The teaching of St. John Chrysostom about the Church

Speech by Prof. N.I. Sagarda at the solemn meeting of the St. Petersburg Theological Academy on November 13, 1907, dedicated to the blessed memory of St. John Chrysostom o//Church Bulletin. 1907. No. 46 (Quotations are given from the publication: Complete collection of the works of St. John Chrysostom. T. 1–12. SPbDA, 1895–1906). The Church called Saint John Chrysostom “the great universal teacher,” and the greatness of his integral, morally exalted, pure and holy personality, tirelessly zealous and fruitful teaching, outstanding church and social pastoral activity and extraordinary life feat, crowned with the glorious crown of a great fighter and sufferer for the truth, for the vital meaning of Christian truth, is recognized by those who I am inclined to consider it a binding authority of ecclesiastical judgment. His name is written in indelibly bright lines on the tablets of Christian history; his image invariably stands before the Christian consciousness of all centuries, shining with the inexpressible beauty of spiritual life, as a living sermon and testimony of true Christianity, which is spirit and life. A distinctive feature and advantage of great people is that their life bears the stamp of a certain idea, which more or less deeply and consistently penetrates and illuminates the sides and various manifestations of it, uniting them in one ultimate goal, their best forces are directed towards it and their thoughts and aspirations are concentrated on it, it constitutes, as it were, the soul of their activity, and faith in it raises energy, inspires great feats, gives strength to endure failures and not lose heart in the struggle. To define this idea, to understand its essence, means to understand the personality and find the key that opens access to the recesses of its activity. What idea is imbued with the life of St. John Chrysostom? What did he so steadily strive for and for what did he suffer? Where did his zeal and holy enthusiasm in fulfilling the ministry he assumed come from? We know more or less accurately the most important facts of his life and work; together with his numerous creations, in which he so sincerely expressed his thoughts, feelings and aspirations, they show that all the varied activities of John Chrysostom flowed directly from the soul of the great Christian shepherd and only from this point of view can it be comprehended in its essential features and immeasurable value for the Christian World. He brought his varied and rich talents to the service of pastoral service, the fulfillment of pastoral duty, success and failure in it filled his entire life, brought him both the greatest joys and inexpressible mental anguish, which his works so eloquently speak about, it also led him to the suffering of the last years of his life and to death in exile, far from his flock. But shepherding is not a self-sufficient ideal; it is itself rooted in another ideal and is determined by it in its essence. John Chrysostom himself says that all the various actions of the shepherd are directed towards one goal - the glory of God, the building of the Church (On the priesthood, 6:5:1:472). This creation of the Church is the vital nerve of all the activities of John Chrysostom and the goal of all his aspirations and exploits. This or that understanding of the Church, its essence, tasks and its permeating spirit always and everywhere has the deepest significance, since it reflects the understanding of all Christianity, a clear confirmation of which can be the difference in the teaching about the Church among the Orthodox, Roman Catholics and Protestants. Therefore, it is natural to seek clarification regarding the pastoral ministry of St. John Chrysostom in the idea of ​​the Church that was presented to its great Saint. Saint John Chrysostom did not leave a special treatise on the Church, but the thought of it never leaves him: he speaks about it often - both when interpreting the Apostolic and Old Testament writings, and when making judgments about the events of the surrounding life; sometimes he switches to talking about the Church completely unexpectedly and always pronounces her name with great reverence and animation. It is as if he cannot find words to sufficiently express the power of enthusiastic surprise at Her greatness. “The Church is the pillar of the universe” (Conversation on 1 Timothy 1:1 1:692). “The Sun and the light that comes from it are not as brilliant as the deeds of the Church.” “The power of the Church touches the very heavens” (Interpretation of the prophet Isaiah 2:2–3; 6:27). “She is higher than the sky, wider than the earth” (Conversation when Eutropius was captured, 6:3:415). "She is stronger than the sky." “For God, the Church is more desirable than heaven. He did not receive a heavenly body, but He accepted the flesh of the Church. Heaven is for the Church, and not the Church for heaven” (Conversation before departure into exile, 2:3:445). “The Lord raised her up to a great height and seated her on the same throne, because where the Head is, there is the body” (Discourse on Eph. 3:2:11:26). With inimitable features, John Chrysostom depicts the greatness of the Church, as it was historically revealed in its triumph over peoples, laws, morals, cults, altars, temples, idols and over all the secrets of pagan superstition. She forced the Romans, the Greeks and all peoples even outside the known universe to come under her yoke. Without any external support, the Church defeats religions and legislation, destroys obstacles, boldly repels the blows of all persecutors, and she carries out this majestic struggle through the poor fishermen, with whom she transformed the world and established dominion to the ends of the Earth. “The twelve disciples were the companions of the Lord; Even the name of the Church did not yet come to anyone’s mind, because the synagogue was still in a flourishing state. When almost the entire universe was given over to wickedness, what did the Lord say and foretell? “On this rock I will build My Church, and the gates of hell will not prevail against It... (Matthew 16:18). Briefly the saying: “I will build My Church,” but do not ignore it, and delve into it with your mind and imagine how great a task it is to fill the entire sunflower Earth with churches, convert so many tribes, convince nations, destroy fatherly customs... altars, churches, idols and their services, disorderly celebrations and unclean sacrifices, dispel like smoke and erect altars to the true God everywhere... And through whom did he convince? Through eleven people, unlearned, simple, who did not know languages, not noble, poor, who had neither fatherland, nor wealth, nor bodily strength, nor glory, nor the celebrity of ancestors, nor the power of speech, nor the art of eloquence, nor the advantages of learning, but fishermen and monasteries... and through them Christ built His Church, stretching from the ends of the universe! It would be a great thing, or, better to say, a proof of extreme greatness and divine power, to accomplish this without any obstacle, in a time of peace, with the assistance of many and without any enemies. But these simple, poor, humble, few people did this not during peace, but during countless attacks launched against them from everywhere. “In every nation and city - what do I say: in the people and city? - in every house they faced a struggle. The doctrine they preached often separated son from father, daughter-in-law from mother-in-law, brother from brother, slave from master, subordinate from boss, husband from wife, wife from husband, father from children, because not everyone suddenly accepted it; this exposed them to daily hostility, continuous struggle, a thousand deaths, and disposed people to treat them as common enemies and enemies. Everyone persecuted them: kings, rulers, common people, freemen, slaves, peoples and cities, and not only them, but also those who accepted their teaching... There was a general war against both students and teachers... And yet... they convinced and established the Church. How and in what way? By the power of Him who commanded it; He Himself was their leader; He made everything difficult easy. If divine power had not cooperated, then this matter would have received neither entry nor beginning. And how could it be done? But the One who said: “Let there be heaven,” and did it in practice, Who said: “Let the Earth be created,” and gave it existence, Who commanded: “Let the Sun shine,” and revealed the luminary, Who created everything with His word, He planted these churches, and His word: “I will build My Church,” accomplished all this. These are the words of God: they do wondrous and wondrous works” (Prot. Jud. and Gentiles 12–13: 1:634–638). Consequently, the Church is not an ordinary human institution: its foundation, spread and establishment clearly speak of the action of divine power. John Chrysostom often stops the thoughts of his listeners on the fact that from the very planting of the Church, great and varied wars arose against it from all sides, but nothing defeated it: the enemies were crushed, and the Church flourished (Conversation on Psalm 129:5:402). “Let the Greeks hear, let the Jews hear,” exclaims John Chrysostom, “about our deeds and the superiority of the Church” (Conversation on the words of the prophet Isaiah 4:2:6:406). The initial history of the spread of Christianity serves, according to the thoughts of John Chrysostom, as the best refutation of the view, obviously widespread in his time, “that the Church stands firm as a result of peace with the kings: “God allowed her to endure persecution when she was smaller and seemed weaker, so that you would be convinced from this that her current firmness does not depend on peace with the kings, but on the power of God” (Prot. 5:2:1:695). This fact of the miraculous establishment of the Church under the most unfavorable conditions seems to be such a clear evidence for everyone of the “truth of the great deed” that John Chrysostom sees in it proof of the divine and invincible power of Himself who predicted and accomplished it (Prot. Jude. and Gentiles 15:1:640), certifying that Christ is God (ibid., 1:1:617; cf. Prot. Jude. 5:2:1:694–695; Conversation on Psalm 147, 4:5:542; Second Conversation on Book of Acts. The church is founded first upon Christ, who is the chief cornerstone; on this first foundation was laid the second - the foundation of the prophets of the Old Testament and the apostles of the New Testament. This is the teaching of the Apostle Paul (Eph 2:20); but John Chrysostom reveals it in a complete and vivid picture and the strength of the foundation. “Let’s see,” he said, “how the Apostles laid the foundations, how deep they dug the ditch so that the building would be unshakable?” They did not need to dig deep, because they found the previous ancient foundation laid by the prophets. “Just as a person intending to build a large house, having found an old foundation, strong and unshakable, does not dismantle this foundation, does not touch the stones, but leaving it motionless, erects a new and later building on it, so the apostles, intending to build this great building - the Church founded throughout the entire universe - did not dig into the depths, and having found the ancient foundation laid by the prophets, did not dismantle it, did not touch them building, but leaving it motionless, they erected their teaching on it, this new faith of the Church.” Revealing the meaning of the words of the Apostle Paul: “on a foundation was created an apostle and a prophet” (Eph. 2:19-20), John Chrysostom says: “Do you see one foundation and one foundation - from the prophet, the other - from the apostle, laid from above” (Second Discourse on the above book of Acts Apostle 2:3:64-65). “Apostles and prophets serve as the foundation of the building. The apostles should be placed first, although they were after the prophets, in order to show by this that both equally serve as the foundation, that everything constitutes one building and has one root... Then the apostle adds: “I am the cornerstone of Jesus Christ,” showing that Christ contains everything, since the cornerstone is that which supports both the walls and the foundations... Thus, “the economy of our salvation began even before the coming of Christ” (Conversation on last. to Eph. 6:11:49–50). Continuing to develop the same image of the construction of a building, Saint John Chrysostom solves the question: why did the Apostles come not immediately after the prophets, but after a long time? “Because,” he answers, “that is what the most excellent of builders do: when they lay the foundation, they do not immediately erect a building on it, so that the unhardened and recently built foundation does not turn out to be unable to bear the weight of the walls. Therefore, they give the stones a lot of time to strengthen, and only then, when they see that the stones are well held together, they erect heavy walls on them. Christ did the same: He allowed the prophetic foundation to strengthen in the souls of the listeners and their teaching to become established, and when he saw that the building was unshakable and the sacred teaching was introduced so that it could withstand new wisdom, then he sent the Apostles to erect the walls of the Church on the foundation of the prophets. Therefore, the apostle did not say: built on the foundation of the prophet, but “buildings built on top” (Conversation on the epi. book of Acts Apostle 2: 2: 3: 65). Such is the majestic building of the Church of Christ, the foundation of which penetrates into the depths of the Old Testament, reaching the cornerstone - Christ, on Whom both the foundations and the walls are established. But the Church is a purely spiritual institution. “The Church is not a wall and a roof, but faith and life” (Conversation when Eutropius was captured, 1: 3: 409). It is “not within walls, but in the multitude of believers” (Conversation before departure into exile, 2:3:445). Her power is not in a multitude of servants, and not in laws written in ink, and not in external affairs, but in righteousness (Interpretation of the book of the prophet Isaiah 45:13:6:267); her praise is if there is piety in her (Conversation on the book of Acts Apostle 20: 3: 9: 267). Depicting the internal, spiritual activity of the Church, Saint John Chrysostom calls it a physician and a school of wisdom, an educator and a school of the soul, it experimentally learns to ascend to heaven. The Church is a spiritual bathhouse, using many different methods of repentance to wash away not the uncleanness of the body, but the filthiness of the soul (Interpretation of the First Epistle to Cor. 15:5:10:613–614). “The Church is the restorer of the fallen” (O repentance 8:1:2:378). The Church is our common mother (Prot. Jude 1:8:1:661). “Do not move away from the Church,” the Saint exhorts, “because there is nothing stronger than the Church: your hope is the Church, your salvation is the Church, your refuge is the Church” (Conversation when Eutropius was captured, 6:3:415). In its salvific significance for humanity drowning in sins, the Church is similar to Noah’s ark, but at the same time it is incomparably superior to it... - “As the ark saved those within it in the midst of the sea, so the Church saves all those who wander; but the ark only saved, and the Church does something more: for example, the ark accepted the dumb and saved them dumb; The Church has accepted foolish people and not only saves them, but also transforms them. The ark received the raven and released the raven; The Church receives a raven, but releases it as a dove, receives a wolf, and releases it as a sheep: when a predatory, selfish man comes here and listens to the broadcasts of the Divine teaching, he changes his way of thinking and from a wolf becomes a sheep” (O Lazarus 6:7:860). “Therefore, the one who would call the Church better than the ark would not sin, because the ark received animals and kept them the same, and the Church accepts animals and changes them” (O repentance 8: 1: 2: 378-379; cf. Conversation about the holy martyr Phocas, 2: 2: 749). Accordingly, with such a purely spiritual purpose, the Church must also use spiritual means in its care for souls. “The Church is a spiritual hospital and those who come here should receive appropriate healing,” and it offers spiritual healing (Conversation on the book of Genesis 1:1:4:23). The Church is not made up of righteous people alone: not only modest, meek and kind people can enter into it, but also fierce and inhumane ones, whose morals are similar to wolves and lions (Prot. Judas and Gentiles 6:1:625), and this is clear proof that it is saved by great love for mankind, by ineffable grace (Discourse on the Psalms, 4:5:43). The Church, with all its generosity, opening its bosom, with open arms, daily welcomes all the peoples of the universe (Interpretation of the prophet Isaiah 2:2:4:28). Therefore, the universal Church is a body made up of all private churches, which are obliged to be in peace with the universal Church if they want to be members of the whole body (Conversation on the first epil. to Cor. 32: 1: 10: 315). The Church embraces all believers in Christ throughout all time. The body of the Church is made up of “the faithful in all places of the universe, who live, who have lived, and who have to live; those who pleased God before the coming of Christ also constitute one body,” “because they also knew Christ” (Discourse on Eph. 10:1:11:90). Holy Scripture calls the Church by many names: bride, daughter, virgin, servant, queen, barren, fruitful, mountain, lily, spring and others. “Just hearing this,” warns John Chrysostom, “do not imagine, I exhort you, anything sensual, but elevate your minds, remember that it cannot be sensual” (Conversation when Eutrop. was captured, 9: 3: 417). All names of the Church are intended to describe its various properties and relationships, in order to thus give a more or less clear idea of ​​it: like the Lord, the Church has many names, so that we know at least a little about God, “so the Church is called by many names” (ibid., 6:3:415). The very name “Church” is a union, an assembly (Conversation on Psalm 149, 1:5:553) is the name not of division, but of unity and harmony (Conversation on the First Epistle to Cor. 1:1:10:8). A visual and extremely deep and meaningful disclosure of what kind of connection John Chrysostom means here is given by his teaching about the Church as the body of Christ, in which lies the teaching of the apostle. Pavel. “The whole Church is one body” (Conversation on the prophet Isaiah 9:20:6:120). This body has as its head Christ, who is with it in the same closest, inextricable unity as the body with the head: “The Church is the body of Christ. Just as the body and head make up one person, so the Church and Christ are one” (Conversation on the first epistle to Cor. 30:1:10:297). “The Lord raised the Church to a great height and seated it on the same throne, because where the head is, there is the body; there is no break between the head and the body, and if (the connection between them) were interrupted, then there would be neither body nor head” (Conversation on the epistle to Eph. 3:2:11:26). St. John Chrysostom likens the closeness and kinship of the Church to Christ to the close union of a wife and her husband by its very origin: “As Eve came from the side of Adam, so we came from the side of Christ... The Church came from the side of Christ... When Christ was lifted up on the cross, nailed and died, then “one of the soldiers came and pierced His side, and out came blood and water” (John 19:34), and from of this blood and water the whole Church was formed... Just as during Adam’s sleep a woman was created, so during the death of Christ the Church was formed from His side” (Praise to Maximus, 3:3:227-228). Christ is the actual head of the church, not the boss. The relationship of mutual closeness and kinship is clearly expressed in the fact that the Church completes Christ, and for Him not only the Church in general, but all its members are not needed. “So that you, having heard the word “head,” do not take it to mean only power, but in its own sense, do not consider Him only a leader, but see in Him as if a bodily (actual head), (the apostle) adds: “the fulfillment of all things in all.” He considers it as if (the title of the chapter) is insufficient to show the kinship and closeness (of the Church to Christ) and what can I say? The Church is the fulfillment of Christ, just as the head is complemented by the body and the body is complemented by the head... You see how (the apostle) represents that (for Christ, as the head) all members are needed, because if many of us were not - one with a hand, another with a leg, or some other member, then His body would not be complete. So, His body is made up of all (members). And that means only then will the head be fulfilled, then the perfect body will be built, when we will all be united together in the most lasting way" (Conversation on the epistle to Eph. 3:2:11) The name of the Church as the body of Christ not only serves as the basis for determining its relationship to the Head, but it also contains the necessary prerequisites for understanding the true apostolic structure of the Church and the mutual relationship of the members. An ordinary organic body is not an indifferent unity, but unity in plurality or unity in diversity, one and the same is one and many - a single body is many, and many of its members make up a single body, its unity does not destroy the differences of individual members, and their differences do not prevent their union into one whole. Not one of the members can form a body, since each is equally insufficient for this, but their union is necessary: ​​when they become one, then one body is formed. But all the parts and members of the body must remain separate and freely perform their duties, each in its own area, under the fear of injury and suffering to the whole body. “The members of our body each have their own private and general activities; Equally, their beauty is general and particular, and when they are apparently separated from each other, they are in fact closely connected, so that with damage to one, the other is also damaged.” “If the body is destroyed, then there will be no benefit from the integrity of each of them separately: whether the eye remains intact, or the nose remains intact, after the union is dissolved, there will be no benefit from this, and if the union is preserved, then, even if they are damaged, they hold on and soon recover” (Conversation on the first epil. to Cor. 30: 1: 10: 297; 3: 10: 301–302; 31:2:11:309). Only in union with the body does each member receive the spirit of life: “if it happened to the hand to be separated from the body, the spirit (flowing) from the brain, seeking continuation and not finding it there, does not break away from the body and does not transfer to the taken away hand, but if it does not find it there, then it is not communicated to it” (Conversation on the last to Eph. 11: 3: 11: 101). Not all members of the body have the same importance - there are higher and lower ones - but they are still necessary, since they all serve the life of the whole: “The body, although it consists of different members, important and unimportant, however, neither the best of them is armed against an insignificant member, nor the first is subject to envy on the part of the latter, and although not all members have the same function, and each obeys a certain requirement of necessity, however, for this very reason - that everything is done by them out of necessity or according to the demands of various needs - they are all equally worthy of respect" (Conversation on the last to Eph. 10: 1: 11:90). With such a relationship of the members to the whole and to each other, the body should not be located just somehow, but very skillfully, so that if something in it is out of place, then it is already located wrong; Thus, the member must not only be connected to the body, but also take its place in it, otherwise, if the order is disturbed, the member will be out of connection with the body and will not receive the spirit. If any part of the body (for example, a bone) turns out to be unsuitable for holding it in the body, then it is cut out and its place is left empty. Likewise, the elements of the body, when they, having lost their proportionality, become abundant to the point of excess, harm the whole (Conversation on the last to Eph. 11: 3: 11: 101). Saint John Chrysostom very often, persistently and in a wide variety of expressions points to the structure of the physical organism, the relationship of its members, their dignity and necessity for the whole, in order to more clearly and powerfully impress in the minds of his listeners the true idea of ​​the body of the Church of Christ, the mutual relationship of its members and the responsibilities of each of them. And the body of the Church of Christ represents unity in diversity. “Just as our body is one, although it consists of many members, so in the church we all make up something one; although it consists of many members, these many are one body” (Conversation on the first epilogue to Cor. 30: 1: 10: 207–298). This unity is based primarily on the fact that, having one Head, the body of the Church is imbued with the same Spirit, imparting to everyone the same grace-filled gifts to unite everyone into one body. “One Spirit made us one body and regenerated us, because one was not baptized with another spirit, but another with another. And not only is He who baptized us (the Spirit) one, but also that into which He baptized, that is, for which He baptized, is one, since we were not baptized in order to constitute different bodies, but so that we exactly constituted one body in relation to each other, that is, we were baptized in order that we might all be one body” (Conversation on the first epistle to Cor. 30:1:10:298). Further, “we all come to the same sacrament, we partake of the same meal” (ibid., 2:10:298). Explaining the words of the ap. Paul in 1 Corinthians 10:16–17: “For bread, let us break it, is not this the fellowship of the body of Christ? for there is one bread, one body, we are many: for we all partake of one bread,” John Chrysostom says: “Why didn’t he say: communion? Because I wanted to express something more, to show great unity. By communing, we not only become participants and accomplices, but we unite with Christ. Just as the body (of Christ) is united with Christ, so through this bread we are united with Him... We constitute His very body. What is this bread? Body of Christ. What do those who receive communion do? The Body of Christ - not many bodies, but one body. Just as bread, being composed of many grains, becomes one, so that, although there are grains in it, they are not visible, and the difference is imperceptible due to the reasons for their connection, so we are united with each other and with Christ. We feed not one on one thing, another on another, but all on one and the same body” (Conversation on the first epilogue to Cor. 35:210:236–237). This dogmatic position about the unity of the body of the Church of Christ and its foundations is an inexhaustible source for John Chrysostom, from which he, with his characteristic directness, expressiveness and strength of conviction, draws extremely important practical conclusions. If all Christians constitute one body, then all of them are equal in relation to their rights to belong to this body; even the apostle himself is no more than other Christians: “and I, the apostle, do not have, to say, any advantage over you in this regard: you are a body just like me, and I am like you, and we have the same head, and were born by the same birth and make up the same body... If one Spirit composed us and united us all into one body... and granted one meal and communicated the same irrigation to everyone... and so far between united with himself and the many only form a body when they become one, then what difference do you insist on? “God called us all to the same thing, did not grant anyone anything more against the other: he gave immortality to everyone, eternal life to everyone, unfading glory to everyone, brotherhood to everyone, inheritance to everyone, for everyone he became the common head, he resurrected and seated everyone... So, are we really equal in heaven, will we exalt ourselves before each other with earthly differences?.. What is most important is common to all” (Conversation on the last to Eph. 11:1:11:96). True, according to their talents, the members of the Church differ from each other: just as in an ordinary body, so in the Church there are many and different members, and some of them are more important, others are less important (Conversation on the First Epistle to Cor. 30:3:10:302); and in the Church there are many who have reached the same height as the head, who contemplate heavenly things like eyes in the head, who are very removed from the Earth and have nothing in common with it; others take the place of legs, trampling the ground - legs, however, healthy ones (Conversation on the last to Eph. 10: 1: 11:90). But this difference in talents does not give the higher the right to disdain the lower: the Churches are equally necessary in the body. “Do not say that such and such a member is not important, but remember that he is a member of the same body, which contains everything” (Conversation on the first epistle to Cor. 31: 3: 10: 310). “What is more humiliating than those begging for alms? However, they also bring great benefit to the Church... so that without them the fullness of the Church would not be complete” (ibid., 31:4:10:302). Consequently, the members of the Church are equally members of it, imbued and animated by one spirit, one life, despite the external diversity and inequality of talents. Therefore, in comparing the Church with the body, Saint John Chrysostom sees great power and significance, sufficient to relieve the disease of arrogance (Conversation on the Epistle to Rom. 21: 1: 9: 757). The “example of the body,” as an expression of the idea of ​​a living and vital union, is important in another respect, it shows that we, by will, must have the same consent that the members of the body have by nature. “If there should be no discord in our body, then much more so in the body of Christ, and all the more so since grace is stronger than nature (Conversation on 1 Cor. 32:1:10:314-315). The head naturally connects all the members, precisely directs them to each other and binds them together (Prot. Jude, 1:3:1:650). This connection cannot be established except through love (Conversation on Eph. 11:3:11:101). Love creates, unites, brings us closer and mates us with each other, and if we want to receive the Spirit from the Head, then we must be in union with each other” (ibid., 4:11: 102). “Just as a body that is not properly bound by the covering of nerves makes life unlivable, so the Church, which is not bound by strong and indissoluble bonds of love, experiences many wars, increases the wrath of God and gives rise to many temptations” (2nd Sermon on Aquil. and Priv. 6:3:202). Therefore, he who confesses that Christ is the head of the Church does not dare to say that he has nothing in common with other members of the Church. “If in fact you have nothing in common with other members, then you have nothing in common with your brother and Christ is not your head” (Prot. Jude 1:3:1:650). And in this union, each member should have love for all other members of the body of the Church, and in the manifestation of love should not distinguish small parts from large ones. “If everyone must care about the salvation of their neighbor, then do not talk about the lower and the higher - there is no higher and lower here... If with damage to unimportant members, important ones are also damaged, then the latter should take care of the unimportant ones as much as about themselves, since the preservation of the important ones depends on their preservation” (Conversation on 1 Cor., 31: 3: 10: 309-310). Thus, the concept of the Church, as the rear of Christ, requires from all those who belong to it such love that would bind everyone together, making them inseparable from each other, and such perfect unity, as if we were members of one body (compare Conversation on Eph. 11:1:11:96). The Church must represent a spiritually related union of brotherhood, which, through the power of brotherly love, equalizes everyone, despite the differences that exist between them, which not only should not interfere with the unity and inseparability of the union, but should even more contribute to its consolidation and strengthening through the creative power of love. There are various organs in the human body: heart, liver, spleen and others, but they all depend on the brain. “God acted in accordance with this, bestowing special honor on man; not wanting to leave him, He Himself became the (ultimate) fault of everything, at the same time establishing employees for Himself, and entrusted one thing to some of them, and another to others.” At the head of these divinely established ministries is the apostolate: the apostle is a vessel of the body of the Church of Christ, receiving everything from God and, as if through the forces and arteries, with a word, promoting the communication of eternal life to everyone (Conversation on Eph. 11: 4: 11: 101-102). The apostleship is not only the beginning of other powers in the Church, but also the foundation and root (Conversation on Acts 3:3:3:79). Among the spiritual authorities, Saint John Chrysostom, following the Apostle Paul, names the power of prophecy, evangelist, shepherd, teacher, the power of granting healings, and interpretation of tongues. “All these are names of gifts, but in reality they are degrees of leadership and power” (ibid., p. 78). Power in the Church is absolutely necessary: ​​“Anarchy is evil everywhere, the cause of many disasters, the beginning of disorder and confusion; especially in the Church, it is all the more dangerous, the greater and higher its power” (Explanatory on Heb., 34: 1: 12: 275). But church power differs significantly from civil power. Just as the soul differs from the body, so does the spiritual authorities differ from the civil authorities. Earthly rulers have the power to bind, but only the body, but these (priests) bind the very soul and penetrate into Heaven. Without this power it is impossible to receive salvation and the promised blessings; through this power we put on Christ and are buried together with the Son of God and become members of this blessed Head (O Sacred 3:5–6: 1:426). But if the only goal of all members of the Church should be creation, and whoever receives more in it receives it not for his own dignity, but for others (Commentary on 2 Cor. 15:4:10:610-611), then this general principle should be applied to spiritual power to an even greater extent. In the Church there is no external power or domination, but only service. “The one appointed to this (spiritual) leadership is not for human glory, not for his own peace of mind, but for labor and sweat and for the benefit of many; therefore he receives great help from above from the Spirit.” The civil authorities limit themselves only to ordering what needs to be done, while the spiritual authorities themselves assist with prayers and grace (ibid., 5:10:612-613). Civil power extends to those who do not want it, while church power must pay attention to the will and freedom of judgment: “there everything is done out of fear and necessity, but here according to free will and reasoning.” “The spiritual authorities are not just authorities, but also paternal, one might say, authority, because they also have paternal meekness and act more with convictions.” “Christ established the Church in such a way that it showed its power not in a multitude of ministers and not in laws written in ink and not in external affairs, but in what way? In truth, since there is nothing like truth. Therefore, those who submit to His authority, He restrains not by force, but by their desire” (Comment on Isa., 45:13:6:267). John Chrysostom himself addresses his listeners with the following words: “We do not command, beloved, your faith, we do not despotically order this to you. We have been appointed to teach you by word, and not to rule and rule over you; our job is to advise and exhort you” (Conversation on Eph. 11:5:11:104). Alien to the spirit of dominion, church authority must direct its actions towards one goal - to the glory of God, to the building of the Church and with great attentiveness and thoroughness to monitor the ship of the Church, which is constantly threatened by storms, not only invading from the outside, but also arising within (On the priesthood. 6: 4: 1: 472). But this is possible only for figures of high moral purity, corresponding to the properties of the service entrusted to them. If all members of the Church must remember what kind of head we are as a body, honor the closeness of kinship, and fear lest they appear unworthy of the Head (Discourse on Eph. 3:3:11:27–28), then what moral requirements should be presented to those who are vested with authority in the Church? “The Church of Christ... is the body of Christ, and the one to whom it is entrusted must maintain it in great prosperity and excellent beauty, watching everywhere so that any filth or blemish, or anything from such stains, does not damage its goodness and beauty (Eph 5:27). Shouldn't He present this body as worthy of its incorruptible and blessed Head, to the best of human ability? If those who care about the well-being of warriors have a need for doctors, and leaders, and a strict lifestyle, and constant exercise and many other precautions (for even some little thing left unattended by them destroys and overthrows everything), then those who have taken upon themselves the care of this body, which is fighting not with bodies, but with invisible forces, how can they keep it unharmed and healthy? if they do not have virtue much more than human, and know every medicine that is beneficial for the soul” (On the priesthood, 4: 2: 3: 1: 453)? Saint John Chrysostom energetically rebels against the unworthy bishops, who saw only power in the episcopate, and on this then topical issue goes into great detail (see, for example, Commentary on Titus 1:3:4:11:842–846; On the priesthood. 3:15:1:437–439; Conversation on Acts, 3:4–5: 9:37–41), and in In his famous work, “Six Words on the Priesthood,” he outlines the ideal of the pastor, depicting the importance, duties and temptations of the pastoral ministry and the mental and moral qualities necessary to fulfill it. In connection with the teaching about the Church as the body of Christ, which must be bound by love into the strongest living union, the harsh sentence of John Chrysostom against those who create divisions in the Church is understandable. “There are two kinds of separation from the Church,” he says, “one when we grow cold in love, and the other when we dare to do something unworthy in relation to this body (the Church). In both cases we are separated from the whole. If we are also entrusted with creating others, and we do not create, but we ourselves are the first to create division, then why will we not have to suffer for this?.. Nothing offends God more than divisions in the Church. Even if we have performed a thousand good deeds, we will be condemned no less than those who tormented His body if we dissolve the integrity of the Church... What I have said applies not only to those in authority, but also to subordinates. One holy man said... that even the blood of martyrdom cannot atone for such a sin... Being ready to lay down your soul for Christ, how do you decide to ruin the Church for which Christ laid down his soul... The harm (from divisions) is no less than that caused by enemies, but much more. There the Church gains even greater splendor, while here she degrades herself in the eyes of her enemies when her own children fight against her. And this is because they (the enemies) consider it a strong proof of deception when those who were born in the Church, raised in it, have learned its secrets well, suddenly, having changed, rebel against it as enemies” (Conversation on Eph. 11:4:11:102-103). “To cause divisions in the Church is no less evil than to fall into heresies” (ibid., 5:11:104). If those who separate from the Church contain dogmas that are contrary to us, then for that very reason we should not have contact with them, but if they think the same as us, then we should avoid them even more. Why? Because this is the spirit of covetousness. Nothing can cause so much division in the Church as covetousness (ibid., 5:11:103). Not only the schism in the Antiochian Church, the temptation it produced, ridicule and reproaches about its pagans, but also a fundamental view of the essence of the church union prompted John Chrysostom to rebel against the indifferent attitude towards those who create divisions and call for firmness; he energetically points out “worthy of ridicule and serving to our shame”: “If among us someone is convicted of the most shameful deeds and they want to impose some kind of penance on him, then they are very worried and afraid, lest,” they say, “he separates himself from us and sticks to others. Let him separate himself at least a thousand times and let him pester them; I’m not talking only about those who have sinned, but even if someone was completely sinless, if he wants to put aside, let him put off. Although I grieve and suffer, I am grieved and tormented internally, losing in this way, as it were, my own member, I am not so upset that the fear of all this could force me to do something wrong” (ibid., 5:11:104). And this is because it is not number that makes up strength, but faith, and one true believer is stronger than the fire directed against the Church (Conversation before departure into exile, 2: 3: 445). But, despite this decisive tone, he no less energetically emphasizes the other side of the struggle against heretics and the erring, it should be aimed not at “throwing down those who stand, but to restore those who lie”: “it does not make the living dead, but prepares the living from the dead, abounding in meekness and great humility.” The further words of the Saint are extremely instructive and touching: “I persecute not by deed, but by word, not a heretic, but a heresy; I do not turn away a person, but I hate error and want to attract to myself the erring one; I am not waging war with a creature, because a creature is a matter, but I want to correct the mind, which is corrupted by the devil. Just as a doctor, when treating a sick person, does not fight against the body, but destroys the damage to the body, so if I fight with heretics, I do not fight with the people themselves, but I want to destroy error and cleanse rottenness” (Conversation on the Holy Martyr Fok, 2: 2: 747). Saint John did not close his eyes to the surrounding reality. “The affairs of the Church,” he says, “are in a very bad state, although we think that she is at peace.” Even more than that: “The hard thing is,” he exclaims, “that, being among many evils, we do not even know that we are in evil” (Conversation on Acts, 29: 3: 9: 267). Turning his gaze with love to the original - apostolic - Church, he compares it with his contemporary one and comes to a very sad conclusion: “The Church was then heaven; the spirit organized everything into the people, guided and inspired each of the representatives; and now we have only signs of the talents of that time. Nowadays the Church is like a woman who has lost her former wealth, retaining in many places only signs of initial prosperity and showing chests and chests of gold (treasures), but not having the wealth itself; The Church has now become like such a woman. I say this not with talent in mind—it wouldn’t be too regrettable if only that were the case—but life is not a virtue either” (Conversation on 1 Cor. 36:4–5:10:372–373). But this sad situation of the Church did not lead the Saint into despondency and doubt. He firmly believes that “having allowed the Church to rush through the universe like a ship on the sea, He (Christ) did not destroy the disturbance, but delivered it from the disturbance; He did not calm the sea, but secured the ship” (Conversation on Acts 2:1:3:63). The historical fact, obvious to everyone, that incessant persecution not only did not drown the Church, but itself crushed the Church, provides clear proof of the immutability of the promise of the Divine Founder of the Church: “I will build My Church, and the gates of hell will not prevail against It” (Matthew 16:18). “The Church never ceases to be attacked and overcome, tricked and overcome. The more others attack her, the more she multiplies, the waves dissipate, and the stone stands motionless” (Conversation about the wife of Hanan, 1: 3: 462, see also Commentary on the prophet Isaiah, 2: 2: 6: 26). “After this, believe,” says John Chrysostom, “that in the future no one will defeat her. If then, when it consisted of a few, when it seemed like an innovation, when the teaching had just been taught, when there were so many obstacles and so many “attacks from all sides, the enemies could not and did not overcome it, then all the more so after it spread throughout the entire universe and in every place" (Prot. Judas and Gentiles 15: 1: 639-640). Hence the conviction that “it is easier for the Sun to be extinguished than for the Church to be destroyed.” (Conversation on the words of the prophet Isaiah, 4: 2: 14: 407). “The Church will not only be firm, unyielding and unshakable, but will also spread abundant peace throughout the universe, after many kingdoms and powers fall, a single kingdom will rise above all, in which, not like the previous ones, abundant peace will reign” (Prot. Judas and Gentiles. 7:1:627). This is, in essential terms, the teaching of St. John Chrysostom about the Church, scattered piecemeal and fragmentarily throughout his numerous works. It represents the actual revelation of the apostolic teaching and depicts the ideal of the apostolic Church. But what is important in it is this understanding of the spirit of the apostolic teaching, its development in images that captivate the listener and its fruitful application to the contemporary needs of Christian society; it is important that he gave proper meaning to the concept of the Church as a guiding principle in pastoral activity. He is not talking about the external organization of the Church, but about the spirit that permeates it. “Church” for him is not an abstract concept, not a separate point of Christian teaching, but a fact of life that requires reverent and complete devotion and constant not only conformity with it in life, but also complete embodiment in it. He deeply and with all his soul believes that this ideal can be realized and devotes everything he has, his strength and especially his heart full of love and the powerful gift of eloquence, to serving it. The glory of the Church always delighted him; the glory of the Church and its creation guided him and inspired him in the difficult field of pastoral activity in both eastern capitals; and the deepest in its content concept of the church and its tasks served as an inexhaustible source both for the lofty ideal of the pastor he outlined, and for the constant heartfelt sermon about mutual love and mercy for the unimportant and humiliated members of the church body, for whom his heart always ached, and for solving the long-painful question of the relationship between wealth and poverty. With faith in this ideal, he goes into exile and, amid the suffering of exile, shows apostolic zeal for expanding its borders: the news of the salvation of the souls of the pagans is able to make him forget with pleasure even that he lives in the desert (Presbyt. Geront. 3:672); and from Kukuz we hear the convinced word of the deposed Saint: “all these unrest and intrigues directed against the Church are like waves that, hitting a rock, break themselves, turning into foam” (To the presbyt. and monastic sermon. in Phenicia, 3:723). Saint John Chrysostom, in a conversation about the holy martyr Phocas, says: “Just as he who looks at the Sun does not make this luminary brighter, but illuminates his own eyes, so in the same way he who venerates a martyr does not make him more glorious, but he himself receives an enlightening blessing from him” (1: 2: 747). These deeply instructive words of the Saint are quite applicable to himself on a solemn day dedicated to the reverent veneration and glorification of his name: for St. John Chrysostom “there will be no glory from the presence of many,” but for us “the blessing will be profit” from the zeal that gathered here and “made the day of the holiday brilliant.” Where exactly should we look for the “enlightening blessing” of the great Hierarch of the Church of Christ? In what is most essential for the true children of the Church and what now most painfully worries their minds and hearts. From the presentation of the teachings of St. John Chrysostom about the Church, the thought involuntarily turns to the present state of church affairs. Everyone knows it. The ship of the Church is troubled by storms; these storms not only invade from without, but also originate from within. The intensified activity of the external enemies of the Orthodox Church, the falling away of one’s own children, the sad signs of division and the temptation from them, the impoverishment of faith and piety - all this makes one anxiously look for support and ways to salvation, and in many it even causes uncertainty whether the ship of the Church is really heading towards its goal - whether it is rushing across the sea without a helmsman, abandoned to the mercy of the elements. How far is it from here to doubts about the steadfastness of the Church? If there is no collapse of faith, then in any case there is confusion... And in this difficult time of testing for the devoted sons of the Church, the days of the current anniversary celebrations providentially rivet our spiritual gaze to the image of the great shepherd, who with his life and creations teaches what the true service of the Church consists of and with what reverence and undivided devotion it should be performed - to teach that on the banner of all members of the Church and church leaders should be inscribed primarily: the glory of God and the building of the Church! He leads us to a truly apostolic life understanding of the Church and its high salvific mission and calls us to unswervingly move towards the implementation of the ideal of church life bequeathed to him, and against all doubts to be confirmed in faith in the eternal, according to the divine promise, the steadfastness of the Church among all trials and tribulations and not only with our lips, but also with deep heartfelt conviction to repeat after him: “There are many waves and a strong storm, but we are not afraid of drowning, because that we are standing on a rock. Let the sea rage, it cannot destroy the stone. Let the waves rise, but we cannot sink the ship of Jesus” (Conversation before going into exile, 1:3:444).