say: do not strive to become a teacher if you do not have the ability for this matter, but refuse even if you are attracted. Do you see how love of money, or filthiness, is always the reason for this? “Teaching,” he says, “what should not be done, out of shameful self-interest.” 3. There is nothing that these passions do not harm. Just as stormy winds, falling on a calm sea, disturb it all from the very bottom, so that the sand mixes with the waves, so passions, invading the soul, turn everything upside down in it and blind its thinking ability, especially the passion for glory. It is not difficult for one who wants to despise wealth; but in order to despise honor from people, this requires a lot of effort, great wisdom, you need a soul as if angelic, reaching the very heights of heaven, because no, truly there is no other passion that is as strong and dominant everywhere, to a greater or lesser extent, but, in any case, everywhere. How can we overcome it, if not completely, then at least to the slightest extent? If we look at heaven, if we have God before our eyes, if we direct our thoughts above everything earthly. When you desire fame, imagine that you have already received it, think through to the very end, and you will not find anything there; imagine what kind of harm it causes, what and how many benefits it deprives - because for it you will be exposed to labor and danger, but you will not receive fruits and rewards from it. Remember that among people (who have achieved fame) there are many evil ones, and despise their glory; think about each of them, who he is, and you will see that this glory is worthy of laughter, that it is more a shame than glory; and after that raise your mind to the heavenly spectacle. When, while doing some good deed, you think that you need to show it to people, you are looking for some spectators of this deed, and try to be visible, then remember that God sees you, and you will destroy all such desires in yourself; renounce the earth and fix your gaze on the heavenly spectacle. Even if people praise, they will later blaspheme, envy, and harm; Even if they don’t do this, they will bring absolutely no benefit to the one being praised. But it is not so with God; on the contrary, He rejoices, praising our good deeds. You spoke well and received applause! But what is the use of this? If those who applauded received benefit, changed, became better, fell behind their previous vices, then one truly needs to rejoice - not at the praise, but at the good and wonderful change in the listeners. If they, constantly giving praise, continuing to make noise and applaud, do not themselves receive any fruit from these applause, then they should rather grieve, because this will serve to condemn them. But do you get praise for being godly? If you are truly pious and do not recognize anything bad about yourself, then you should rejoice, not because you seem so, but because you really are; If you, not being like that, want glory from people, then remember that it is not they who will judge us on the last day, but He who knows exactly our innermost. If you, recognizing your sins, are considered by everyone to be pure from sins, then not only should you not rejoice at this, but you should grieve and weep bitterly, constantly imagining the day on which everything will be revealed, on which God will “illuminate the hidden things in darkness” (1 Cor. 4:5). Are you being honored? Reject her, knowing that she makes you a debtor. Nobody honors you? You need to rejoice in this, because God will show you, among other things, that you have enjoyed honor. Or don’t you know that, among other good deeds, God reproaches this when he says through the prophet: “I have chosen from your sons to be prophets and from your young men to be Nazarites” (Amos. 2:11)? Thus, you will receive the benefit that you will not be subject to greater punishment. He who does not receive honor in this life, but suffers contempt, does not enjoy any respect, but is insulted and humiliated, will, if he gains nothing else, at least be freed from the responsibility of receiving honor from slaves like himself. By the way, he gets other benefits from this. He becomes meek and humble and, if he is more attentive to himself, he will never become arrogant, even if he wants to. On the contrary, a person enjoying great honor, in addition to becoming a heavy debtor, indulges in arrogance and vanity and becomes a slave of people; then, as human power increases over him, he is forced to do many things that he does not want. 4. So, knowing what is best for us, let us not seek honors, and even those offered we will reject, but we will tear away this passion from ourselves and destroy it. I say this to both superiors and subordinates. A soul thirsting for honor and glorification will not see the kingdom of heaven. These are not my words, I do not speak them from myself, but from the Divine Spirit. He will not see, even if he strives in virtue: “they are already receiving,” says (the Lord), “their reward.” (Matthew 6:5). And whoever does not receive a bribe, how can he see the kingdom of heaven? I do not forbid seeking glory, but true glory, that which is from God: “his praise,” says (the apostle), “is not from men, but from God” (Rom. 2:29). Let us be pious in secret, without covering ourselves with arrogance, pretense and hypocrisy; let's take off our sheep's skin, or better yet, let's be sheep. There is nothing more insignificant than human glory. Tell me: if you saw a lot of young children, or rather infants, would you want glory from them? So look at all people in relation to glory. That's why it's called vanity. Do you see what kind of masks the players wear on stage - how good they are, how brilliant they are, how they are made to the strictest requirements of external beauty? Can you show me such faces in reality? No. What then? Have you ever felt love for them? No. Why? Because it is an empty mask; she imitates beauty, but in reality she is not beauty. So (human) glory is empty; it only imitates fame, but in reality it is not fame. Only one glory is constant - natural, internal; and this, external one, often covers up the ugliness; however, it protects from people, and only until the evening, and, at the end of the spectacle and the removal of the mask, everyone is what he is. Therefore, let us not treat the truth as it is on stage and with hypocrisy. Tell me: what's good about being in front of the crowd? This is vanity, and nothing else; enter the house, remain alone, and immediately everything disappears. Did you come to the square and attract the attention of those present? What's next? Nothing. Everything disappeared and passed away like dissipated smoke. And are we so partial to trivial things? What recklessness! What madness! Let us look only at how God would praise us; If we keep this in mind, we will never seek praise from people, but even if this happens, we will begin to despise, ridicule, abhor, and set ourselves up as if, reaching out for gold, we would grab at the dirt. Don't let so-and-so praise you; this will not bring you any benefit; and if he reproaches, he will not cause any harm, but from God both give us benefit or harm; but from people - all this is in vain. In this way we will become like God, who does not need human glory. “I do not accept,” He says, “glory from men” (John 5:41). But tell me, is this really unimportant? When you are not inclined to despise glory, then say to yourself: by despising it, I will become like God, and you will immediately begin to despise it. A slave of glory cannot but be a slave of all, and even more servile than the slaves themselves. We do not command the same to our slaves as she does to those devoted to her; it forces us to speak and endure shameful and dishonorable things; and especially when he sees us as obedient, he increases his demands all the more. So, let us flee, I exhort you, we flee from this slavery. How, you ask, can we do this? If we talk philosophically about the blessings here, if we realize that everything present is a dream and a shadow, and nothing else, then we will easily overcome this passion, and we will not indulge in it either in trifles or in the main thing; If we allow it in small cases, we will easily fall under its power in the most important ones. Let us remove from ourselves its sources, that is, madness and spiritual baseness. If in this way we have lofty thoughts, then we will be able to despise honor from people, and direct our minds to heaven and achieve heavenly blessings, which may we all be worthy to receive by the grace and love of Christ, with whom to the Father with the Holy Spirit be glory, power, honor, now and ever, and to the ages of ages. Amen. Titus 1:12–14. Among them, one poet said: “The Cretans are always liars, evil beasts, lazy bellies.” This testimony is true. For this reason, rebuke them strictly, so that they may be sound in the faith, not heeding the fables of the Jews and the decrees of people who turn away from the truth. An explanation of Paul's words and his references to pagan writers. – Why were the Magi guided by a star? – Methods of reproof and correction. - About pure and unclean. – Sin is impurity that must be avoided. 1. Many questions arise here: first, who said this (about the Cretans); secondly, why Paul used these words; thirdly, why does he give evidence that contains a wrong thought? So, adding here something else, we will make a proper resolution of these issues. When (Paul) talked with the Athenians, he inserted into his speech the expression: “to an unknown God,” and also: “as some of your poets said: “We are His generation.” (Acts 17:23, 28). These words were spoken by Epimenides, who himself was a Cretan; but for what reason, this must be explained to you; precisely because of the following: the Cretans have the tomb of Zeus with the following inscription: “Here lies Zan, who is called Zeus.” For such an inscription, the poet mockingly calls the Cretans liars, and then, further intensifying the mockery, he says: “The Cretans have built a tomb for you, king; but you are not dead, because you always exist.” 2 So, if this testimony is true, then look at the danger here. If the poet, as the apostle says, is right in saying that (the Cretans) are lying when they call Zeus dead, then there is great danger here. Listen, beloved, with full attention. The poet said that the Cretans lie when they call Zeus dead; the apostle confirmed his testimony. Therefore, according to the apostle, Zeus is immortal, because “this testimony,” he says, “is true.” What can be said to this? Or is it better, how to resolve this bewilderment? That’s not what the apostle said, but he simply took this testimony only in relation to the deceitful character of the Cretans; otherwise, why didn’t he add the following words: “The Cretans have built a tomb for you, O king?” Thus, the apostle was not talking about this, but about the fact that So and so said well that the Cretans are liars. We do not only borrow from this the proof that Zeus is not God; this is confirmed by many other evidences, and not just by the testimony of the Cretans. It is not in this respect that (the apostle) calls them false; But the question is: why does he cite the evidence of pagan writers? Because we expose the pagans especially when we present evidence and accusations close to them, when we present authors they respect as their accusers. Therefore, in another place he used the words: “to an unknown God.” The Athenians, who did not accept all their gods from the very beginning, but subsequently recognized several others, such as the Hyperborean, also Pan and the great and lesser mysteries, concluding from this that there was probably another god unknown to them, and, also wanting to be reverent in relation to him, erected an altar to him with the inscription: “to the unknown God,” as if expressing the following: if there is still any unknown God. Therefore (the apostle) said to them: “This, whom you ignorantly revere, I preach to you” (Acts 17:23). And the words: “we are His and His race” were said about Zeus by Aratus, who, having first said: “The paths are full of Zeus, the sea is filled,” then added: “We are His and His race,” expressing by this, I think, that we came from God. Why does Paul apply what he said about Zeus to the God of all things? He does not apply what was said about Zeus to God, but what is due to God, but what is unjustly and inaccurately attributed to Zeus he gives to God; and the very name “God” belongs to Him alone, but is lawlessly applied to idols. And where should he get the evidence in a conversation with such listeners? From the prophets? But they wouldn't believe it. Therefore, he does not speak to the Jews anything from the Gospels, but from the prophets: “To the Jews I was,” he says, “as a Jew; to those under the law I was as one under the law; to those who were strangers to the law, as one alien to the law” (1 Cor. 9:20, 21). 2. This is what God does; for example, He leads the Magi not through an angel, not through a prophet, not through an apostle, not through an evangelist - but how? Through a star. In whatever art they practiced, He led them to it. Also about the cows that carried the ark, it is said: “if he goes to his borders,” then this is truly the wrath of God, as the priests believed (1 Samuel 6:9). So, were the (pagan) fortune tellers telling the truth? No, but through their own lips God rebuked and rebuked them. The same thing happened with the sorceress (of Endor); since Saul believed her, God through her revealed to him what would happen to him in the future (1 Samuel 28). Why did Paul stop the mouth of the demon, who said: “These men are the servants of the Most High God, who proclaim to us the way of salvation” (Acts 16:17)? Why did Christ forbid demons to speak (Mark 1:25)? There (under the apostle) this was rightly done, because the demon was able to show signs; and here (under Christ) there was not a star, but He himself preached about Himself; and the demons did not worship (Him). When the speaker was not an idol, then it was not forbidden to him; So God allowed Balaam to speak blessings, but did not forbid him (Num. 23). Thus He shows mercy everywhere. However, why are you surprised? God Himself previously allowed people to have inaccurate and unworthy concepts about Him, for example, that He is corporeal, that He is visible, and then against this He says: “God is spirit” (John 4:24); also: as if he rejoices at sacrifices, which is unusual for Him; He also uttered words that did not correspond to the true concept of Him; and much like that, since He never looks at His dignity, but always at our benefit. If a father does not consider his own dignity when he babbles along with his children, calling food, dishes and drinks not by their real names, but by some childish and barbaric dialect, then even more so God. Thus, through the prophet, He condescendingly reproaches (the Jews) when He says: “Have any people changed [their] gods” (Jeremiah 2:11); and everywhere in the Scriptures His condescension is visible both in words and in actions. “For this reason,” says (the apostle), “rebuke them strictly, so that they may be sound in the faith.” Therefore, he says, rebuke them because they have a daring, insidious and unbridled disposition; they are given over to countless vices. If they are prone to lies, insidious, gluttonous and careless, then they need a strong and accusatory word: such a person cannot be touched by meekness. So, “convict them.” Here he is not talking about strangers, but about his own. “Strictly.” Deeply, he says, strike them. After all, you don’t need to treat everyone in the same way, but differently and variedly, depending on the circumstances. In the present case, he does not resort to exhortations anywhere, because just as by reproaching an obedient and noble person, you can kill and destroy him, so by caressing a person who needs strong reproof, you can spoil him and not bring him to correction. “So that they may be healthy.” “, he says, “in faith.” So, health consists in not introducing anything false, nothing alien. If those who observe the rules regarding food are not healthy, but are sick and weak, - since “those who are weak in faith,” says (the apostle), “accept without arguing about opinions” (Rom. 14: 1), then what can we say about those who fast and keep the Sabbath with the Jews, or go to places considered sacred by the pagans - I mean the place in Daphne, the so-called cave Matrona, a place in Cilicia called Kronov? Can they be healthy? Therefore, they need the strongest reproof. But why does not (the apostle) do the same in relation to the Romans? Because their morals were not the same, but nobler. “Not paying attention,” he says, “to Jewish fables.” Jewish customs are doubly fables, both because they are distorted and because they are timeless. In general, they are “fables”. Since they should not be carried out, and when carried out they cause harm, then they are fables, a useless thing. Thus, one should not obey either the pagans or the Jews, because this would mean not being healthy. If you contain faith, then why do you introduce something else, as if it were not sufficient for justification? Why do you enslave yourself and subject yourself to the law? Or do you not dare in practice (to be guided by faith alone)? This is characteristic of a weak and unbelieving person - such a person doubts - but it is unusual for a believing soul to doubt. “For the pure,” says (the apostle), “all things are pure.” Do you see why the previous one was said? “For the defiled and unbelieving,” he says, “there is nothing pure” (Titus 1:15). 3. So, food is not pure or unclean by nature, but by the will of the one who receives it. “But their mind and conscience are defiled,” he says. They say that they know God, but in deeds they deny it, being vile and disobedient and incapable of any good work” (Titus 1:16). Therefore, a pig is a clean (animal). Why was it forbidden to eat it as unclean (Lev.11:7)? It was not by nature that she was unclean, because (by nature) everything is pure; otherwise, there is nothing purer than fish, which feeds on the human body, and yet was allowed to be eaten and was considered pure. Also, there would be nothing purer than a chicken that eats worms, as well as a deer, which, they say, is called a deer (έλαφος) because it eats snakes (ŏ φεις); but all this was used for food. Why were the pig and some other similar animals banned? Not because they were unclean, but to further limit gluttony. If God had said it so (directly), the Jews would not have listened; and now He restrained them through the fear of uncleanness. What, tell me, is not purer than wine, if you examine it? What is not purer than the water with which they were primarily purified? They did not touch the dead, meanwhile they cleansed themselves (in sacrifices) with the dead, since what was slaughtered is dead, and they were cleansed by it. Truly, their teaching was childish. Look again: doesn’t wine get its composition from manure? After all, the vineyard absorbs moisture, both from the soil and from the manure lying on it. And in general, if we want to analyze it in detail, everything is unclean. But if we decide not to look into it, nothing is unclean, but everything is pure. God did not create anything unclean; and there is nothing unclean except sin alone, because it touches the soul and defiles it; the rest is human prejudice. “But for the defiled,” says (the apostle), “and the unbelievers, there is nothing pure, but their mind and conscience are defiled.” Can there be anything unclean in the pure? And whoever has an unhealthy soul defiles everything. If he is overcome by such a mood, constantly sorting out what is pure and what is unclean, then he will probably not touch anything. According to the concept of such people, there will be nothing pure, neither fish nor everything else - “both their mind and conscience are defiled,” he says, “but everything is unclean. However (the apostle) did not say so, but how? He attributed everything to the people themselves. There is nothing, he says, unclean, but they themselves are unclean—their mind and conscience, of which there is nothing purer. “They say that they know God, but deny by deeds, being vile and disobedient and incapable of any good deed. But speak what is in accordance with sound doctrine” (Titus 2:1). This is where the uncleanness is; they themselves are unclean. But don’t be silent because of this; even if they do not accept (instructions), you do your job; even if they are not convinced, you exhort and advise. Here he denounces such people most strongly. So, after all, crazy people think that nothing is in its place; but this does not happen in visible objects, but in the eyes that perceive them. They themselves stand unsteadily and suffer from dizziness, which is why they think that the earth is spinning around them, whereas it does not spin, but stands firmly; such a crazy thought comes from their own corruption, and not from the corruption of the outside world. So it is here: when the soul is unclean, it considers everything unclean. Therefore, the quality of purity is not abstinence from everything, but bold acceptance of everything; The pure by nature dares to do anything, but the defiled one dares to do nothing. This can also be said against Marcion. Do you see how the sign of purity is to be above all defilement, and not touching anything is a sign of impurity? So it is with God. If He took on flesh, this is an indicator of His purity; and if He, fearing to be defiled, had not accepted it, this would have been a sign of His uncleanness. He who does not eat what seems unclean is unclean and weak; but whoever eats is not like that. Therefore, let us not call such people pure: they are unclean; but he who dares to do everything is pure. This pious discernment must be demonstrated in relation to that which defiles the soul - this is truly unclean, this is filth, but everything else is not. Those whose taste is corrupt think that what is offered to them is unclean; but this comes from their illness. So, one should thoroughly know what is pure by nature and what is unclean. 4. What is unclean? Sin, malice, greed, deceit. “Wash yourself,” says (the prophet), “clean yourself; put away your evil deeds from before my eyes" (Isa. 1:16). “Create in me a clean heart, O God” (Ps 50:12). “Go, go, get out of there; touch not what is unclean" (Isaiah 52:11). Those (Old Testament) cleansings were images of (true) cleansing. “Do not touch corpses,” says (Scripture), “touch them” (Lev.11:8). And sin is the same stinking carrion. “The priest,” he says, “seeing living meat, will declare it unclean; living flesh is unclean: it is leprosy” (Lev. 13:15). And sin is also something colorful and varied. And what exactly this is indicated here is clear from what follows: if leprosy is permanent and on the whole body, then the person is clean; but if it’s on one part, then no. Do you see that what is varied and variable is unclean? And again: “he who has an issue is unclean” in his soul (Lev.15:4); by the one who pours out the seed we mean the one who spews out the seed. Also, “uncircumcised” is unclean (Gen. 17:14). Do you see that these are not allegories, but images? Here, of course, he does not destroy evil in his soul. He who works on the Sabbath is stoned, i.e. he who is not constantly devoted to God perishes. Do you see how many types of uncleanness there are? “If a woman gives birth,” it is said, “she is unclean” (Lev.12:2). Why, tell me? Didn't God himself create seed and birth? Why is such a wife unclean? Was there something else meant here? What is it? Through this, God introduced chastity into the soul, distracting it away from adultery, because if the one giving birth is unclean, then even more so is the adulterous one. If touching your wife is not entirely pure, then even more so is mixing with someone else’s. The one who participates in the burial, it is said, is not clean (Lev.21); especially those who participate in murder and war. And many types of uncleanness can be found if we list them all. Now this is not what is required of us, but everything has been transferred into the soul. The corporeal is closer to us; therefore, with his help, God first instructed (people). But now it’s not the same, because you shouldn’t always remain with images and shadows, but accept the truth and stick to it. Sin is uncleanness; we will avoid it, we will abstain from it. “If,” says (the Wise), “you approach him, he will sting you” (Sir.21:2). There is nothing purer than greed. Where can you see this? From its very actions, because what does it not defile? It defiles the hands, the soul, the very house in which the stolen goods are kept. Among the Jews this is considered nothing. Meanwhile among them Moses carried the bones of Joseph, and Sampson drank from the jaws of an ass, and ate honey from the jaws of a lion, and Elijah was fed by ravens and a widow. Well, tell me, if it were necessary to analyze this in detail, then the skins of the books of Scripture themselves are not purer than anything else? After all, they are also from dead animals. Thus, not only the fornicator is unclean, but others are even more so; and the adulterer is unclean. But both are unclean not from the confusion itself - since otherwise, for the same reason, he who touches his own wife is unclean - but from violation of the law and from covetousness, for which he appropriated the most necessary things from his brother. Do you see that vice is unclean? He who had two wives was not unclean; and having many wives, David was not unclean; but when he took one wife unlawfully, then he became unclean. Why? Because he committed injustice, because he stole someone else’s property. And the fornicator is unclean not because of the confusion itself, but because of the character (of his act), because he offends womanhood; just as those who make a woman common, perverting the laws of nature, insult each other, since she should be the wife of one. “Male and female,” says (Scripture), “he created them” (Gen. 1:27), and again: “and they will become one flesh” (Gen. 2:24); not many, but “two as one flesh.” So there is injustice going on here; and therefore it is a vicious thing. Likewise, anger, when it exceeds the limit, makes a person unclean, not from the excitement itself, but from its nature; That’s why it was added: “he who is angry” is not simply, but “in vain” (Matthew 5:22). So, the desire for excess everywhere is unclean; impurity is born from greed and gluttony. Let us watch, I exhort you, let us be pure with true purity, so that we may be worthy to see God in Christ Jesus our Lord, with whom to the Father with the Holy Spirit be glory, power, honor, now and ever, and to the ages of ages. Amen. Titus 2:2–5. So that the elders are vigilant, sedate, chaste, sound in faith, in love, in patience; so that the old women also dress decently for saints, are not slanderers, are not enslaved to drunkenness, and teach goodness; so that they admonish young people to love their husbands, to love children, to be chaste, pure, caring for the home, kind, submissive to their husbands, so that the word of God is not reproached. Disadvantages of old age. – The consent of the spouses is a great blessing. – Properties of a good servant. - Joseph in Egypt. – Good morals are attractive. 1. And old age has shortcomings that youth does not have; she has some of the shortcomings of youth, but, in addition, she is characterized by laziness, slowness, forgetfulness, dullness, and irritability. Therefore (the apostle) commands: “So that the elders should be vigilant.” A person at this age has a lot to do with being inebriated, and, firstly, the very thing I said, i.e., dullness of all senses, weak excitability and inability to move. For this reason he adds (the apostle): “serene, chaste.” By chaste he here means sensible ones, because chastity (σωφροσύνη) is a sound state of mind (τών φρενών). There are, indeed, among the elders there are people who are frantic and unreasonable, some from wine, others from grief: old age makes (people) cowardly. “Sound in faith, in love, in patience.” He said well: “in patience”; this is especially fitting for elders. “So that the old women also dress decently for saints,” that is, by their very appearance and clothing showing modesty. “They were not slanderers, they were not enslaved to drunkenness.” This disadvantage is especially characteristic of old wives, since with age a person cools down, and hence a strong disposition towards wine. That is why (the apostle) especially warns them against this, harassing drunkenness everywhere and wanting them to be free from this disease and avoid the shame that comes from it. Over time, vapors rise more easily from below and the brain membranes become damaged from old age; This is where intoxication mainly comes from. True, this age has a special need for wine - because it is weak - but not in large quantities of wine, just like young people (virgins), although not for this reason, but because the fire of desire is strongly ignited in them. "Taught goodness." After all, you forbid your wives to teach? How do you allow it here, having said in another place: “But I do not allow a woman to teach” (1 Tim. 2:12)? But listen to what he added to this: “neither rule over a husband.” From time immemorial it has been left to men to teach both husbands and wives; and he allows wives to offer exhortations at home, but does not at all allow them to preside (in church) or conduct a lengthy speech. That’s why he adds: “neither rule over your husband. So that they admonish young people to be chaste,” he says. 2. Do you see how he connects and compares people, how he subordinates younger women to older ones? He is not talking about daughters here, but in general about younger ones. Each elder, says, let the younger one admonish. “To admonish young people to love their husbands.” This is the most important of household goods. “The wife,” says (the Wise One), “I agree with her husband” (Sir. 25:2). When you have this, then there will be nothing unpleasant. When the head is in union with the body and there is no separation between them, will not everything else be at peace? When the main members are in the world, then who can disrupt and disturb this peace? On the contrary, if they are in a bad relationship with each other, then there will be nothing decent in the house. There is nothing better than their mutual agreement; it is more useful than wealth, nobility, power and everything else. The apostle did not just say: we must be in peace, but: love our husbands, because when there is love between them, no disagreement will penetrate between them; other benefits are born from it. "Love children". Well he said. If anyone loves the root, then even more so the fruit. “Be chaste, pure, caring for the home, kind.” Everything comes from love; and wives are kind and caring about the house out of love and affection for their husband. “Be submissive to your own husbands, so that the word of God is not reproached.” On the contrary, a wife who despises her husband does not even care about the house. From love comes constant chastity, from love all discord is destroyed; if the husband is a pagan, he will soon believe; if you are a Christian, then it will be better. Do you see Paul's condescension? He who tried in every possible way to divert us from the worries of everyday life, now shows great concern for household affairs, because when these affairs are well arranged, then the spiritual ones will find a place for themselves, otherwise they too will be upset. A wife who takes care of the house will be both chaste and thrifty; she will not allow luxury, untimely expenses, or anything else like that. “Let not the word of God be blamed,” he says. Do you see that he is primarily concerned with preaching and not with worldly affairs? So in his letter to Timothy, he says: “so that we may lead a quiet and serene life in all godliness and purity” (1 Tim. 2:2); and here: “let not the word of God be blamed.” If a believing wife living with an unbelieving husband is not virtuous, then blasphemy against God usually occurs; if she is adorned with virtue, then the sermon gains glory from her and her good deeds. Let wives who live with evil or unfaithful husbands listen to this, let them listen and learn by their own example to attract them to piety. Even if you do not gain any other benefit, even if you do not attract your husband to fellowship in right dogmas, then at least you will stop his mouth and will not allow him to blaspheme Christianity. And this is not an unimportant, but a very big matter - for our teaching to be respected for our behavior. “Admonish the young men also to be chaste” (Titus 2:6). You see how he everywhere instills observance of what is due. He left the instruction of women mainly to women, entrusting the elders to the younger ones; and he entrusts and leaves the whole matter of instructing husbands to himself (Titus). Nothing, truly nothing is as difficult and difficult for a young person as overcoming shameful pleasures. It is not so much the love of money, or the desire for fame, or anything else that confuses this age, but rather voluptuousness. Therefore (the apostle), leaving everything else, directs his admonition against this lack of age. However, he does not ignore other needs, but what does he say? “In everything show yourself as an example of good deeds, in your teaching purity, sedateness, integrity” (Titus 2:7). Let, he says, the older women teach the younger ones, and you yourself teach the young people chastity; for everyone, let your bright life be a common school and an example of virtue, open to everyone, as if some initial image, containing all the virtues and easily giving examples of goodness for those who want to conform to it in some way. “Sound speech that cannot be ashamed, so that the enemy may be put to shame, having nothing bad to say about us” (Titus 2:8). 3. “The adversary” (the apostle) calls the devil and everyone who serves him. When the life (of the teacher) is bright, and the word corresponds to it, when it is modest, meek, condescending, and does not give opponents any reason to find fault, then there is a great and untold benefit. Consequently, there is a great need for the ministry of the word, not just any word, but a skillful and impeccable one, which would not give any reason for criticism to those who wish it. “Admonish slaves to obey their masters, to please them in everything, and not to contradict them” (Titus 2:9). And what did he say above? “So that the enemy is put to shame, not having anything bad to say about us.” Therefore, he is worthy of condemnation who separates wives from their husbands under the pretext of abstinence, or who separates servants from masters under the same pretext. Such a word is not impeccable; it gives unbelievers great grounds for reproach, and opens the mouth of everyone against us. “Admonish slaves to obey their masters, to please them in everything, not to contradict, not to steal, but to show all good fidelity, so that in everything they may adorn the teaching of our Savior God” (Titus 2:10). He rightly says in another place: “serving with zeal, as the Lord, and not as men” (Eph. 6:7), because, although you serve the master willingly, your service has its beginning in fear. Hence he who serves (the master) with such fear will receive the greatest rewards. If a slave does not restrain his hand and bridle his tongue, then why on earth will the pagans be surprised at our teaching? If they see a servant philosophizing in Christ, showing greater self-control than their philosophers, and serving with great readiness and zeal, then they will undoubtedly be amazed at the power of preaching. After all, pagans judge dogmas not by teaching, but by deeds and life. Let both wives and slaves be teachers for them through their behavior. Both here and everywhere it is recognized that slaves are generally rude, uneducated, stubborn, very unreceptive to instructions in virtue - not from nature, no, but from the treatment and negligence of their masters, since everywhere those who own them do not care about anything else, just about their service, and if sometimes they care about their morals, then they also do it for their own peace of mind, so as not to entrust their affairs to dissolute people, thieves or drunkards. Naturally, they, being left without any care, and having no one to care for them, plunge into the very abyss of evil. After all, even if in a place where father, mother, guardian, educator, teacher, and peers are watching, where the consciousness of one’s noble origin and much more (elevates a person), even if there is rarely anyone who avoids society with vicious people, then what should we think about those who are deprived of all this, who come into contact with depraved people, treat whomever they want without any caution, and have no one who would care about their acquaintances? Think about what will happen to these? This is why it is difficult for a slave to be virtuous. On the other hand, they do not receive instructions either from outsiders or from us; they do not treat people who are free, good and caring about their honor. For all these reasons, it is difficult and even surprising for a slave to ever become honest. When the pagans see that the power of preaching, having curbed this rude race of people, has made them the most honest and modest of all, then, even if the gentlemen were the most reckless of people, they will receive a high understanding of our dogmas. It is obvious that, having accepted into their souls the fear of resurrection, judgment and everything else that we believe will happen after death, only in this way did they have the opportunity to lag behind evil, (i.e.) introducing fear into their souls, distracting them from the enjoyment of vices. Consequently, it is not in vain or in vain that (the apostle) speaks about this so often, because the more evil such people are, the more they will be surprised at the power of preaching. And we are surprised at the doctor when he heals and corrects a desperate person who does not accept any help, who does not have the strength to restrain himself from obscene desires and constantly indulges in them. And look what (the apostle) demands from slaves: that which most calms the master. “Do not contradict, do not steal,” that is, so that they show great zeal for what is entrusted to them, so that in relation to their masters they are especially kind and obedient to their orders. 4. Do not think that I have now in vain expanded on this; I want to next address my speech to the servants. So, beloved, do not look at the fact that you serve man, but at the fact that you serve God and adorn the teaching (of Christ) - and you will be able to fulfill everything, obeying the master and enduring unnecessary insults and troubles from him. Remember that you are not pleasing him, but you are fulfilling the command of God, and you will easily endure everything. As I always say, I will say so now: if we succeed in spiritual matters, then the blessings of this life will be added to us. Such a servant, so well-behaved and so obedient, will not only be accepted by God and honored with bright crowns, but the master himself, satisfied with his services, even if he were a beast, even if he were stone, inhuman and cruel, will praise and respect, give him preference over all others and entrust him with power over the rest, even if this master was even a pagan. And that a servant needs to be like this, even if his masters were pagans, for this, if you want, I will give you an example. Joseph was sold to the head of Pharaoh's kitchen, and was of a different faith, not Egyptian. What is that one? Seeing the virtue of the young man, the master did not think about the difference of faith, but fell in love with him, showed him friendship and respect, entrusted him with complete authority over others, and in his presence did not look after anything in the house; the servant became the second master, or better, more important than the master himself, since he did not know his business, but this one knew his duties better than the master himself. And subsequently, when he believed his wife, who had uttered a criminal slander against Joseph, it seems to me that, out of respect for the former honor and dignity of the honest servant, he limited his anger only to imprisoning him. If he did not know this man well and did not respect him for his previous merits, he would immediately kill him and pierce his body with a sword. “For jealousy is the wrath of a man,” says (the Wise One), “and he will not spare on the day of vengeance, will not accept any ransom and will not be satisfied, no matter how much you multiply the gifts” (Prov. 6:34, 35). If such is the jealousy of any man, then even more so this Egyptian and barbarian, insulted, as he thought, by the man whom he had honored. All of you, of course, know that not all insults sting us equally, but those that come from people who are well-disposed towards us are stronger than others and more painful; the evil caused to us by people whom we trusted and who believed in us and received many benefits from us especially torments and saddens us. The Egyptian did not think to himself and did not say: has this man, whom I took as a servant, entrusted him with everything in the house, made him free and almost more than himself, repaid me with such a reward? He didn’t say anything like that: his soul was so bound by his former respect for the servant! And what is surprising if Joseph enjoyed such honor in his house, when in prison, look how respected he was? You know how those who are entrusted with prisons become accustomed to cruelty: they benefit for themselves from the misfortunes of others, and those whom others feed in suffering, they rob, receiving benefits worthy of many tears, acting more cruelly than wild animals, since what could be done to alleviate the suffering of the prisoners, they appropriate for themselves. And let us not only take this into account, but also how unequally they treat all prisoners. Those who have been slandered, condemned and imprisoned for an unimportant reason, they may have mercy; but to those who are imprisoned for shameful, grave and insolent crimes, they inflict thousands of blows. Thus, the jailer had to be cruel not only because of his disposition, but also because of the reason why Joseph was imprisoned. Who would not be armed against himself by a young man who enjoyed such honor, suspected of an attempt on the honor of his mistress and who repaid his benefactor with such retribution? So, considering all this, and the (previous) honor of the prisoner, and the cause for which he was imprisoned, would the jailer not treat him more cruelly than any beast? But above all this was Joseph's hope in God; So spiritual virtue knows how to tame wild animals. By the same humility with which he endeared himself to the master, he endeared himself to the prison guard; and again he became a leader, acquiring power in the dungeon just as much as in the house. Preparing to rule, he first learned to obey himself properly, and by obeying, he was the chief and ruler of the house. 5. If Paul says to someone who is invited to church authority: “For if anyone does not know how to manage his own house, will he care about the Church of God” (1 Tim. 3:5)?, then anyone who achieves leadership must first manage his own house well. Joseph was in charge of the prison, not as in a prison, but as in a house. He alleviated the misfortunes of everyone, and ruled the prisoners as if he were his own members, not only providing them with participation and assistance in their suffering, but even if he saw someone thoughtful, he approached him and inquired about the reason, and could not see anyone sad without comforting him in grief, although another would not have shown such love even for children. This is where all the good consequences began, since first there must be what depends on us, and then there will be what depends on God. And that Joseph really showed compassion and participation, Scripture speaks about this. Seeing the eunuchs imprisoned by Pharaoh, the chief butler and the chief baker, he asked them: “Why do you have sad faces today” (Gen. 40:7)? And not only from this, but also from the way they acted, one can see the virtue of this man. They, being the king's servants, did not despise him and did not push him away, as if irritated by grief, but revealed to him all their circumstances, as if they were a brother who knew how to sympathize with them. I say all this to prove that a virtuous person, even if he is in slavery, even in captivity, even in prison, even underground, nothing can crush. I say this to convince the slaves that, even if their masters were the same beasts as this Egyptian, even if they were as cruel as this prison guard, even if there were pagans like these people, and in general whatever they were, they will be able to win them over and soon soften them. There is nothing more attractive than good morals; There is nothing more pleasant and gracious than humility, meekness and obedience. Such a person pleases everyone. Such a person is not ashamed of slavery and does not run away from the poor, or from the sick and suffering, because this virtue triumphs over everything and overcomes everything. If it has such power in slaves, how much more in free people? Therefore, we will all practice this - both slaves and freemen, wives and husbands; In this way, we will be pleasing to both people and God, and people not only good, but also evil, and especially the latter, because they are especially ashamed and respect such people. Just as subordinates are more afraid of meek bosses, so vicious people are more afraid of virtuous ones, seeing what they themselves lack. This is the fruit of virtue; therefore, let us strive for it, let us acquire it. If we have it, then nothing will be difficult for us, but everything is easy, everything is convenient. At least we had to go through fire or water, give in everything and bow before virtue, even death itself. Let us therefore be zealous for her, so that we may be worthy of future blessings in Christ Jesus our Lord. Titus 2:11–14. For the grace of God has appeared, bringing salvation to all men, teaching us that, having rejected ungodliness and worldly lusts, we should live chastely, righteously and godly in this present age, looking for the blessed hope and the appearing of the glory of our great God and Savior Jesus Christ, who gave Himself for us, to redeem us from all iniquity and to purify for Himself a special people, zealous for good works. Speak, exhort and reprove this with all authority, so that no one despises you. The effectiveness of God's grace. – What are the lusts of the world? - The harm of selfishness. - Against those who say that the Son is less than the Father. - We must refrain from reproaches. – History of Androgeus. 1. Having commanded slaves to have great virtue - because truly great virtue is to adorn the teaching of God and our Savior in all things and not to give the masters any reason for displeasure, even in small things - (the apostle) also gives a fair reason why slaves should be such. Which one exactly? “For the saving grace of God has appeared,” he says. Those who have God as their teacher and have received the remission of countless sins, how can they not be such as I have just depicted them? You know that the soul is not a little ashamed and admonished, by the way, by the fact that, being guilty of countless sins, it was not punished, but received forgiveness and many benefits. If someone, having a slave who had committed many offenses, did not punish him with belts, but granted him forgiveness, demanded correction from him for the future, ordered him to beware of the same offenses and honored him with great gifts, then tell me, would the one who received such mercy not correct himself? However, do not think that grace consists not only in the forgiveness of past sins, but also protects us for the future, although this also depends on grace. If it freed those who do evil from punishment forever, then it would not be grace, but some reason for corruption and destruction. “For,” says (the apostle), “the grace of God has appeared, bringing salvation to all men, teaching us that, having rejected ungodliness and worldly lusts, we should live chastely, righteously and godly in this present age, awaiting the blessed hope and the appearing of the glory of our great God and Savior Jesus Christ.” Do you see how he places virtue along with rewards? And this is a work of grace to turn away from the worries of everyday life and raise us to heaven. Here he points to two appearances (of Christ); and there are truly two of them - the first is for grace, and the second is for retribution and justice. “Having rejected,” he says, “ungodliness and worldly lusts.” This is the basis of all virtue! He did not say: for us to avoid, but: “rejecting”; rejection means more withdrawal, more hatred, more disgust. With what disposition, with what zeal we rejected idols, with the same, he says, we will reject wickedness and worldly lusts. After all, these are idols, that is, worldly lust and covetousness; and this he calls idolatry. And worldly lusts are everything that benefits us only for this life; everything that disappears along with real life is worldly lust. Therefore we should have nothing to do with it. Christ came so that we would deny “I am ungodly.” He calls (ungodly) doctrine wickedness, and wicked life worldly lusts. “We have lived chastely, righteously and piously in this present age.” 2. Do you see that chastity, as I always say, consists not only in abstaining from adultery, but also in being free from other passions? Consequently, the covetous is not chaste; just as he (the adulterer) is addicted to bodily pleasure, so this one (the covetous) is addicted to wealth; even the latter is more intemperate than the former, the more so the less strong the attraction controls him. Likewise, the horseman is not considered especially powerless who is unable to control a fast and indomitable horse, but the one who cannot control a calm and obedient horse. Is it really so? Is the passion for wealth weaker than the passion for bodily pleasure? This is known to everyone and is revealed in many ways. Firstly, the passion for bodily pleasure occurs in us necessarily; Since it happens necessarily, it is curbed with great difficulty, because it is embedded in us by nature. Secondly, the ancients talked little about the passion for wealth, but a lot about the passion for women, for the sake of preserving chastity. No one will condemn someone who lives legally with his wife even into old age; but the selfish one (is condemned) by everyone; and even among external (pagan) philosophers, many despised wealth, but never women. So this passion is stronger than that one. But, since our word is addressed to the Church, we will cite evidence not from outside, but from the Scriptures. Blessed Paul (Paul) speaks about covetousness, almost in the form of a commandment: “Having food and clothing, we will be content with that” (1 Tim. 6:8); and about wives this way: “Do not deviate from each other, except by consent, for a time, to practice fasting and prayer, and then be together again” (1 Cor. 7:5). And often he teaches the rules regarding legal cohabitation. He allows you to satisfy this desire and enter into a second marriage, speaks with great care about this subject and nowhere punishes him for it; and everywhere he condemns those devoted to greed. Likewise, regarding wealth, Christ repeatedly commanded that we should flee the harm resulting from it; but (he spoke) differently about abstinence from his wife. About wealth, listen to what He says: “Whoever does not give up all that he has” (Luke 14:33); but nowhere did he say: “He who will not deny his wife,” because he knew what kind of violence He would establish by doing so. And blessed Paul says: “Let marriage be honorable in all and the bed undefiled” (Heb. 13:4); Meanwhile, he nowhere calls caring for wealth honest, but on the contrary. And he writes to Timothy: “those who desire to get rich fall into temptation and a snare, and into many foolish and harmful lusts, which plunge people into disaster and destruction” (1 Tim. 6:9). He did not say: those who want to acquire, but: “to be enriched.” But in order for you to be convinced of this on the basis of general judgments, it is necessary to provide such evidence. Thus, whoever has once lost wealth will not be disturbed by a passion for it, because nothing arouses passion for wealth more than the possession of it. But the passion for bodily pleasure is not like that, but many, even having castrated themselves, did not destroy the internal fire tormenting them, because this passion, implanted in us by nature, remains in other members. Why did we say all this? Moreover, the covetous are more incontinent than adulterers, the less strong their passion is; but, most likely, this happens not from passion, but from negligence (about spiritual benefits). There the desire is so natural that, even if the other does not approach his wife, nature acts and produces its own; but that doesn’t happen here. “And they have lived godly in this present age.” What hope? What is the reward for your labors? “Waiting,” he says, “for the blessed hope and manifestation.” Truly, there is nothing more blessed, nothing more desirable than such a reward; it cannot even be expressed in words, since future benefits exceed the mind. “Waiting for the blessed hope and the appearing of the glory of our great God and Savior.” Where are those who say that the Son is less than the Father? “Great,” says (the apostle), “God and our Savior.” If He saved our enemies, what will He not do by accepting those who please Him? “Great God.” When he calls God great, he does not call him great in relation to anything, but certainly great, one after whom no one is great, because everyone else is great only relatively; if - relatively, then he is great in comparison, and not in nature; He is great without comparison. “Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people,” that is, separate, having nothing in common with the rest, “zealous of good works.” Do you see that we must also do what is due on our part, not only requiring works, but being “zealous,” that is, striving for virtue with great zeal and with due zeal to deliver. burdened with a multitude of evils and to heal the incurably sick was the work of His love for mankind; and the further work is both ours and His: “Say this, exhort and reprove with all authority” (Titus 2:15). 3. “Say this, exhort.” Look how in his letter to Timothy he commands: “reprove, rebuke, exhort” (2 Tim. 4:2), and here he says: “Speak these things, exhort and reprove with all authority.” The morals of these people were rougher: that is why he commands (Titus) to rebuke them strictly and with all authority. There are sins that must be warded off by commands, such as: despising wealth must be persuaded by convictions, also - to be obedient, etc.; and the adulterer, the fornicator and the covetous must be corrected “with authority”; a sorcerer, wizard and similar people (need to be denounced) not just “with authority,” but “with all authority.” Do you see with what strength and great authority he advises Titus to act? “Remind them to obey and be in subjection to rulers and authorities, to be ready to do every good work, to speak evil of no one, and not to be contentious” (Titus 3:1, 2). How? Should we not reproach those who do evil? “Be ready to do every good deed, and not slander anyone.” Let us obey his suggestion; “Don’t slander anyone,” he says. Our lips must be clean from reproaches, since, even if our reproaches were fair, it is not our business to express them; to investigate is the judge’s business; “But you,” says (the apostle), “why do you condemn your brother” (Rom. 14:10)? If your reproaches are unjust, then look at the fire that awaits you; listen to the thief who says to another thief: “or do you not fear God, when you yourself are condemned to the same thing,” and we go through the same test (Luke 23:40)? If you revile others, you will soon be subjected to the same thing yourself. That’s why the blessed one (Paul) offers this admonition: “If anyone thinks he stands, take heed lest he fall” (1 Cor. 10:12). “Be not quarrelsome, but quiet, and show all gentleness to all people,” to the Greeks and Jews, the vicious and evil. There (the apostle) frightens the future: “Whoever thinks that he stands,” he says, “beware lest you fall”; here he admonishes not the future, but the past, continuing like this: “For we also were once foolish” (Titus 2:3). He says the same thing in his letter to the Galatians: “So we also, while we were children, were enslaved to the material principles of the world” (Gal. 4:3). So, do not blame anyone, because you were the same. “For we too,” he says, “were once foolish, disobedient, erring, we were slaves to lusts and various pleasures, we lived in malice and envy, we were vile, we hated each other.” Thus, we must behave meekly with all these kinds of people. Having been like this before and having changed, he should not reproach such people, but pray and thank the One who grants him and them liberation from previous evils. No one should boast, since everyone has sinned. So, when you, being good yourself, want to reproach someone, then remember your past life and the uncertainty of the future, and restrain your indignation. If you had lived virtuously from childhood, even then you would have had many sins; and if you do not have them, as you think, then know that this does not depend on your virtue, but on the grace of God; If He had not called your ancestors (to faith), then you too would have been an infidel. Look how (the apostle) numbered all the vices. Hasn’t God given us suggestions a thousand times through the prophets and by all means? Did we listen? “When the grace and love for mankind of our Savior God appeared” (Titus 2:4). How? “He saved us, not by works of righteousness which we had done, but according to His mercy, by the washing of regeneration and renewing of the Holy Spirit” (Titus 2:5). Alas, we were so deeply immersed in evil that we could no longer cleanse ourselves, but had a need for revival; after all, this is a truly new being. Just as no one puts a support under a rotten house or nails anything to the old building, but, having destroyed it to the ground, erects it again and renews it, so He did the same: He did not correct us, but rebuilt us anew. This means the words: “and renewal of the Holy Spirit.” He has made us completely new. How? Through the Spirit (Holy). And further, expressing the same thing differently, (the apostle) says: “Whom he poured out on us richly through Jesus Christ our Savior” (Titus 2:6). We have such a great need for grace! “So that, having been justified by His grace”—again by grace, and not by merit—“we may become heirs according to the hope of eternal life” (Titus 2:7). This is both an incentive to humility and hope for the future. If God saved us, who were in such a desperate state that we had nothing good, and therefore we needed to be born again and be saved by grace, then much more will He do this in the future. 4. Before the coming of Christ, human brutality was the worst; everyone seemed to be enemies and adversaries to each other; fathers killed their children, mothers were raging with passion for their sons; there was nothing solid - neither natural law nor written law - but everything was perverted. Constant adultery, murder, and what is perhaps worse than murder - theft. Some of the outsiders (pagans) say that all this was even considered a virtuous deed; and it is not surprising when they worshiped God as such; orders often came from the oracle to kill one or the other. Should I talk about something from that time? A certain Androgeus, the son of Minoas, having come to Athens and won the fight, was punished and killed. Apollo, healing evil with evil, ordered seven youths to be sacrificed for him twice. What could be crueler than such violence? And, however, it was, and the person who began to fulfill the insane command of the demon would have stabbed the children - this error was strong among the pagans - but since others rebelled and avenged themselves, the deed was not fulfilled. If this were a just cause, then there would be no need to interfere with its execution; and if it was unjust, as it actually was, then there was no need to give such a command in the first place. They worshiped fist fighters and wrestlers. They had constant internecine wars in cities, villages, and families. They committed fornication with boys; one philosopher even legalized not allowing a slave to fornicate with boys and rub himself with ointment, as if this were a noble deed and worthy of special respect. Therefore, in their houses they did such things openly; and if you were to tell everything that happened with them, then everyone would clearly see that they insulted nature itself - and no one forbade this. All their dramas are full of the same adultery, intemperance, and debauchery. Their nightly gatherings were depraved, and women were invited for the spectacle. Oh, shamelessness! The whole night was spent at the spectacles, and the girls sat between the passionate young men and the drunken crowd. Their celebrations were darkness and everything they did was an abomination. That is why (the apostle) says: “For we too were once foolish, disobedient, erring, slaves of lusts and various pleasures.” One of them, they say, had a criminal relationship with his stepmother, and she had a criminal relationship with her stepson, and hanged herself. There is no need to talk about the passion for boys, which was usually called amorous fun. But what is this! Do you want to see sons marrying their mothers? This also happened to them and, what is especially terrible, it was done unconsciously, and their gods did not forbid it, but on the contrary looked condescendingly at the distortion of nature committed by noble people. And when those who needed to adhere to virtue, if for nothing else, then at least to gain glory from the people, were so inclined to wickedness, then what should have happened among the people, between people living in the unknown? What could be more vile than such voluptuousness? One fell in love with a stranger, and to please the adulterer she killed the husband who came to her. Maybe many of you know this incident. The son of the murdered man killed the adulterer, stabbed the traitor to death; then he became enraged, as if pursued by furies; and subsequently, inflamed with passion, he killed another and took his wife for himself. What could be worse than such evils? I cite these examples from external (pagan writers) in order to show the pagans what evil reigned in the universe at that time. But, if you wish, we will give examples from our (Scriptures). “And they sacrificed,” says (the Psalmist), “their sons and their daughters as sacrifices to demons” (Ps. 105:37). Likewise, the inhabitants of Sodom died for nothing other than fornication with boys. And at the beginning of Christ’s earthly life, the king’s daughter, having danced at a feast among the drunken, did not demand murder, did she not demand the head of the prophet as a reward for dancing? “Who will speak of the power of the Lord” (Ps. 106:2)? “They were vile,” says (the apostle), “hating one another,” since great hatred must inevitably occur when we allow all pleasures to the soul. Why? Because only there no one offends another, where love is combined with virtue. Look what Paul says: “Do not be deceived: neither fornicators, nor idolaters, nor adulterers, nor fools, nor homosexuals, nor thieves, nor the covetous, nor drunkards, nor revilers, nor extortioners will inherit the kingdom of God. And such were some of you" (1 Cor. 6:9-11). Do you see how all kinds of evil prevailed then, how great the darkness was, how justice was violated? If those who had prophecies and saw so many evils, both in themselves and in their enemies, did not refrain, however, but committed many new atrocities, then what can we say about others? Among them, someone ordered naked girls to wrestle in front of the eyes of men. May God grant you great blessings for the fact that you do not even want to hear about it; and even their philosophers were not ashamed of this matter. Another philosopher, the main one between them (Plato), commands women to go to war and be common, like some pimp and corrupter. “We lived in malice and envy,” says (the apostle). If their philosophers legitimized such matters, then what can we say about those who were not philosophers? If those who wore long beards and dressed in cloaks said this, then what can we say about others? No, man, a wife was not created for this purpose, so that she would be common to everyone. Oh, you who pervert everything, who commit fornication with men as if they were women, and lead women out to war as if they were men! Truly, this is the devil’s work - to mix and distort everything, to shake the laws laid down from the beginning and to violate what God has established in nature. God appointed the wife to take care only of household affairs, and the husband to perform public affairs. You put your head in the place of your legs, and your legs in the place of your head, you arm women, and you are not ashamed? But what am I saying about this? They bring in some woman who has even killed her children, and do not blush or feel ashamed when they tell such vile stories out loud. “When the grace and love of God our Savior appeared, He saved us, not by works of righteousness which we had done, but according to His mercy, by the washing of regeneration and renewing of the Holy Spirit, whom He poured out on us richly through Jesus Christ our Savior, so that, being justified by His grace, we might become heirs according to the hope of eternal life.” That is, as we hoped, we will receive it, or: you are already the heirs of this. “This saying is true” (Titus 2:8). Since he is talking about the future, and not about the present, he adds this too for confirmation. This is true, he says, and is clear from what has gone before. He who delivered us from such lawlessness and such evils will, without a doubt, give us future blessings if we remain in grace, because everything is accomplished by the same Providence. 5. So, let us thank God, and let us not blame and blame others, but rather convince them, pray for them, advise, exhort, even if they insult us, even if they reject us, because this is how the sick are. Those who care about the health of the sick endure everything, take all measures, even if they do not see any success, so that later they do not reproach themselves for negligence. Don’t you know how often, when a doctor despairs of a patient, one of the relatives tells him: continue the treatment and don’t miss anything, so that later I don’t complain about myself, don’t scold myself, don’t blame myself. Don't you see how much care relatives have for their loved ones? How much do they do for them, both by calling doctors and constantly sitting near them? Let us at least imitate them, although the objects of care here are not the same. Meanwhile, if a child gets sick in body, then no one will refuse to take a long journey to save him from the disease; and when the soul hurts, no one does anything, but we all remain indifferent, everyone is careless, everyone is inattentive, not caring about children, or wives, or ourselves, obsessed with this serious illness; Only later do we come to our senses. Imagine how embarrassing and extremely funny it is to say afterwards: we didn’t think, we didn’t expect this; and not only shameful, but also dangerous. If in this life it is only the unreasonable people who do not foresee the future, then even more so in relation to the future life, when many advise us and tell us what we should do and what we should not do. Let us hold on to this hope, let us take care of our salvation and in everything turn to God in prayer so that He will give us a helping hand. How long will we be careless? How careless are you? How long will we ignore ourselves and our neighbors? He poured out the grace of the Spirit upon us abundantly. Let us remember what great grace He showed us, and let us try on our part to show the same zeal; or, if this is impossible, then at least less. If, even after such grace, we remain insensitive, then the greatest punishment will befall us. “If I had not come and spoken to them,” says (the Lord), “they would not have had sin; but now they have no excuse for their sin” (John 15:22). Let it not be that this is said about us, but let it be that we all are rewarded with the blessings promised to those who love Him in Christ Jesus our Lord, with whom to the Father with the Holy Spirit be glory, power, honor, now and ever, and to the ages of ages. Amen. Titus 3:8–11. And I want you to confirm this, so that those who believe in God will try to be diligent in good works: this is good and beneficial to people. Avoid foolish competitions and genealogies, and disputes 3 and strife about the law, for they are useless and vain. The heretic, after the first and second admonition, turn away, knowing that such a one has become corrupted and sins, being self-condemned. Arguments with heretics must be avoided. – We need to carefully look for the poor. – The one who gives alms gains more than the one who receives it. - It's a tight path. - Wealth is a thorn. – We must endure sorrows patiently. – The story of two martyrs. 1. Having spoken about the love of God for mankind, about His ineffable care for us and about what we were and what He made us, (the apostle) continues: “And I want you to confirm this, so that those who believe in God will try to be diligent in good deeds,” that is, to talk about this and thus dispose us to mercy, because the above can dispose us not only to humility and to ensure that we are not proud and do not blame others, but also to any other virtue. This is what he says in his letter to the Corinthians: For “you know the grace of our Lord Jesus Christ, that although He was rich, yet for your sakes He became poor, so that through His poverty you might become rich” (2 Cor. 8:9). Reminding them of God’s care and His extraordinary love for mankind, he convinces them to be merciful, and not simply and not by chance, but how? “So that we try,” he says, “to be diligent in good deeds,” that is, to help those who are offended, not only with money, but also with their intercession, to protect widows and orphans, and to generally bring peace to all those in need; this means “to be diligent in good works.” “This is good,” he says, “and useful to people. Avoid foolish competitions and genealogies, and disputes and strife about the law, for they are useless and vain.” What does “genealogy” mean? In his letter to Timothy, he also mentions them when he says: “fables and endless genealogies” (1 Tim. 1:4). Both here and here he probably alludes to the Jews, who, exalting themselves with their forefather Abraham, did not care about themselves. That is why he calls such genealogies useless and vain. Indeed, it is crazy to hope for useless things. He orders to avoid fights 4, that is, disputes with heretics, so as not to work in vain when there is no benefit, because their end is insignificant. When someone has become corrupted to such an extent that he never dares to change his mind, then why should you work in vain, scattering seed on stones, while you can use this wonderful work for your own people, talking with them about mercy and other virtues? Further, why does (the apostle) in another place say: “Will not God grant them repentance” (2 Tim. 2:25), and here: “The heretic, after the first and second admonition, turn away, knowing that such a one has become corrupted and sins, being self-condemned”? There he talks about people who give hope for correction and only resist; and when someone (holds heresy) openly and openly before everyone, then why is it in vain to compete with him, why beat the air? What does it mean: “being self-condemned”? He cannot say that no one told him, no one admonished him; and when, after admonition, he remains the same, then he is “self-condemned.” “When I send Artema or Tychicus to you, hasten to come to me in Nicopolis” (Titus 3:12). What are you saying? Having placed him (Titus) in Crete, are you calling him to you again? Not in order to distract him from his position, but to further instruct him. And that, in fact, he did not call him to himself in order to take him with him and have him as his constant companion, listen to how he says: “for I decided to spend the winter there.” And Nikopol is located in Thrace. “Take care to send Zeena the lawyer and Apollos so that they will not lack anything” (Titus 3:13). They were not yet entrusted (the regions), but they were among the companions (of Paul). Apollos was especially strong, a man versed in the Scriptures and eloquent (Acts 18:24). But, you say, if Zina was a lawyer, then he should not have been supported at the expense of others. Here he calls him a lawyer, as experienced in the laws of the Jews, and as if he were saying: provide them with every satisfaction, so that they do not lack anything. “Let ours also learn to practice good deeds, to satisfy necessary needs, so that they are not fruitless. All those who are with me greet you. Greet those who love us in faith, - he says either about those who love him, or about believers in general, - Grace is with you all. Amen" (Titus 3:14, 15). 2. Why does (the apostle) command him to stop the mouths of those who contradict (Titus 1:11), if it is necessary to retreat from them, when they themselves are doing everything for their own destruction? He orders them not to try especially hard to do this precisely for their benefit, since they cannot receive any benefit for themselves if they are once and for all corrupted in their thoughts. But if they begin to destroy others, then you need to rebel against them, fight them and refute them with great courage. When you are faced with necessity and see how others are being corrupted, then do not remain silent, but stop the mouths of the corrupters, taking care of those who are ready to perish. In general, a hardworking person who leads a good life cannot indulge in disputes. Therefore, do as I said, because it happens from idleness and excessive philosophizing that people argue about mere words. Truly, talking too much is very harmful when you need to either teach, or pray, or give thanks. We should not be more careful about money than about words; on the contrary, (they must protect) words more than money, and not trust everyone indiscriminately. What does it mean: “learn to practice good deeds”? Let them not wait for those in need to come to them, but let them carefully look for those in need of their help. This is how he who truly cares worries; he especially and with great zeal performs this work. Truly good deeds bring benefit and benefit not so much to those who receive as to those who give, since they give them boldness before God. And there, in disputes, the matter ends in nothing. Thus (the apostle) here means an incorrigible heretic. Just as not caring for those who show hope for correction is characteristic of carelessness, so caring for the terminally ill is characteristic of slow-wittedness and extreme madness, because by doing this we will only make them more impudent. “Let ours also learn to practice good deeds, to satisfy necessary needs, so that they are not fruitless.” Do you see how he cares more about them than about those who receive (the benefits)? It would be possible to equip them through many others, but I, he says, take care of ours, since what good, tell me, if others, collecting treasures, fed the teachers? Ours would then be of no use; they would remain sterile. Tell me this: Christ, who fed five thousand with five loaves of bread, and a family with four thousand, could not have fed Himself and those with Him? Why did He accept food from women? “The wives followed Him, says (Scripture), and served Him” (Mark 15:41). He shows us by this that He cares for those who do good deeds. But Paul, who helped others with his own hands, could not have accepted (food) from anyone? But look how he both accepted and asked, and this is why: “Not that I seek giving,” he said, “but I seek fruit that will increase for your benefit” (Phil. 4:17). And at the beginning, when the believers, selling their estates, laid money at the feet of the apostles, don’t you see how the apostles cared more about them than about those receiving (alms)? If they cared only about the poor, they would not have paid any attention to the act of Ananias and Sapphira when they hid the money (Acts 5:2); and Paul would not have given such a commandment: “not grudgingly or under compulsion” (2 Cor. 9:7). What are you saying, Pavel? Do you prevent people from doing good to the poor? No, he says; I mean the benefit not only of them, but also of those who give. Pay attention to the prophet: when he gave Nebuchadnezzar his excellent advice, he did not only care about the poor, because he did not simply say: give to the poor - but what? “Atone for your sins with righteousness and your iniquities with mercy toward the poor” (Dan.4:24). Deplete, he says, your property, not only so that others have food, but so that you yourself will be freed from punishment. And Christ said: “Sell what you have and give it to the poor; and come and follow Me” (Matthew 19:21). Do you see that here too this is commanded for following (Christ)? Since wealth serves as an obstacle to this, He ordered it to be distributed to the poor, teaching the soul to be merciful and compassionate, teaching it to despise wealth, teaching it to avoid covetousness. He who has learned to give to the poor will learn over time not to accept from those who have. And this makes us like God. Although it is more difficult than this to observe virginity, also to fast and throw oneself on the ground, nothing can extinguish the flame of our sins with such power as alms. She is above all virtues; she places those who love her before the face of the King himself; and very fair. After all, virginity, fasting and prostrate on the earth are limited only to those who strive in this, and do not save anyone from others; Meanwhile, alms extend to everyone and unite all the members of Christ; and good deeds that extend to many are much greater than those that are limited to just one. 3. Almsgiving is the mother of love, love that distinguishes Christianity, surpasses all signs, and serves as a sign of Christ’s disciples; she is a medicine against our sins, a cleansing of the impurities of our soul, a ladder leading to heaven; it serves as the bond of the body of Christ. Do you want to know what good it is? Under the apostles, everyone sold their estates and brought the proceeds to them, which were distributed: “and it was given to everyone,” they say, “whatever he needed” (Acts 4:35). Tell me, without regard to the future life - we will not talk now about the future kingdom, but look at the present life - who gains more, those who receive or those who give? Others grumbled and quarreled among themselves, but they had one soul: all of them, it is said, “had one heart and one soul; “great grace was upon them all,” and they lived with great benefit for themselves (Acts 4:32, 33). Do you see how much they gained through this? Tell me, where would you like to be—whether among those who left their property and had nothing, or among those who accepted someone else’s? This is the fruit of alms: through it, partitions and obstacles were abolished, and their souls were immediately united; they all “had one heart and one soul.” However, even without alms, the rejection of wealth brings great benefits. I said all this so that those who did not receive an inheritance from their ancestors would not grieve and become discouraged, like those who have less wealth; they will have more of them if they want. Indeed, they will begin to give alms with greater ease, like the widow (mentioned in the Gospel), and will not have any reason for enmity with their neighbors, and will be freer than anyone. No one can threaten such a person with taking away his property - he is above all evil. Just as naked people, when they run, cannot be quickly caught by anyone, but those who are overdressed and dragging a lot of burdens with them can easily be caught by anyone - so it happens with both the rich and the poor. The latter, although they will overtake him, can easily escape; and the first, even if it was not overtaken, is delayed by its own fetters, thousands of worries, sorrows, worries, irritations. All this befalls the soul, and not only this, but also many other things that wealth brings upon us. And moderation is much more difficult for the rich than for the poor; likewise, living in simplicity and being free from anger is much more difficult for the former than for the latter. Therefore, you say, they will receive a greater reward? Not at all. Why, if they do the most difficult? Because man creates these difficulties for himself; he is not commanded to collect wealth, but on the contrary: he prepares for himself many temptations and difficulties. Others not only renounce wealth, but also exhaust their bodies, like those walking a narrow path; and not only do you not do this, but you also ignite the hearth of passions and burden yourself with many other things. Take the broad path, it accepts people like you; and the narrow path accepts those who grieve, lament and carry with them nothing but the burden that can be carried along it, that is, alms, philanthropy, honesty, meekness. If you bear this burden, you may as well step into it; and since you carry with you madness, spiritual inflammation, a burden of thorns - wealth, then you need a wide path. It is impossible for you to get mixed up in a crowd without hurting others with the burden you have already taken upon yourself, but you need wide open space. And whoever carries gold and silver, that is, deeds of virtue, not only does his neighbor not run away from him, but also becomes close to him and unites with him. Further, if wealth itself is a thorn, then what about covetousness? Why are you taking it there? In order to ignite the strongest flame by placing a burden under the fire? Is the fire of Gehenna not enough for you? Remember how the three youths defeated the flame of the furnace; imagine it's Gehenna. Bound and shackled, they were thrown there in sorrow; but inside they found perfect space, in contrast to those who stood outside. 4. Similar things will happen today if we want to stand firmly and courageously against the temptations that befall us. If we place our hope in God, then we will be safe and free, and those who attack us will perish, because “whoever digs a hole,” says (the Wise), “will himself fall into it” (Sir.27:29). Although they tie our hands or feet, sorrow will be able to solve us. Look at this miracle: those whom people bound were released by fire. This is the same as if someone gave one of his friends to slaves; the slaves, respecting his friendship with the master, will not only not insult him, but will also give him great honor; so the fire, having learned that these youths were friends of the Lord himself, broke their shackles, loosed them and delivered them, became a bedding for them and was trampled upon by them; and justly, because they were cast in for the glory of God. Let us all remember such examples who are in sorrow. But, you say, they got rid of grief, but we did not. That's how it should be. They went into the oven not in order to get rid of themselves, but with a firm determination to die; listen to what they say: “Our God, whom we serve, is able to save us from the fiery furnace, and will deliver us from your hand, O king. If this does not happen, then let it be known to you, O king, that we will not serve your gods, nor will we worship the golden image that you have set up” (Dan. 3:17, 18). And we, as if subordinating God’s punishments to our own considerations, set a time for them and say: “if God does not have mercy on us by such and such a time.” That's why we don't get rid of it. So Abraham did not go to get his son alive, but to slaughter him; and beyond my expectations I received him alive. So you, when you are exposed to sorrow, do not be impatient and do not rush to free yourself from it, but dispose your soul to all patience, and then you will soon be free from sorrow: for this purpose God sends it, to enlighten you. Thus, if from the very beginning we know how to endure sorrows and do not complain, then He will soon free us from them, because everything has already been completed (on our part). I want to tell you one very useful and edifying example. Which one? When persecution was raised and a cruel war broke out against the Church, two people were captured; one of them was ready to endure anything, and the other was also courageously ready to endure the beheading, but he was afraid and trembled of other torments. Look at God’s dispensation: when the judge began to judge, he ordered the one who was ready to do anything to be cut off, and to hang him and torment him, and not just once or twice, but taking him through all the cities. Why was this allowed? So that his weak soul would be strengthened in suffering, so that he would reject all fear, so that he would not be afraid, would not hesitate and would not tremble in the face of torment. And Joseph, when he was especially anxious to get out of prison, then remained in it: listen to what he says: “for I was stolen from the land of the Jews”; and: “And mention me to Pharaoh” (Gen. 40:15, 14). That's why he stayed there, to learn that he shouldn't rely and hope on people, but place everything on God. So, knowing this, let us thank God and do everything that leads to our good, so that we may achieve future blessings in Christ Jesus our Lord, with whom be glory to the Father and the Holy Spirit, now and ever, and to the ages of ages. Amen. Further words are read in the same manuscript as follows. image: “Just as rivers are not all equal, but some are shallow and others are deep, so that someone who does not know can drown in them; in some there are whirlpools, and in others not, - so are the questions regarding God - some are such that the solution to them naturally appears to those who are seeking, while others are so mysterious and incomprehensible that they can even destroy those who are trying to find out something with excessive curiosity. Therefore he does well,” etc. See Theogony of Epimenides. The same expressions about the Cretans are found among poets: Callimachus in the hymn to Zeus (verse 8) and Hesiod in Theogony (verse 26). Ερις - fight, quarrel, argument, rivalry. You might be interested in: