§ 169. б) С Великого Поста 388 до 399 года.

For more than two years, St. Chrysostom was engaged in explaining particular parts of the words of God. In order for the simplest minds of the people to be able to understand the explanation of entire books of the Holy Scriptures. The Scriptures were enough; and the fiery preacher wanted to lead his listeners further and further to spiritual perfection. With the onset of Great Lent in 388, the teacher began to explain the entire book of Genesis: “I rejoice and am glad, so he began his first conversation, seeing how the Church of God is now adorned with the multitude of its children. When I look at your cheerful faces, I guess about the joy of your hearts. And therefore I myself now stood up with particular haste to participate with you in spiritual joy and to announce to you the coming of St. Pentecost - this healing of our souls" 1016. 32 conversations were delivered in continuation of Lent; every day St. the teacher then offered his meal 1017, combining with an explanation of the deeds of the patriarchs moral instructions that were appropriate both for the time and for the condition of the listeners. During the great days of Christ’s passion he talked about the traitor, then about the Cross; throughout Easter he again talked every day 1018. On one Easter day, he forcefully warned against drunkenness, vividly depicting the ugliness of drunkenness 1019. “Every day,” the preacher said after that in the 1st conversation at the beginning of Acts, every day spectacles call us, and no one turns out to be lazy, no one points out the busyness of business, but as free from everything everyone runs, the old man is not ashamed of his gray hair, the young man does not think about the fire of his flesh, does not look at the fact that the rich man is dishonoring his dignity: and if you need to go to church, then you are so lazy and slow, as if you had to fall from a height your dignity... I don’t demand that you remain idle for seven or ten days, just sacrifice two hours to me, the rest are all yours” 1020... In continuation of Pentecost, it was a rare day that Chrysostom did not preach 1021; and after Pentecost, almost every day 1022 continued to offer an explanation of the book of Genesis, finishing the work at the end of October 1023. Wonderful zeal for the word of God! Wonderful love for the salvation of the brethren! From Easter 389, the preacher began to offer conversations on the Gospel of John. And in one of these conversations he said: “I will ask one favor from you, before I begin the words of the Gospel, I ask, do not refuse the request. I demand nothing important or difficult, and if I receive it, the benefit will not only be for me, but also for you, or better yet, far greater for you. What am I asking of you? so that on the one Saturday, or on Saturday itself, that part of the Gospel that you need to hear in the sermon, everyone has in their hands, reads it often in the house, often tests and examines the words, and notices that it is clear that it will seem dark, that it will seem contradictory or non-contradictory, and, having tested it in this way, comes to listen to the sermon” 1024. Smart advice! Excellent request! At the end of the same year and in 390, the Gospel of St. was explained in conversations. Matthew. In one of the conversations, offering moral instruction, St. the teacher told his listeners: “When it comes to advantages, you insist that the whole universe is inferior to you - because your city was the first to be clothed with the name of Christians. And when it comes to cleanliness, then do not be ashamed to be the worst and rudest of cities. Will you tell me what you want us to do? Shouldn't we settle in the mountains and be monks? That’s why I sigh, that you think that modesty and purity are only appropriate for them, whereas Christ laid down general laws 1025. When I hear so often the reading of the messages of St. Paul, I listen to them twice every week, mostly when we celebrate the memory of St. martyrs, three and four times: each time I rejoice and admire that I hear the spiritual trumpet, I flare up with love, I listen to the voice that is dear to me. But I am tormented and distressed by the fact that not everyone knows, as they should, such a man, and so much so that they do not even know the number of his messages.” This is what the ardent admirer of St. said. Apostle, beginning to interpret his messages. And in 391, he offered the Antiochians an interpretation of the Epistle to the Romans 1026, then on the Epistle to the Corinthians 1027. Of course, at this time he also spoke fiery praises of his ap. Paul 1028, just as on the occasion of the holiday a word of praise was spoken to the martyrs Domnina and daughters, after 20 days before, on the feast of the finding of the Cross, a word was spoken about the Cross and the cemetery 1029. Zeal for preaching burned in the soul of Chrysostom, fueled by the zeal of St. Apostle. Since 393, the epistles to the Antiochians were successively explained to the Galatians 1030, the Ephesians, the pastoral letters to Timothy 1031 and Titus 1032, the psalms 1033 and finally St. the teacher managed to explain several chapters from the book of Isaiah 1034. In one of the conversations on the Epistle to the Ephesians, he denounced the schism of Antioch, against which he spoke about Anathema. “I say and testify that tearing the Church apart means no less than falling into heresy. Tell me, if some subject of the king, even if he did not run over to another king, even if he did not give himself up to another, but would steal the purple from him and tear it to shreds, would he be punished less than those who ran over to another king? If you want to take revenge on us, I show you a way to take revenge without harm... Hit me on the cheeks, spit in public when you meet, give me slaps... you get scared when you hear this; you are afraid when I tell you: hit me on the cheeks. And yet you torment your Lord and are not afraid? Do you rend the members of the Lord and do not tremble? The Church is the house of the Heavenly Father, one body and one spirit" 1035. The Lord blessed the work of the ascetic preacher. There were great vices in the inhabitants of the capital of the East, there was a lot of self-will: but the strong word of John, supported by a holy life, weakened the passions, disposed them to love the love of Christ most of all, and transformed minds and hearts. The fame of John spread throughout all the borders of the empire and Antioch, in all fairness, considered him its glory 1036. But it was time to call upon St. John for higher service. Discourses on Genesis (67 ed. Montf. 4. T.) were spoken in Antioch, for in the 33rd demon. it is said that on the day of the Resurrection of Christ he spoke about the Resurrection; and the words Bes. about the Resurrection are repeated, as recently spoken, in the 1st Demon. at the beginning of Acts; The discourses at the beginning of Acts were spoken, as is clearly stated in them, in the ancient Church, founded by the apostles, i.e. in the Church of Antioch (T. 3. p. 60. 50). Considering the conversations and words spoken during Lent, both before 388 and after, we will not find a more convenient time for the Conversations on Genesis, as in 388. And the syllable and composition of the conversations indicate the same year. For aa) all conversations spoken in the first two years began with lengthy introductions; also seen in the first 32 discourses on Genesis. But this, as a shortcoming, was pointed out to the preacher by his friend, as he himself says (T. 3. p. 115. 120. see note. 90); and after that, in conversations on Matthew, on Acts, on the epistles, lengthy introductions are no longer visible, bb) In conversations on Genesis, there are very often turns of phrase that we see in the conversations of the first two years: he often says about himself that he is preparing a meal, preparing a feast; often compares himself to a doctor, to a farmer; often praises the attentiveness of listeners, etc. T. 4. Hom. 13. r. 99. In the 24th conversation he said (p. 228) “especially now, when there is little time left for Pentecost, could you cleanse your sins... The Lord does not need many days or time: if we want, we can correct our sins in these two weeks.” Track. This exhortation was spoken in the 5th week and probably on Monday. In the 15th conversation: “Let’s not look at whether half of Lent has passed.” But after the 11th conversation, they also spoke of persuasion to the Judaizing Christians “so that they no longer remain outside the court of Christ,” and announcements (Hom. 12. p. 91). This instruction is now unknown. See the beginning of the 33rd conversation and the beginning of the 1st conversation at the beginning. Acts (T. 3. r. 50. 54), Conversation on the Resurrection (T. 2. r. 445). However, Conversations about the Cross and the Thief (T. 2. r. 403. 411. f. r. 419), Conversations about Judas (T. 2. r. 376. 386. f. r. 387.) are not those that were spoken at this time; the latter are unknown. T. 3. r. 51. 53. ff. r. 54. The conversation delivered the day after this conversation (T. 3. p. 74. 54) is now unknown. Demon. ed. T. 3. r. 757, although they talk about the same subject that was discussed in the lost one, does not contain anything similar to Chrysostom’s conversation; The Jerusalemite read Chrysostom's conversation, but it was beyond his strength to approach Chrysostom. The 3rd conversation at the beginning of Acts (the 2nd edition) was followed by two other demons. about the same thing. T. 3. Then carried away by love for the ap. Paul (T. 2. r. 100) spoke 4 conversations about the reason for the change of his name (See T. 2. § 4 and § 7 demon. at the beginning of Acts) and demon. about changing the names of other sacred persons (T. 4. r. 688. 691. words. T. 3. r. 133); behind that the demon speaks. about calmly enduring reproofs on the occasion that the preacher himself was reproached for prolonged attacks on Conversations (T. 3. p. 115. see 133.). Probably in the same year, a wonderful Discourse on the Ascension of the Lord was delivered (T. 2. r. 447. See r. 448.), spoken in the martyrdom church of Romanesia, where the bodies of the martyrs, which had hitherto been lying under the floor near the corpses of heretics, were taken out and placed on an elevated place. In Bes. on Pentecost (T. 2. p. 457. 458) reminded listeners of the explanation of the history of the sons of Noah. Yesterday is often mentioned (T. 4. p. 339. 362. 447. 521. 569) and more than once it is said directly about daily conversation (p. 410. 520). For 43 conversations. followed by a conversation about the Samaritan Woman (T. 4. p. 447.) now unknown; for the 53rd conversation about the Publican (p. 52) now also unknown. B 59–1 Imp. he says that yesterday he talked about the Jewish holidays: the conversation is now unknown, but its time must be attributed to the beginning of September, see deputy. 43 and 86. T. 8. Hom. 11. r. 62. These words also serve as proof that the Gospel of John was explained before the Gospel of Matthew: for in the interpretation of this latter he already referred to that advice (T. 7. p. 13). Another proof that the interpretation of the Gospel of John was proposed in Antioch after the interpretation of Genesis is: a) The style is more oratorical than that of the interpreter, however, less often than in the Discourses on Genesis, b) In the 7th conversation on the 1st letter to the Corinthians, he refers his listeners (T. 10. p. 63) to the interpretation of John (see T. 8. Hom. 50. p. 294.); and the message of Corinth. it was explained, as we will see, in Antioch, c) At the same time, Chrysostom’s instruction (Hom. 33. p. 200) on wars and various modern disasters indicates; in 388 the war between Theodosius and Maximus took place and Gaul was devastated, and in 389 a terrible comet appeared. We connect the beginning of the interpretation with the beginning of Easter because the readings of John began, as now, with Easter. T. 7. Hom. 7. r. 116. The above words serve as obvious evidence that these conversations were spoken in Antioch. It also shows the story of the Phoenician harlot, famous “not only in our city, but also in Cilicia and Cappadocia.” (Hom. 67. p. 665), i.e. in areas adjacent to Antioch. Words quoted from the preliminary Bes. on the Epistle to the Romans (T. 9. p. 425), shows that the Antiochians until that time had not been offered an interpretation of a single epistle of St. Paul; and what conversations were said in Antioch about this epistle is shown by those words where he places himself and his listeners among those governed by one shepherd, hinting at the discord of the Antiochian Church (Hom. 8. p. 508), as well as those where he makes it clear that he is talking in the place where Paul stayed, where he prayed (ἐδέηθη, and not ἐδθη), where he sat and reasoned (Hom. 30. p. 7. 43). T. 10. “And this is in Antioch, where for the first time they began to be called Christians”? Hom. 24. r. 188. see deputy. 93. Or. T. 2. Chronicle. Thurs. 1830–32. T. 2. r. 634. “20 days have not yet passed since we celebrated the memory of the Cross, and now we celebrate the memory of the martyrs. Then I said, “Crush the copper gates of the faith.” He explained these words in the word about the Cross and the cemetery (T. 2. p. 397). The discovery of the Holy Cross under Chrysostom was celebrated on the next day of Easter; under Heraclius, the celebration was moved to September 14; at the same time, the memory of St. Domnina, it is supposed to be celebrated on October 4; whereas in the Roman Martyrology the memory of Domnina is April 14. In 392 Easter was March 28. track. the word about the Cross was spoken 16 days before the word about the martyr. Another Imp. about Domnina is also from Antioch (T. 2. p. 646). In the explanation of the 1st chapter (Vol. 10. p. 678): “You had a word about this when you discussed with you about the change of the name of Paul and showed the reason why God called the formerly called Saul Paul. If this has slipped your memory, you can find out by picking up the book.” See Deputy 84. Photius Sod. 170. T. 11. In the 14th Demon. on 1 Epistle to Timothy (§ 6. 7.) he decorates with the praises of the monks: “Go to the tabernacles of the saints: as if ascending from earth to heaven - come to the monastery of St. husband", b. 629. There were few monasteries near Constantinople at that time, and Chrysostom did not praise the monks of Constantinople, as Antiochus did. At the same time, while explaining the pastoral epistles, he nowhere shows himself to be a shepherd. Here he talks about fortune telling, divination, omens (T. 44. p. 603), which he often spoke about in Antioch. See T. 11. r. 447. T. 1. r. 684. T. 2. r. 243. T. 10. r. 407. “What can you say about those who fast with the Jews and observe the Sabbath; about those who go to sacred places - to Daphne and the so-called Matrona’s cave”? (Vol. 11, p. 747) This is against Judaism. Antioch. Christian; Daphne suburb of Antioch. Here also about Daphne and M. Babyla (T. 5. p. 271–272. note 50), about the monks (p. 28. 46), about the Marcionites (Bes. 3. § 2), about whom he often dealt in Antioch. See T. 1. r. 409. T. 7. r. 427. 460. 506. T. 3. r. 22. 232. Not all interpretations of the psalms have reached us, see about Ps. 140. r. 427. Now the demon is known. on Psalms: 4–42. 41. 43–49. 108–117. 121–150. sl. Photia Bibl. cod. 172. and his own words in Montfaucon prof. ad. T. 5. § 6. For 8 chapters; the very incompleteness shows when the interpretation of the words is written. further explain. 7 chapters (T. 6. r. 73. 81. 82. where he refers to the 1st demon about the darkness of prophecies. T. 6. r. 174. seq. note 37. The world of the empire, which he points to T. 6. r. 24. 25. Belongs to 395–396. T. 11. Hom. 11. r. 88. According to the depiction of the unbridled self-will of the Eustathians, which we read in the same conversation by R. 85–89, it is clear that the conversation was delivered after the death of their bishop Evagrius, i.e. around 393 In the 6th demon. speaks of disasters and wars, and this again shows that the interpretation of the letter of Ephesus. was proposed around 393 (see about St. Meletius). Here we talk about the wonderful Julian, as personally familiar to the listeners (p. 161. 162), i.e. about whom the Venerable knew. Ephraim. Sozomen 8. 22. 23. In 395 demons were spoken. about repentance. (T. 2. p. 279. S.), where in § 2, 4th demon. recalls the attack of the Huns in 395. In Antioch, although it is not known when, the words were spoken: a) about St. Pelagia (2.585), b) about St. Ignatius (2.592), which is spoken shortly after the word about Pelagia. (The memory of St. Ignatius from ancient times was December 20. Above the Bes. about St. Pelagia, according to the ancient RKP. it was written: Oct. 8, but now the memory is June 8); c) three words about the Maccabees (2.649); d) about the martyrs, spoken the next day i.e. 2 Aug. (§ 1.2.649); e) after that, about what should not be preached according to the taste of the listeners (2.658); f) about the martyrs (2.667. at the Antioch. cemetery); g) about M. Juliana Kilik. (2.670); h) about M. Varlaam (2.680); i) to the words: I don’t want you to be ignorant (spoken the day after the memory of M. Varlaam, at the beginning of spring, and the next day his memory was then spring, but now November 19. 3, 288); i) about St. Droside dialect. at the cemetery (2.688). You might be interested in: