Слово 40. О том, что нужно все делать и предпринимать ради спасения наших братьев, и что великое благо – прощать грехи согрешившим против нас, что это больше милостыни.

There is no greater bliss, brothers, than to receive the Kingdom of Heaven, and there is no greater misfortune than to lose it. After all, if someone expelled from his fatherland deserves universal compassion and someone who has lost an inheritance seems pitiful to everyone, then with what tears should one mourn someone who fell from heaven, deprived of the blessings there? How can we not mourn him? They cry when someone suffers while being innocent. When he falls into untruth of his own free will, he is worthy not of tears, but of cries; truly he is worthy of sorrow then. After all, our Lord Jesus Christ also grieved and shed tears for Jerusalem, although it was wicked. Truly we are worthy of countless sobs, countless laments! If the whole universe, having received a voice, if stones and forests, trees, animals, birds, fish - in a word, if the whole universe, having received a voice, began to mourn us, who have been deprived of those blessings, and then it will not mourn us in the proper measure, will not give us the proper lamentations. What word is able to embrace, what mind can imagine that bliss, that virtue, pleasure, glory, joy, gladness - “Eye has not seen, nor ear heard, nor has it entered the heart of man” (1 Cor. 2:9)? He did not simply say: “exceeds,” but “it is impossible to imagine what God has prepared for those who love Him” (1 Cor. 2:9). Since God prepared and arranged those benefits, what are they supposed to be? If, having created us, He immediately, at a time when we had not yet done anything, showed so many benefits - He granted Paradise, communication with Himself, promised immortality, a blissful life and free from worries, then what will He not give to those who worked so hard, fought, suffered for Him? He did not spare for us the Only Begotten, He gave the True Son to death for the sake of us, who were enemies: why will He not honor us when we have become His friends? What will He not give us by reconciling us to Himself? Rich exceedingly and Immeasurable, He wants and tries to gain our favor; We, beloved ones, do not try so hard to acquire—what am I saying: “we don’t try”—we do not want to receive those benefits as much as He wants. And what He wants more than we do, He showed this through what He created. We, for our own sake, will disdain only a small amount of silver, but He even gave His Son for us. Let us use, as we should, the love of God, let us partake of His disposition. “You are My friends if you do what I command you” (John 15:14). Look - the enemies who are immeasurably distant from Him, whom He immeasurably surpasses in everything, He calls them His friends. What should you not endure for the sake of such a disposition? We are often exposed to dangers for human friendship; shall we really not give up our property for God’s favor? Our situation deserves grief, sorrow, tears and sobs, great lamentations and cries. We have been deprived of our hope, cast down from our heights, shown to be unworthy of the honor of God, and become unappreciative and ungrateful after our blessings: the devil has taken all these blessings from us. Honored to be sons, brothers and joint heirs, we began to be no different from His enemies who insult Him. What kind of leniency should we expect? He called us to Heaven, and we cast ourselves into Gehenna. Lies, theft, adultery poured out onto the earth. Some mix blood with blood, others do things worse than blood; Many of the offended and deceived would rather die countless times than endure this, and if they were not restrained by the fear of God, they would commit suicide - so they long for their death. Isn't this worse than blood? "Woe is me! For... there are no more merciful on earth, no one who is truthful among people" ("It is cruel to me, my soul! For the godly perish from the earth, and there is no one who corrects men") (Micah 7:1-2). Now we will cry first of all for ourselves. But you will add your tears to mine. Maybe someone will look for omens and start laughing. We should increase our tears because we are mad and mistaken to such an extent that we do not even know that we are mad, but we laugh at what we should cry about. “The wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who suppress the truth in unrighteousness” (Rom. 1:18). “Our God is coming, and not in silence” (“God will clearly come”) (Ps. 49:3). “A fire will kindle before His face and consume His enemies all around” (Ps. 97:3). “The Day of the Lord burns like an oven” (Mal.4:1). And no one takes this to mind, but these terrible and terrible dogmas are neglected and transgressed more than any fables; and there is no one who would listen to this, but everyone laughs and mocks. What outcome awaits us? Where will we get salvation from? “We are dying, we are perishing” (Num. 17:12), have become a subject of ridicule for our enemies and mockery for the pagans and demons. The devil exalts himself, rejoices and rejoices; all the Angels to whom we are entrusted are in shame and sorrow. There is no one who applies - has it really been all wasted by us, and do we really seem like chatterboxes to you? Now is the time to cry out to heaven, because there is no one who can hear, and to call the elements as witnesses. “Hear, O heavens, and give ear, O earth, for the Lord speaks” (Isa. 1:2). Give your hands, stretch them out, you who have not yet drowned, to those who are dying from intemperance, the healthy to the sick, the sane to the mad and wavering. Let no one prefer his gratitude to the salvation of a friend; let both his anger and reproof be directed to his own benefit. When a fever happens to someone, slaves become stronger than their masters. The master lies in the heat, his soul is indignant, and many slaves are right there, they do not obey anyone and do not fulfill the master’s laws to the detriment of the master. I beg you: let us rise up. Daily wars, drownings, countless deaths all around, the wrath of God everywhere; we, as if pleasing to Him, feel safe: we all stretch out our hands to greed, and no one to help, everyone to robbery, and no one to intercession. Everyone tries to increase their wealth, and no one to help those in need; everyone has great concern to increase their property, and no one to save his soul. One fear controls everyone - so as not to become, they say, poor; about the same thing, so as not to fall into Gehenna, no one worries or trembles. This is worthy of tears, this is worthy of reproof, condemnation. I would not like to talk about this, but I am forced by grief. Forgive me, grief forces me - I say a lot that I wouldn’t want to talk about. I see a heavy blow, an inconsolable misfortune; the evil that has struck us cannot be consoled: we are perishing. “Oh, who will give my head water and my eyes a source of tears! I would weep day and night” (Jer.9:1). Let us weep, beloved, let us weep, let us weep. Maybe some people say here: “He keeps telling us about crying, about tears.” I wouldn't want to, believe me, I wouldn't want to; on the contrary, I would like to speak praise and approval - but now is not the time for that. It is hard, beloved, not to cry, but it is hard to do something worthy of tears; it is terrible not to weep, but to do something worthy of crying. Let no punishment befall you, and I will not weep; may you not die, and may I not cry. But if there is a dead body lying, and you convince everyone to have compassion, and you consider those who do not grieve to be merciless, then how do you say not to grieve for the lost soul? But I can’t: I am a father, and I cry, I am a father who loves children. Listen to what Paul says: “My little children, for whom I am again in the throes of birth” (“My children, in the same way I am in pain”) (Gal. 4:19). What kind of mother lets out such bitter cries as that one? If you could see the fire of my spirit, you would then see that I suffer more than any girl or woman doomed to premature widowhood. She does not grieve for her husband in the same way, nor does a father grieve for his son, as I do for the multitude of people at my disposal. I don’t see any success; no one considers it their business to please God. But let us slander, they say, about this and that: he is unworthy of the clergy, he leads an unworthy life. We should grieve for our own, but we judge what is bad in others. Should we not, even when we are free from sins, say the following: “Who makes you different? What do you have that you wouldn't get? And if you received it, why do you boast as if you didn’t receive it?” (1 Cor. 4:7). You, who judge your brother, are you full of countless evils? When you say that such and such is bad, a seducer, spoiled, think about yourself, weigh yourself exactly and repent of what you said. If anyone decides to test our words in the church, as if on faithful scales, among the tens of thousands of talents of everyday words, he is unlikely to find a hundred denarii of spiritual words - even more, he will not find even ten obols. After all, if God watches this, who can resist? Knowing this, let us be compassionate and lenient towards those who sin against us. One hundred denarii is what the sins against us represent; our sins against God are countless talents. Know also that crimes are assessed according to the position of the persons. Let's say, for example: whoever insulted a private person committed a crime, but not the same as the one who insulted the boss; even more: the one who insulted a big boss did not commit the same crime as the one who insulted a smaller one; the one who insulted the king committed a much more important crime. The insult is the same, but it becomes more severe depending on the high position of the person. But if the one who insulted the king, for the sake of personal dignity, indulges in unbearable punishment, then with how many talents should the one who insulted God answer? Therefore, if in relation to God we allow the same thing as in relation to man, it is not the same, but what is the difference between God and man, the same difference between those crimes and these. Now I find even more serious sins, which have become great sins not from the position of the person, but also by nature itself. This word is terrible and terrible, but it is necessary that it be spoken in order to shake and stir up your spirit, a word that shows that we fear people much more than God, and in fear of people much more than in fear of God. Think about it: the adulterer knows that God sees him, but he neglects it; if a person sees it, he refrains from wishing. He not only prefers people and not only insults God, but he commits a much more serious crime - being afraid of them, he neglects this. Seeing those, he holds back the fire of passion. And what kind of fire is this, really? This is no longer fire, but an insult. If it were impossible to use a woman, we would really be dealing with fire, but now it is an insult and exaltation. Seeing people, he refrains from madness, but cares less about God’s long-suffering. Also: another thief knows that he is robbing, but tries to deceive people, makes excuses before his accusers and puts on a guise in his defense; about God, not being able to convince Him, he does not care, is not ashamed of Him, does not appreciate Him. If the king orders us to refrain from taking other people’s money, even if he orders us to give our own, we will all hastily offer it. When God commands us not to rob or take someone else’s property, we do not obey. Do you see that we prefer people to God? This word is scary and hard, but you show that it is scary - avoid the matter. If you are not afraid of action, how can I believe you when you say that we are afraid of words and that you are cruel to us? You burden yourself with business, and that’s okay; when I speak words about the deeds that you do, you are indignant. And isn't this pointless? Let what I say be a lie. But I would rather accept the reproach of that day for the fact that I revile you needlessly and without reason, than to see you accused of those things. Not only do you choose people over God, but you force others to do the same. Many force crowds of their servants and their children to do this; some are drawn into marriage by those who do not want it, others are forced to serve by obscene services: unclean love, theft, greed, violence, so there is double guilt here, and they cannot seek a lenient attitude toward themselves, citing the fact that they were forced. If you do something bad against your will and on the orders of your boss, then this is not such a sufficient justification. However, sin becomes more severe when you force others to fall into the same bad deeds. What kind of leniency can there be for such a person? I said this with the desire not to condemn you, but to show what debtors we are before God. If, by equating man with God, we insult Him, all the more so when we prefer people to Him. If those sins committed against people are much more serious against God, how much more serious will they be when the sin is heavier and more burdensome in its quality? Let everyone examine himself, then he will see that he does everything for the sake of people. We will be completely blessed if for the sake of God we do as much as we do for the sake of people, for the sake of glory before people, for the sake of fear, honor. Guilty of so many crimes, we must readily forgive those who offend us and deceive us and not hate them. On the path of remission of sins, there is no need for labor, no distribution of money, or anything else except one simple will. There is also no need to undertake travel, no need to go to the ends of the world, no need to be exposed to dangers and labors; you just have to want it. Do we, tell me, have the right to count on leniency in what seems difficult to us, when we are not doing something in which there is such gain, such benefit and no labor? You can't neglect money, can't spend it on those in need? Not able to wish anything good? Unable to forgive your offender? If you were not so guilty, but only God commanded you to forgive, would you not do so? But how come you fail to comply in such a situation, you who are guilty of so many sins? But He requires even that from what you received from Him. When we come to our debtor, he, knowing what the matter is, serves, accepts, shows honor, without stinting, shows every kindness; and this is not in order to free ourselves from the loan, but wanting us to be more lenient in payment. You, who owe so much to God, who have received the order to forgive, do not let you go in order to receive it again? Why, tell me, I beg you? Woe! What love of humanity have we acquired and what untruth, what burden, what lethargy are we showing? How easy is virtue! For this you do not need bodily strength, you do not need property wealth, you do not need power, friendship, or anything else; You just have to want it, and the matter is over, it will be of great benefit. Has anyone upset you, insulted you, or made you laugh? Think that you also do many of the same things to others and to the Lord Himself. Let go and forgive. Think about what you are saying: “Forgive us our debts, as we forgive our debtors” (Matthew 6:12). Think that if you don’t let go, you have no right to boldly say it. If you let go, you will demand it as your due, not because of the nature of the matter, but because of the love of Him who gave it. How can one compare forgiveness of sins to fellow servants with receiving remission of sins committed against the Master Himself? However, we are rewarded with such love for mankind, because He is Good in His mercy and compassion. So that I can show you that in addition to this, and in addition to remission, you will have gain, think about how many friends such a person has, how everyone glorifies him everywhere. A good husband is soon reconciled, he does not know how to hold grudges; He was hurt, but he is now well again. Who wouldn't feel sorry for such a person if he falls into misfortune? Who will not forgive if he sins? Who will not show mercy if he asks for others? Who would not want to be the friend and slave of such a good soul? Yes, I assure you, we will do everything for his sake, we will do everything not only for friends and relatives, but also for servants. “Moderate,” it is said, “severity, knowing that both over you and over them there is a Lord in heaven” (Eph. 6:9). Let us forgive the sins of our neighbors, let us give alms, let us be humble (this also blots out sins; after all, if the tax collector came out justified just because he said: “God, be merciful to me a sinner” (Luke 18:13), much more so, if we are humble and contrite, we will have the opportunity to receive great mercy). If we confess our sins, if we condemn ourselves, we will be completely cleansed of dirt. There are many ways to cleanse. And on all paths we are at enmity with the devil. I didn't say anything difficult, nothing painful. Forgive those who upset you, give alms to those in need, humble your soul. Even if you are a great sinner, even then you will be able to receive the Kingdom, through this cleansing your sins and erasing the stain of shame. May it be given to us all here to be cleansed by confession from the filth of our sins, and there to receive the promised benefits, by the grace and love of our Lord Jesus Christ, with whom to the Father with the Holy Spirit be glory, power, honor, now and ever, and unto the ages of ages. Amen. Ἐκλογαί άπό διαφόρων λόγων . Under this name are known collections of conversations compiled by various persons after the death of Chrysostom on certain topics, from those related to the topics and especially liked by the compilers of the works of the saint. The passages are given partly in a literal presentation, partly in a free retelling and are borrowed both from the original works of Chrysostom, and from works only attributed to Chrysostom, which have not only survived to this day, but have also been lost. These Eclogues (selections) were widespread and were used by both private individuals and kings. Known, for example, is the luxurious collection of Eclogues, owned by the Byzantine emperor Nikephoros Botaniatus (1078–1081), registered among the codices of the Koalene Library under No. LXXIX. The paragraphs in the text were arranged by us. – Editorial staff of “ABC of Faith” You might be interested in: