Беседа 32

Spoken to the people in the church of Saints Processus and Martinian on the day of their repose. Reading the Holy Gospel: Luke 9.23–27. Luke 9.23–27. To all he said: If anyone wants to come after Me, let him deny himself, and take up his cross, and follow Me. For whoever wants to save his soul will lose it; but whoever loses his life for My sake will save it. For what does it profit a man to gain the whole world, but destroy or harm himself? For whoever is ashamed of Me and My words, the Son of Man will be ashamed of him when He comes in the glory of His Father and the holy Angels. But I tell you truly, there are some standing here who will not taste death until they see the kingdom of God. 1. Since our Lord and Redeemer appeared in the world as a new man, he gave new commandments to the world. For He contrasted His old life, brought up in vices, with His renewal. For what did the old, carnal man know, if not to hold on to his own, to steal what belongs to others if he had the opportunity, and if he did not have the opportunity, then to covet it? But the Heavenly Physician contrasts each vice with suitable medicines. For, as according to medical science, hot things can be cured with cold things, and cold things with hot things, so our Lord gave commandments opposite to sins, so that he commanded abstinence to the intemperate, generosity to the stingy, meekness to the angry, and humility to the proud. It is known that He, giving new commandments to those who followed Him, said: “So anyone of you who does not renounce all that he has cannot be My disciple” (Luke 14.33). Clearly He seems to say this: “In your old life you desired the things of others, in the zeal of your new conversion, you give out your own generously.” But let’s listen to what He says in today’s reading: “If anyone wants to come after Me, he must deny himself.” It says that we should renounce our property; it says that we should deny ourselves. And perhaps it is not difficult for a person to leave his property, but it is very difficult to leave himself. Because it doesn’t mean much to give up what he has, but it means a lot to give up what he is. 2. But the Lord commands us who come to Him that we renounce our property; because when we come to the battle of Faith, we enter into a fight with evil spirits. But evil spirits have nothing of their own in this world. Therefore, the naked must fight with the naked. For if someone clothed fights with a naked person, he will soon be thrown to the ground, because he has something by which he can be held. For what is everything earthly if not some clothing of the body? So, whoever goes to battle against the devil must take off his clothes so as not to succumb to him. He should not possess anything in this world with partiality, he should not seek any pleasures in transitory things, so as not to be carried away to fall by what he wishes to hide behind. However, it is not enough to leave our property if we do not leave ourselves. What are we saying: leave ourselves alone? For if we leave ourselves, where will we go outside of ourselves? Or: who walks if he has abandoned himself? But we are different – ​​those who fell into sin, and different – ​​what we were created to be. For the one who was proud, turning to Christ, became humble and left himself. If someone from luxury changed his life to abstinent, then he renounced what he was. If someone greedy stopped being greedy, and the one who previously stole someone else’s property learned to give away his own, then, without a doubt, both of them abandoned themselves. Although he is the same by nature, he is not the same in anger. That is why it is written: “When disaster touches the wicked, they are gone” (Proverbs 12.7). For the converted wicked disappear not because they no longer exist in essence, but precisely because they no longer exist because of their guilt in wickedness. So, then we leave ourselves, then we deny ourselves, when we move away from what we were due to old age, and strive for what we are called due to the newness. Let us consider how Paul denied himself, who said: “It is no longer I who live” (Gal. 2.20). For that cruel persecutor disappeared, and the pious preacher began to live. If he remained the same, he would definitely not be pious. But he who says that he no longer lives, let him say, where does it come from that holy words fill the ear with the teaching of truth? – He immediately adds: “but Christ lives in me” (Ibid.). Clearly, he seems to say this: “Although I myself have disappeared, because I do not live in the flesh, I have not died in essence, because I live spiritually in Christ.” So, let the Truth speak, let it speak: “If anyone wants to come after Me, let him deny himself.” Because if someone does not move away from himself, then he does not approach the One who is higher than Him; and cannot receive what is on the other side of him unless he can kill what he is. So vegetable plants are transplanted in order to improve, and, so to speak, they are uprooted in order to grow. But the plant seeds in the earth's mixture become exhausted in order to grow more abundantly to renew their kind. For they seem to have lost what they were, from the side from which they begin to appear what they were not. 3. But whoever has already rejected vices must find virtues in which he should grow. For when it is said: “If anyone wants to come after Me, he must deny himself”; then it is immediately added: “and take up your cross and follow Me.” For the cross is laid in two ways, when either the body is exhausted by abstinence, or the soul is struck by compassion for one’s neighbor. Let us consider how Paul carried his cross in one way and another, saying: “But I discipline and bring into subjection my body, so that, having preached to others, I myself should not remain unworthy” (1 Cor 9.27). Now we have heard about the physical cross, which consists in the exhaustion of the flesh, now we will listen about the spiritual cross, which consists in compassion for one’s neighbor. For he says: “Whoever faints, with whom would I not faint? Who is tempted, for whom would I not be inflamed?” (2 Cor 11.29). Because the perfect preacher, to set an example of abstinence, wore a cross on his body. And since he bore the sympathy of someone else’s weakness, he carried a cross in his heart. 4. But since some vices are close to the very virtues, we need to say which vice is close to self-control of the flesh and which is close to spiritual compassion. For in the vicinity of self-control of the flesh there is sometimes vain glory, because when they see thinness in the body, paleness in the face, then obvious virtue is praised; and the sooner it comes out, the more it appears to human eyes through the shown pallor. And most of the time it happens that a deed considered to be done for the sake of God is done solely for human approval. This is well illustrated figuratively by Simon, who, being captured on the way (Matthew 27.32), carries the Cross of the Lord on his shoulder. Because other people's burdens are carried on the shoulders when something is done out of vanity. So, who is signified by Simon, if not those who are abstinent and conceited? Although they exhaust the flesh with abstinence, they do not gain fruit from abstinence inside. So, Simon carries the Cross of the Lord on his shoulder, because the sinner, not disposed to a good deed with good will, performs a righteous deed without fruit. Why does the same Simon carry the cross, but not die? Because those who abstain and are vain, although they wear out their body with abstinence, yet, out of desire for glory, live for the world. And with spiritual compassion, for the most part, false love lives in the neighborhood, which sometimes leads it to indulgence in vices, while everyone should not feel compassion for a crime, but jealousy. Because we must have compassion for man and justice for vices, so that in the same person we can both love the good by which he was created and pursue the evil that he has done, so that, carelessly forgiving guilt, it would not seem to us that we are no longer compassionate out of love, but have fallen through negligence. 5. It follows: “for whoever wants to save his soul will lose it; but whoever loses his life for My sake will save it.” This is what it says to the believer: “For whoever wants to save his soul will lose it; but whoever loses his life for My sake will save it.” As if it were said to the farmer: you lose all your grain if you keep it; and if you scatter, you renew. For who does not know that every grain scattered in seed is lost from sight and decays in the ground? But it rots in the ground on the side from which it turns green in renewal. But since the Holy Church has one time of persecution and another of peace, our Redeemer in the commandments distinguishes between its very times. For in times of persecution one must lay down one’s soul, and in times of peace one must overcome those earthly desires that may predominantly prevail. Therefore, even now it is said: “For what does it profit a man to gain the whole world, but destroy or harm himself?” When there is no persecution from enemies, then you need to guard your heart with special vigilance. For in times of peace, through permission to live, the opportunity is given to desire something excessively. It is precisely this excessive desire that is conveniently curbed if the very state of the excessively desiring person is carefully discussed. For why increase in acquisitions when the one who acquires cannot be constant? Therefore, let everyone think about his own course - and he will realize that even the little he has can be enough for him. But perhaps he is afraid that there will not be enough costs on the path of this life. The short path condemns our long wishes: much is carried in vain when the end of what continues is near. But for the most part we overcome greed, however, there is still an obstacle through which we guard the paths of righteousness with less guardianship of perfection. For often we see everything falling, but despite this, we still have the fear of people as an obstacle to being able to express in words the truth that we keep in our minds; and we despise the Face of God in defending the truth as many times as we fear the faces of men who stand against the truth. But even for this wound, suitable healing is added when the Lord says: “For whoever is ashamed of Me and My words, the Son of Man will be ashamed of him when He comes in His glory and the Father and the holy Angels.” 6. But now people say to themselves: “We are no longer ashamed of the Lord and His words, because we confess Him with an open voice.” I answer them that in this Christian people there are some who confess Christ because they see everyone as Christians. For if the name of Christ were not now in such glory, then the Holy Church would not have so many confessors of Christ. So the voice of the confession is not sufficient to prove the faith, which the general confession protects from shame. However, there is a fulcrum from which everyone must ask himself in order to truly prove that in confessing Christ he is no longer ashamed of His name, he has already subjugated human shame with all the strength of his soul. For during the persecution, without a doubt, the believers could be ashamed, being exposed, deprived of honors, and scourged. But since during the world there is no such persecution of us, there is something with which we must express ourselves. We are often afraid of contempt from our neighbors, it is unpleasant for us to endure verbal insults; If, beyond expectation, a quarrel with a neighbor occurs, then we are ashamed to be the first to begin to stop it. Because the carnal heart, desiring the glory of this life, rejects humility. And for the most part, the same person who is angry wants to make peace with the enemy, but is ashamed to be the first to make reconciliation. Let us reflect on the deeds of the Truth in order to see where the deeds of our corruption lie. For if we are members of the supreme Head, we must imitate Him with whom we are united. For what does the glorious preacher Paul say as an example of our teaching? “So we are messengers on behalf of Christ, and it is as if God Himself exhorts through us; On behalf of Christ we ask: be reconciled with God.” (2 Cor 5.20) Now, through sin, we have allowed disagreement between us and God; and, despite this, God was the first to send His Messengers to us, so that we, who had sinned, would, at their request, come to reconciliation with God. So, let human pride be ashamed, let everyone be thrown into confusion if the first does not begin to reconcile with his neighbor, when the offended God Himself, through His Messengers, begs, after our guilt, that we be reconciled with Him. 7. It follows: “I tell you the truth, there are some standing here who will not taste death until they see the kingdom of God.” The Kingdom of God, beloved brethren, is not always called the Kingdom of the Future in sacred language, but sometimes the present Church is also called. This is why it is written: “The Son of Man will send His angels, and from His kingdom they will gather all temptations and those who practice iniquity” (Matthew 13.41). In that kingdom into which the wicked are absolutely not allowed, there will be no temptations. From this particular example the conclusion emerges that in this place the real Church is called the Kingdom of God. And since some of the disciples in the body will live until they see the Church of God built and, in spite of the glory of this world, erected, the comforting promise now says: “there are some of those standing here who will not taste death until they see the Kingdom of God.” But when the Lord gave such commandments about death, what was the need for it to suddenly be followed by a promise? If we pay careful attention to this, we will learn with what economy of love it is done. For the disciples, still inexperienced, had to be given some promise about the present life so that they could be more confident in the future. Thus, the people of Israel, liberated from the land of Egypt, are promised a promised land, and when they should have been called to receive heavenly gifts, they are convinced by earthly promises. What is this for? So that, having received something close, he would more firmly believe in what he could hear about from afar. For a carnal people, if they did not receive small things, would not believe great things. So, Almighty God, by the gift of earthly things, convinces us of heavenly things, so that the one who receives what he sees learns to hope for what he does not see; and so that he would be the more confident in the unseen, the more the visible hopes of the promise confirm him in the known. Therefore, it is rightly said through the Psalmist: “And he gave them the lands of the nations, and they inherited the labor of foreigners, so that they might keep His statutes and keep His laws. Hallelujah! (Ps 104.44–45). So in this place, Truth, speaking to inexperienced disciples, promises them a vision of the Kingdom of God on earth so that they will more accurately believe in it in heaven. So, according to the Kingdom itself, which we see exalted on earth, we hope for the Kingdom which we believe to receive in heaven. For there are some who call themselves Christians, but do not have the Christian faith. They give value only to the visible, but do not desire the invisible, because they doubt its existence. We, my brothers, stand at the relics of the Martyrs. Would they really give up their body to death if they absolutely did not know that there is life for which they must die? And so those who believed are glorified by miracles. For the sick living come to the bodies of their murdered people and are healed, those who break oaths come and are tormented by the devil, those possessed by demons come and are freed. So, how do they live where they live, if they manifest life in such great miracles here where they died? 8. I will tell you, brothers, about an event, brief in word, but important in merit; I learned about him from the legends of some pious elders. During the time of the Goths there was a certain noble and very pious woman who often went to the church of these Martyrs. One day, when she came to pray as usual, on her way out she sees two monks standing in pilgrim’s clothing; She thought that they were strangers and ordered some alms to be given to them. But before her distributor approached them to give alms, they found themselves near her and said: “Now you are visiting us, and we will find you on the day of judgment and bring you what we can.” Having said this, they became invisible. Frightened, she returned to prayer and poured it out in profuse tears. And after this she became more zealous in prayer, the more confident she was in the promise. But if, according to Paul, “faith is the substance of things hoped for and the evidence of things not seen” (Heb. 11.1), then we will by no means say that you believe in the Life to Come; because those who live in it themselves appear to human eyes. For what can be seen is more properly called knowledge than faith. So, the Lord wanted us to know the Future Life more than to believe in it, even visibly showing us those whom He invisibly accepts to live with Him. 9. So, beloved brethren, make them intercessors in the matter of your trial, which you will have before the impartial Judge; You will use them as protectors on the day of His fear. It is known that if tomorrow any of your cases were supposed to be decided by some great Judge, then the whole day would be spent in reflection, your brotherhood would look for a patron, would beg him to be a defender for you before such a Judge. – Here comes the Righteous Judge, Jesus; fear envelops him from the great accompaniment of the Angels and Archangels. At this coming our business is decided, and yet we do not look for patrons who would then be our defenders. We have defenders - the Holy Martyrs; they want to be asked and, so to speak, seek, to be sought. Therefore, ask them to be helpers in your prayer, in them acquire defenders in your guilt, because He Himself who judges, so as not to punish sinners, wants to be prayed for. That is why He threatens with anger for a long time, but still mercifully waits. But His mercy should revive us so as not to make us careless. Our sins should outrage us so that the soul does not fall into despair; because, although we are afraid when deciding to repent, we fearfully hope that we will soon receive the Eternal Kingdom through the One who lives and reigns with the Father in the unity of the Holy Spirit, God, through all the ages of ages. Amen. You might be interested in: