Пятая заповедь блаженства. Блажени милостивии, яко тии помиловани будут

Lesson 1. Physical works of mercy 1. Man does not live long on earth, but even in this short time he has to experience many needs and various sorrows. There is no place where one can hide from them, there is no age that is not subject to this evil, and there is no state so high or so low that it does not reach. To alleviate this situation of a person, the help and mercy of others is needed, and the merciful Lord, disposing everyone to provide help and mercy to those in need, pleases the merciful and promises them pardon themselves. “The blessed ones are merciful,” He says, “for they will be shown mercy.” 2. Since a person consists of soul and body, the sorrows and needs to which humanity is subject are of two kinds - either spiritual or physical: accordingly, deeds of mercy must be either spiritual or physical, and both of them are equally obligatory for us. Works of bodily mercy are indicated by Christ the Savior Himself in His teaching about the Last Judgment (Matthew 25:34–36). a) The first thing is to feed the hungry, that is, to give food to the poor and weak, who, due to illness or other unfavorable circumstances, cannot obtain food for themselves through their own labors and for the necessary food needs the help of others. Both the word of God and the holy fathers of the church forcefully convince us to perform works of mercy of this kind. “Break your bread to the hungry,” says the Lord, even in the Old Testament through the mouth of the prophet (Is. 58:7). Saint Ephraim the Syrian teaches: “Break your bread and give to the poor; You are giving something that is not yours, God has given it to you in abundance, so that you too can give to others...” b) The second work of mercy is to give water to a thirsty person who, due to weakness or other circumstances, needs this help. This deed of mercy, done for the sake of the Lord, especially in hot countries where water is scarce and it is difficult to obtain, has a considerable price, and therefore will not go unrewarded according to the false words of the Savior: “If you give a cup of water to drink in My name, as you are Christ’s, amen I say to you, he will not lose his reward” (Mark 9:41). c) The third thing is to clothe someone who is naked or lacks necessary and decent clothing, or to give an allowance for the purchase of necessary clothing. We are prompted to the mercy of this kind by the helpless situation in which our poor brethren often find themselves, especially in winter. Saint John Chrysostom, wanting to arouse the mercy of the rich towards them, says: “Here is a strong cold, a beggar lies dressed in rags, dying of cold, gnashing his teeth, and with his appearance and clothes arousing compassion, but you, dressed warmly, pass by, not paying attention to him: how do you want God to deliver you when you are in wickedness?..” d) The fourth work of mercy is to visit someone in prison. St. John Chrysostom urges this matter in the following way: “Let us not neglect such a matter and occupation... If you say that there are not honest, kind and meek people kept there, but murderers, robbers, thieves, adulterers, dissolute people and villains, then again you will show me the motivation why it is necessary to visit such places. For we are not commanded to show mercy to the good and punish the evil, but we are commanded to show kindness to everyone. “Be,” it is said, “like the heavenly Father who is in heaven, as His sun shines on the evil and on the good and rains on the righteous and the unjust” (Matthew 5:45). e) The fifth task is to visit the sick person, minister to him and help him recover or Christianly prepare for death. Saint Gennady, Patriarch of Constantinople, urges us to carry out this work of mercy: visit the sick person and bring him what he wants to taste, serve him yourself as your relative, knowing that you too can suffer. When someone groans heavily from illness, shed tears of compassion and sigh to God for his painful condition. If a doctor happens to be here, give him payment for healing a sick person. f) The third work of mercy is to welcome a stranger into a home and do everything to calm him down that Christian love inspires and that the means of one’s fortune allow one to do. “Establish a dwelling,” says Saint Chrysostom, “where Christ would come, say: “This is Christ’s cell, this house is appointed for Him.” Even if this dwelling is not rich, He does not disdain. Christ walks in the form of a naked and wanderer, needing only a covering; give Him at least this; don't be cruel and inhuman... g) The seventh work of mercy is to bury the dead in squalor and provide assistance for this according to their condition. Saint Gennady says: “If the sick person dies, close his eyes with your hands, close your lips and wash him with your hands; Pray to God for his soul with all your heart. If he is poor, try to bury him properly.” 3. But in order for all these works of mercy to attract the merciful gaze of the Heavenly Father, they must flow from the conviction of faith. God is pleased with those virtues that are performed for His sake. Therefore, hypocritical charity, aimed at earning human praise, and selfish charity, with hopes of some kind of retribution, or alms from unrighteous labors cannot be pleasing to Him. Regarding this alms, John Chrysostom says: “If we use the same hands to strip some and clothe others, then at least we clothed them with something other than what we stole, and in this case we will not escape punishment. Otherwise, alms will be a reason for every crime. It is better to show no mercy than to show such mercy.” Brothers, there is no surer and easier means of bowing to God’s mercy towards us than the deeds of mercy we show to our neighbors. Therefore, if we want to find mercy from God, who doesn’t want it? Then we ourselves will remain merciful to our neighbors. Amen. Lesson 2. Spiritual works of mercy “Blessed are the mercy, for they will receive mercy” (Matthew 5:7). 1. If the natural feeling of compassion disposes us to deeds of mercy related to the body, then all the more should it dispose us to deeds of spiritual mercy, because the spirit is higher than the body and spiritual calamities are more destructive for a person than physical calamities. We talked about works of mercy related to the body, but now let’s say what works of spiritual mercy are. a) The first work of spiritual mercy is to exhort a sinner to turn from the error of his path (James 5:20). Just as great is the misfortune of a person when he stands on the path of error and sin, so great is the merit of the one who not only avoids sins himself, but also takes care to keep others from them. The Apostle James teaches: “Brotherhood! If anyone in you strays from the path of truth, and someone turns him, let the message be that by turning a sinner from the error of his way, he will save his soul from death and cover a multitude of sins” (James 5:19-20). b) The second task of spiritual mercy is to teach the ignorant truth and goodness. This responsibility lies not with the pastors of the church alone, but to some extent with everyone in general. Saint Tikhon says: “Pastoral work is to preach the word of God publicly and everywhere, to insist in good times and untimely, to reprove, to forbid, to plead (2 Tim. 4:2), and yours is not publicly, but secretly, in a friendly manner, between you and your brother, where the grace of God gives you an opportunity. Another replies: “I am ignorant; How can I exhort or teach my neighbor? Answer: “Love will find words with which you can edify your neighbor; she will present you with a way to guide your mind and tongue.” c) The third thing is to give your neighbor good and timely advice in a situation of difficulty or danger that he does not notice. Very often, such advice can protect your neighbor from great disasters. d) The fourth work of spiritual mercy is to pray to God for one’s neighbor. Often we cannot show other acts of mercy to our neighbor, but we can pray for everything and for everyone. And having, apparently, no means of doing good to our neighbors, we can do all kinds of good to them, offering warm prayers for them to the Almighty. For the Lord Himself said: “If you ask the Father in My name, then I will do it” (John 14:13). e) The fifth work of spiritual mercy is to comfort the sad. Sadness is a disease of the soul. How bodily illness prevents the body from acting freely; This is how sadness binds the activity of mental forces. Therefore, it is a great benefit to relieve the sorrow of the soul with consolation and direct it to godly activities. Saint Gregory the Theologian says: “Great medicine is given to the ill-fated when someone regrets him from the bottom of his heart: the misfortune of another is eased by contrition and condolences.” f) The third work of spiritual mercy is not to repay evil for evil, but to endure insults and insults with complacent patience for the sake of Christ. The Apostle Peter teaches us this virtue, saying: “Be ye all of the same wisdom, merciful, lovers of brotherhood, compassionate, lovers of wisdom, humble in mind, not repaying evil for evil, or annoyance for annoyance; on the contrary, bless, knowing that you were called quickly, so that you may receive a blessing” (1 Pet. 3:8-9). g) The seventh work of spiritual mercy is to forgive offenses from the heart. The Lord teaches this by word and example. “Forgive,” He commands, “if you have anything against anyone: and your Father who is in heaven, forgive you your sins” (Mark 11:25); since He Himself “do not rebuke the enemy, nor endure the suffering” (1 Pet. 2:23); on the contrary, from the cross he prays to the Heavenly Father for His crucifiers, crying out: “Father, let them go; They don’t know what they’re doing” (Luke 23:34). Saint John Chrysostom says: “Forgive the offenses of those who have sinned against you, for for this you too have been promised forgiveness of sins.” 3. So fruitful is the virtue of mercy, Christian brethren! It clearly reflects the quality of Divine goodness in a person, embracing everyone around him with love. Saint Gregory the Theologian, in his sermon on love for the poor, says this: “Nothing makes a person more like God than doing good... and God does not reward His love for mankind for anything so much as for love for mankind.” “Blesseds of mercy, for there will be mercy.” They will be pardoned according to the Savior’s immutable promise while still in this life. So Saint John Chrysostom says: “Although you have many sins, but as alms are your protector, do not be afraid... no matter how many other sins you have, your alms outweigh everything... alms can atone for sins and save you from judgment.” The all-good Providence of the Heavenly Father will protect them and have mercy during disasters that are inseparable from real life. “Blessed is he who considers the poor and the wretched,” says the holy prophet David, “on the day of cruelty the Lord will deliver him” (Ps. 40:2). But the most abundant treasures of God’s goodness and mercy will be shed upon them on the last day of the world judgment, when the Savior and Judge, our Lord Jesus Christ, will say to them: “Come, the blessings of My Father, inherit the kingdom prepared for you from the foundation of the world” (Matthew 25:34-40). Amen. Lesson 3. About mercy 1. Christ the Savior, explaining the commandment to love one’s neighbor and resolving the question: “Who is the neighbor?” - in the parable of the one who fell into thieves, he pointed out the image of mercy, and said to the questioner, and even to this day he says in the Gospel to each of us: “Go, and do likewise” (Luke 10:29-37). 2. Let's look at this image of mercy: Someone was walking from Jerusalem to Jericho. Robbers attacked him, exposed him, wounded him, and left him barely alive. A priest and a Levite passing along that road saw him and passed by. But a passing Samaritan, seeing him, took pity, bandaged his wounds, pouring oil and wine on them, put him on the animal on which he himself was riding, brought him to the inn, continued to take care of him here, and, leaving, entrusted this to the care of the inn, to whom he gave two pieces of silver for this, promising to pay what would be spent on top of this. Christ the Savior, having forced the co-questioner to recognize in the person and action of the Samaritan the solution to the question of who is the neighbor, and the fulfillment of the commandment to love one’s neighbor, finally said: “Do the same. Go and do the same.” Let us see what we must do in order to fulfill the command of the Lord: “Go and do likewise.” a) “Go and do the same.” Do not pass by the needy and suffering without attention; do not look at him with a cold eye; don’t say: he is not one of those who excite sympathy. He is a man, and he suffers: what more can arouse your sympathy? Doesn’t it happen that when before our eyes a doctor’s knife acts on the body of a patient, a stranger to us, our heart involuntarily feels embarrassed? You see that you are involuntarily, naturally, as if bodily, compassionate; How can you not be compassionate mentally, freely, judiciously? b) “Go and do the same.” Do not be content with thought, feeling, words, where action is necessary and possible. It’s good if you don’t have a heart of stone: but it’s not good if you have a dry and crooked hand that doesn’t stretch out or open for the beggar. “If a brother or sister,” says the apostle, “will be naked, and will be deprived of daily food; But someone says to them: go in peace, be warmed and filled, but he will not give them bodily needs: what good is it” (James 2:15-16). “My children,” cries another apostle, “we do not love in word, nor in tongue, but in deed and in truth” (1 John 3:18). 3. What else did the compassionate Samaritan do? - “Having mounted him on your cattle, bring him to the inn and attend to him.” Here it is worthy of note that the Samaritan had only one animal on which he rode himself, and did not have another, which he could provide to the weak. So, he decided to deprive himself of what his neighbor needed. Having mounted his cattle, he took the weak man to the hotel; and he himself walked, despite the fact that he was tired, providing assistance to the sufferer. “Go and do the same”: you do a virtue pleasing to God when you serve your neighbor with what you have in abundance, what you do not need, if, moreover, you do it with love for God, who commanded charity, with love for your neighbor who is in need. But if you deprive yourself of pleasantness, comfort, peace in order to console and calm your neighbor; if you damage what is necessary for you in order to help the needs of your neighbor, then you undergo a feat that can lead to a crown; you sow seed that can bring an abundant harvest of blessings and rewards. Amen. Appendix to catechetical teaching Sayings of the Holy Fathers, which set out the essence of the Christian teaching on almsgiving 1. “In a hospitable home where the poor and orphans, foreigners and strangers are received,” says St. Ephraim, “Christ is always present.” “Although Christ,” says Blessed Augustine, “has no need for our property, for He Himself is the Lord of everything, He was pleased to feel hunger with the poor so that we would have the opportunity to prove our gratitude to Him by doing something for Him. Therefore the rich should count Him among their children, or remember that in Him they have a brother in heaven, who has a right to share in the division of their wealth. He who feeds his brother feeds Christ Himself: give then to him who asks you, for through him Christ asks you for what He gave you, having become poor for your sake.” 2. Following this thought and relying, in addition, on some sayings of the Old and New Testaments, the fathers and teachers of the church gave preference to works of mercy over other works of piety and piety and pointed out in them one of the surest means to appease the Supreme Judge and atone for human sins. “God does not need golden vessels, but golden souls,” says Saint Chrysostom. “It’s good to decorate churches, but wouldn’t it be a mockery to decorate the dwelling of Christ with gold and silver when He Himself is naked and standing at the door?” “The ancient law,” says St. Augustine, “prescribed sacrifices; The King (Jesus Christ) appears and demands gifts - which ones? Almsgiving (Matthew 9:13). The Lord's field is protected by prayer, cultivated by fasting, and sown by alms. Almsgiving eases and destroys the burden of sin. She has large wings that cut through the air and through the firmament of heaven carry prayer to the very throne of God, as the alms of the centurion Cornelius testify to this. Whatever your sins, if you give alms, do not be afraid, for it will tip the scales of the Judge. Wealth is a burden that must be laid aside in order to be transported to heaven and pass through the narrow gate; this is a treasure that should be taken out of a besieged city and sent to a safe place, this is a supply of wheat that rots on the damp ground and which must be stored in high granaries; alms are a fair wind that drives a ship to the harbor; this is an exchange in which all the benefits are on the side of the rich; this is a loan secured by the most reliable guarantee; this is the interest that the lender uses from God Himself, this generous money changer, as Saint Paulinus calls him, the money changer, who promised to repay a hundredfold for the hundredth share he receives.” “God allows poverty so that there is room for mercy; He wants the poor to be there so that the rich will have a means to atone for their sins.” In this sense, the poor are called doctors of the soul, treasures, jewels of the church, gatekeepers of the kingdom of heaven, our intercessors before the throne of God.” 3. But by preaching in this way about alms, the church fathers could give some Christians a reason to reason like this: if alms contain a sure means of appeasing God, then those who generously give alms can safely indulge in sins in the hope of impunity. And some, recognizing such reasoning as infallible, could be guided by them in life. The preachers of mercy were well aware of the danger of such error and tried hard to avert it. “Alms,” says St. Augustine, “serve as salvation for those who have corrected their lives. If you give only in order to acquire the right to sin with impunity, then you are not feeding Christ in the face of the poor, but are trying to bribe your Judge.” “It is not the same thing,” says Saint Gregory the Great, “to give alms for one’s sins or to sin by promising to give alms. He who considers himself entitled to sin because he gives alms, and, atonement for his sins, makes new ones, hoping to atone for them again, gives his property to God, and betrays himself to the devil.” 4. The church fathers especially rebel against those who, having unjustly acquired wealth, thought to atone for their injustice by devoting part of this wealth to works of mercy. “If you give,” says Saint Gregory Naziasin, “then give from your own and do not feed or clothe the poor with what does not belong to you.” “There are people,” says Chrysostom, “who, having robbed their neighbor, consider themselves justified by distributing ten or a hundred gold coins to the poor. These are Jewish, or rather satanic, alms!” “What good will it do if you give to one what you have taken from another? You must reward fourfold the one you harmed; otherwise you remain his debtor.” “Alms given from property acquired unrighteously is theft and murder.” This is the essence of the Christian teaching on alms, which a true Christian should never lose sight of. You might be interested in: