Слово 42

Farewell speech delivered during the arrival of one hundred and fifty bishops in Constantinople How do you find my deeds, dear Shepherds and Co-Shepherds? “Beautiful are the feet” you have, “bringing good news of peace and joy” (Is. 52:7), with which you came; especially beautiful for me, to whom you came at the right time with the intention not to convert the lost sheep, but to visit the Shepherd of the Pilgrim. How does my journey seem to you? What fruit do you find from it, or, better to say, what fruit of the Spirit, by which I have always been moved, and now I am moved, not wanting to have, and perhaps not having anything of my own? Do you yourself understand and are aware of the matter and are ready to be condescending connoisseurs towards me; or just as others are held accountable in the military command, or in the government of the people, or in the administration of estates, so must I publicly submit to you an account in my administration? I am not ashamed to be judged; because I myself judge in part, and with equal love I accept both. This is an ancient law, because Paul also communicated his gospel to the Apostles, not in order to be praised (the Spirit is far from any ambition), but so that either what had been done would be confirmed or what was incomplete (if there was anything similar in what Paul said or did) would be corrected, as he himself shows when writing about himself (Gal. 2:2). For “the spirits of the prophets are obedient to the prophets” (1 Cor. 14:32), according to the good disposition of the Spirit, who perfectly arranges and divides everything. If Paul gave his account privately and to a few, and I publicly and to everyone, do not be surprised at this. More than Paul, I have a need to take advantage of the freedom of denunciation, as soon as I find myself falling short of what is due, “let me not flow in vain” or “flow.” And it is impossible to justify yourself otherwise than by giving an account to those who know the matter. So what's my excuse? If it is false, expose it; if it is true, bear witness to those for whom and before whom my word is spoken. For you are my justification, and witnesses, and (I dare to venture the Apostolic word) “a crown of praise” (1 Thessalonians 2:19). Once this flock was small and imperfect, even, judging by apparently, it was not a flock, but small traces or remains of a flock; without order, without supervision, without precise limits; she had neither free pasture nor a fenced yard, she wandered in the “mountains” and “caves and caves of the earth” (Heb. 11:38), scattered and scattered here and there; everyone who happened to find himself an overseer and a shepherd, provided for his salvation. She was like a flock that “lions scattered” (Jer. 50:17), destroyed by a storm or dispelled darkness, which the Prophets all mourn, likening to this the calamities of Israel, given over to the pagans (Ezek. 34:12). We also cried while our deeds were worthy of tears. For indeed we too were expelled, cast out, scattered over all the mountains and hills, as happens to those who do not have a Shepherd. Some kind of lack of faith has come for the church; she was attacked by fierce beasts, which even now, even after the return of clear days, do not spare us and are not ashamed to be stronger than time itself. Some kind of sad darkness enveloped and covered everything - much more painful than the ninth Egyptian plague (Ex. 10:21) - I mean that “tangible darkness” in which we could almost not see each other. And I will say something worthy of even greater regret, trusting in the one who betrayed us as in the Father: “Abraham does not recognize us, and Israel does not recognize us, only you are our Father” (Is. 63:16), and to You “we look, except for You we know no other; We call Your name” (Isaiah 26:13). Therefore, “I answer: nevertheless I will speak with You,” says Jeremiah (Jer. 12:1). “We have become such as over whom You had never had dominion” (Isaiah 63:19). Thou hast forgotten Thy holy covenant and hast sealed Thy mercies from us. Therefore, we have become a reproach to Thy beloved - we are worshipers of the Trinity, completely devoted to the perfect Divinity, not daring to humiliate the One who is above us, and to be so exalted, following the example of godless and godless people, as to call Dominion similar to us as slavery. But without a doubt, for our other sins, for the fact that we behaved unworthy of Your commandments and walked after our evil mind (for what else?), we were betrayed to the most unjust and wicked men, more than anyone living on earth. The first to offend us was Nebuchadnezzar, 256 who, after Christ's stay on earth, rebelled against Christ, hating Christ because he was saved by him, and who replaced the sacred books with godless sacrifices. “He devoured me, he gnawed at me, he devoured me” (Jer. 51:34) (and while shedding tears, I will not deviate from the Scripture). “If the Lord had not helped me,” he would not have righteously delivered him into the hands of the lawless, removing him to the Persians (such are the fates of God!), and for the blood shed lawlessly, blood would not have been shed justly (here only the judgment of God did not give place to long-suffering); “My soul would soon dwell in a land of silence” (Ps. 93:17). The other 257 was not more philanthropic than the first, if not even more cruel than him, bearing the name of Christ, he was a false Christ and a reproach for Christians, for whom it was both ungodly to act and to suffer ingloriously because, apparently, they did not tolerate injustice, and were not adorned with the splendid name of martyrdom, but even in this the truth was hidden, and suffering like Christians, they were punished as wicked. Oh, how we were rich in disasters! “Fire devoured the green pastures” (Joel 1:19); “The locusts ate what was left of the caterpillars, and the worms ate what was left of the locusts” (Joel 1:4), and then I no longer know what happened next, and how one evil was born from another. And who could fully depict all the disasters of that time, and the punishment that befell us then, or the test and fiery purification? Is it possible to say that “we passed through fire and water” (Ps. 65:12) and, by the good pleasure of the saving God, “went free.” But let the word return to what was said at the very beginning. This field was once small and meager, it did not resemble the field not only of God, who cultivated and cultivates the whole world with good seeds and teachings of piety, but even like the field of an insufficient and needy poor man. It was not a field at all, perhaps there were no barns, no threshing floor, no sickle, there were no shocks or sheaves on it, but perhaps small and immature strips of grass, such as grow on the roofs, with which “the reaper will not fill his hands,” which will not call upon themselves the blessings of those who pass by (Ps. 129:6-8). Such was our field, such was the harvest! Although it is great, good-natured and fat before the one who sees the hidden, it is fitting for such a Farmer, and the “valleys” of souls, well cultivated by the word, “multiply” (Ps. 64:14) it, unknown to many, not united in one place, but gathered little by little, “as by the gathering of summer fruits, as by the harvesting of grapes” (Mic. 7:1). I think I’ll add this, even very opportunely: like grapes in the “desert, I have found Israel” (Hos. 9:10), like one or two ripe berries on an unripe cluster of grapes, which are preserved, indeed, as the blessing of the Lord, and sanctified like the first fruits (Is. 65:8), but few and rare, cannot fill the mouth of one who eats, and like “a banner on a hill and like a landmark on a mountain.” (Isa.30:17), or anything else that stands alone and is visible to few. Such was the former poverty and sorrow! But how quickly God, who “makes the poor and makes rich, kills and gives life” (1 Samuel 2:6-7), and with one will “does and transforms all things” (Amos 5:8), creates day out of night, spring out of winter, calm out of storm, abundant rain out of drought, and all this often after the prayer of one righteous man who was persecuted for a long time, - how quickly God “the humble exalts, but brings down the wicked to the ground” (Ps. 147:6), He spoke this word in Himself: “I have seen the suffering” of Israel (Exod. 3:7), and they will not exhaust him with “working on clay and bricks” (Exod. 1:14), and having spoken visited, and visited, saved, and brought out the people with His strong hand and with a high arm, the hand of Moses and Aaron, His chosen ones; then what will follow this, what miracles will happen? They are preserved in books and people's memories. For, in addition to the wonderful events along the way, and the great rumor about it (Josh. 2:11), to say as briefly as possible, Joseph came alone to Egypt, and after a while six hundred thousand people leave Egypt. What is more wonderful than this? Is there a need for great proof of high wisdom, when God deigns to give a free way out of the most obstructions? Through one who is hated, the promised land is divided by lot; the sold one resettles the nations, and he himself is raised into a great nation, and this small branch becomes “a branchy vine” (Hos. 10:1), so vast that it reaches the rivers, extends to the sea, expands further and further beyond, covers the mountains with the greatness of glory, exceeds the cedars, and even the mountains and “cedars of God” (whatever mountains and cedars should be understood here ( Ps.79:11-12). Such was once this flock, and such has become it now - so comfortable and expanded! And if it is imperfect, then through gradual increments it rises to perfection; and I predict that it will rise. This is foreshadowed by the Holy Spirit, if I have any prophetic gift, I can see ahead, hope for the future based on what has gone before, and know it by inference, as a student of the Word. For it was much more extraordinary to come from a previous state to the present than from the present to reach the height of glory. If, according to the voice of the One who gives life to the dead, bone has already begun to come closer to bone, and joint to joint, and the spirit of life and rebirth has been given to dry bones (Ezek. 37:7), then I know well that a complete resurrection must also take place. Yes, “the rebels do not exalt themselves” (Ps. 65:7), let them not think that they have anything, catching a shadow or “a dream upon awakening” (Ps. 72:20), or a fleeting wind, or the trace of a ship on the water. Let “the cypress weep, for the cedar has fallen” (Zech. 11:2). Let them understand the misfortunes of others and learn that “how the cry of the oppressed is not forgotten” (Ps. 9:13), and, as Habakkuk says, “in a frenzy, cut off the heads of the mighty” (Hab. 3:14), let the Divinity be cut and poorly divided into the superior and the subordinate, and is especially offended and The Divinity, reduced to the creature, is suppressed and the creature is equal in honor with the Divine. I seem to hear this word of the One who gathers the brokenhearted and welcomes the oppressed: “I trampled them in My wrath; their blood spattered on my garments, and I stained all my clothing” (Is. 63:2-3). I betrayed you, I will help you: I struck you with “little wrath” and will glorify you with “eternal mercy” (Is. 54:8). The measure of philanthropy exceeds the measure of admonition. This was for unrighteousness, and this for the worship of the Trinity, this was for purification, and this was for My glory, for I glorify those who glorify and grieve those who grieve. “This is sealed with Me” (Deut. 32:34). This is the inviolable law of retribution. But you took from Me walls and boards and decorated stones, long passages and bypasses, shining and illuminating with gold, sometimes scattering it like water, sometimes gathering it like sand, not knowing that faith under the open sky is better than magnificent wickedness, and that the three gathered in the name of the Lord are a greater number before God than many who deny the Divine. Would you really prefer the Canaanites, no matter how many of them there are, to Abraham alone, or the Sodomites to Lot alone, or the Midianites to Moses - these strangers and strangers? Well? Who do you prefer? Are they the three hundred people who bravely lapped up the water at Gideon’s, or the thousands who fled (Judges 7:7, 21)? Is it the household of Abraham, who were few more than Gideon's soldiers, or many kings and ten thousand armies, who were nevertheless driven out and put to flight by the few? How do you understand the following words: “Though the children of Israel were as in number as the sand of the sea, only a remnant will be saved” (Rom.9:27); or the following: “He kept for Himself seven thousand men who did not bow the knee to Baal” (Rom. 11:4)? No, no, “God was not well pleased with many of them” (1 Cor. 10:5). You number tens of thousands, but God counts those who are being saved, you are immeasurable dust, and I are “chosen vessels” (Acts 9:15). For nothing is more worthy to God than a word purified and a soul perfected by the teachings of the truth. We cannot bring or give anything to God that would be worthy of the One who created everything, from whom are all things and for whom are all things - not because what is offered is the work of one hand, or the excess of one person, but even if someone wanted to honor God by collecting together all the riches and labors of human hands. “Am I not filling heaven and earth? says the Lord" (Jer. 23:24). And “where will you build a house for Me,” and where is “the place of My rest” (Is. 66:1)? Since a lack of dignity of the gift is inevitable, I demand from you what is second - piety, this common and equal wealth before Me, with which sometimes even the poorest, if only high in spirit, can surpass the most noble. For here generosity depends on will, and not on wealth. And I will accept this from your hands, but know also that you will not trample My courtyard, but “the feet of the meek” (Is. 26:6), who have known Me and My only begotten Word and the Holy Spirit, will trample it soundly and sincerely! How long will you “possess My holy mountain” (Isaiah 57:13)? How long will the foreigners have the ark? Now enjoy someone else's property for a little while, enjoy the fulfillment of your desires. Just as you “planned to overthrow Me” (Ps. 61:5), so “I do not understand” you (Ezek. 5:11), says the Lord Almighty. It seemed to me that I heard the Lord say this, and I saw how He brought it to pass, and besides this, it seemed that He was calling out to this people, who from being small in number had already become numerous, from being scattered, quite gathered, and from being pitiful, arousing, perhaps, envy: “Come through My gates” (Is. 62:10) and expand; You will not always have to suffer while living in the bush, but those who insult you will have too much fun! He also calls out to the patron angels (for I am sure that a special angel protects each Church, as John teaches me in Revelation): “Prepare the way for the people! Level the road, remove the stones" (Isa. 62:10), so that there will be no difficulty or hindrance for My people in the divine procession and entry" - now into the churches made with hands, and later into the heavenly Jerusalem and into the Holy of Holies there, where, as far as I know, there will be an end to the local suffering and effort for those who walk valiantly, among whom are you - the "called saints" (Rom. 1:7). “a special people” (Tit. 2:14), “a royal priesthood” (1 Pet. 2:8), the sovereign property of the Lord (Ps. 15:6), from a drop a whole river, from a spark a heavenly body, from a mustard seed a tree, a haven for birds. So we bring those who walk as a gift to you, dear Shepherds; We bring them, we offer them to our friends, strangers and migrants like ourselves. We have no other offering more beautiful and brilliant than this, even if we sought out the best of all that we have, so that you know that we, being strangers, are not poor, but on the contrary, “we are poor, but we make rich many” (2 Cor. 6:10). If this is unimportant and worthless, then I want to know what is more important and worthy of more attention? For if such a city is the eye of the Universe, the most powerful on land and sea, as if a mutual junction of East and West, where people flock from everywhere, and from where, as from a common marketplace, everything that is most important in the Faith comes, if this city, and, moreover, outraged from everywhere by so many languages, establishes and strengthens healthy teaching, no matter what, then will anything else turn out to be great and worth caring for? And if this deserves praise, allow me to boast about it a little, because I also contributed some part to what you see. “Lift up your eyes and see,” no matter who you are, a connoisseur of my words! See the woven crown of glory, instead of the “drunken Ephraimites” and the “crown of pride” (Is. 28:1). See the council of elders, adorned with gray hair and wisdom, the deanery of deacons, not far from the same Spirit, the modesty of the readers, the love of learning among the people. Look at husbands and wives: everyone is equal in virtue; And of the men - look at the wise and at the simple - all are wise in the divine; - on superiors and subordinates - everyone is managed perfectly here; - on warriors and on nobles, on scientists and lovers of learning - all fight for God, and the meek in another way - bear battle for the Spirit, all honor the heavenly host, into which it is not a quiet letter that introduces, but the life-giving Spirit, all are learned in the true sense, all are ministers of the true Word. And of the wives, look at those living in marriage - they are associated more with God than with the flesh; look at those who are not bound by marriage and are free - they have dedicated everything to God; - on young and old - some are valiantly approaching old age, others are striving to remain immortal, being renewed with better hopes. In weaving this crown (whatever I say, I will not say in the Lord) (2 Cor. 11:17), but I will say it) I also contributed somewhat. One of them is the work of my words, not those that I rejected, but those that I loved - not the words of fornicators (as one of the fornicators said in our reproach, both in word and in morals), but words of very chaste. One of them is the generation and fruit of my spirit, just as the spirit of those who have renounced the body can generate. And I am sure that the grateful among you will testify to this, or even that all of you will testify. For I have worked to ensure that everyone bears fruit, and my reward is one confession, I do not seek and have not sought anything else, because virtue must be selfless if it wants to be the kind of virtue that has only good in mind. Do you want me to add something more daring? See, the tongues of the opponents have become meek, and those who armed themselves against the Divine are silent before me. And these are the fruits of the Spirit, and these are the fruits of my labor. For I teach, not as an unlearned person, I do not strike my opponents with reproaches, as many do who fight not with teaching, but with those who teach, and sometimes cover up the weakness of their conclusions with reproaches, like a cuttlefish, which, as they say, spews out black moisture in front of itself in order to avoid the catcher or to catch itself by hiding. But we prove our warfare for Christ by the fact that we fight, imitating Christ, who is peaceful, meek and bore our infirmities; We do not make peace to the detriment of the teaching of truth, conceding anything for the sake of glory to be called lenient (we do not catch good by evil means), and we maintain peace by fighting lawfully, without going beyond our limits and the rules of the Spirit. This is how I understand this and make it a law for all who build souls and distribute the word: neither to harden with severity, nor to exalt with indulgence, but to observe prudence in the word, and not to exceed the limits in either one or the other. But perhaps, at your request, I should also present the teaching of the Faith itself, which we contain. For I too will be sanctified by constant reminders, and this people will benefit by enjoying such speeches more than others, and you will know that it is not in vain that they envy us, who compete with some in revealing the truth and go on an equal footing with others. For just as underground waters, some completely hidden in the depths, others boiling from constraint and, as perceptible to the ear, seem ready to break through, but still hesitate, while others actually break through, so among those who philosophize about God (I’m not talking about people who are completely ignorant) some keep piety completely secret and hide it in themselves, others are close only to being resolved in words, and these are people who, although they avoid wickedness, however, they do not dare to speak piously, either guided by some caution regarding the word, or resorting to this out of timidity, and although they themselves are sound in mind, as they say about themselves, they do not want to make the people sound, as if they were entrusted with the obligation to take care only of themselves, and not of others; others reveal the treasure to everyone, do not hide the fact that they are sick about piety - they do not consider it salvation if they alone are saved, and this abundant benefit is not poured out on others. I would like to become with the latter, and those who are with me would also want to, daring with good boldness, to confess piety. The outline of our teaching is one, and it is brief; it is like an inscription on a pillar, understandable to everyone; these people are sincere worshipers of the Trinity. One of them would sooner be separated from life than the One of the Three would be separated from the Divinity; they are all of one mind; all adhere to the same confession, are united by one teaching to each other, to me and to the Trinity. I will briefly outline the details of the teaching: the Beginningless, the Beginning and the Existing with the Beginning - one God. But beginninglessness or unbornness is not the nature of the Beginningless One. For every nature is defined not by what it is not, but by what it is; for it is a position, and not a negation of what exists. And the Beginning, by the fact that it is the beginning, is not separated from the Beginningless, for for Him to be the beginning does not constitute nature, just as for the first to be beginningless, because this relates only to nature, and is not nature itself. And the Existing One with the Beginning and the Beginning is nothing other than the same as They. The Name of the Beginning is Father, the Beginning is the Son, the One Who Exists with the Beginning is the Holy Spirit; and the nature in the Three is one - God, and Unity is the Father, from Whom are the Others, and to Whom They are raised, not merging, but coexisting with Him, and not divided among themselves by time, desire, or power. For this makes us something many, because each of us disagrees with himself and with others. But for those whose nature is simple and their being is identical, unity also befits. We do not attempt to stubbornly incline the teaching in one direction or the other and to equalize different opinions; we do not want to arm ourselves against the Three with the Sabelliian teaching about the One and destroy division with a bad union, or to take up arms against the One with the Aryan teaching of the Three and pervert the unity with the evil division. For it is not necessary to replace the bad with the bad, but not to sin in the good, and the first is the amusement of the evil one, who incorrectly weighs our teachings. We ourselves, following the middle and royal path (which is perfection, as those who know the matter argue about this), believe in the Father and the Son and the Holy Spirit, Who are of the same essence and the same glory. In these names and subjects, baptism (as you know, he who has been worthy of the sacrament) accepts its accomplishment, being a renunciation of atheism and a confession of the Divine. And thus we do not contradict, cognizing the One in essence and inseparability of worship, the Three in Hypostases, or in Persons, for some prefer the latter expression. And let not those who argue about these expressions shame themselves, as if our piety lies in names and not in deeds! For what do you want to say, who introduce the Three Hypostases? That's right, you don't say this in the assumption of three Beings? I know that you will cry out loudly against those who assume this, for you teach that one and the same essence is in Three. And you, who use the expression: Persons, do not constitute something unified, but also complex, completely three-personal or humanoid? Not at all; Cry also, let him who thinks so not see the face of God (whatever it may be). What (I will continue to ask) do Hypostases or Persons mean to you? Three divided, not by nature, but by personal properties. Perfect! Is it possible to think more sensibly and speak more in agreement with those who say this, although they differ in several syllables? Look, what a reconciliator I am for you, elevating from letter to thought, as if reconciling the Old and New Testaments! But I must return to my previous words. Whoever wants to create names again, let him speak and imagine in his mind the Unborn, the Born and the Outgoing: let us not be afraid that the incorporeal may be understood corporeally, as this seems to slander the Divinity. Speak also of the creature that it is of God (for this is also important for us); but do not call the creature God in any way; Then shall I admit that the creature is God, when I myself, in the proper sense, will be God. The point is: if God is not a creature; because the creature is on a par with us, and we are not Gods. If it is a creature, then it is not God, for it began in time; and if it began, it was when it did not exist; and what was preceded by non-being is not in the proper sense existing; and what does not exist in the proper sense, can it be God? So, not One of the Three 258 is a creature, and was not produced (which is worse than the first) for my sake, to become not only a creature, but even a creature less honest than us. For if I was created for the glory of God, and It is for my sake, as tongs are for the sake of a chariot, or a saw for the sake of a door, then I am higher in purpose. The higher the creatures God is, the less honest I am, created for God, created for my sake. In addition, let there be no entry into the Church of God for the Moabites and Ammonites, that is, dialectics, disputes and those inquisitive questions about the ineffable birth and procession of God, with which they boldly rebel against the Divinity, as if it were necessary that either they alone should understand what exceeds reason, or that something could not be, which they did not understand. And we, following the Divine Scriptures and removing the obstacles encountered by those who are blind, will hold on to salvation, first daring to do everything rather than daring to do anything against God. We will leave it to others to collect the evidence themselves, since many have already repeatedly committed them to writing, and we ourselves have not touched upon them in passing. Moreover, for me, it is extremely shameful to now collect evidence of what we have long been sure of. For the order is not good - first to teach and then to learn, even if it was not about a Divine and such a lofty subject, but about something unimportant and worthless. But to destroy and clarify the difficulties found in Scripture is not the work of the present time; this requires a more perfect and greater activity than what is in accordance with the real intention of the word. This is our teaching regarding the essentials, and I set it out not in order to enter into competition with those who oppose me (for I have already competed with them many times, albeit moderately), but to show you the nature of my teachings, whether I am truly an associate of your dogmas, and stand with you against the same enemies and for the same truths. This, sir, is the justification for my stay here. If it deserves praise, thanks be to God and to you who called me! If it doesn’t live up to expectations, in that case thanksgiving! For I know well that it is not at all reproachful, and I believe you who confirm this. Have I gained anything from this people? Have you increased your property in any way, of which I see many examples? Have you upset the Church in any way? Perhaps I offended others who thought that I was speaking in vain, and to whom I opposed my word. But, as far as I am aware of myself, I did not offend you in any way. “I have not taken an ox from you,” says the great Samuel, contending with Israel for a king, “no bribes” for your souls, “the Lord is a witness against you” (1 Sam. 12:5), I have not taken either one or the other, he continued, and I will not list this in detail. On the contrary, I have kept the priesthood pure and undefiled. If I have loved dominion or the height of thrones, or if I have loved to trample the courts of kings, then let me have no other glory, and if I do gain it, then let me lose it. What do my words mean? I do not work in the field of virtue for free and have not yet achieved such perfection. Reward me for my efforts. What? Not what some would think, who are capable of suspecting anyone, but what it is safe for me to desire. Calm me down from long-term labors, respect this gray hair, honor my pilgrimage and bring in my place another, persecuted for you, whose hands are clean, whose word is not unreasonable, who could please you in everything and bear with you church cares, for the present time especially requires such Shepherds. And you see the state of my body, exhausted by time, illness, and labor. Why do you need an old man who is timid, weak, dying, so to speak, every day, not only in body, but also in his worries - an old man who has difficulty telling you even this? Trust the teacher's voice, as they have never denied him faith. I am tired of listening to the accusations of my meekness; tired, arguing with words and with envy, with enemies and with one’s own: some strike in the chest, and less succeed, because it is not difficult to beware of an obvious enemy; others mean the back and cause more grief, because a sudden attack is more destructive. If I were the helmsman and even the most knowledgeable one, but we were surrounded by a vast sea, stormily agitated around the ship, and at the same time those sailing began a strong mutiny, everyone would argue about this and that, and drown out each other and the waves, then I, sitting at the helm, how long could I fight both the sea and the swimmers, and comfortably save the ship from a double storm? Where salvation is difficult, when everyone and by all means work on one thing; How can you not drown there when everyone is fighting each other? Do we need to talk about anything else? But how can I endure this sacred warfare? For let some warfare be called sacred, just as barbaric warfare is. How will I unite and bring to unity these, one opposite the other, seated and shepherding, and with them the people, divided and brought into conflict, just as during earthquakes neighboring and close places are scattered, or during contagious diseases servants and household suffer, because the disease is transmitted from one to another? And not only this people, but entire parts of the Universe are carried away by the same rebellious spirit, so that East and West are divided into two opposing sides, and there is a danger that they, making up different destinies, will be equally opposed in opinions. How long will the words be in use: mine, yours, old, new, more learned or spiritual, nobler or lower in birth, richer or poorer in people? I am ashamed of old age when they give me, saved by Christ, a name from something else. The lists, the spectacles, and the expenses and worries that you indulge in with equal fury are unbearable to me. And we now harness and then re-harness our horses, indulge in delight, almost beat the air like them, throw dust to the sky like frenzied ones, arguing for others, Satisfying our own passion for arguing, we are poor evaluators of competition, unjust judges of affairs. Now we have one throne and one Faith, if this is what our leaders instill in us, tomorrow an opposing wind will blow, and we will have different thrones and Faith. Along with enmity and friendship, names change, and, what’s worse, we are not ashamed to say the opposite in front of the same listeners and we ourselves do not stand on the same ground, because the love of disputes makes us one way or another, and in us there are the same changes, ebbs and flows, as in Euripus. When children play and serve as toys for others in the square, it would be shameful and uncharacteristic for us, leaving our own affairs, to interfere with their games, because children's amusements are not suitable for old age. So, when others carry away and are carried away, I, who know other things better than many, will not agree to become better one of them than to be what I am now, that is, free, although ignorant. For, among other things, there is also something in me that I do not agree with many in many respects, and I do not like to follow the same path with them. It may be impudent and ignorant, but I am subject to it. What is pleasant for others has an unpleasant effect on me, and I am amused by what is distressing for others. Therefore, I would not be surprised if I, as a restless person, were tied up and many recognized as extravagant, which, as they say, happened to one of the Hellenic philosophers, to whom chastity was imputed to madness, because he laughed at everything, finding worthy of laughter what seemed to many to be worth intense labor. I would not be surprised if they considered me “full of wine,” as later the disciples of Christ for becoming speaking in tongues, they thought, not knowing that this was the power of the Spirit, and not a frenzy of the mind. Consider my faults. They say: “You have been ruling the Church for so long, circumstances are favorable to you, and the Autocrat is zealous (which is very important); What is the change visible to us? How many of our offenders are there before us? What disasters have we not suffered? Have we not seen insults, threats, expulsions, plunders and descriptions of estates, the burning of elders at sea? Have you seen churches stained with the blood of Saints, and churches turned into cemeteries? Have you not seen the nationwide slaughter of presbyters, bishops, or more precisely, patriarchs? Was not every place impassable by the pious alone? Haven't we suffered so much that it is impossible to recount all the disasters? And how did we repay those who caused them to us? Meanwhile, which is good, the opportunity to act has been returned to us, and it was necessary to bring some sense into the offenders.” I’ll leave the rest, but I’ll offer my own, so as not to talk about everything about yours. Were we not also persecuted? Didn't you tolerate insults? Were they not expelling us from churches, from homes, and (most terrible of all) from the deserts themselves? Have we not endured the fact that the people went on a rampage, and the rulers of the regions committed insults, and the kings, as well as their decrees, were despised? What then? We became strong, and the persecutors fled. And this, in my opinion, is a sufficient punishment for the offenders, that is, the very power that we have to take revenge. But these people think differently; they are overly accurate and truthful when it comes to revenge, therefore they demand that the opportunity not be missed. They say: “Which regional leader was punished? Which people and which of those who taught are admonished? Have we used anything for ourselves to instill fear in the future?” Perhaps they will blame me for this (for they have already blamed me), that I have neither a rich table, nor clothes appropriate to my rank, no ceremonial appearances, no stateliness in deportment. I did not know that I should enter into competition with the consuls, the governors of the regions, the most noble of the military leaders, who do not know where to squander their wealth - that I, luxuriously from the wealth of the poor, must burden my belly, which must be used for excesses, vomited on the altars. I didn’t know that I, too, needed to ride on excellent horses, stand brilliantly in a chariot, - that I, too, should have meetings, receptions with servility, that everyone should give way to me and make way for me, as before a wild animal, as soon as they even see someone coming from afar. If it was hard for you, it has passed. Forgive me for this insult. Place someone else over you who will please the people, and give me the desert, rural life and God. I will please him alone even with the simplicity of life. It will be hard if I am deprived of conversations, meetings, celebrations and these inspiring applause, deprived of neighbors and friends, honors, the beauty of the city, greatness, splendor, everywhere striking those who look at it and do not penetrate inside. But it is not as hard as being indignant and denigrated by the riots and unrest in society, and adapting to the customs of the people. They are not looking for priests, but rhetoricians; not builders of souls, but guardians of property; not pure priests, but strong representatives. I will say something in their justification: I taught them this, I, who “was everything to everyone,” only do not know whether I will “save” everyone or destroy them (1 Cor. 9:22). What do you say? Have I convinced and defeated you with these words? Or do you need stronger expressions to convince you? So, for the sake of the Trinity itself, which I honor and you honor, for the sake of our common hope, and for the sake of the union of these people into a single composition, grant me this mercy - let me go with prayers. Let this proclaim my exploits! Give me a letter of dismissal, as kings give to soldiers, and, if you wish, with a good certificate, so that I may have a reward; and if not, as you wish; I will not contradict until God sees what our deeds are. “Who will we put in your place?” – The Lord will see for Himself a shepherd to rule, just as “he saw the sheep for a burnt offering” (Gen. 28:8). I only demand this one thing, that he be one of those who arouse envy, and not regret, - one of those who do not yield to everyone in everything, but who know how to resist in another case for the greater good, for the first is most pleasant here, and the second is most useful there. And you make up a word for my departure, and I will repay you for it with this farewell word. Forgive me, Anastasia, who received the name from piety, for you have resurrected for us a teaching that was hitherto despised! Forgive me, the place of common victory, Shiloh, in which we first erected the tabernacle, which was worn and wandered in the desert for forty years! Forgive me, great and glorious church, new heritage, church that was formerly Jebus, and through me became Jerusalem! Forgive other churches, close in beauty to Anastasia, churches, like bonds, connecting different parts of the city, and assigned to the part that is adjacent to each, churches that were not filled by me, who have so much weakness, but filled with grace, with me in despair! Forgive me, Apostles, beautiful village, my teachers in asceticism, although I rarely triumphed in your honor, carrying in my body, for my own benefit, perhaps the same Satan that was given to your Paul (2 Cor. 12:7), for whose sake I am now moving away from you! Sorry, the pulpit is this enviable and dangerous height; forgive me, council of bishops and priests, venerable in rank and years; forgive all who serve God at the sacred meal and approach the one who “draws near to God” (Lev.10:3)! Forgive me, the standing of the Nazarenes, the harmonious psalmody, the all-night standing, the honesty of virgins, the decency of wives, the crowds of widows and orphans, the eyes of the poor, directed towards God and towards us! Forgive me, hospitable and Christ-loving houses, helpers of my weakness! Forgive me, lovers of my words, forgive these popular trends and confluences, and these canes that write openly and secretly, and this lattice that can barely withstand those who are crowding to listen! Forgive me, kings and royal palaces, and royal servants, members of the household 259, maybe they are faithful to the king (I don’t know this), but for the most part they are unfaithful to God! Splash your hands, exclaim in a shrill voice, raise your vita up! The hostile and prophetic language for you has fallen silent. Although he will not completely fall silent and will still argue with his hand and ink; but for the present we are silent. Forgive me, great and Christ-loving city! For I will testify to the truth, although this zeal was not according to reason (Rom. 10:2), separation has made us more forgiving. Come to the truth, change your life, although it is too late, honor God more than you are used to! The change of life is not at all shameful; on the contrary, the storage of evil is disastrous. Sorry, East and West! For you and from you we suffer attack: the witness of this is He who will reconcile us, if not many imitate my removal. For those who have departed from the thrones will not lose God, but will have a high pulpit, which is much higher and safer than these pulpits. And above all and most of all I will exclaim: forgive me, angels, overseers of this Church and also of my stay here and departure from here, if only my deeds are in the hand of God! Forgive me, the Trinity is my thought and decoration! May you remain with this people of mine and may you preserve them (for they are mine, although my life turns out differently); may I be compensated for the fact that You are always exalted and glorified by him both in word and life! Chad! “Keep the traditions” (1 Tim. 6:20), remember how they stoned me. “The grace of our Lord Jesus Christ be with you all. Amen" (Rom. 16:24)! That is, the Persons of the Holy Trinity. The royal eunuchs, who were mostly infected with the Arian and Macedonian heresies. You might be interested in: