Беседа 22

Spoken to the people in the Church of Blessed John, called Constantine, on Saturday after Easter. Reading the Holy Gospel: John 20.1–9. John 20.1–9. On the very first day of the week, Mary Magdalene comes to the tomb early, when it was still dark, and sees that the stone has been rolled away from the tomb. So he runs and comes to Simon Peter and to the other disciple whom Jesus loved, and says to them: They have taken the Lord away from the tomb, and we do not know where they laid Him. Immediately Peter and the other disciple came out and went to the tomb. They both ran together; but the other disciple ran faster than Peter, and came to the tomb first. And, bending down, he saw the linens lying; but did not enter the tomb. Simon Peter comes after him, and enters the tomb, and sees only the linens lying, and the cloth that was on His head, not lying with swaddling clothes, but especially rolled up in another place. Then the other disciple, who had first come to the tomb, also entered and saw and believed. For they did not yet know from the Scriptures that He had to rise from the dead. 1. My stomach, upset by prolonged tension, did not allow me to tell your love about the explanation of the Gospel reading for a long time. For the voice itself weakens from intense pronunciation; and since I cannot be heard by many, I confess that I am ashamed to speak among many. But I reproach this shyness in myself. So what? Is it really because I cannot be useful to many that I will not care about the few? And if I cannot carry many sheaves with them, then must I really return to the threshing floor empty-handed? For, although I do not have the strength to carry as much as I should, I will nevertheless carry at least two (sheaves) or one. For the very intention of weakness has confidence in its reward, because our Supreme Judge, although in reward he weighs heaviness, nevertheless also evaluates strength on the scales. 2. The reading of the Holy Gospel, which only you, beloved brethren, have now heard, is very clear from history, but we need to briefly look for the sacraments in it. "Mary Magdalene comes to the tomb early, when it was still dark". According to history, time is signified, and according to the mysterious meaning, the wisdom of the seeker is signified. For Mary sought in the tomb the Author of all things, whom she saw dead in the flesh; and since she did not find Him, she wondered if He had been stolen? So, there was still darkness when she came to the tomb. She ran and told the disciples. But those who loved more than others fled more quickly, namely: Peter and John. “They both ran together; but the other disciple ran faster than Peter, and came to the tomb first,” but did not dare to enter it. But Peter came after and “entered.” What, brothers, does this “current” mean? Is this description of such a profound Evangelist really to be considered as having no sacraments? No. For John would not have said that he both came first and did not enter if he believed that there was no mystery in his very fear. So what is signified by John, if not the synagogue; what through Peter, if not the Church? It should not seem surprising that, according to legend, the synagogue is signified through the younger one, and the Church through the older one; because in relation to the reverence of God, although the synagogue is prior to the Church of the tongues, yet, in time, the multitude of the pagans is superior to the synagogue, according to the testimony of Paul, who says: “But not first the spiritual, but the natural, then the spiritual” (1 Cor 15.46). So, through the eldest - Peter - the Church of the Gentiles is signified, and through the younger - John - the Jewish synagogue. They both ran together, because from the time of its beginning even to its fall, in an equal and common way, although not with an equal and common meaning, paganism fled with the synagogue. 3. The synagogue came first to the tomb, but did not enter; because, although she accepted the commandments of the law, listened to the prophecies about the incarnation and suffering of the Lord, she did not want to believe in the Dead. For John sees the linen cloths lying, but does not enter: precisely because the synagogue, although it knew the mysteries of Holy Scripture, did not agree by faith to enter into faith in the suffering of the Lord. And He, about whom she had been prophesying for a long time, she saw before her eyes and rejected; despised because He was a man, and did not want to believe that He was God, made mortal in the flesh. So, what is this, if not that she came running quickly and yet stood idle at the tomb? “Simon Peter comes after him and enters the tomb”; because the Church of the Gentiles, who followed her and knew that the Mediator of God and men, the Man Jesus Christ, died in the flesh, believed in the living God. “And he sees only the linen cloths lying, and the cloth that was on His head, not lying with the linen cloths, but especially rolled up in another place.” What does it mean, brethren, that the cloth from the head of the Lord is not in the tomb along with the linens, if not that, according to the testimony of Paul (1 Cor 11.3), “the head of Christ is God,” and the incomprehensible mysteries of the Divinity exceed the sphere of knowledge of our weakness, and His power exceeds the nature of creation? And it should be noted that he is not only “specially”, but also “retinue” is found “in one place”. Because when the board is twisted, then neither the beginning nor the end of it is visible. So, rightly, the cloth that was on the head was found retinue, because the height of the Divinity has neither beginning nor end: it is neither born through a beginning, nor is it constrained by a limit. 4. But it is well added: “in one place”; because there is no God in the division of minds. Because God is in unity, and those who are not separated from each other by the temptations of sects deserve to have His grace. But since wages usually wipe off the sweat of workers, the name wages can express the work of God, Who, although He Himself always remains calm and unchangeable, nevertheless proclaims that He works when He endures the gross iniquities of people. Why, through the Prophet, he says: “I have labored in supporting” 2 (Jer 6.11). But God appeared in the flesh and was overcome by our weakness. When the unbelievers saw this work of His suffering, then they did not want to honor Him. For they did not want to believe that He was immortal according to Divinity, Whom they saw mortal according to the flesh. Therefore, Jeremiah says: “Render unto them, O Lord, according to the works of their hands; send them darkness of heart and Thy curse upon them” (Lamentations 3.64, 65). For in order to prevent the spearheads of the sermon from penetrating into their hearts, they, having rejected the work of His suffering, held up His same work instead of a shield in order not to allow His words to reach them by the means with which they saw Him laboring even to the point of death. What are we if not members of our Head, that is, God? So, through the linen of the body, the bonds of labor are signified, which now bind all the elect, that is, His members. Consequently, the “plate” that was on His head is found separately because the very suffering of our Redeemer was far separated from our suffering; because He innocently endured what we suffer through guilt. He voluntarily deigned to undergo that death to which we come against our will. 5. It follows: “Then the other disciple, who had first come to the tomb, also entered.” The last one to enter was the one who came first. It should be noted, brethren, that at the end of the world and the Jews will be gathered to faith in the Redeemer, according to the testimony of Paul, who says: “The hardening took place in Israel in part, until the time when the full number of the Gentiles came in; and thus all Israel will be saved” (Rom 11.25, 26). - “And I saw and believed.” What, brethren, what should he think he believed? Is it because the Lord whom he sought has risen? - No; because there was still darkness on the tomb, and the added words contradict this when it is said: “for they did not yet know from the Scripture that He had to rise from the dead.” So what did he see and what did he believe? He saw the linens lying and believed what the woman said - as if the Lord had been taken away from the tomb. In this matter, it is necessary to discuss the greatness of the Divine economy, because the hearts of the disciples flare up to the point of seeking, and cool down to the point of not finding; since the weakness of the soul, tormented by its very sorrow, becomes purer to find, and holds the more tightly when it finds it, the slower it finds what it was looking for. 6. This is briefly, beloved brethren, what we said about the Gospel reading; Now it remains to say something about the very superiority of such a triumph. For, as in the sacred language, due to its greatness, they are called: the Holy of Holies or the Song of Songs, so this triumph, in justice, can be called the Triumph of Triumphs. Because from this celebration an example of resurrection is shown to us, the hope of the Heavenly Fatherland is revealed and the glory of the Highest Kingdom is already prepared in advance. Those chosen by Him (the Resurrected One), who, although they were dead, were nevertheless kept in the rivets of hell, are now transferred to the pleasures of heaven. What the Lord said before suffering, He fulfilled in His resurrection: “And when I am lifted up from the earth, I will draw everyone to Me” (John 12.32). For He attracted everyone, because He left none of His chosen ones in hell. I attracted everyone as a favorite. For even some unbelievers, condemned to eternal punishment for their crimes, the Lord, by resurrecting, prepared for pardon; but he snatched from the rivets of hell those whom he recognized as His own for their faith and deeds. Therefore He rightly says through Hosea: “I will redeem them from the power of hell, I will deliver them from death. Death! where is your sting? hell! where is your victory? I will have no repentance for that” (Hosea 13.14). For what we kill we turn into nothingness. And of what we bite, we tear off some of it, and leave some behind. So, since He decisively killed death in His chosen ones, He became the death of death. Since he brought some out of hell and left some, he did not kill at all, but was bitten by hell. Therefore He says: “I will be your death, death.” He speaks clearly, as it were: “Since I decisively destroy you among My chosen ones, I will be your death; I will be your reproach, hell, because through their torment I partially torment you.” So, what is that triumph that destroyed the rivets of hell and opened the doors of the Kingdom of Heaven for us? – We need to carefully look for names for it. A special preacher is needed. 7. Let us listen to what he proclaims about the value of it. He says: “For our Passover, Christ, was sacrificed for us.” (1 Cor 5.7). So, if Christ is Easter, then it is necessary to discuss what the law says about Easter, in order to more accurately learn how these words are applied to Christ. Moses says: “And let them take some of his blood and put it on both the doorposts and on the lintel of the doors of the houses where they eat it; let them eat his meat this very night, baked on the fire; let them eat it with unleavened bread and bitter herbs; Do not eat it half-baked, or boiled in water, but eat it baked over fire, the head with legs and entrails; do not leave it until the morning [and do not break its bones], but what remains of it until the morning you burn in the fire. Eat it this way: let your loins be girded, your sandals on your feet, and your staffs in your hands, and eat it with haste” (Exodus 12:7-11). Here it is also added: “Eat it this way: let your loins be girded, your sandals on your feet, and your staffs in your hands, and eat it with haste.” All this gives us great edification if it is clarified by mysterious interpretation. For you already know what the Blood of the Lamb is, not by hearing, but by drinking it. This Blood is smeared on “both doorposts,” when it is received not only by the lips of the body, but also by the lips of the heart. For on both “doorposts” the Blood of the Lamb is smeared, when the sacrament of suffering is accepted through His lips for redemption, and with a tense mind for imitation. For whoever accepts the Blood of His Redeemer in such a way that he does not yet want to imitate His suffering, he smears only on one rootstock the blood with which even the thresholds of houses should be smeared. For what do we take for houses in the spiritual sense, if not our souls, in which we dwell mentally? In this house, the top doorpost is the very intention, which is higher than deeds. So, whoever directs the intention of his thinking to imitate the Lord's suffering, he marks the top doorpost of the house with the blood of the Lamb. Or indeed our houses are the very bodies in which we dwell as long as we live. And we mark the top doorpost of the house with the blood of the Lamb because on our foreheads we bear the cross of His suffering. About this Lamb it is also added: “let them eat his meat this very night, baked in the fire” (Exodus 12.8). We devour the Lamb in the night because in the sacrament we receive the body of the Lord, without yet mutually seeing our consciences. However, these meats must be baked by fire precisely because fire allows meats boiled in water, and those that fire bakes without water dries (strengthens). So, fire baked the flesh of our Lamb, because the very power of suffering made Him stronger for resurrection and strengthened for incorruption. For whoever is strengthened from death, His “meat” was strengthened precisely from fire. Therefore, through the Psalmist He says: “My strength is dried up” (Ps 21:16). For what is scudel (tiles) before fire if not soft mud? Fire makes it hard. So, the strength of His humanity dried up “like a skudel” (tile), because from the fire of suffering it increased to the strength of incorruption. 8. But for the true triumph of the soul, the accepted sacraments of our Redeemer alone are not enough, unless good deeds are also added to this. For what is the benefit of receiving His Body and Blood with your lips, and acting contrary to Him with corrupt morals? Therefore, it is also good to eat: “let them eat it with unleavened bread and bitter herbs” (Exodus 12.8). Because unleavened bread is eaten by the one who practices good deeds without vanity, who fulfills the commandments of mercy without the admixture of sin, so that the wrong does not steal what the right distributes. And this leaven of sin was mixed into their good deeds by those to whom the Lord spoke with reproach in the voice of the Prophet: “You have entered into Bethel, and have become lawless” (Amos 4:4). And a little later: “And you shall offer a sacrifice of praise from that which is leavened” (v. 5) 3 . For he who prepares an offering to God out of robbery brings a sacrifice of praise from that which is leavened. But field lettuces are very bitter. So, the flesh of the Lamb must be eaten with the lettuces of the field so that, when we receive the Body of the Redeemer, we are grieved by crying over our sins, since the very bitterness of repentance must cleanse the moisture of a depraved life from the stomach of the soul. Where it is added: “Do not eat from it half-baked or boiled in water” (Exodus 12.9). The very words of history push us away from understanding the historical. Is it really, beloved brethren, that this people of Israel, being in Egypt, got used to eating lamb “severely” (raw) so that the law said to them: “do not eat from it half-baked” Where else is it added: “or boiled in water.” But what does water mean if not human knowledge, because through Solomon it is said under the voice of heretics: “Stolen waters are sweet” (Proverbs 9.17)? What do the uncooked flesh of the Lamb mean, if not the reckless abandonment of “His humanity” without reverent reflection? For everything that we subtly think about, we seem to digest with our minds. But the meat of the Lamb should not be eaten raw, nor boiled in water; because our Redeemer should not be recognized as a simple man, nor should we think with human wisdom about how God could have become incarnate. For whoever believes that our Redeemer is a simple man, what else does he eat but the raw meat of the Lamb, which he did not want to cook by meditating on His Divinity? And everyone, strengthened by human wisdom to unravel the mysteries of His incarnation, wants to boil the meat of the Lamb in water, that is, wants to penetrate into the mystery of His economy through detailed knowledge. So, whoever wants to glorify the triumph of Paschal joy should neither boil the Lamb in water nor eat (Him) uncooked, so as not to want to penetrate the depths of His incarnation with human wisdom, nor recognize Him as a simple person; but he must eat the roasted meat of the Lamb, in order to know that everything is arranged by the power of the Holy Spirit. This is also rightly stated further: “a head with legs and entrails” (Exodus 12.9); because our Redeemer is Α (alpha) and Ω (omega), namely: the eternal God and man at the end of the ages. And as we, brethren, have already said ahead, that, according to the testimony of Paul, we have learned that “The head of Christ is God” (1 Cor 11.3); therefore, “to be the head of the Lamb” means to believe in His Divinity. And to “devour the feet of the Lamb” means to follow the footsteps of His humanity through love and imitation. But what do the entrails mean if not the hidden and mysterious commandments of His words? We devour them when we greedily accept the words of life. With this word - “food” - what else is expressed if not our extreme laziness? - We ourselves do not delve into His words and sacraments, and when others talk about them, we listen reluctantly - “do not leave him until the morning” (Exodus 12.10); because there are many of His sayings that must be carefully considered, since before the day of resurrection comes, all His commands must be imbued with understanding and fulfillment on this night of real life. But since it is very difficult to understand every sacred saying and to comprehend every sacrament, it is rightly added: “What is left of it until the morning, burn in fire” (Exodus 12.10). We burn the remains of the Lamb when we humbly submit what is incomprehensible and incomprehensible in the sacrament of His incarnation to the power of the Holy Spirit, so that anyone, out of pride, would not dare to either despise or reject what he does not understand, but leaving it to the fire, leaving it to the Holy Spirit. 9. So, since we have learned how Easter should be consumed, we now learn by whom it should be consumed. It follows: “Eat it this way: let your loins be girded, your sandals on your feet, and your staffs in your hands, and eat it with haste” (Exodus 12:11). What is meant by loins, if not the pleasure of the flesh? Therefore, the Psalmist demands, saying: “melt my inward parts and my heart” (Ps 25.2). For if he had not known that the delight of lust lies in the loins, he would not have asked for the burning of the wombs (insides). So, since the power of the devil in the human race acted especially strongly through lust, then the voice of the Lord says about him: “behold, his strength is in his loins and his strength in the muscles of his belly” (Job 40.11). Therefore, whoever eats Easter must have his loins girded so that he who celebrates the triumph of resurrection and incorruption is no longer subject to any damage through vices, tames passions, curbs the lust of the flesh. For he did not know what kind of triumph of incorruption he is, who through intemperance is still subject to corruption. This is difficult for some, but narrow is the gate that leads to life (Matthew 7.13). And we already have many examples of abstinent people. Therefore, it is good and also added: “your shoes are on your feet” (Exodus 12.11). What are our feet if not our works? What are boots if not the skins of dead animals? “But boots protect your feet.” What kind of dead animals are these, whose skins protect our feet, if not the ancient Fathers who went before us to the Eternal Fatherland? – When we look at their examples, then we protect the feet of our work. Therefore, to have boots on your feet means to look at the life of the dead and protect your feet from the wound of sin. - “And your staves are in your hands” (Exodus 12.11). What does the law signify by the rod, if not the pastoral guard? And it is remarkable that first we are commanded to gird our loins, and then to hold the staffs, because pastoral care should be taken by those who already know how to tame the impulses of lust in their bodies, so that when they preach difficult things to others, they themselves are absolutely not subject to effete desires. But it is also well added: “and eat with diligence” (“with haste”) (Exodus 12.11). Notice, beloved brethren, notice the word: “with diligence” (with haste). With haste learn the commandments of God, the mysteries of the Redeemer, the joys of the Heavenly Fatherland, and with haste try to fulfill the commandments of life. Because today we know that it is possible to do good, but whether it is possible tomorrow, we do not know. So, eat Easter with haste, that is, strive with effort for triumph in the Heavenly Fatherland. No one should hesitate on the path of this life, so as not to lose their place in the Fatherland. Let no one interfere with good desires, but everyone complete what he begins, in order to fulfill what he begins. If we are not lazy in our love for God, then our beloved Lord Jesus Christ Himself helps us, Who lives and reigns with the Father in the unity of the Holy Spirit, God through all ages of ages. Amen. You might be interested in: