Беседа 24

Acts 10:44–46. While Peter was still speaking, the Holy Spirit fell on all who heard the word. And the believers from the circumcision who came with Peter were amazed that the gift of the Holy Spirit was poured out on the Gentiles, for they heard them speaking in tongues and magnifying God. Repentance is a great medicine. – Of the many inhabitants of Constantinople, no more than 100 are saved. - Against theatrical spectacles. 1. Look at the economy of God. Peter had not yet finished his speech, and the baptism (of Cornelius and those with him) had not yet taken place at his command; but since they showed the wonderful disposition of their souls, accepted the beginning of the teaching and believed that forgiveness of sins is undoubtedly granted in baptism, then the Spirit descended (on them). God does this with the intention of giving Peter a strong justification. They not only received the Spirit, but also began to speak in tongues, which amazed those who came with Peter. Why is this thing being done this way? For the Jews, since they looked at it very hatefully. So everywhere everything is done by God; and Peter is almost only present here, admonishing that they (the apostles) should already convert the pagans, and that this should happen through them. And don't be surprised! If after such events there was indignation in both Caesarea and Jerusalem, then what would not have happened if they had not happened? That is why they are carried out in an extraordinary way. Look how Peter defends himself in this case. And what he answers after such an incident, listen to the evangelist, who tells it like this: “Then Peter said: who can forbid those who, like us, have received the Holy Spirit, to be baptized with water?” ( Acts 10:46-47 ) Do you see what he was doing and how he wanted to do it? So he had this in his thoughts even before. “With water,” he says, “who can forbid”? It almost seems to refute those who opposed and argued that this should not be done. Everything has been accomplished, he says, the most necessary thing has been fulfilled, that is, the baptism with which we were baptized. “And he commanded them to be baptized in the name of Jesus Christ” (Acts 10:48). After he was justified, he then commanded them to be baptized, teaching them by the very deed: the Jews looked (at this) so hatefully! That is why he first defends himself, although the deeds speak for themselves, and then commands. “Then they asked him to stay with them for a few days” (Acts 10:48). After this, he naturally no longer doubts and remains. “The apostles and brothers who were in Judea heard that the pagans also had received the word of God. And when Peter came to Jerusalem, the circumcision rebuked him, saying, “You went to uncircumcised men and ate with them” (Acts 11:1-3). After this, “the circumcision rebuked,” not the apostles. What does “reproached” mean? Quite a few were tempted, says (the writer). And look what they object to. They do not say: why did you preach to them? - but why did you eat food with them? Peter does not dwell on this cold (remark) - and truly it was cold - but (pointing) to that great (deed), he says: if they also received the Spirit, then how could they not have been taught (baptism)? Why was it not the same with the Samaritans, but the opposite? And not only was it not before baptism, but also after baptism. And (the Jewish believers) were not indignant at them, but when they heard, they sent (Peter and John) for this very purpose (Acts 8:14-15). However, even here they do not reproach for this, since they knew that this was a work of God’s grace; but why, they say, did you eat food with them? On the other hand, there is a great and incomparable difference between the Samaritans and the pagans. Or he was reproached according to God's order, so that they would learn, since Peter would not have said it without need. Look how he is neither proud nor vain. “Peter began,” says (the writer), “to tell them in order, saying: I prayed in the city of Joppa” (Acts 11:4-5). Doesn't say why or on what occasion. “And in a frenzy I saw a vision: a certain vessel descended, like a large sheet, lowered from heaven by four corners, and came down to me. I looked into it and, examining it, I saw four-legged creatures of the earth, animals, reptiles and birds of the air. And I heard a voice saying to me: Arise, Peter, kill and eat” (Acts 11:5-7). What does he mean by this? One vision of the shroud, he says, was enough to convince him of this; but there was also a voice attached to it. “I said, No, Lord, nothing profane or unclean has ever come into my mouth” (Acts 11:8). Do you see? I did my job, he says; said I never ate. This is contrary to what they said: “I walked and ate with them.” He does not say this to Cornelius because there was no need. “And a voice answered me a second time from heaven: What God has cleansed, do not consider unclean. This happened three times, and again everything rose to heaven. And behold, at that very hour three men stood before the house where I was, sent from Caesarea to me” (Acts 11:9-11). He says what was needed, but is silent about the rest; or better, the first confirms the last. And look how he justifies himself: he does not want to take advantage of the teacher’s dignity, he knows that the more humbly he speaks, the sooner he will calm them down. “An unclean thing,” he says, “has never entered my mouth.” So the whole justification (of him) was prudent. “At that very hour three men stood in front of the house in which I was, sent from Caesarea to me. The Spirit told me to go with them without any doubt.” 2. Do you see that the laying down of laws is the work of the Spirit? “These six brothers also came with me.” What could be more humble when Peter also refers to the testimony of the brethren? “These six brothers also went with me, and we came to the man’s house. He told us how he saw an Angel (saint) in his house, who stood and said to him: Send people to Joppa and call Simon, who is called Peter; he will tell you words by which you and your whole house will be saved” (Acts 11:12–14). He did not say what the angel said to Cornelius: “Your prayers and your alms have come as a memorial before God,” so as not to offend them; but - something that did not contain anything great: “he will tell you words by which you and your whole house will be saved.” Do you see how he expresses himself hastily for the reason I mentioned above? It doesn’t say anything about the meekness of that husband. So, when the Spirit sent, God commanded, there calling through an angel, here urging, and resolving the doubtfulness of the matter, then what was to be done? But he does not say any of this, but points to a subsequent event, which in itself was undoubted evidence. Why, you say, was it not the only one? From the abundance (of the former power) from God, so that it would be clear that the beginning (of this work) was not from the apostle. If he had gone on his own, and nothing of the kind had happened, they would have been very indignant; therefore, from afar, he attracts their thoughts to himself and says to them: “like us, we have received the Holy Spirit.” And again: “The Holy Spirit came on them, just as on us at the beginning” (Acts 11:15). He is not content with this either, but he also reminds us of the saying of the Lord: “Then I remembered the word of the Lord, how He said: “John baptized with water, but you will be baptized with the Holy Spirit”” (Acts 11:16). So nothing new happened here, but what He foretold. But, you say, they should not have been baptized, because baptism had already taken place when the Spirit descended on them? That is why he does not say: I commanded them to be baptized in advance; but what? - “who can forbid baptism with water” - showing by this that he did not do anything on his own. So they got what we have. “So,” he says, “if God gave them the same gift as he gave to us who believed in the Lord Jesus Christ, then who am I that I could hinder God?” (Acts 11:17) To further stop their mouths, he said: “He gave them the same gift.” Do you see how he claims that those who suddenly believed received as much as they did? “God gave them the same gift as he gave to us who believed in the Lord Jesus Christ”; therefore, He cleansed them Himself. And he does not say: to you, but: “to us”, in order to soften his speech. Why are you indignant when we consider them partners (of the same gift)? “When they heard this, they calmed down and glorified God, saying: It is clear that God has given to the Gentiles repentance that leads to life” (Acts 11:18). Do you see how everything was done by the speech of Peter, who spoke in detail about what happened? That’s why they glorified God, because He granted repentance to them too: so they humbled themselves from these words! It was then that the door (of faith) was finally opened to the pagans. But let us turn, if you like, to the above. (The writer) did not say that Peter was “amazed,” but: “circumcised”; he knew what was happening. And indeed, one should have been amazed at how they too believed. But they were not indignant when they heard that they believed; but when (they heard that) God had given them the Spirit, when Peter set forth his vision and said: “God has revealed that I should not consider any man base or unclean” (Acts 10:28). So he knew this even before. Therefore, he prepares a speech about the pagans, in which he shows that they were no longer pagans when faith appeared (in them). Thus, it is not at all surprising that they received the Spirit before baptism; and it happened to us too. Here Peter shows that they were not baptized like others, but much better. Therefore, it was completely achieved that they could not say anything more, but had to recognize them, at least in this respect, as their equals. “Then they asked him,” says (the writer), “to stay with them for several days.” Do you see how unfriendly they received him? Do you see what zeal they had for the law? They were not ashamed of the dignity of Peter, nor of the signs that happened, nor of the great event that the word (of the Gospel) was accepted (by the pagans); but they were “reproached” about those unimportant items. If nothing like that happened, then the event itself (for them) would not be enough. However, this is not how Peter justifies himself; he was prudent; or better, these were not the words of his prudence, but of the Spirit. In his justification, he shows that he himself is by no means the culprit of everything, but God; and says to them something like this: He made me go into a frenzy, and I just “prayed”; He showed the vessel, but I objected; then He spoke again, and even then I did not listen; The Spirit commanded me to go, and despite this I did not go hastily; I told (Cornelius) that God sent, but even after that I did not baptize myself, but again God did everything. Therefore, God baptized them, not me. And he didn’t say: after everything that happened, shouldn’t we finally drink water? - but, as if there was nothing more left, he says: “Who am I that I could hinder God?” That's his excuse! After all, he didn’t say: when you learn about this, calm down, but what? He accepts their attack and justifies himself against their accusation: “Who am I that I could,” he says, “obstruct God?” He shames and greatly astonishes them with his justification: I could not, he says, resist. Therefore, they then, being afraid, “calmed down and glorified God.” 3. So we should glorify God for the blessings (received) by our neighbors, and not envy, as many of the newly baptized envy when they see others who soon depart (from this life) after baptism. We should also praise God for the fact that He does not grant them continued life. And you, if you like, received a greater gift; I mean that you received not only enlightenment (by baptism) - after all, this is common to both you and him - but also the necessary time for good deeds. He put on clothes and (updates) - and did not have time to enjoy it; God has given you a great opportunity to use the weapon as it should, and thus test it in practice. He departs, receiving a reward only for his faith; you stand in the field of affairs, having the opportunity to receive many rewards and appear as brighter than him as the sun (brighter) than the smallest star, as a military leader as the last warrior, or better, as the king himself. Therefore, blame yourself, or better yet, do not blame, but constantly improve; It is not enough (just) to blame yourself; you need to motivate yourself to fight. Have you fallen? Are you seriously injured? Arise, be strong; you are still in the field; the spectacle still continues. Don't you see how many fighters, defeated, again excited themselves to fight? Just don't fall voluntarily. Are you pleasing the departed? Please yourself much more. Did he receive forgiveness of sins? But if you want, you will not only wash away your sins, but also have good deeds, which is impossible for that. We have the opportunity to restore ourselves. Great is the medicine of repentance; don't despair. He is truly worthy of despair who despairs himself; he no longer has any hope of salvation. It is not so much scary to fall into the depths of evil as to remain in it once you have fallen; It is not so much wicked to fall into the depths of evil as it is to remain careless after falling. Why, tell me, don’t you take care of what you should especially try to do? Did you fall after receiving so many wounds? But there is no spiritual wound that cannot be healed; there are many such wounds on the body, but not one in the soul; and we constantly worry about those, but we don’t worry about these at all. Do you not see how quickly the thief reformed (Luke 23:40)? Do you not see in what short time the martyrs accomplished everything? But now is not the time for torment? And now is the time for exploits, if we want, as I often spoke about. “And all,” says (the apostle), “who desire to live godly in Christ Jesus, will suffer persecution” (2 Tim. 3:12). Those who live piously are constantly persecuted, if not from people, then from demons; and this is the most severe persecution. And even before that, because of security itself, careless people especially suffer persecution. Or do you think it is not a great persecution to be safe (from persecution)? This is the most difficult of all (persecutions); this is worse than persecution itself. Security, like a flooding stream, relaxes the soul; and that heat and cold are also persecution and safety. But in order for you to be more fully convinced that it is worse than persecution, note the following: it puts sleep on the soul, produces great inattention and carelessness, arouses all kinds of passions, arms pride, arms voluptuousness, arms anger, envy, vanity, jealousy. During persecution, nothing like this can be indignant: but fear, approaching, as if hitting a barking dog hard with some kind of whip, does not allow all these passions to even raise a voice. During persecution, who can be vain? Who indulges in voluptuousness? Nobody; but (then there is) great fear and trembling, producing great silence, leading to a quiet haven, making the soul reverent. I once heard from our fathers - however, let this not happen to us, because we are commanded not to seek temptations (Matthew 6:13) - they said that during the ancient persecutions it was possible to see truly Christian men. No one then cared about property, no one - about his wife, no one - about children, no one - about the fatherland: everyone had one concern - to save their souls. Some hid in tombs and caves, others in deserts. Not only husbands, but also tender and weak wives hid then, constantly enduring hunger. Imagine, could any desire for luxury or voluptuousness be born in a wife hiding in a cave, waiting for a servant who was supposed to bring food, afraid so as not to be caught, and lying in a tomb, as if in an oven? Could she even think that there was any luxury, that the world even existed? You see that now especially there is persecution, when passions attack us from everywhere like wild animals. Now it is a severe persecution, both because of this and because it is not even considered persecution. Indeed, the danger this war poses is that it is considered peace, so that we do not arm ourselves against it, so that we do not rebel; no one is afraid (of her), no one is afraid. If you don’t believe, then ask the pagans who persecute (Christians): when were Christian duties (replenished), more precisely, when everyone (were) pious? Their number was not large then; but great was the wealth of virtue. Tell me, what is the use of having a lot of hay when you could have precious stones? The whole importance lies not in numbers, but in the excellence of virtue. Elijah was alone; but the world was not worth it (1 Kings 19:14). The world consists of many; but a multitude is nothing when it cannot even be compared with one. “Better is one righteous man” who does the will of the Lord, “than a thousand sinners” (Sir.16:3). The Wise One also expresses this when he says: “do not desire a multitude of worthless children” (Sir.16:1). Such (people) give rise to blasphemy against God more than if they were not Christians. Why do I need multitudes? Just more food for the fire. You can also see on the body: moderate food, which promotes health, is better than luxurious food, which causes harm; that one nourishes much more than this; that one is food, and that one is disease. Anyone can see the same thing in war: ten experienced and brave men are better than thousands of inexperienced ones: these do nothing and even hinder those who do. The same can be seen on a ship: two experienced sailors are better than countless inexperienced ones, because these will sink the ship itself. 4. I say this not because I was dissatisfied with your numbers, but because I want you all to be excellent (in virtues) and not rely on multitudes. Much more numerous are those going to Gehenna; but the kingdom (of God) is greater than it, although it contains few. The people (Israel) were as numerous as the sand of the sea, but one saved them. One was Moses, and he had more power than all (Numbers 12:7); Jesus was alone, but had a strength of more than six hundred thousand (Ex. 12:37). Let us not strive to ensure that there are only many, but more so that they are distinguished (in virtues). When the latter is achieved, then the former will also be achieved. No one, when building a house, wants to make it spacious in advance, but first strong and reliable, and then spacious; no one lays down grounds in such a way as to arouse ridicule against himself. First we will try to talk about the latter, and then about the first. If the latter is there, then the first will be easy; and if the latter does not exist, then the first, even if it exists, (will not bring) any benefit. If there are those who can shine in the Church, then soon there will be many; if there are no first, then the multitude will never have superiority. How many do you think are being saved in our city? It is hard what I intend to say; however, I will say, Out of so many thousands, it is impossible to find more than a hundred being saved; but I doubt these too. What, tell me, is wickedness in young men? What negligence is there in the elders? No one cares as much as he should about his own son; no one is jealous at the sight of an old man to imitate him. Role models have been lost; That’s why the young men are not at all worthy of surprise. Don't tell me that we are a multitude. This is typical of cold people; It would be fair to talk about this before people, but before God, Who has no need for us, it is impossible. And these are cold words for them too, listen. Having many servants, but depraved servants, how much trouble will he suffer! To one who does not have one, it seems unpleasant that he is left without servants; but he who has worthless (servants) destroys himself along with them, and (suffers) greater harm. It is much harder to punish others and quarrel with them than to serve oneself. I say this so that no one is surprised at the Church because of its multitude, but so that we try to make this multiplicity different, so that everyone has care for his own member, not about friends, not about relatives - as I always say - and not about neighbors: but so that he attracts strangers (to the Church). For example: prayer is being said, everyone is sitting coldly, both young men and old men, more monsters than youths, laughing, laughing, talking - and this is what I heard - mocking each other when they are on their knees; you stand here, young man or old man, stop when you see him, rebuke him more strongly than he who does not listen, invite the deacon, threaten him, do your job; and if he dares to do anything against you, then, of course, many will help you. Who is so unreasonable that, seeing how you reproach for this, and they are reproached, will not take your side? Then go (home), having received the reward for your prayer. In the master's house we consider those servants the most diligent who do not leave a single vessel lying in disorder. Tell me: if you saw a silver vessel thrown out at home, even if you were not obligated to do so, would you not take it and bring it into the house? If you (saw) clothes thrown in disarray, then, even if you did not have to take care of them, even if you were an enemy of the person assigned (to this matter), but because of your disposition towards the master, would you not put them in order? So it is now. These are vessels; if you see them lying in disarray, put them in order; come to me, I will not refuse; tell me, announce; I cannot see everything myself; Sorry. You see what evil dominates the universe. It is not without reason that I said that we are a heap of hay, a disordered sea. I’m not talking about what they do, but about the fact that those who come (here) indulge in such sleep that they do not correct it. Again I see how some talk while standing while prayer is being said, and others, more modest, not only when prayer is being said, but also when the priest blesses. Oh, impudence! When will there be salvation? How can we please God? If you come to the place of the games, you will see all the decent members of the choir, and nothing discordant. Just as on a lyre, composed in various ways and together harmoniously, from the improvement of each of its component parts one harmonious tone arises, so here, too, one harmonious harmony should be composed of all. We constitute one Church, harmoniously composed members of one Head; we are all one body; if one (member) is neglected, then the whole (body) is neglected and corrupted. Thus, the decency of all is violated by the outrage of one. It is truly scary that you come here not to a place of games or dancing for fun, and stand indecently. Don't you know that you stand with the angels? Do you sing with them, send praises with them, and laugh while standing? Is it not surprising that the lightning strike does not fall not only on them, but also on us? Indeed, it is worthy of a lightning strike. The King is coming, the army is watching; and do you laugh while standing before their eyes, or do you not stop the one laughing? But how long will we denounce? How long to reproach? Shouldn’t such people, as an infection, as corrupters, as villains, depraved and filled with countless evils, be expelled from the Church? When will they refrain from laughing - they who laugh at such a terrible hour? When will those who speak during a blessing refrain from idle talk? Aren't they ashamed of those present? Don't they fear God? It is not enough for us to be mentally inattentive, nor is it enough for us to wander (with our thoughts) everywhere while praying; but we also bring laughter and great laughter. Is this a spectacle? However, I think it is the spectacles that produce this: they bring us many disobedient and disorderly people. What we create here is destroyed there; and not only this, but also other impurities they (there) are inevitably filled with. And the same thing happens, as if someone wanted to cleanse a field, and a source located above would again spew out dirt on him; If you clean one thing, another will flow again. The same thing happens here. Every time we cleanse those who come from the spectacles and bring uncleanness, they, going there again, receive even greater uncleanness, as if deliberately living in order to cause us trouble, and they come again with great dirt in their morals, in movements, in words, in laughter, in carelessness. Then again we cleanse again, as if deliberately cleansing in order to, having sent them away clean, again see them covered with dirt. Therefore, I commend you to God. And to you who are healthy, I command from now on that judgment and condemnation will be upon you, if anyone, seeing someone who is outrageous or talking, especially at such a time, does not stop and correct. This is better than prayer. Leave your prayer and make a suggestion to him; then you will benefit him, and you yourself will profit. In this way, we will all be able to be saved and achieve the kingdom of heaven, which may we all be worthy of, 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 to the ages of ages. Amen. These conversations were delivered by the saint in Constantinople in 400 or 401. The paragraphs in the text were arranged by us – Editorial staff of “ABC of Faith” You might be interested in: