Two conversations on the words: “Hail Priscilla and Aquila”

“Two conversations with the words: “Greet Priscilla and Aquila” and so on. (Rom. 16:3)” pronounced by St. John Chrysostom, probably in Antioch in 388. In the first word (5 chapters) of St. John draws attention to the fact that there is nothing superfluous or unimportant in the Holy Scriptures. Even a simple greeting or the addition of a single letter (as in the name Abraham) introduces a whole range of thoughts. That is why heresies arise because Scripture is read selectively: “This is why heresies have entered, because we do not want to read the entire composition (of Scripture), because we consider something in it unnecessary and unimportant.” The Apostle Paul in his letter greets Priscilla and Aquila - simple poor workers, husband and wife, whose craft was making tents. This is where his nobility lies. He showed that ordinary people should not be ashamed. It is necessary to “pay attention to spiritual virtue, and consider all our external advantages as unnecessary and useless.” St. John comes to the conclusion that there is no need to condemn marriage, considering it an obstacle on the path leading to virtue: “Here, too, there were a husband and wife, they ran a workshop, practiced a craft, and showed a wisdom much more perfect than those living in monasteries.” Having said: “Greet Priscilla and Aquila,” the Apostle Paul added their dignity: “My fellow workers in Christ Jesus” (Rom. 16:3). The saint urges people not to be ashamed of their work and position, since only sin leads to dishonor, and it is usually generated by idleness. In the second word (6 chapters) St. John Chrysostom makes a comparison between the rich and the poor. He calls not to speak ill of priests. This is a great sin. It is necessary to refrain from condemning them, firstly, so as not to be subjected to the Judgment of God, and secondly, because of the sacred nature of their personality. It is hypocrisy that, while publicly paying respect to them and resorting to their help, a person at home either speaks evil of them himself, or approves of those who speak evil. Lack of respect and love for priests is a plague on the Church. We should not judge others, but rather judge ourselves. *The title of the essay in Latin is In illud: Salutate Priscillam et Aquilam sermones 1-2. There is nothing superfluous in Holy Scripture. – Why do heresies arise? – What you need to pay attention to in the greeting in question. - Ap. Paul welcomes the workers and the poor. - This is his nobility. – Marriage should not be condemned. – Not only the words of the righteous, but also their lives serve as edification. – Moral exhortation to manual labor. – Should not be ashamed of work and position 1. Many of you, I think, are surprised by this separation of what was read from the Apostolic Epistle, or better yet, consider this part of the epistle to be unimportant and superfluous, because it contains only greetings, continuously following one another: therefore, I, having intended to talk about something else today, left that subject and am ready to dwell on this, so that you can be convinced that in the Holy Scriptures there is nothing superfluous and nothing unimportant, even if it were one iota, even one feature, but also simple the greeting opens up to us a great sea of thoughts. What am I saying: a simple greeting? Often the addition of one letter introduces a whole series of thoughts. This can be seen in the name of Abraham. And isn’t it reckless - when someone receives a letter from a friend, he reads not only the contents of the letter, but also the greeting below, and from it he especially concludes about the disposition of the writer; and when Paul writes, or better yet, not Paul, but the grace of the Spirit, preaches a message to a whole city and to such a multitude of people, and through them to the whole universe, then consider any of what is written superfluous, pass by without attention and not think that everything has been distorted from this? This is truly why we have fallen into great negligence, because we do not read all the Scriptures, but, choosing what we consider clearer, we do not pay any attention to the rest. This is why heresies have entered because we do not want to read the entire composition (of Scripture), because we consider something in it unnecessary and unimportant. Therefore, we diligently deal with everything else, not only unnecessary, but also useless and harmful; and the knowledge of the Scriptures is neglected and despised among us. People, terribly attached to the spectacle of horse lists, can accurately name the names, and the herd, and the breed, and the fatherland, and the upbringing of the horses, and the years of their life, and the speed of running, and which of them, with which they compete, will win, and which horse, from which fence, when released, and with which rider will prevail in the lists and outrun the opponent. Also, those who are busy dancing are no less than those, but even more display an insane passion for those who riot at the spectacles, i.e. to the jesters and dancers, retelling their family, their fatherland, their upbringing, and everything else. And we, when they ask us how many and what kind of epistles Paul has, we do not know how to say their number. Even if some people know their number, they cannot answer the question about the cities to which the messages were written. The eunuch and foreigner, entertained by many worries on many matters, occupied himself so diligently with the Bible that even during the journey he did not remain idle, but, sitting on his chariot, occupied himself with great diligence in reading the Divine Scriptures; and we, not having even a small part of his studies, are amazed when we even hear the names of the messages, despite the fact that we gather here every Sunday and enjoy listening to the Divine Scriptures. However, so that we do not spend the entire conversation on just denunciations, let us now present the greeting itself, which seems excessive and unnecessary. When it is explained and when the benefit that it brings to those who listen to it attentively is shown, then the guilt of those who neglect such treasures and let go of spiritual wealth will be revealed more. What kind of greeting is this? “Greet,” says the apostle, “Priscilla and Aquila, my fellow workers in Christ Jesus” (Rom. 16:3). Doesn't this seem like a simple greeting that does not represent anything great or important to us? Let us devote the entire conversation to him alone, or better yet, today, with all our efforts, we will not be able to exhaust for you all the thoughts contained in these few words; but it is necessary to postpone for you for another day many considerations arising from this small greeting. Therefore, I now intend to explain not the whole of this greeting, but only part of it, the beginning and introduction. "Hail Priscilla and Aquila". 2. Firstly, one must marvel at the virtue of Paul, how he, to whom the whole universe was entrusted, who contained in his soul both the earth and the sea, and all the cities under the sun, and barbarians and Greeks, and so many nations, cared so much for one husband and one wife. Secondly, one must marvel at what a vigilant and caring soul he had, remembering not only everyone in general, but also in particular each of the respectable and noble people. Now it is not at all surprising that the leaders of the churches do this, because those turmoil have ceased, and they take care of the city alone; and then not only the greatness of the dangers, but also the distance of the journey, and the multitude of worries, and continuous wars, and the instability of everyone’s stay, and many other even greater circumstances were able to erase from the memory of those closest to them, but they did not erase these people. Why weren't they erased? By Paul's generosity, by his ardent and sincere love. He held them in his soul so much that he often remembered them in his messages. But let's see who and what kind of people they were who so tied Paul to themselves and attracted his love to them. Were they not some consuls, or military leaders, or rulers, or endowed with some other distinction, or possessing great wealth, and from among the leaders of the city? It is impossible to say anything like that, but quite the opposite: these were poor and destitute people who lived by the labor of their hands. “For their trade was to make tents” (Acts 18:3). And, however, Paul was not ashamed and did not consider it a dishonor for the royal city and for the people, who thought highly of themselves, to command that they should greet these artisans, and did not think that by being friends with them he would offend them: so he taught everyone then to be wise. We often, having relatives who are a little poorer than us, are alienated from closeness to them and consider it dishonorable if we ever find ourselves related to them; but Paul does not do this, but even boasts about it, and not only to his contemporaries, but to all his descendants, he declared that those monastery makers were the first among his friends. Let no one tell me: what is important and surprising if he, who himself practiced the same craft, was not ashamed of his fellow craftsmen? What are you saying? This is the most special and important and surprising thing. Indeed, it is not so much those who can point out the celebrity of their ancestors who are ashamed of their inferiors; how many are those who were once in the same low state, and then suddenly achieved some kind of fame and celebrity. And that there was no one more glorious and famous than Paul, that he was more noble than the kings themselves, this is known to everyone. Whoever commanded demons, raised the dead, and by his command could blind and heal the blind, whose clothes and shadow stopped all kinds of illnesses, he, obviously, could no longer be considered a man, but some kind of angel who descended from heaven. But, despite the fact that he enjoyed such fame, aroused surprise everywhere, and wherever he appeared, he attracted everyone to himself, he was not ashamed of the creator of the skin and did not consider this a humiliation for people who had such differences. There were probably many famous people in the Church of Rome whom he forced to greet those poor people. He knew, truly knew, that nobility does not consist in the splendor of wealth and not in a lot of money, but in modesty of morals, so that people who do not have it, but are proud of the glory of their parents, boast only of the empty name of nobility, and not of the deed itself; or better - and the very name is often taken away from them if anyone goes back to the further ancestors of these noble ones. In fact, if you begin to carefully research about a famous and glorious man who can name a noble father and grandfather, you will often find that his great-grandfather was a low and unknown man; Likewise, if we, ascending little by little, examine the whole race of people considered low, we will often find that their most ancient ancestors were rulers and military leaders, and then they were reborn as shepherds of horses and pigs. Knowing all this, Paul did not value these differences highly, but he sought the nobility of the soul and taught others to be amazed at it. Thus, we already receive considerable benefit from this, (learning) not to be ashamed of any of the simple people, to pay attention to spiritual virtue, and to consider all our external advantages as unnecessary and useless. 3. You can get other no less benefits from this, which especially protects our lives if used properly. Which one is it? One who does not condemn marriage and does not consider it an obstacle and hindrance on the path leading to virtue - having a wife, raising children, managing a home and practicing a craft. So, here too there were a husband and wife, they ran a workshop, practiced crafts and showed a wisdom much more perfect than those living in monasteries. How is this known? From the way Paul greeted them, or better yet, not from the way he greeted them, but from the words with which he later testified about them. Having said: “Greet Priscilla and Aquila,” he added their dignity. Which one exactly? Didn't say: rich, famous, noble, but what? “My fellow workers in Christ Jesus” (Rom. 16:3). And nothing can compare with this in relation to virtue. And not only from here can one see their virtue, but also from the fact that he stayed with them not one day, or two, or three, but for two whole years. Just as worldly leaders would never dare to stay with simple and insignificant people, but look for the magnificent houses of some significant men, so that the insignificance of the persons who receive them does not degrade the greatness of their dignity, so did the apostles: they did not stay with everyone who happened to; but just as they seek the splendor of a house, so they sought the virtue of the soul and, having carefully scouted out the people they needed, stayed with them. This was also required by the law given by Christ. In which city, or “and in what house you enter,” He said, ask who is worthy in it, “stay there” (Luke 9:4). Therefore, they (Priscilla and Aquila) were worthy of Paul; if they were worthy of Paul, then they are worthy of the Angels. I could safely call this hut both heaven and church, because where Paul was, there was Christ: “You are looking for proof,” he says, “whether Christ speaks in me” (2 Cor. 13:3), and where Christ was, Angels were constantly instilled there. If they had previously proven themselves worthy of serving Paul, then imagine what they became like after living with him for two years, observing his appearance, his gait, his gaze, his type of clothing, his entrances, his exits, and everything else. The saints have not only words, instructions and exhortations, but their entire way of life is a sufficient lesson in wisdom for those who are attentive. Imagine what it was like to see Paul as he celebrated the supper, rebuked, consoled, prayed, wept, went out and entered. If we, having only fourteen of his messages, carry them throughout the entire universe, then those who had the very source of messages, the language of the universe, the light of churches, the foundation of faith, the pillar and foundation of the truth, what could they not become by living together with such an angel? If his clothes were terrible for demons and had such great power, then what cohabitation with him could not attract the grace of the Spirit? To see Paul's bed, his bed, his shoes - was this not a sufficient incentive for them to constant contrition? If the demons, seeing his clothes, trembled, then all the more the faithful and those who lived with him were distressed when they saw them. It is not superfluous to examine why he put Priscilla before her husband in the greeting, not saying: “Greet Aquila and Priscilla,” but: “Priscilla and Aquila.” And he did this not without reason, but, it seems to me, because he saw more piety in her than in her husband. And what was said is not a guess; this can also be seen from the Acts (of the Apostles). In fact, she accepted Apollos, an eloquent man and knowledgeable in the Scriptures, but who knew only the baptism of John, and taught him in the way of God and made him a perfect teacher (Acts 18:24, 25). Under the apostles, women did not care about what today's people care about - how to dress in magnificent clothes and beautify their faces with washing and rubbing, and torment their husbands, forcing them to buy a dress more expensive than their neighbor and a woman of equal rank, and white mules, and gilded harness, and eunuchs for servants, and a large crowd of maids, and everything else related to the ridiculous pomp. Having abandoned all this and rejected worldly pride, (the women under the apostles) sought only one thing, how to become fellow members of the apostles and participate in the same trap with them. Therefore, not only Priscilla was like this, but also all the others. So about a certain Persian, Paul says: “who labored much for the Lord” (Rom. 16:12), praises both Mary and Tryphaena for these labors, for the fact that they worked with the apostles and devoted themselves to the same deeds. How then in the Epistle to Timothy he says: “But I do not allow a woman to teach, nor to have authority over her husband, but to be silent” (1 Timothy 2:12)? This is when the husband is pious, and has the same faith, and participates in the same wisdom; and when he is unfaithful and erring, then the apostle does not deprive her of the authority to teach. So in the Epistle to the Corinthians he says: “And a wife who has an unbelieving husband...should not leave him. Why do you know, wife, whether you will save your husband?” (1 Cor. 7:13, 16). How can a faithful wife save an unfaithful husband? Announcing him, instructing him and leading him to faith, like this Priscilla - Apollos. On the other hand, when Paul says: “I do not allow a woman to teach,” he means teaching from the pulpit, conversation in a general meeting, characteristic of priests; but he did not prohibit private exhortation and advice, because if the latter had been prohibited, he would not have praised Priscilla for doing this. 4. Let the men listen to this, let the wives listen too: the latter in order to imitate the one who was of the same sex and the same nature, and the former so that they do not turn out to be weaker than a woman. What excuse will we have, what forgiveness, when women show so much zeal and so much wisdom, and we are constantly busy with worldly affairs? Let the rulers and the subordinates, the priests and those in the rank of the laity know this, so that the former will not be surprised at the rich and do not chase magnificent houses, but seek virtue with poverty, will not be ashamed of the poorest brethren and will not avoid the monastery maker, the tanner, the purple seller, or the coppersmith, showing respect not only to those in power; and the subordinates did not consider their condition an obstacle to receiving the saints, but, remembering the widow who received Elijah with only a handful of flour (1 Kings 17:10), and those who kept Paul with them for two years, they opened their homes to the needy and shared everything they had with strangers. Don't tell me that you don't have slaves for your servants. Even though you have plenty of them, God commands you to gather the fruit of hospitality yourself. Therefore, Paul, turning to his widowed wife and commanding her to receive strangers, commanded her to do this herself, and not through others, because, having said: “she received strangers,” he added: “she washed the feet of the saints” (1 Tim. 5:10). He did not say: if she spent money or ordered the servants to do it, but: if she did it herself. Therefore, Abraham, having three hundred and eighteen household members, himself ran to the herd, brought the calf and arranged everything else, and made his wife a sharer in the fruits of hospitality. For this reason, our Lord Jesus Christ was born in a manger and was brought up at home at birth, and at an age he had no place to lay his head, in order to teach you with all this - not to be deceived by the magnificent things of real life, but to love simplicity in everything, to seek poverty, to avoid wealth and to be adorned internally. “All the glory of the daughter of the King,” says Scripture, “is within” (Ps. 44:14). If you have a disposition for hospitality, then you have everything necessary for hospitality, even if you only have one ovol; if you are hateful and do not love strangers, then, even if you had abundance in everything, your house is too small for strangers. Priscilla did not have a bed decorated with silver, but had strict chastity; had no bed, but had a friendly and hospitable will; did not have shiny columns, but had the brilliant beauty of the soul; it had no walls lined with marble, no floor covered with precious stones, but it itself was a church of the Spirit. Paul praised this, admired this; That’s why he lived continuously in their house for two years, that’s why he constantly remembers them and gives them great and wondrous praise, not in order to make them more famous, but in order to arouse the same jealousy in others and convince them to consider happy not the rich and not invested with power, but those who are hospitable, merciful, philanthropic, showing great friendliness to the saints. 5. Having learned this from this greeting, we will also show the same by our actions: we will not indiscriminately consider the rich happy and humiliate the poor, we will not be ashamed of crafts and we will consider not work as dishonor, but idleness and idleness. If work were a dishonor, then Paul would not have been engaged in it and would not have especially boasted about it, saying this: “If I preach the gospel, then I have nothing to boast about, because this is my necessary duty... For what is my reward? Because when I preach the Gospel, I preach the good news of Christ freely” (1 Cor. 9:16, 18). If craft were a dishonor, he would not have commanded that those who do not work should not eat (2 Thess. 3:10). Sin alone leads to dishonor, and it is usually generated by idleness, and not just one, two, or three, but every vice in general. Therefore, someone wise, showing that idleness has taught every evil, and talking about servants, says: “Use him for work, so that he does not remain in idleness” (Sir. 33:28). What a bridle is to a horse, so is work to our nature. If idleness were good, then the land unsown and uncultivated would produce everything; but it doesn't produce anything like that. God once commanded her to produce everything without cultivation, but now he does not do so, but commanded people to harness oxen, and drag the plow, and draw a furrow, and throw seeds, and in many other ways to care for the vine, and for the trees, and for the seeds, so that the work would turn the souls of the workers away from all evil. At first, to show His power, He arranged it so that everything happened without our labors: “Let the earth produce greenery and grass,” He said (Gen. 1:11), and immediately everything blossomed; but after that it was not so, but he commanded that the earth should grow with the help of our labors, so that you would know that He introduced labor for our benefit and our good. Although the words: “By the sweat of your face you will eat bread” (Gen. 3:19) seem like punishment and torment, but in fact they are some kind of suggestion and admonition, and healing against wounds caused by sin. Therefore, Paul worked incessantly, not only during the day, but even at night. He proclaims this when he says: “Our labor and weariness: working night and day, so as not to burden any of you” (1 Thess. 2:9). And he did not work only for pleasure and mental relaxation, as many of the brothers do, but he applied such zeal to work that he could help others. “These hands have ministered to my needs,” he says, “and to the needs of those who were with me” (Acts 20:34). The man who commanded demons, who was the teacher of the universe, who was entrusted with the care of everyone living on earth, who with great zeal cared for all the churches under the sun, about tribes, peoples and cities, worked day and night and did not rest at all from these labors; and we, who do not have even the slightest part of his worries, or cannot even imagine them in our minds, spend our lives constantly in idleness. What kind of justification will we have, tell me, or what kind of forgiveness? That is why all kinds of evil have entered into life, that many consider it the greatest dignity not to engage in one’s crafts and the utmost disgrace to appear to be knowledgeable in something like that. But Paul was not ashamed at the same time to hold a knife in his hands and sew together skins, and to talk with people in honor, but even boasted about it when thousands of famous and famous people came to him; and not only was he not ashamed to do this, but in his messages, as if on a copper pillar, he announced his craft. So, what he first learned, he did later, and after he was caught up to the third heaven, after he was transferred to Paradise, after he heard ineffable verbs from God; and we, unworthy and the soles of his feet, are ashamed of what he boasted about, and sinning every day, we do not turn and do not consider it dishonor, but we avoid living by righteous labors as something shameful and ridiculous. What hope of salvation will we have, tell me? He who is ashamed should be ashamed of sin - to offend God and do something inappropriate, and he should even boast of crafts and work. Thus, through work, we will easily remove bad thoughts from our souls, and we will help those in need, and we will not disturb the doors of others, and we will fulfill the law of Christ, which says: “It is more blessed to give than to receive” (Acts 20:35). This is why we have been given hands, so that we can help ourselves and, if possible, deliver to those who are crippled in body everything they need from our property; so that if someone lives in idleness, then, even if he is healthy, he is more unhappy than those possessed by fever; these have an excuse for their illness and can find compassion, but those, disgracing bodily health, are rightly hated by everyone, as violating the laws of God and causing harm to the meal of the weak, and making their soul worse. In fact, the evil is not only that, while they should feed on their own means and their own labors, they disturb the homes of others, but that they themselves become worse than everyone else. No, truly there is nothing in the world that does not deteriorate from inaction. Thus, stagnant water rots, but flowing water that spills everywhere retains its goodness; and the iron lying motionless becomes weaker and worse, and is sharpened by more rust, while the iron in use becomes much more useful and beautiful, shining no worse than any silver; and the earth, left alone, as everyone can see, does not produce anything good, but bad herbs, thorns, thistles and barren trees, but when it receives cultivation it produces abundantly nutritious fruits. Generally speaking, every being deteriorates from inaction, but from its inherent activity it becomes most useful. So, knowing all this, how much harm there is from idleness and how much benefit there is from activity, let us avoid the former, and hold on to the latter, so that we can live our present life decently, and help those in need from our property, and, having perfected our soul, receive eternal benefits, of which may we all be worthy, by the grace and love of our Lord Jesus Christ, to whom be glory and dominion, with the Father and the Holy Spirit, now and ever, and to the ages of ages. Amen. A Word about Aquila and Priscilla and that one should not speak ill of the priests of God How great was the apostle’s thoughtfulness. Pavel. – Priscilla and Aquila were happier than the kings of the earth. – The severity of the apostles: the benefits of these examples. - Objection to the Apostles and other Christians regarding poverty: a response to unbelievers. – Why did Jesus Christ approve of poverty? – Why didn’t He make it an unconditional and constant duty to His disciples? - How to interpret known commands. – Comparison between rich and poor. – Unity and mutual love of teachers and students during the time of the apostles as a source of prosperity for Christianity. – What a great sin it is to slander the leaders of the Church. – By slandering them, we harm ourselves. – Even when they have shortcomings, we must refrain from condemning them because of the sacred nature of their personality; It would be shameful hypocrisy to publicly show them respect and resort to their help, and at home slander them or approve of those who slander them. – This lack of respect and love for priests is a plague on the Church. – In addition, this directly undermines our salvation, because since we do not want to be subjected to the Judgment of God, we should not judge others, but should judge ourselves. 1. Are you convinced that nothing found in Divine Scripture should be considered superfluous? Have you learned to carefully examine the inscriptions, names, and simple greetings written in Divine sayings? I think that no one who is hardworking will allow himself to ignore without attention any words placed in the Scriptures, whether it be a listing of names, or a counting of years, or a simple greeting to someone. However, to make this conviction stronger, today we will deal with the rest of the greeting to Priscilla and Aquila. The very introduction to it brought us a lot of benefit. It taught us what good is work, and what evil is idleness, and what kind of soul Paul was, how vigilant and caring, providing great care not only for cities, tribes and peoples, but also for each individual believer. It showed that poverty is not at all an obstacle to hospitality, that what is needed everywhere is not wealth and money, but virtue and a pious disposition of the soul, and that the most glorious people are those who have the fear of God, even if they were reduced to extreme poverty. Thus, Priscilla and Aquila, tabernacle makers and artisans, who, moreover, lived in poverty, we now please more than all the kings; those endowed with honors and power pass by in silence, and the screen-maker and his wife are glorified throughout the universe. If here they enjoy such glory, then imagine what rewards and crowns they will receive on that day (of the last Judgment); but even before that day they received a lot of pleasure, benefit, and glory, having lived so much time with Paul. As I said before, so now I will say and will not stop saying that not only teaching or exhortation and advice, but also the very sight of the saints brought a lot of pleasure and benefit, and even the very use of clothes and the very type of shoes. Truly, many benefits come to our lives from knowing to what extent they used what was necessary. They not only did not go beyond the limits of need, but sometimes they did not use all the most necessary things, but lived in hunger, and in thirst, and in nakedness. So Paul, commanding his disciples, said: “Having food and clothing, we will be content with this” (1 Tim. 6:8); and about himself he says: “Even to this day we suffer hunger and thirst, and nakedness and beatings, and we wander” (1 Cor. 4:11) But while I was speaking, something came into my mind that deserves research, which needs to be said now. What is this? I said that the sight of the apostolic robes gives us great benefit; but while I was talking about this, the law that Christ gave to the apostles came to mind and which says: “Take with you neither gold, nor silver, nor copper for your belts, nor scrip for the road, nor two coats, nor sandals, nor a staff” (Matthew 10:9, 10); and yet it turns out that Peter had boots. So, when the Angel awakened him from sleep and led him out of prison, he said to him: “Gird yourself and put on your shoes... put on your clothes and follow me” (Acts 12:8). And Paul in his Epistle to Timothy says: “Bring the phelonion that I left in Troas with Carpus, and books, especially leather books” (2 Tim. 4:13). What are you saying? Christ commanded not to have boots, but you have a veil, and the other has boots? If these were ordinary people who did not always obey the Teacher, then there would be no question here; but since they gave up their souls to Him, were supreme and the first of the disciples and obeyed Christ in everything, and Paul not only fulfilled what was commanded, but also ascended above the appointed limits, and while Christ commanded to live from the gospel, he lived by the labors of his hands and thus did something more than commanded, it is really worthy of investigation, why they, obeying Christ in everything, in this case, apparently, violate His law? No, they don't violate it. Talking about this will be useful to us not only for the justification of those saints, but also for stopping the mouths of the pagans. Many who ravage the houses of widows, deprive orphans of their clothes, appropriate the property of everyone, are in their mood no better than wolves, living on the labors of others - sometimes seeing some of the faithful dressed in several clothes due to bodily illness, they immediately point us to the law of Christ and say the following words: Didn’t Christ command you not to have two clothes or boots? How do you break the law laid down for this? And then, having laughed and laughed a lot, and scolded their brother, they leave. Therefore, to prevent this from happening, let us now curb their shamelessness. Of course, it would be possible to get rid of them by saying only the following. What exactly? Here's what: if you consider Christ worthy of faith, then you rightly present this and ask us; if you do not believe Him, then why do you point to His laws? In fact, when you want to condemn us, then Christ seems to you a Lawgiver worthy of faith; and when you need to worship and marvel at Him, you are not showing any respect to the general Ruler of the universe. 2. But so that they don’t think that we are saying this out of inability to defend ourselves, let’s begin to resolve the issue itself. What will be the solution? To do this, you need to look at who and when, and why Christ commanded this. In fact, not only the spoken words themselves must be considered, but also the person, the time, and the reason, and all this must be carefully examined. Looking carefully, we will find that this was not commanded to everyone, but to only the apostles, and to them not forever, but for a certain time. Where can you see this? From the very words (of the Lord). Calling twelve disciples, He said to them: “Do not go into the way of the Gentiles, and do not enter the city of the Samaritans; but go especially to the lost sheep of the house of Israel... heal the sick, cleanse the lepers, raise the dead, cast out demons; freely you have received, freely give. Do not take with you gold, silver, or copper for your belts” (Matthew 10:5-9). Look at the wisdom of the Teacher, how He made the commandment easy. First He said: “Heal the sick, cleanse the lepers, raise the dead, cast out demons,” and generously bestowed His grace on them, and then He commanded this, making this poverty easy and convenient with an abundance of signs. But it is not only evident from here that the indicated commandment was given to them alone, but also from many other things. So the Lord punished those virgins because they did not have oil in their lamps (Matthew 25:1–9); and He condemns others because they saw Him hungry and did not feed Him; they saw Him thirsty and did not give Him something to drink (Matthew 25:41-42). And who has neither copper nor boots, but only clothes, how would it be possible to feed another, how to clothe the naked, how to bring the homeless into the house? Besides this, the same thing will be clearly seen from another case. When someone came up and said: “Good Teacher! What good thing can I do to have eternal life?” , - and when Christ listed all the commandments of the law, and he, continuing to ask, said: “I have kept all this from my youth; what else am I missing? , - then He said to him: “If you want to be perfect, go, sell your property and give it to the poor; and you will have treasure in heaven; and come and follow Me” (Matthew 19:16, 20, 21). If poverty were a law and a command, then it should have been said from the very beginning, and decreed by law and prescribed in the form of a command, and not expressed in the form of advice and exhortation. In fact, when He says: “Take neither gold nor silver with you,” He speaks as if commanding; and when he says: “if you want to be perfect,” he speaks as one who advises and exhorts. And it is not the same thing to advise and give law. He who gives the law wants what is prescribed to be carried out without fail; and whoever advises and exhorts, and leaves it to the will of the listener to choose what he is talking about, makes the listener the power to accept and not accept. Therefore, He did not just say: “Go, sell your property,” so that you would not consider these words to be law, but how? “If you want to be perfect, go and sell your property,” so that you know that this matter depends on the will of those listening. So, that that commandment was given to the apostles alone is clearly evident from here; but we have not yet found a solution to the issue. In fact, if this was made a law for some of them, then why do they, having received the commandment not to have either boots or two clothes, turn out to have: one - boots, and the other - a veil? What can I say to this? The fact that Christ did not forever subject them to this requirement of the law, but, intending to go to a saving death, He freed them from this law. Where can you see this? From the very words of the Savior. When He was preparing to go into suffering, He called them and said: “When I sent you without bag and without scrip and without sandals, did you lack anything? They answered: nothing. Then He said to them: but now, whoever has a bag, take it, and also the scrip; but if anyone does not, sell his clothes and buy a sword” (Luke 22:35, 36). But perhaps someone will say: you really justified the apostles with these words; but now it is necessary to explain why Christ gave opposite commandments, then saying: “do not take... their belts,” then commanding: “Whoever has a bag, take it, and also the bag; and whoever doesn’t have it, sell your clothes and buy a sword”? Why did He do this? In accordance with His wisdom and care for the disciples. At the beginning, He commanded them the first thing, so that they would recognize His power by deed and experience and, having learned it, then boldly go throughout the entire universe. When they sufficiently recognized His strength, He wanted them to show their own valor, He did not want to nurture them to the end, but often allowed them to fall into temptations, so that they would not remain forever without exercise. Just as swimming teachers, at first, placing their hands, support their students with great care, and after one, two or three days, often taking their hand away, they order them to support themselves, and sometimes allow them to dive a little and drink a lot of water, so Christ did with his disciples. At the beginning and at the first steps, He did not allow them to suffer either small or great, but was present everywhere with them, protecting and protecting them, and providing them with everything in abundance; and when it was necessary for them to show their own courage, He somewhat reduced His grace, commanding them to do many things in their own strength. That is why, when they had neither boots, nor a belt, nor a staff, nor copper, they did not lack anything: “Did you,” He says, “have you lacked anything? They answered: “nothing.” And when He commanded them to have a bag, and a fur, and boots, then they turn out to be hungry, and thirsty, and hungry. From this it is clear that He often allowed them to be exposed to dangers and to endure disasters so that they would deserve some kind of reward. This is what birds do with their chicks: while their feathers are soft, they, sitting on the nest, warm them; and when they see that they have fledged and can cut through the air, they first teach them to fly near the nest itself, and then lead them further, first following them and supporting them, and then leaving them to their own forces. This is what Christ did, raising disciples in Palestine, as if in a nest; when he taught them to fly with Himself and under His leadership, He finally let them fly around the universe, commanding them in many cases to find help in themselves. And that this is fair and that in order for them to know His power, He stripped them of everything, sent them in only clothes and commanded them to go without boots, we will clearly see this after listening to His very speech. He did not just tell them: take a bag and a fur, but reminded them of the former, saying this: “When I sent you without a bag and without a bag and without sandals, did you lack anything?” Those. Did you not have everything without any lack, did you not enjoy great abundance? And now I want you to strive, and I want you to experience poverty. Therefore, I no longer subject you to the requirements of the former law, but I allow you to have both a bag and a fur, so that they do not think that I am acting through you as through soulless instruments, but so that you too can show your own wisdom. 3. Well, you say, wouldn’t there be greater grace if they lived like this all the time? But in this case, they would not have become so glorious, because if they had not experienced any sorrow, poverty, persecution, or oppression, they would have lived in inaction and carelessness; and now Christ deigned that not only grace would shine forth, but that the valor of the disciples would also be revealed, so that later someone would not say that they did not bring anything of themselves, but that everything was accomplished by the will of God. Of course, God could have preserved them to the end with such abundance, but He did not want this for many and necessary reasons, which we have often talked about to your love: one is exactly the one we just talked about; another, no less important, is that they learn to be modest; and the third is that they should not be given more glory than is due to a person. For these and many other reasons, allowing them to be exposed to many unexpected temptations, He did not want to leave them under the severity of the former law, but softened and eased the severity of that wisdom, so that life would not become difficult and unbearable for them if they were often left in danger and forced to keep that strict law. However, since this obscure subject needs to be explained, it is necessary to say the following. Having said: “Whoever has a bag, take it... also a scrip,” He added: “But whoever doesn’t, sell your clothes and buy a sword” (Luke 22:36). What does it mean? Doesn’t He who said: “Whoever strikes you on your right cheek, turn to him the other also” (Matthew 5:39) arm the disciples? The One who commanded to bless those who slander, endure insults, and pray for persecutors, then arms the disciples, and with one sword? And what was the point of this? If it was absolutely necessary to arm, then it would be necessary to provide not only a sword, but also a shield, a helmet, and armor. Truly, if He intended to arrange this in a human way, then who would not find such a command funny? In fact, even if they took countless such weapons, what would eleven people mean in the face of such attacks and intrigues of so many tribes, rulers, cities and peoples? Could they listen to the voice of the neighing horse? Wouldn't they be horrified at the mere sight of an army, having been raised on lakes and rivers and small boats? Why does He say this? In order to indicate the intrigues of the Jews and that they intend to capture Him. But He clearly did not want to say this, but said it in secret, so as not to confuse them again. Just as when you hear His words: “Whatever you hear in your ears, preach on the housetops...whatever I say to you in the dark, speak in the light” (Matthew 10:27), you do not mean that He commands to leave the streets and the square and preach on the housetops - because the disciples are not seen doing this - but the words: “on the housetops” and “in the light” express boldness; and the words: “in the ear” and “in the dark” mean: what you heard in a small part of the universe and in one country - Palestine, proclaim throughout the whole earth. In fact, He did not talk with them in the darkness and not by ear, but often on high mountains and in synagogues. This is what needs to be understood here too. Therefore, just as there, hearing about roofs, we understood differently, so here, hearing about swords, we will understand not that He commanded the acquisition of swords, but that with swords He expresses threatening intrigues and that He will have to suffer from the Jews what He suffered. This is clear from His further words. Having said: “Buy a sword,” He added: “This writing must also be fulfilled in Me,” which is “counted among the evildoers” (Luke 22:37). When they, not understanding what was said, answered: “Behold, here are two swords,” then He says: “Enough” (Luke 22:38). Meanwhile, this was not enough. In fact, if He wanted them to use human benefits, then not only two or three, but even a hundred swords would not be enough; and since He did not want them to use human benefits, then two swords were unnecessary. However, He did not explain this hidden speech; as we see He often did. When they did not understand what was said, He left and omitted it, leaving subsequent events to explain what was said. He did the same on another occasion. Talking about His Resurrection, He said this: “Destroy this church, and I will raise it up in three days” (John 2:19), but the disciples did not understand these words; and that they did not understand, the evangelist pointed out this, saying: “When He rose from the dead,” then “they believed the Scripture and the word that Jesus spoke” (John 2:22), and again in another place: “For they did not yet know from the Scripture that He must rise from the dead” (John 20:9). 4. However, the issue has been sufficiently resolved; Let's move on to the rest of the greeting. So, what is said and how did we get to this point? We pleased Priscilla and Aquila because they lived with Paul, because they carefully studied the type of clothing, the type of shoes, and everything else. Hence the question arose for us: namely, we investigated why, while Christ commanded to have absolutely nothing except clothing, the apostles turn out to have both boots and a veil. Then it was proven that by using this they did not violate the law, but, on the contrary, strictly observed it. We spoke of this not to encourage you to increase your wealth or to encourage you to acquire more than you need, but so that you can answer the unbelievers who mock our teaching. Christ, having abolished the previous law, did not command to have either houses, or slaves, or lodges, or silver vessels, or anything else like that, but only freed us from the requirement previously said. And Paul exhorted: “Having food and clothing,” he says, “we will be content with these things” (1 Tim. 6:8). And what exceeds need must be spent on those in need, as those Priscilla and Aquila did. Therefore Paul praises them, and glorifies them, and gives them the greatest honor. Having said: “Greet Priscilla and Aquila, my fellow servants in Christ Jesus,” he also adds the reason for such love. Which one exactly? “Who laid down their life for my life” (Rom. 16:4). So for this, perhaps someone will say, do you love and welcome them? Of course, because even if there was one thing, they would be worthy of praise. He who saved the military leader saved the soldiers; whoever saved the doctor from danger restored health to the sick; He who sheltered the helmsman from the storm protected the whole ship from the waves. So those who preserved the teacher of the universe and shed their blood for his salvation became the general benefactors of the universe, through their care for the teacher bringing salvation to all students. And so that you know that they were not only like this in relation to the teacher, but also in relation to the brothers they showed the same care, listen to what follows. Having said: “they laid down their lives for my soul,” he added: “to whom I give thanks not only to me, but also to all the churches of the Gentiles” (Rom. 16:4). What are you saying? The monasteries, the poor, the artisans, who have nothing but the necessary food, are thanked by all the pagan churches? How could these two benefit so many churches? What abundance of wealth did they have? What is the greatness of power? What kind of boldness is there before the leaders? They did not have an abundance of wealth and power before the rulers, but what is more important than all this, they had an abundance of noble zeal and a soul ready for danger. Therefore, they became benefactors and saviors of many. In fact, rich but cowardly people can benefit churches not so much as poor but generous people. Let no one consider these words strange; this is true and is confirmed by the deeds themselves. A rich man has many reasons to suffer harm: he is afraid for his house, for his servants, for his fields, for his treasures, lest someone take away some of this from him. He who owns much becomes a slave to much. On the contrary, the poor man, as a free man and alien to all these reasons, is a lion breathing fire, has a brave soul and, having renounced everything, easily does everything that can benefit the churches, even if it were necessary to reprove, even to reproach, even to endure many disasters for Christ; Having once neglected real life, he accomplishes everything conveniently and with great ease. And what, tell me, should he be afraid of? So that someone doesn't take away his treasures? But this cannot be said. So as not to lose the fatherland? But the whole of heaven is a city for him. So that someone does not reduce his pleasures and security guards? But, having renounced all this, he has residence in Heaven and strives for the future life. Even if he had to give his very soul and shed blood, he would not refuse. Therefore, such a person is stronger and richer than rulers, and kings, and peoples, and everyone in general. And so that you can be convinced that these words are not flattery, but that indeed people who have nothing can speak freely in front of everyone, look how many rich were there in the time of Herod, how many strong? But who stepped into the middle, who denounced the tyrant, who defended the insulted laws of God? None of the rich; and the poor and beggar, who had neither a bed, nor a table, nor a shelter, an inhabitant of the desert - John, this one and the first with all courage denounced the tyrant, discovered his adulterous marriage and, in the presence and aloud of everyone, pronounced a sentence condemning him. Also before him, the great Elijah, who had nothing but mantle, alone with great courage exposed the wicked and lawless Ahab. Thus, nothing gives such courage in speech, does not dispose to be courageous in all adversities, does not make one so invincible and strong as not having anything and not being bound by anything. Therefore, whoever wants to acquire great power, let him love poverty, let him despise real life, let him consider death as nothing. Such a person is not only greater than the rich and the rulers, but also the kings themselves, and will be able to bring benefits to the churches. Kings and the rich, whatever they do, do it through money, and such a person often accomplishes many great things through danger and death. The more precious blood is than any gold, the more important the last sacrifice is than the first. 5. Such were also these hosts of Paul, Priscilla and Aquila: they did not have an abundance of property, but had a soul richer than any wealth, expecting death every day, spending their lives among murders and blood and constantly experiencing martyrdom. That is why our affairs flourished in those days, because students and teachers and teachers and students were united in this way. After all, Paul is not talking about these alone, but also about many others. Thus, in his epistles to the Jews, Thessalonians and Galatians, he testifies that everyone was subjected to many temptations, and explains in his epistles that they were persecuted and expelled from their fatherland, and deprived of their property, and suffered disasters until they bled to death, and their whole life was ascetic; and, however, they would not refuse to give up their own members to be cut off for teachers. So in the Epistle to the Galatians he says: “I testify of you that, if it were possible, you would have plucked out your eyes and given them to me” (Gal. 4:15); and Epaphroditus, who was with the Colossians, he praises for the same thing when he says: “he was sick at the point of death; but God had mercy on him, and not only on him, but also on me, so that I would not have sorrow added to sorrow” (Phil. 2:27). He said this, expressing that he would truly grieve over the death of his student. He also reveals his virtue to everyone in the words: “For the cause of Christ he was close to death, endangering his life, in order to make up for the lack of your services to me” (Phil. 2:30) Who can be more blessed than them, and who is more unfortunate than us? They gave both their blood and their souls for their teachers, and we often do not dare to utter even a simple word for our common fathers, but when we hear how they are slandered, reviled by both our own and others, we do not stop the mouths of those who speak, we do not restrain them, we do not reproach them. Oh, if we ourselves were not the first to reproach them! Now even from unbelievers one cannot hear such slander and reproach as are uttered against those in power by those who, apparently, belong to the believers and are united with us. After this, is it necessary to examine why such carelessness and such negligence about piety occurred, when we are so hostile to our fathers? No, truly there is nothing that could so upset and destroy the Church, or better - there is nothing else that could do this so easily as when students with teachers, and children with fathers, and subordinates with superiors are not very closely united. Whoever curses his brother is excluded from reading the Divine Scriptures: “Why do you preach My statutes and take My covenant in your mouth,” says God, and then, giving the reason, he adds: “You sit and speak against your brother” (Ps. 49:16, 20); and you, condemning your spiritual father, consider yourself worthy to enter the sacred vestibule? What does this mean? If those who slander a father or mother are punished by death (Ex. 21:17), then what punishment will be worthy of the one who dares to slander someone who is more necessary and more important than his parents? And he is not afraid lest the earth open up and completely swallow him up, or lightning fall from above and burn his blasphemous tongue? Haven’t you heard what Moses’ sister suffered when she began to speak against the ruler, how she became unclean, suffered leprosy, experienced extreme dishonor, and, despite the fact that her brother prayed and fell before God, did not receive forgiveness? Meanwhile, she laid this saint (by the river), took care of his upbringing, at first helped to ensure that the mother became his nurse and that the child would not be raised in the arms of foreigners, and subsequently led a host of women, like Moses led a host of husbands, and endured all disasters with him; and, although she was the sister of Moses, nothing helped her escape the wrath of God for her slander; and Moses, who begged God for such a people after their unspeakable wickedness - and he, falling down and asking forgiveness for his sister, could not appease God, but also heard a strong reproach, so that we would know how great the evil is to reproach the leaders and condemn the lives of others. Truly, on that day (of the future Judgment) God will judge us not only for what we have sinned in, but also for what we have condemned others for; and often a sin, light in nature, becomes grave and unforgivable because the sinner condemns another. Perhaps these words are not clear; I will therefore try to explain them. Someone sinned and strictly condemned another who committed the same sin: for this on that day he will be punished not in the same way as the nature of his sin requires, but more than double and triple, because God will assign him a punishment not in accordance with what he himself sinned, but because he strictly condemned another who sinned in the same thing. And that this is true, I will explain even more, as I promised you, from previous examples. The Pharisee, although he himself had not sinned in anything, lived righteously and could point out many of his good deeds, when he condemned the publican, the predator, the covetous and the most lawless person, he was subjected to such condemnation that he would face a punishment greater than what was due. If he, having not sinned in anything himself, but with a simple word condemning another sinner, who was known to everyone for his iniquities, was subjected to such punishment, then we, sinning a lot every day and meanwhile condemning the lives of others, which, moreover, are unknown and not open to anyone, imagine what kind of punishment we will be subjected to, how we will be deprived of all forgiveness. “With the judgment you judge,” said the Lord, “in this way you will be judged” (Matthew 7:2). 6. Therefore, I ask, convince and beg you to stop this bad habit. We do not harm the priests about whom we speak badly, not only when we speak a lie, but when we speak the truth - just as the Pharisee did not harm the publican at all, but also brought him benefit, although he spoke the truth about him; and we will expose ourselves to extreme troubles,” and so the Pharisee thrust the sword into himself and walked away, receiving a mortal wound. So, so that we do not suffer the same thing, let us control our intemperate tongue. If the Pharisee, who slandered the tax collector, did not escape punishment, then what excuse will we have for slandering our fathers? If Miriam, who once slandered her brother, was subjected to such condemnation, then what hope of salvation is there for us when every day we shower the rulers with countless slander? Let no one tell me that it was Moses; after all, I can say that it was Mariam. However, so that you clearly understand that even if the priests were subject to condemnation, even then you have no right to condemn their lives, listen to what Christ says about the leaders of the Jews: “The scribes and Pharisees sat in the seat of Moses; So whatever they tell you to observe, observe and do; But do not walk according to their works” (Matthew 23:2, 3). What could be worse than those whose jealousy destroyed their students? However, despite this, He did not deprive them of their dignity, did not make them despicable for their subordinates: and quite rightly. In fact, if the subordinates received such power, then we would see how they would deprive everyone of power and overthrow them from the seat. That is why Paul, reproaching the Jewish high priest and saying: “God will beat you, you whitewashed wall! you sit to judge according to the law” (Acts 23:3), when you heard the words of some stopping him: “Are you reproaching the high priest of God?” - then, wanting to show what honor and respect should be given to those in charge, what did he say? - “I did not know, brethren, that he was a high priest” (Acts 23:4, 5). That is why David, having caught the lawless Saul, who breathed murder and was worthy of severe punishment, not only spared his life, but did not even allow himself to utter an offensive word against him and, giving the reason for this, said: “the Lord’s anointed” (1 Samuel 24:7). And not only from here, but also from other events one can very clearly see how far a subordinate should be from correcting the affairs of the priests. So once upon a time, when returning the ark, when some of the subordinates, seeing it leaning over and ready to fall, straightened it, they were punished in the same place, being struck by the Lord and falling dead. Meanwhile, they did nothing wrong; They did not tilt the ark, but straightened it when it tilted and was ready to fall. But so that you may be fully convinced of the dignity of the priests and how inappropriate it is for a person under authority and belonging to the number of the laity to correct such matters, God put them to death among a multitude of people, with great power frightening all others and inspiring them never to approach the inaccessible objects of the priesthood. In fact, if everyone, under the pretext of correcting something bad done, began to assign to himself the dignity of the priesthood, then there would never be a shortage of pretexts for correction, and everyone would get mixed up among themselves so that we would not distinguish between a superior and a subordinate. Let no one think that I say this to condemn the priests (by the grace of God, as you know, they show great honesty in everything and have never given anyone any reason to condemn them), but I say so that you know that even if you had bad fathers and painful teachers, then it would not be safe and harmless for you to blaspheme and slander them. If one wise man says about bodily parents: “Even if he has become poor in understanding, have mercy” (Sir. 3:13), then what will you repay them for what they have given you? - then even more so, one must observe this law in relation to spiritual fathers; and everyone must examine and sort out his own life, so that we do not hear on that day: “Why do you look at the speck in your brother’s eye, but do not feel the beam in your own eye?” (Matthew 7:3)? Thus, it is common for hypocrites in front of the people and in the eyes of everyone to kiss the hands of priests, touch their knees, ask to pray for them and, having a need for baptism, run to their doors, and at home and in the squares of these culprits and ministers of such blessings for us to shower countless slander or sympathize with other slanderers. If the father is really not good, then why do you consider him a servant of the terrible Sacraments worthy of faith? If he seems to you a servant of the Sacraments worthy of faith, then why do you allow others to slander him, do not stop their mouths, do not express your displeasure, do not become indignant, in order to receive a great reward from God and praise from the detractors themselves? After all, even if they were a thousand times daring, they will certainly praise and approve of you for your concern for your fathers; on the contrary, if we do not do this, everyone will condemn us, even the detractors themselves. In addition, it is also regrettable that we will be subject to extreme condemnation there too. Truly, nothing harms churches more than this disease. Just as a body that is not properly connected by the covering of nerves experiences many illnesses and makes life difficult, so the Church, not bound by strong and indissoluble bonds of love, experiences many wars, increases the wrath of God and gives rise to many temptations. So that this does not happen, so that we do not anger God, do not multiply our misfortunes, do not incur inevitable punishment on ourselves and do not fill our lives with many sorrows, let us turn our tongue to blessing, let us examine our own lives every day and, leaving the judgment of the lives of others to the One who knows exactly the secret, we ourselves will condemn our own sins. In this way we will be able to avoid the fire of Gehenna. Just as those who examine the sins of others do not care at all about their own, so those who are afraid to examine the lives of others will pay great attention to their own misdeeds; and, thinking about their sins and condemning them every day, and demanding punishment from themselves for them, they will then have a Meek Judge towards them. Paul expresses this when he says: “If we had judged ourselves, we would not have been judged” (1 Cor. 11:31). So, in order for us to avoid such a sentence, leaving everything else behind, let us take care of our own lives, tame the thoughts that attract us to sins, dispose our conscience to contrition and demand from ourselves an account of our deeds. In this way we can lighten the burden of sins, receive complete forgiveness, spend our present life with pleasure and be counted worthy of future blessings, by the grace and love of our Lord Jesus Christ, through whom and with whom to the Father, with the Holy Spirit, be glory forever and ever. Amen.