Беседа 40

Spoken to the people in the Church of St. Lawrence the Martyr on the 3rd week after Pentecost. Reading the Holy Gospel: Luke 16.19–31. Luke 16.19–31. A certain man was rich, dressed in purple and fine linen, and feasted brilliantly every day. There was also a certain beggar named Lazarus, who lay at his gate covered with sores. and wanted to feed himself on the crumbs falling from the rich man’s table, and the dogs came and licked his scabs. The beggar died and was carried by the Angels to Abraham's bosom. The rich man also died and was buried. And in hell, being in torment, he raised his eyes and saw Abraham in the distance and Lazarus in his bosom and crying out, he said: Father Abraham! have mercy on me and send Lazarus to dip the tip of his finger in water and cool my tongue, for I am tormented in this flame. But Abraham said: child! remember that you have already received your good in your life, and Lazarus received your evil; now he is comforted here, and you suffer; and on top of all this, a great gulf has been established between us and you, so that those who want to cross from here to you cannot, nor can they cross from there to us. Then he said: So I ask you, father, send him to my father’s house, for I have five brothers; let him testify to them, so that they too do not come to this place of torment. Abraham said to him: They have Moses and the prophets; let them listen to them. He said: no, Father Abraham, but if someone from the dead comes to them, they will repent. Then Abraham said to him: if they do not listen to Moses and the prophets, then even if someone were raised from the dead, they would not believe it. 1. In the words of Holy Scripture, beloved brethren, historical truth must first be preserved, and then the spiritual meaning of the allegory must be sought. For the fruit of an allegory is pleasantly torn off when first it is historically established on the root of truth. But since sometimes allegory affirms faith, and history affirms morality, then we, speaking with the help of God to believers, not without reason, think of changing the very order in the word, since you, who already have strong faith, must first meekly listen to something about the allegory; and what is necessary for you from historical morality, then in the order of our explanation will be observed at the end, because usually, for the most part, what happens to be heard later is better retained in memory. 2. So, we will briefly review the allegorical meaning in order to quickly move on to the vastness of the moral. “A certain man was rich, dressed in purple and fine linen, and feasted brilliantly every day.” Who, beloved brethren, who is represented by this rich man, who dressed in purple and fine linen and feasted sumptuously every day, if not the Jewish people, who had an external structure of life, who celebrated the festivals of the Law they adopted for splendor, and not for benefit? And who does the beggar Lazarus, covered with scabs, figuratively express, if not the pagan people? This one, turning to God, was not ashamed to confess his sins; he had a wound on his skin. Because the cutaneous wound draws out the harmful juice from the inside and comes out. What does confession of sins mean, if not some opening of wounds? Because the poison of sin, fatally hidden in the soul, is salutarily revealed in confession. For skin wounds draw the moisture of rottenness to the surface. And by confessing sins, what else are we doing if we are not revealing the evil that is hidden within us? But Lazarus, covered with scabs, wanted to be fed with the crumbs falling from the rich man’s table, and no one gave it to him, because that proud people with contempt rejected every pagan from the knowledge of the Law. He, having the teaching of the Law not for love, but for pride, seemed to be puffed up by the wealth he received. Words fell from his mind, like crumbs falling from a table. But, on the contrary, the dogs licked the wounds of the lying poor man. Sometimes in Holy Scripture, dogs usually mean preachers. For when a dog's tongue licks a wound, then it heals; That’s why holy teachers, when they instruct us to confess our sin, then, as it were, lick a spiritual wound with their tongue; and since they redeem us from sin with a word, they heal wounds as if by touch. Since the name of dogs signifies the tongue of preachers, then through the Psalmist it is said to the Lord: “Your dogs are your tongue, in the blood of your enemies” (Ps 67.24). Because holy preachers were chosen from among the unbelieving Jews, who, going out to preach the truth against thieves and robbers, made, so to speak, a noisy bark for the Lord. On the contrary, with disapproval of some it is said: “They are all dumb dogs, unable to bark” (Isaiah 56.10). So, since the holy preachers condemn sins and approve of the confession of sins, saying: “Confess your faults to one another and pray for one another” (James 5.16), then the dogs lick the scabs of Lazarus. For holy teachers, accepting the confessions of the pagans, heal spiritual wounds. Why does Lazarus well signify the one who received help, because these will help him in healing, healing his ulcers with the touch of their tongue. Licking dogs can also mean the wide tongue of flatterers. For the caressers to lick our wounds means that for the most part, out of an unholy disposition, they usually praise in us even those very vices that we ourselves do not approve of. But it so happened that both of them died. The rich man, dressed in purple and fine linen, was cast into hell, and Lazarus was carried by the Angels to Abraham’s bosom. What does Abraham's bosom mean if not the secret peace of the fathers? The Truth says about him: “I tell you that many will come from the east and the west and will lie down with Abraham, Isaac and Jacob in the Kingdom of Heaven” (Matthew 8.11, 12). For he who is clothed in purple and fine linen is rightly called “the son of the kingdom.” He lifted up his eyes from afar to see Lazarus, because the infidels, being in the lowest place of their condemnation, pay attention until the day of the final judgment to all the faithful who are in peace above them, whose joys afterwards they can never see. But what they see is far away, because they do not reach there according to their merit. But the heat is predominantly revealed in the tongue when he says: “And he cried out and said: Father Abraham! have mercy on me and send Lazarus to dip the tip of his finger in water and cool my tongue, for I am tormented in this flame” (Luke 16.24). The unfaithful people contained in their mouths the words of the law that they did not want to fulfill in practice. Consequently, it will be especially hot for him where he shows that he knew what he did not want to do. Therefore, it is well said through Solomon about the learned and the careless: “all a man’s labor is for his mouth, but his soul is not satisfied.” (Ecclesiastes 6.7); because whoever tries only to know what he should talk about, with an empty mind, refrains from actually expressing his knowledge. (The rich man) wants to be touched with the tip of a finger, because, given over to eternal torment, he wants, with the assistance of the righteous, to be among them, at least the last; because he recognized all his joy as transitory happiness. They answer him that he “perceived ... good” in this life, because he believed all his joy in temporary happiness. For here the righteous can have “good things”, but not accept them as reward, because when they desire the best goods, that is, eternal ones, then at their judgment, no matter what goods they may be, before fiery holy desires they do not seem good. Therefore, the Prophet David, who was famous for the wealth of the kingdom and the multitude of obedient servants, although he considered these to be necessary blessings, nevertheless primarily strove for the only good, saying: “It is good for me to draw close to God” (Ps 72.28). But meanwhile, it should be noted that he (the rich man) is told: “child, remember.” For here Abraham calls a child whom, however, he does not free from torment, because the former faithful fathers of this unfaithful people, seeing many who deviated from their faith, do not free them from torment out of compassion, although in the flesh they recognize them as children. But being in torment, the rich man says that he has five brothers, because this proud Jewish people, who for the most part were already condemned, knew about their followers left on earth, committed to the five senses of the body. So, (the rich man) indicates the brothers left by him in fivefold number; because, being in hell, he regrets that they will not rise to spiritual understanding, and asks that Lazarus be sent to them. Abraham answers him that they have Moses and the Prophets. But he says: “for if you had believed Moses, you would have believed Me, because he wrote about Me.” (John 5.46). Therefore, what is said in Abraham's answer is fulfilled. For the Lord rose from the dead, but the Jewish people, since they did not want to believe Moses, did not want to believe in the One who rose from the dead. And since he did not want to spiritually understand the words of Moses, he did not come to the One about whom Moses spoke. 3. This brief review is enough for us, beloved brethren, to understand the mysteries of the allegory; now let the mind return to the most extensive consideration of morality in the event: “a certain man was rich, dressed in purple and fine linen, and feasted brilliantly every day. There was also a certain beggar named Lazarus, who lay at his gate covered with sores.” Some people think that the commandments of the Old Testament are stricter than the commandments of the New, but they are deceived precisely because of unfounded thinking. For in this it is not perseverance that is punished, but theft (2 Samuel 12.6). There, unjust appropriation of a thing is punished by returning it four times more (Luke 19.8). But here this rich man is condemned not for the fact that he appropriated someone else’s property, but for the fact that he did not give away his own. It is not said that he oppressed anyone by force, but it is said that he was proud of the benefits he acquired. From this it should be quite correctly concluded what punishment should be imposed on the one who stole someone else’s property, if the one who does not distribute his own is condemned to hell. Therefore, no one should consider himself safe by saying: “I don’t steal someone else’s property, but I use property acquired by permissible means.” Because this rich man was punished not for appropriating someone else’s property, but for abusing the acquired wealth for himself. And what plunged him into hell was that he was not careful in his happiness, that he used the benefits he received in favor of his arrogance, that he did not know the feeling of love, that he did not want to atone for his sins at the cost of his wealth. And there are some who do not consider it a sin to dress in fine and precious clothes. But if this were not a sin, then the Word of God would not have expressed with such care that the rich man tormented in hell dressed in fine linen and purple. Because no one desires special clothes for anything other than vain glory, precisely in order to appear more honorable than others. For experience itself testifies that they desire expensive clothes only for empty glory, because no one wants to dress in expensive clothes where they cannot be seen by others. We can prove this guilt even better by contradiction, because if wearing cheap clothes were not a virtue, then the Evangelist would not have spoken especially about John: “John himself had clothes made of camel’s hair and a leather belt around his waist” (Matthew 3.4). But we should especially notice the order of the story in the mouth of Truth about the proud rich man and the humble poor man. For it says: “a certain man was rich,” and immediately adds: “there was also a certain beggar named Lazarus, who lay at his gate covered with sores.” It is known that the people are usually more familiar with the names of the rich than the poor. What is it that the Lord, speaking about the poor man, pronounces the name of the poor man, but does not speak about the name of the rich man, if not that God knows and approves of the humble, but does not know the proud? That is why He will finally say to some who are proud of the power of miracles: “I never knew you; Depart from me, you workers of iniquity." (Matthew 7.23). On the contrary, Moses is told: “I know you better than all” (Exodus 33.12). So, about the rich man He says: “a man ... a certain one.” But about the poor man he says: “a poor man named Lazarus.” Clearly He seems to say this: “I know the humble beggar, but I do not know the proud rich man. I approve of this one as an acquaintance, but I don’t know this one, based on the judgment of disapproval.” 4. We also need to think about the legibility with which our Creator discusses everything. For one and the same thing is not recognized as the same thing. For behold, the beggar Lazarus, covered with scabs, lies at the rich man’s gate. The Lord pronounced two judgments about this one circumstance. For the rich man, perhaps, would have had some kind of excuse if poor and covered with scabs Lazarus had not been lying at his gate, if he had been removed, if his poverty had not been before his eyes. On the contrary, if the rich man were far from the gaze of the scabbed poor man, then the poor man would suffer less temptation in his soul. But when He laid the poor and covered with scabs at the gates of the rich and luxuriously feasting, then in the same circumstance, both from the vision of the poor man he increased the condemnation of the merciless rich man, and vice versa, from the sight of the rich man he experienced the daily patience of the poor man. For what kind of temptations do you think the poor man, covered with scabs, endured in his thoughts, when he had no bread and suffered from illness, but in front of him he saw a rich man, healthy and full, when he endured illness and cold, and he saw him having fun and dressing in purple and fine linen; when he suffered from wounds, and this one fully enjoyed the benefits; when he was in need, but this one did not want to give? Let us think, my brethren, what a noise of temptation was in the heart of the poor man, for whom a certain poverty was sufficient punishment, even if he was healthy; and vice versa, would illness be enough, even if he had benefits? But to further tempt the poor man, both poverty and illness brought him into exhaustion. And moreover, he saw a rich man passing by with a brilliant retinue, and himself left by everyone in illness and poverty. For the fact that no one came to visit him is evidenced by the dogs who willingly licked his pus. So, Almighty God, from one and the same circumstance, pronounced two judgments, allowing poor Lazarus to lie at the rich man’s gate, so that the wicked rich man would multiply the vengeance of the judgment for himself, and the tried poor man would increase in retribution. The first saw the second every day, for whom he had no compassion; he saw the one through whom he was tested. Below are two hearts, and above is one Overseer, who prepared this one for glory through temptation and patiently awaited that one for punishment. For what follows: 5. “The beggar died and was carried by the Angels to Abraham’s bosom. The rich man also died and was buried." This particular rich man, already in his torment, seeks protection from someone to whom he did not want to show mercy in this life. For here it is added: “and in hell, being in torment, he raised his eyes, saw Abraham in the distance and Lazarus in his bosom, and cried out, saying: Father Abraham! have mercy on me and send Lazarus to dip the tip of his finger in water and cool my tongue, for I am tormented in this flame.” “My fingers are in the water and my tongue is cooled: as I suffer in this flame.” Oh, what subtlety in the destinies of God! Oh, how accurately retribution is accomplished for good and evil deeds! It was clearly stated above that in this life Lazarus desired the crumbs falling from the rich man’s table, and no one gave him; Now the punishment of the rich man is said to be that he desires a drop of water in his mouth from the end of Lazarus’ finger. From here, brethren, from here you can conclude what precision there is in the justice of God. For that rich man who did not want to give even the smallest thing from his table to the sick poor man; being in torment, he was reduced to the desire for the smallest thing. For the one who asked for drops of water was the one who refused crumbs of bread. But it is very remarkable that the rich man, being in torment, wants to cool his tongue. For Holy Scripture usually sometimes says one thing, and gives another meaning from the same saying. But above, the Lord did not say about this proud rich man that he was talkative, but only said that he feasted luxuriously. He did not say that he sinned with idle talk, but noted that he sinned with pride and gluttony. But since loquacity usually abounds at feasts, those who are said to have feasted sumptuously here are said to have had their tongues set on fire in hell. For the first fault for those who feast luxuriously is talkativeness, and after talkativeness comes frivolity in playing. For the fact that eating is followed by play is evidenced by the Holy Scripture, which says: “And the people sat down to eat and drink, and then stood up to play” (Exodus 32.6). But before the body moves towards play, the tongue moves towards jokes and idle words. So, what does it mean that a rich man, being in torment, wants to cool his tongue, if not that whoever at feasts sinned more with talkativeness, in truth, his tongue burned more strongly? 6. But after the rich man in the flames is deprived of hope for himself, his soul remembers the relatives he left behind; because sometimes the soul of the wicked is unhelpfully taught to love by their punishment, so that even then those who here, when they loved sins, did not even love themselves, begin to spiritually love their own. Therefore, now it is added: “so I ask you, father, send him to my father’s house, for I have five brothers; let him testify to them, so that they too do not come to this place of torment.” In this circumstance, it is necessary to notice to what extent the torment of the rich man who is in the flame increases. For in his punishment both consciousness and memory are preserved. Because he recognizes Lazarus, whom he despised, and remembers his brothers whom he left behind. Since vengeance on him for the poor man would not be complete if he did not recognize him in retribution. And the punishment in the fire would not have been complete if he had not feared for his relatives the same thing that he himself suffered. So, in order for sinners to endure greater punishment in hell, they see the glory of those whom they despised, and fear the punishment of those whom they loved uselessly. But one must think that before the reward at the final judgment, the wicked see some of the righteous in peace so that, seeing them in joy, they suffer not only from their punishment, but also from their bliss. But the righteous always see the unrighteous in torment so that their joy will hence increase, because they see the disaster that they escaped through mercy; and the more they send gratitude to their Redeemer, the more clearly they see in others what they themselves could endure if they were abandoned. However, the visible punishment of the wicked does not at all darken the light of such great bliss in the souls of the righteous, because where there is no longer compassion for disaster, there, without any doubt, it will have no power to reduce the joy of the blessed. Is it surprising if the righteous, looking at the torment of the unrighteous, thereby increase their joys, when in painting black is used as the basis, so that white or red can be seen more clearly? For, as it has been said, the joys of the good increase the more the more clearly they see with their own eyes the misfortunes of the condemned, which they escaped. And although their own joys are enough for them to fully enjoy, they, without a doubt, always see the misfortunes of the wicked, because those who see the glory of their Creator cannot help but see what is happening in creation. 7. But to the rich man’s request for a message from Lazarus, Abraham immediately replies: “They have Moses and the prophets; let them listen to them." But he who despised the words of God thought that his imitators could not listen to this. Therefore, the rich man answers: “No, Father Abraham, but if someone from the dead comes to them, they will repent.” . He is immediately told the true thought: “if they do not listen to Moses and the prophets, then even if someone were raised from the dead, they will not believe it,” precisely because those who neglect the words of the Law, the more difficult it will be to fulfill the commandments of the Redeemer who rose from the dead, the higher he is. For what is taught by the Law (Deut. 12.1) is less difficult than what is commanded by the Lord. For he commands to give tithes, but our Redeemer commands that everything be left to those who strive for perfection. He forbids carnal sins, and our Redeemer condemns even illicit thoughts (Luke 14.1). So, “if they do not listen to Moses and the prophets, then even if someone were raised from the dead, they will not believe,” because can those who neglect to fulfill the less difficult commandments of the Law ever fulfill the high commandments of our Savior? And it is definitely known that they always refuse to believe in the One whose commandments they refuse to fulfill. Enough for us is what we said when we reflected on the event. 8. But you, brothers, knowing both about the tranquility of Lazarus and the torment of the rich man, conduct your affairs prudently; seek intercessors for your guilt and choose the poor to intercede for you on the day of judgment. For now you have many Lazaruses; they lie at your gates and need those crumbs that fall from your table when you are satisfied. The words of sacred reading should dispose us to fulfill the commandments of love. We find Lazarus daily if we look for him; We see Lazarus every day, even if we haven’t looked for him. Now the poor appear to us in good time; those who will then appear as intercessors for us ask us. We, without any doubt, must ask, but we are asked. Look, should we refuse what is asked of us, when those who ask are our patrons? So, do not waste your time in mercy, know how to use the means that are at your fingertips. Before punishment, think about punishment. When you see someone rejected in this world, then, even if there is really something reproachful in him, do not despise him, because whoever is wounded by weakness of morals may be healed by the medicine of squalor. If in some there really is something that should be reproached in justice, then, if you want, use this very thing for the benefit of your reward so that from their very vices the value of love will rise for us, since you will give equally bread and word: the bread of saturation with the word of correction; and those who asked you for one food will receive two: both externally they will be satisfied with bread, and internally with instruction. So, when a poor man appears reproachful, he should be admonished, but there is no need to despise him. If he has nothing to reproach, then he should be especially revered as an intercessor. But we see many, but we don’t know who is worth what. Therefore, you must honor everyone, and the more necessary it is for you to humble yourself before everyone, the less you know which of them is Christ. 9. I, brothers, will tell you about an event that is well known to my brother and co-presbyter Spezioz, who is present here. At the same time that I entered the monastery, a certain old woman named Redempta, who was a nun, was staying in this city, near the Church of the Blessed Ever-Virgin Mary (Book 4, conversation: Chapter 15). She was a student of that Lastovitsa, who, shining with great virtues, rushed through the Prenestine mountains, leading a desert life. Two disciples lived with her in the same state: one named Romula, and the other who is still alive; Although I know the latter by sight, I don’t know her by name. So, the three of them, living together in one dwelling, spent a life full of moral wealth, but meager in property. But this Romula, about whom I spoke, stood, in terms of her merits in life, above her mentioned fellow student. Because she was wonderfully patient, extremely obedient, silent, and very zealous for constant prayer. But since for the most part those whom people consider already perfect still have something imperfect in the eyes of the Supreme Ruler of the World, since we are often unskilled people, do not yet completely despise for the mark they have been given, and already praise as perfect what the Artist is still revising and purifying, then she heard praise and, despite that, did not cease to strive for the best; This Romula, about whom we spoke, was struck by a bodily disease, which doctors call the Greek word paralysis, and lying on her bed for many years, she lay relaxed with almost all her limbs, but this very suffering did not bring her soul to impatience. For for her, the very deprivations of members became an increase in virtues, because she raised her spirit to prayer the more carefully, the less she had the strength to do anything else. So, one night she called that same Redempta, about whom it was said, who raised both of her students instead of daughters, saying: “Mother, come here, mother, come here.” She immediately, with her other student, stood up, because, according to both and many others, the same event became known, and I learned about it at the same time. And when they stood near her bed in the middle of the night, suddenly a light from heaven filled the entire space of her cell, and the brilliance of such great glory began to shine that the hearts of those present were filled with indescribable horror, and, as they themselves later said, their whole body became cold, and they remained in an unexpected frenzy. For they began to hear sounds, as if of some multitude entering; the door of the cell shook as if from the pressure of a crowd of people entering. And, as they said, they felt a multitude of people entering, but from extreme fear and light they could not see anything, because fear squeezed their eyes, and the very brightness of such light blinded them. This light was immediately followed by the stench of a wondrous fragrance, so that their souls, frightened by the light that appeared, were calmed by the pleasantness of the smell. But when they could not bear the power of this light, then the same Romula began in a gentle voice to console the trembling Redempta, her mentor, saying: “Do not be afraid, my mother; I'm not dying yet." And when she often said this, then little by little the revealed light disappeared, but the fragrance that followed it remained. So, the second and third days passed, the stench of the spreading fragrance remained. On the fourth night, she again asked her same mentor to come to her. As she approached, she asked for guidance, and received it. But the same Redempta and her other student had not yet had time to leave the lying bed, when suddenly two choirs of singing Angels appeared on the street in front of her doors, and, as they themselves assured, they distinguished the sexes by their voices; the men began singing Psalms, and the women echoed them. And when this heavenly burial took place in front of the door of the cell, then that holy soul was released from the body. When she was ascended to heaven, then the higher the choirs of singers rose, the quieter the chanting became audible, until both the sounds of this chanting and the pleasantness of the fragrance ended at the height. 10. So, as long as she lived in the body, until then who honored her? To everyone she seemed unworthy, to everyone despicable. Who deigned to visit her, who wanted to see her? But the pearl of God was hidden in the dung. By dung, brothers, I call this very corruption of the body, by dung I call the rejection of poverty. So, the pearl that was lying in the dung was taken and placed in the decoration of the King of Heaven; it already shines among the highest citizens, it shines already among the unknown stones of the eternal Diadym. Oh, you who either consider yourselves rich in this world, or really are, compare, if you can, your false wealth with the true wealth of Romulus! You on the path of this world know that you will leave everything, she did not look for anything on the path, and found everything at the end of it. You lead a cheerful life, but are afraid of a sad death; and she suffered a sad life, but achieved a joyful death. For the time being, you desire the obedience of people, but she, despised by people, found friends in the hosts of Angels. So, learn, brothers, to despise everything temporary, learn to despise transitory honor and love Eternal Glory. Honor the poor whom you see, and those whom outwardly you consider despised of this age, recognize inwardly as friends of God. Share with them what you have, so that there is no time for them to share with you what they have. Think about what is said through the mouth of the Teacher of Languages: “Today your abundance is to make up for their lack; and then their abundance to make up for your lack, so that there is equality” (2 Cor 8.14). Think about what the Truth Itself personally says: “just as you did it to one of the least of these my brothers, you did it to me” (Matthew 25.40). Why are you lazy about alms, when you give what you give to him who lies on the earth to him who sits in heaven? But let Almighty God, who speaks through me in your hearing, speak personally in your hearts, who lives and reigns with the Father, in unity with the Holy Spirit, God, through all the ages of ages! You might be interested in: