Беседа 35

Spoken to the people in the Church of St. Martyr Menas on the day of his repose. Reading the Holy Gospel: Luke 21.9–19. Luke 21.9–19. When you hear about wars and turmoil, do not be horrified, for these things must happen first; but the end is not immediate. Then he said to them: nation will rise against nation, and kingdom against kingdom; there will be great earthquakes in places, and famines, and pestilences, and terrible phenomena, and great signs from heaven. Before all this, they will lay their hands on you and persecute you, delivering you up to synagogues and prisons, and leading you before kings and governors for My name’s sake; This will be for your testimony. So make it your heart not to think in advance what to answer, For I will give you a mouth and wisdom, which all who oppose you will not be able to contradict or resist. You will also be betrayed by your parents, brothers, relatives, and friends, and some of you will be put to death; and you will be hated by everyone because of My name, but not even a hair of your head will be lost, With your patience save your souls. 1. Since we have moved far from the city, in order not to delay our return to it, it is necessary to shorten the word to explain the Holy Gospel. Our Lord Redeemer foretells the disasters that will precede the destruction of the world, so that they will be the less confusing when they occur, the more accurately they were known in advance. For spears kill less when they are seen in advance; and we accept the disasters of the world more indifferently if we defend ourselves against them with the shield of foreknowledge. For here He says: “When you hear about wars and turmoil, do not be horrified, for these things must happen first; but the end will not come immediately.” It is necessary to discuss the words of our Redeemer; through them He foretells that we will endure one thing within, another without. Because “abuse” indicates enemies, and “disorder” indicates citizens. So, to show internal and external confusion, He says that we will suffer one thing from our enemies, and another from our brothers. But since death will not immediately follow these previous disasters, He adds: “nation will rise against nation, and kingdom against kingdom; there will be great earthquakes in places, and famines, and pestilences, and terrible phenomena, and great signs from heaven.” Or, as it is read in some lists: “terrible phenomena and great signs from heaven.” But even after this it is added: “and there will be signs of greatness.” The last misfortune will be preceded by many misfortunes, and the preceding frequent misfortunes indicate the incessant subsequent misfortunes. And therefore, after wars and unrest, the end is not immediate; because many calamities must precede them in order that they may with force announce an endless calamity. But since so many signs of destruction are spoken of, it is necessary to briefly discuss each of them. Because it is necessary to endure them - some from heaven, others from the earth, others from the elements, and others from people. For it is said: “nation will rise up against nation” - here are disasters from people; “there will be great earthquakes in places” - here is a spectacle of wrath from above; "they will... famines and pestilences” - this is the inequality of bodies; “there will be famine” - this is the barrenness of the earth; “terrible sights and great signs from heaven” - this is the inequality of the air. So, since all this will have to end, before the end everything is thrown into confusion; and we, who have been dishonored in everything, suffer the beating of everything, so that what is said may be fulfilled: “He will sharpen His severe wrath like a sword, and the world will take up arms with Him against the foolish” (Wis. 5.20). For we turn everything that we have received for the benefit of life into our guilt; but everything that we have turned into food for wickedness turns into an instrument of vengeance. Thus, we have turned the tranquility of the human world into vain carelessness, we have taken earthly wandering for a home in the fatherland; bodily health has been turned into food for vices; the abundance of goods was used not for the need to satisfy the flesh, but for the corruption of the will; We forced the very dissolution of the air to serve us in the love of earthly pleasure. Therefore, justice demands that we should be beaten together by everything that, together, under unjust coercion, served our vices, so that we would subsequently be forced to feel as many sorrows from the world as we previously had continuous joys from it. But it should be noted that it is said: “terrible sights and great signs from heaven.” If winter bad weather usually occurs from the order of times, then why in this place are bad weather included among the signs of the end of the world, if not because the Lord predicts such bad weather that will not at all follow the order of times? – For what happens according to the established order is not a sign; but bad weather is counted among those signs that will upset the most established order of times. “We recently saw this in experience, because we saw the entire summer time turned into winter rains. 2. Since this does not depend on the injustice of the Punisher, but on the guilt of the punished world, the deeds of wicked people are brought to the fore when it is said: “before all this, they will lay hands on you and persecute you, delivering you up to synagogues and prisons, and will lead you before kings and governors for My name’s sake.” He speaks clearly, as it were: “First, human hearts are troubled, and then the elements, so that when the order of things is violated, it can be clearly seen why such retribution is being taken.” For although the end of the world must depend on its very order, yet He, revealing all its disruptors who will worthily fall under its ruins, adds, “and they will be brought before kings and rulers for My name’s sake, and this will be for you as a testimony.” To whom exactly is it a testimony, if not to those who either, pursuing, kill, or seeing (the killing), do not stop? Because the death of the righteous serves as a benefit for the good, and as a testimony for the wicked, so that the corrupt perish without excuse for the same reason that the elect borrow an example for life. 3. But you hear that the hearts of the weak could be troubled by so many fears, and therefore consolation is added when immediately after this it is said: “Take it into your heart therefore not to think beforehand what to answer, for I will give you a mouth and wisdom, which all who oppose you will not be able to contradict or resist.” Clearly He speaks to His weak members, as it were: “Do not be afraid and do not be afraid; You enter into battle, but I am the one who fights; you speak the words, but the speaker is I.” It follows: “You will also be betrayed by your parents, and brothers, and relatives, and friends, and some of you will be put to death.” Less sorrow is caused by disasters inflicted from outside. But what is more unbearable for us is the torment suffered by those in whose good disposition we were confident, because with bodily harm we are tormented by the misfortunes of lost love. That is why the Lord speaks about Judas the traitor through the Psalmist: “For it is not the enemy who reproaches me, I would have endured this; It is not my hater who magnifies himself over me - I would hide from him; but you, who were for me the same as I, my friend and my close one, with whom we shared sincere conversations and went together to the house of God” (Ps 54.13 - 15). And again: “even the man who was at peace with me, in whom I trusted, who ate my bread, lifted up his heel against me” (Ps 40:10). In clear words, He speaks about the traitor like this: “His betrayal was all the more sensitive for Me, the more clearly I realized that I was enduring it from someone who apparently was Mine.” So, since all the elect are members of the Supreme Head, then in suffering they will follow their Head, so that in their death they sensitively recognize as enemies those about whose lives they were prejudiced, and the reward for their suffering increases the more, the more the profit of their feat came from the betrayal of outside love. 4. But since what is predicted about death is sorrowful, the consolation about the joy of the resurrection is immediately added when it is said: “but not a hair of your head will perish.” We, brothers, know that the body hurts from being cut, but the hair does not hurt from being cut. So, He says to His Martyrs: “but not even a hair of your head will perish,” clearly saying this: “Why are you afraid that what hurts from being truncated will not perish, when even that which does not hurt from being truncated cannot perish on you?” – It follows: “Through your patience save your souls.” The acquisition of the soul is based in the virtue of patience because patience is the root of all virtues and their guardian. But with patience we “acquire” our souls because, learning to have dominion over ourselves, we begin to acquire the very thing that is us. But patience consists in enduring misfortunes inflicted from outside with indifference and not having any annoyance at the one who does us harm. – For the one who endures insults from his neighbor in such a way that, while grieving, remains silent and seeks the time of worthy retribution, does not have patience, but only shows the appearance of it. Because it is written: “love is patient and kind” (1 Cor 13.4). For long-suffering love consists in enduring insults from others, but merciful love consists in loving even those from whom it suffers. That is why the Truth from Itself says: “love your enemies, bless those who curse you, do good to those who hate you, and pray for those who despitefully use you and persecute you” (Matthew 5.44; Luke 6.27). So, it is virtue - “before people”, which consists in tolerating enemies, - “and before God” - in loving them; because God accepts only that sacrifice which, before His eyes on the altar of virtue, ignites the flame of love. 5. But you need to know that for the most part we seem to be patient because we cannot repay evil for evil. But whoever does not repay evil with evil simply because he cannot, is, without any doubt, not a patient person, because patience does not consist in manifestation, but in the heart. The vice of impatience upsets the very nourisher of virtues - rationality. For it is written: “A patient man has much understanding” (Proverbs 14.29). Consequently, the less intelligent someone is, the less patient he is. For he cannot truly insist on teaching goodness if in life he does not know how to indifferently endure insults from others. And how great a virtue is patience, Solomon again shows, saying: “He who is patient is better than the brave, and he who controls himself is better than the conqueror of a city” (Proverbs 16.32). So, to conquer cities is a lesser victory, because what is conquered is outside of us. And the big one is that it is conquered by patience, because the spirit is conquered by itself and subjugates itself to itself, when patience overthrows it to the humiliation of patience. But you need to know that for the most part it usually happens to those who suffer, that at the very time in which they suffer troubles or listen to reproaches, they do not grieve at all and endure so much that they try to preserve even the innocence of their hearts. But when later they remember the very thing that they suffered, then they are inflamed with the fire of intense sorrow, they seek means of revenge, and in their re-examination of themselves they lose the meekness that they had in patience. 6. For the cunning enemy raises a battle against two: one precisely by inflaming the first, so that he reviles; and the other so that the offended one repays the insults. But since he has already remained the winner of the one whom he disposed to utter reproaches, he is very angry with the one whom he could not dispose to take revenge for the insults; therefore, he arms himself with all his strength against the one whom he recognizes as having bravely endured insults. Since he could not disturb him at the very time of inflicting insults, then, retreating from open battle, he seeks time in the secret thoughts of seduction, and the one who lost the open battle secretly plots strong ambushes. For already during the time of rest, he returns to the spirit of the winner and reminds him of either significant harm or cruel insults; and everything inflicted on him terribly increases, shows that it was unbearable, and the spirit of the calm is outraged with such fury that for the most part the patient husband blushes because he, having been captured, did not bear it indifferently after the victory; regrets that he did not repay for the reproach, and wants, when the opportunity arises, to repay the worst. So, who are these people like, if not those who, by virtue of their courage, remain victorious on the battlefield, but then through negligence become prisoners in the city barracks? To whom are they like, if not those whom a sudden important illness does not kill, but a slight intermittent fever kills? So, true patience is preserved by the one who, in due course, endures foreign insults without grief, and, re-discussing them, rejoices that he endured them, so that during times of calm the blessing of patience, preserved during times of confusion, does not perish. 7. But since we, my brothers, today honor the day of the repose of the Martyr, we should not consider ourselves alien to the virtue of his patience. For if we, with God’s help, try to preserve the virtue of patience, then although we live in the midst of the world of the Church, we nevertheless hold the palm of martyrdom. Because there are two kinds of martyrdom: one in the mind, and the other in the mind and together in action. Therefore, we can be martyrs, although we are not cut by the sword of persecutors. For to die from a persecutor is obvious martyrdom, but to endure reproaches and to love someone who hates is hidden martyrdom in the mind. And that there are two kinds of martyrdom, one hidden and the other obvious, is evidenced by the Truth, which asks the sons of Zebedee, saying: “Can you drink the cup that I will drink” (Matthew 20.22)? When they immediately answered Him: “We can,” then the Lord answers, saying, “You will drink my cup.” For what do we mean by a cup, if not the sorrow of suffering? About her in another place He says: “My Father! if possible, let this cup pass from Me; however, not as I want, but as You want” (Matthew 26.39). And the sons of Zebedee, i.e. e. James and John, not both suffered martyrdom, and yet both heard that they would drink the cup. For John did not end his life as a martyr, but he was nevertheless a martyr because he retained the suffering that he did not accept in the body in his mind. Consequently, we, without iron, can be Martyrs if we maintain true patience in our souls. “It is not without reason that I think, beloved brethren, that one example of patience will serve for your edification. 8. In our time there was a man named Stephen, the abbot of a monastery outside the wall of the city of Reatini, a very holy man, especially distinguished by the virtue of patience. There are many more who knew him, and who talk about his life and death. His language was simple, but his life was learned. Out of love for the Heavenly Fatherland, he despised everything, avoided all possessions in this world, avoided worldly noise and was busy with frequent and lengthy prayers. However, the virtue of patience grew so highly in him that he considered as his friend the one who did something offensive to him; for reproaches he repaid with gratitude; if in his very wretchedness any harm was done to him, he considered it the greatest gain; He recognized all his enemies as nothing other than his assistants. When the day of death forced him to leave his body, then many gathered in order for such a holy soul to depart from this world to present their souls into consideration. And when all those who had gathered stood near his bed, then only with their bodily eyes they saw the entering Angels, but they could not say anything; others saw absolutely nothing; but all those present were seized by such a strong fear that at the departure of this holy soul no one could remain there. And consequently, both those who saw and those who absolutely did not see anything were all together so overwhelmed with fear and horror that they fled, and no one could be present at his death. So, think, brethren, how terrible Almighty God will be when He appears as a righteous Judge, if He so frightened those present when He came with favor and mercy; or how terrible He could be if He could be visible, if His invisible appearance so struck the souls of those present. Behold, beloved brethren, the patience preserved during the time of church peace, to what heights of reward it brought him! What his Creator gave him internally, he also showed us externally with so much glory on the day of his repose. To whom, do we think, if not among the holy Martyrs is he numbered, about whom it is known that he was obviously accepted by the blessed spirits? He did not die by the sword, and yet in the end he received a crown for the patience that he held in his mind. We daily prove the truth expressed before us, that the Holy Church, full of chosen flowers, has lilies in times of peace, and roses in times of war. 9. But besides this, you need to know that the virtue of patience is usually exercised in three ways. For we suffer some things from God, others from the ancient enemy, and others from our neighbor. From our neighbor we suffer persecution, harm and reproach, and from our ancient enemy we suffer temptation; from God comes admonition. But in all these three ways, the mind must vigilantly examine itself, so that against insults from one’s neighbor it does not get carried away by the desire to repay evil for evil; so that against enemy temptations you do not bow to pleasure or consent to lawlessness; so as not to fall into murmuring against the Creator’s admonition. For the enemy suffers complete victory when our soul, even in the midst of temptations, is not carried away by pleasure and harmony, and in the midst of reproaches from our neighbors, it is wary of hatred, and in the midst of God’s admonitions it refrains from grumbling. In doing this, we should not desire to be rewarded with present blessings, for for the feat of patience we must expect the blessings of the future life, so that the reward for our feat begins when the entire feat is decisively over. Therefore, through the Psalmist it is said: “for the poor will not be forgotten forever, and the hope of the poor will not completely perish” (Ps 9.19). For the patience of the poor seems to be lost when there is no reward for it in this life. But the patience of the poor “will not completely perish,” because glory for it comes when everything difficult ends together. So, brothers, keep patience in your soul and express it in action when circumstances require. Let no reproachful words move any of you to hate your neighbor; Let no losses in temporary things bother you. For if you are constantly afraid of permanent harm, then you do not consider any losses in temporary things important; if you desire the glory of eternal reward, then do not regret a temporary insult. Therefore, endure your enemies, but love those whom you tolerate as brothers. For temporary grievances, seek eternal rewards. However, none of you should have arrogance that he can do this on his own, but pray earnestly that He Who Commands Himself will do this. And we know that He willingly listens to those who pray when they pray for the granting of what He commands. When He is continually prompted by prayer, then He gives strong help in temptation through our Lord Jesus Christ, who lives and reigns with Him, God, in unity with the Holy Spirit, forever and ever. Amen. You might be interested in: