Беседа 32

Acts 14:28, 15:1. And they stayed there for a considerable time with the disciples. Some who came from Judea taught the brothers: unless you are circumcised according to the rite of Moses, you cannot be saved. Anger must be avoided. – How pride is cured and where it comes from. 1. Look how everywhere (the Jews) themselves give the occasion and force (the apostles) to turn to the pagans. Previously, being reproached, (Paul) justified himself and in his justification said everything that made his word acceptable; and then, when the Jews turned away, he went to the Gentiles. Now again, seeing a new difficulty, he lays down a law. Since they (Paul and Barnabas), as taught by God, spoke without distinction to everyone, this aroused jealousy in those of the Jews who taught not only circumcision, but also that (without it) “you cannot be saved.” It was timely to say the opposite: “If you are circumcised, you cannot be saved.” Do you see constant temptations from within and without? It is good that this happens in the presence of Paul, who could have raised an objection. But Paul did not say: what then? Am I really not trustworthy after such signs? - but he acted meekly for their sake. And look: after this everyone will know about what happened to the pagans, even the Samaritans, and they will rejoice. “When there was a disagreement and considerable competition between Paul and Barnabas and them, they decided that Paul and Barnabas and some others of them should go to the Apostles and Elders in Jerusalem regarding this matter. So, having been escorted by the church, they passed through Phenicia and Samaria, talking about the conversion of the pagans, and caused great joy in all the brethren. Upon their arrival in Jerusalem, they were received by the church, the apostles and elders, and declared everything that God had done with them and how he had opened the door of faith to the Gentiles” (Acts 15:2-4). Look how it's being landscaped. “Then some of the Pharisees who believed in the heresy rose up and said that the Gentiles should be circumcised and commanded to keep the law of Moses. The apostles and elders gathered to consider this matter. After a long discussion, Peter stood up and said to them: Men and brethren! You know that from the first days God chose me from among us, so that out of my mouth the Gentiles might hear the word of the gospel and believe” (Acts 15:5-7). Look how Peter still communicates with the Jews, having long been separated from this (communication). “You know,” he says. Probably, there were also those who had accused him before for Cornelius, and those who entered Cornelius’s house with him (Acts 11:12); therefore he brings them as witnesses. “God chose us first from the days.” What does “of us” mean? That is, he says, in Palestine, or in your presence. "From My Mouth". See how he shows that God speaks through him, and not anything human. “And God, who knows the heart, gave them testimony.” Points them to the testimony of the Spirit. “Having given them the Holy Spirit, just as he also gave us” (Acts 15:8). Look how everywhere he equates the pagans (with the Jews). “And he made no difference between us and them, purifying their hearts by faith” (Acts 15:9). By faith alone, he says, they received the same thing. This serves to shame the Jews, or better yet, it can teach them that what is needed is faith alone, and not works (of the law) and not circumcision. By saying this, (the apostles) do not want to justify only the pagans, but to teach the Jews also to leave the law. However, they do not yet express this. “Why are you now tempting God, wanting to place on the necks of the disciples a yoke that neither our fathers nor we could bear? But we believe that through the grace of the Lord Jesus Christ we will be saved, just as they were” (Acts 15:10–11). What does it mean: “tempt God”? Why don’t you believe, he says, in God? Why do you tempt Him, as if He could not save by faith? Therefore, holding to the law is (a sign of) unbelief. Then he shows that they themselves do not receive any benefit from it, but he puts everything on the law, and not on them, and thus softens the reproof. “Which,” he says, “neither our fathers nor we could bear? But we believe that through the grace of the Lord Jesus Christ we will be saved, just as they were.” What power are these words filled with! He also says what Paul said at greater length in his letter to the Romans: “if Abraham was justified by works,” he says, “he has praise, but not before God” (Rom. 4:2). Do you see that this serves more to teach (the Jews) than to justify the pagans? If he had spoken about this without any particular reason, he might not have expressed such a remark; but then having received a reason, he already speaks fearlessly. And see how everywhere the actions of the enemies are turned in favor of the apostles. If they had not given the occasion, neither this nor what follows would have been said. And from here they learn that even if the pagans did not want to convert, they should not be despised. But let's turn to the above. In you, he says, “he chose,” and “from the first days.” These words show that (it was) a long time ago, and not now. It is also important that this applies to Jewish believers. This is confirmed by two circumstances: time and place. It is also well said: “chose”; he did not say: he favored them, as it were, but: “chose.” How is this known? From the Spirit, he says. Then he shows that not only grace, but also their virtue is evidenced by the fact that they were given no less. “By long reasoning,” he says, “between us and them.” Therefore, hearts must be examined everywhere. He said in good time: “God, who knows the hearts, gave them a testimony,” just as in that place: “You, Lord, know the hearts of all, show them” (Acts 1:24). And whatever pleases (God), look what he adds: “after a long discussion between us and them.” Having spoken about the evidence concerning them, he then speaks of the great truth that Paul proclaims: “neither circumcision nor uncircumcision” (Gal. 5:6), and also: “create in himself” (Eph. 2:15). The seeds of all this are contained in Peter's speech. He did not say: between the circumcised, but: “between us,” i.e. apostles. Then, in order not to upset with the word: “nothing,” he adds: “having purified their hearts by faith,” and thus resolves the bewilderment. First he explained the subject of the speech, and then he shows that it is not the law that is bad, but they themselves are weak. 2. Look how intimidating he is at the end of his speech. He does not tell them anything from the prophets, but (refers to) real events which they themselves witnessed. Probably, they later testify and confirm the speech with his events. And notice, (Peter) first allows the discussion to take place in the Church, and then speaks. Since he spoke not about the circumcision, but about the pagans (one, gradually being confirmed, became more conclusive, and the other was characteristic of testing whether one could be saved under the law), then look what he does: he shows that they themselves are in danger if the law could not do what faith did; if they lack faith, then they are inevitably threatened with destruction. He did not say: you do not believe, which would be too painful, when, moreover, the very deed proved this. There were no pagans in Jerusalem, but in Antioch, of course, there were; That’s why (Paul and Barnabas) go there and stay there for a considerable time. Some of the Pharisees rebelled, still suffering from lust and wanting to subjugate the pagan believers. Paul was also learned in the law, but did not suffer from this disease; Upon his arrival (from Jerusalem), the teaching became more precise, since if those in Jerusalem do not command anything like this, then much less should they command. Do you see how they do not suffer from covetousness, but rejoice in their faith? Thus, their stories were not out of ambition or vanity, but to justify preaching to the pagans; That’s why they don’t say anything about what happened to the Jews. Great is the stubbornness of the Pharisees, who, after faith, impose the law and disobey the apostles! But look how these talk meekly and without pride; Such conversations are pleasant and leave a stronger impression. Do you see how they never care about eloquence, but prove by deeds and the Spirit? And with such evidence they talk meekly. And look: they do not go to reproach those who were in Antioch, but from here they again take a reason (for their orders). In this way, those who were condemned even without the intention of the apostles took care of the lust of rulers. However, they did not say anything like that; but when they had already decided the matter, then they wrote with greater force. So meekness is always a great good; meekness, I say, not coldness; meekness, not flattery, because these properties are very different from each other. Nothing irritated Paul, nothing irritated Peter. If you have proof, then why are you angry? Is it not to make them invalid too? An angry person can never convince. Yesterday we talked about anger; nothing prevents us from talking (about the same thing) today; frequent repetition may do something. And the medicine that has the power to heal a wound, if not applied often, will ruin everything. Do not think that out of lack of attention to you we often talk about the same thing; if we didn’t pay attention, we wouldn’t speak; but we are now saying this because we hope to bring you great benefit. Oh, if only we could talk about the same things all the time! Oh, if we had no other subject of conversation, no other concern than how to curb our passions! Isn’t it strange - while the kings, who live in abundance and such honor, have no other conversation, either at the table or at any other time, except how to defeat their enemies, for which they hold meetings every day, gather military leaders and soldiers, demand taxes and in civil affairs consider it necessary to keep these two circumstances in mind, how to defeat their enemies and arrange their own in the world, we do not want to even talk about such subjects in our dreams? We talk about how to buy a field, how to (acquire) slaves and increase property, every day and do not know enough; but we don’t want to talk about our, truly our, affairs either ourselves or listen to others talking about it. What, tell me, do you want to talk about? About lunch? But it’s common for chefs to talk about this. About money? But this is (the business of) merchants and traders. About buildings? But these are architects and house builders. About the earth? But these are farmers. Our business is nothing else but how to acquire wealth for the soul. Therefore, let our word not be disgusting to you. Why does no one condemn the doctor who constantly talks about the art of medicine, or other artists who talk about their art? If our passions were so tamed that there was no need to remind us of them, then we could rightly be reproached for ambition and vanity. However, even then they didn’t (they could). Even if they were tamed, even then it would be necessary to speak so as not to fall into them again. And doctors talk not only with the sick, but also with the healthy; They also have books of such content that they can heal some from illness and keep others healthy. So we, even if we are healthy, should not shy away, but do everything to maintain our health. 3. If we are sick, then these conversations are doubly necessary for us: firstly, to be healed of the illness; secondly, so that, having been healed, you do not fall into it again. So, we will now talk according to the medical method, and not according to what is proper in a healthy state. How can this evil passion be driven out? How to quench this intense fever? Let's see where it came from and destroy the cause. Where does it usually come from? From arrogance and great pride. Let us destroy this cause, and together the disease will be destroyed. What is arrogance? Where does it come from? Perhaps we are in danger of finding yet another beginning. Thus, whatever (reason) the word shows us, we will rush towards it in order to uproot evil from the ground and from the roots. Where does arrogance come from? Because we do not test ourselves; We try to find out about the properties of the earth, although we are not farmers, also about the properties of plants, about the properties of gold, although we are not traders, about clothes and everything, but regarding ourselves and our nature we do not try to do this. But who, you say, does not know his own nature? Many, and maybe all but a few. If you like, this is where I will begin my denunciation. Tell me: what is man? If you ask someone: how does he differ from the dumb, how is he akin to heavenly beings, what can be made of a person - could he answer correctly? Don't think. As about any thing, so about a person (one can say): a person is a being; but he can become both an angel and a beast. Don't these words seem strange to you? But you have often heard them in the Scriptures; there it is said about some people that “he is the messenger of the Lord of hosts”; “And the law,” he says, “they seek at his mouth” (Mal.2:7); and again: “I send My angel, and he will prepare the way before Me” (Mal.3:1). About some, that they are snakes, “a generation of vipers” (Matthew 12:34). So, according to his own mood, he can be everything, both an angel and a man. What am I saying to the angel? And the son of God: “I said,” says (Scripture), “you are gods, and all are sons of the Most High” (Ps. 82:6). And even more important is that he himself has the power to become a god, an angel, and a son of God. Man even creates an angel. Maybe these words amaze you? But listen to what Christ says: “in the resurrection they neither marry nor are given in marriage, but remain like angels” (Matthew 22:30), and also: “whoever can receive it, let him receive it” (Matthew 19:12). In general, virtue makes angels, and virtue is in our power; therefore, we can create angels, if not by nature, then by will. Without virtue there is no benefit to being an angel by nature; This is proven by the devil, who was like this before; and with it there is no harm in being human by nature; This is proved by John, who was a man, and by Elijah, who ascended into heaven, and by all who had to go there. Their body did not prevent them from dwelling in heaven; and those, being incorporeal, could not remain in heaven. Therefore, let no one grieve or complain about his nature, as if it were an obstacle, but about his own will. That lion was made of an incorporeal thing: behold, says (the apostle), “your adversary the devil walketh about like a roaring lion, seeking whom he may devour” (1 Peter 5:8); and we (become) angels from the physical. Just as someone who found a precious substance, for example, pearls, or pearls, or something similar, and neglected it, as someone who was not knowledgeable in such things, would suffer a great loss, so we, if we do not know our nature, will completely neglect it; if we know it, then we will provide great care and receive the greatest benefit, because from it comes the royal clothing, from it the royal dwelling, from it the royal members, (from it) everything that is royal. Let us not abuse our own nature to our detriment. “You have made him a little less than the angels” (Ps. 8:6), i.e. death; but we got this for a short time. So, nothing prevents us from approaching the angels if we want. May there be, may there be in us this desire, so that we, having accomplished our feat, send glory to the Father and the Son and the Holy Spirit, now and ever, and unto the ages of ages. Amen. These conversations were delivered by the saint in Constantinople in 400 or 401. 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