Беседа 38

Acts 17:16–17. While waiting for them in Athens, Paul was troubled in spirit at the sight of this city full of idols. So he reasoned in the synagogue with the Jews and with those who worshiped God, and daily in the marketplace with those who met him. What temptations Paul endured from the Jews and how he was alien to pride. – How to understand the words – To the Unknown God. – The case of the sick youth and the forbidden books. 1. Look how he suffered from the Jews much more temptations than from the Greeks. In Athens, even he did not tolerate anything like this, but it all ended in laughter, and he also convinced (some); He suffered a lot from the Jews: they were so heavily armed against him! That is why (the writer) says: “while waiting for them in Athens, Paul was troubled in spirit at the sight of this city full of idols.” He was rightly upset, because nowhere could he see so many idols. “So he reasoned in the synagogue with the Jews and with those who worshiped God, and daily in the marketplace with those who met him.” See how he again talks with the Jews, and through this stops the mouths of those who claim that he left them, turning to the pagans. It is surprising that the philosophers did not proudly laugh at him as soon as he began to speak, and did not reject his teaching, saying: it is far from philosophy. This is because he has no arrogance; or, on the other hand, because they did not understand or understand anything that was said. In fact, could those of whom some considered God to be a bodily being, others considered pleasure to be bliss, (to understand it)? “Some of the Epicurean and Stoic philosophers began to argue with him; and some said: “What does this foolish man want to say?”, and others: “It seems that he is preaching about foreign gods,” because he preached to them Jesus and the resurrection” (Acts 17:18). They thought that Resurrection 26 was some kind of deity, since they had the custom of honoring women. “And they took him and brought him to the Areopagus and said: Can we know what this new teaching is that you are preaching? For you are putting something strange into our ears. Therefore, we want to know what it is?” (Acts 17:19–20). They took him to the Areopagus not to learn, but to punish him, since criminal offenses were tried there. See how, under the guise of a desire to learn, they reveal their passion for news in everything. Their city was a city of idle talkers. “All the Athenians and the foreigners living among them spent their time in nothing better than in talking or listening to something new. And Paul stood among the Areopagus and said: Athenians! I can see from everything that you seem to be especially devout. For, passing and examining your shrines, I also found an altar on which is written “to the unknown God.” This, whom you ignorantly revere, I preach to you” (Acts 17:21–23). As if praising them, he apparently does not say anything unpleasant to them. “I see,” he says, “that you seem to be especially devout.” “On which it is written: To the unknown God.” What does it mean? The Athenians, who at different times accepted different gods and even foreign ones, for example, the goddess Minerva, Pan and others from other countries, fearing that some other god would not be found, unknown to them, but revered in some other place, for greater security they erected an altar to him; and since this god was unknown, they wrote: to the unknown God. This God, says Paul, is Jesus Christ, or better, the God of all. “This, which you honor without knowing,” he says, “I preach to you.” See how he proves that they had received Him before. There’s nothing strange, he says, I’m not offering anything new. They kept telling him: “Can we know what this new teaching is that you are preaching? For you are putting something strange into our ears.” Therefore he immediately destroys their prejudice and says: “God, who created the world and everything that is in it, he is, being Lord of heaven and earth” (Acts 17:24). Then, so that they do not think that He is one of many (gods), to correct this he adds: “He does not live in churches made with hands and does not require the service of human hands, as if he needed anything” (Acts 17:24-25). Do you see how little by little he teaches wisdom? How can one laugh at pagan error? “Himself giving to all things life and breath and everything. From one blood He made the whole race of mankind to dwell upon all the face of the earth” (Acts 17:25–26). This is characteristic of God. But, notice, this can also be said about the Son. “He, being the Lord,” he says, “of heaven and earth,” - heaven and earth, which they considered gods. Explains to them the creation of the world and people. “Having appointed predetermined times and limits for their dwelling, so that they should seek God, lest they sense Him and find Him, although He is not far from each of us: for in Him we live and move and have our being, just as some of your poets said: “We are His generation”” (Acts 17:26-28). This was said by the poet Arat. Look how he borrows evidence from what they themselves have done and said. “We, therefore, being the race of God, should not think that the Godhead is like gold, or silver, or stone, which received an image from the art and imagination of men” (Acts 17:29). But that’s why, they will say, they should? Not at all; neither we nor our souls are (perfectly) like (God). Why didn’t he directly teach wisdom and say: God is essentially incorporeal, invisible, indescribable? Because it would be unnecessary to say this to people who did not yet know that there is only one God. Therefore, without talking about this, he dwells on a closer subject and says: “Therefore, leaving the times of ignorance, God now commands people everywhere to repent, for He has appointed a day in which He will judge the world in righteousness, through the Man He has appointed, having given proof to all by raising Him from the dead” (Acts 17:30-31). Look: having touched their souls with the words: “he appointed a day,” and having frightened them, he then adds in a timely manner: “having raised Him from the dead.” But let's turn to the above. “Waiting for them in Athens, Paul was indignant,” says (the writer), “in spirit.” It is not anger or indignation that here means irritation, but ardor of soul and jealousy, as in another place where it is said: “there was grief” between them (Acts 15:39). 2. Look how this is arranged, while he involuntarily remained here, waiting for his companions. What does “indignant” mean? In other words: he became jealous; this gift is far from anger and resentment. He could not bear it and was grieved in spirit. “So he reasoned,” says (the writer), “in the synagogue with the Jews and with those who worship God.” Look: he is talking with the Jews again. “Those who honor God,” as proselytes are called here, the Jews have been scattered everywhere since the coming of Christ, both because since that time the law has lost its force, and in order to teach people piety. But they themselves did not receive any benefit, but only became convinced of their misfortunes. "Some of the Epicurean and Stoic philosophers began to argue with him". The Athenians were then no longer governed by their own laws, as they were subject to the Romans. Why did philosophers begin to compete with him? They saw that others were talking with him and that this man was famous. And look how offensively they immediately (express themselves) - “a natural man does not accept the things of the Spirit of God” (1 Cor. 2:14): “it seems,” they say, “he is preaching about foreign deities.” They called their gods demons; and their cities were filled with idols. “And they took him and brought him to the Areopagus and spoke.” Why did they take him to the Areopagus? To intimidate him, since criminal offenses were tried there. “Can we know what this new teaching is that you are preaching? For you are putting something strange into our ears. Therefore, we want to know what it is? All the Athenians and the foreigners living among them did not spend their time more willingly than talking or listening to something new.” Here it is indicated that although they constantly spent time talking or listening, it seemed strange to them (the teaching of Paul), which they had not yet heard. “And Paul stood among the Areopagus and said: Athenians! I can see from everything that you seem to be especially devout. For as I passed through and examined your shrines, I also found an altar.” He did not say directly: idols, but as a preface to the speech he said: “I see that you seem to be especially devout,” because of the mentioned altar. “God,” he says, “created the world and everything in it.” He uttered one word with which he overthrew all the teachings of philosophers. The Epicureans argued that everything happened by itself and was made up of atoms; Stoics - that everything is corporeal and (composed of) fire-like substance; and he says that “the world and everything in it” is the work of God. Do you see what brevity and what clarity in brevity? And look what seemed strange to them. That God created the world. What everyone now knows, the Athenians and the wisest of the Athenians did not know. If He created, then it is obvious that He is Lord. Notice what, according to him, is the distinctive property of the Divine: creativity, which also belongs to the Son. And the prophets everywhere say that it is characteristic of God to create, not like these (heretics), who recognize another being as the creator, and not the Lord, presuming an uncreated substance. Here he expressed and confirmed his thought, but in some way overthrew the teachings of these (heretics). “He does not live in churches made with hands,” he says. (God) also dwells in churches, but not in such, but in the human soul. See how he subverts sensual service (to God). How? Didn't God dwell in the temple in Jerusalem? No, but he just acted. Did He not receive services from the hands of men from the Jews? Not from the hands, but from the soul, and he demanded this not because he needed it. “Shall I,” He says, “eat the flesh of oxen and drink the blood of goats?” (Ps.49:13). Then, having said: “and does not require the service of human hands, as if he needed anything” - it is not enough that He does not need anything, as it is said, although this is a divine property, but there must also be another - he adds: “Himself giving to all things life and breath and everything.” Indicates two distinctive properties of the Divine: not needing anything and giving everything to everyone. Compare with this what Plato or Epicurus said about God, and everything in comparison will turn out to be empty talk. “Giving,” he says, “life and breath to everything.” So in relation to the soul, he argues, God is its creator, and not its parent. Look again at how he refutes the doctrine of matter. “From one blood,” he says, “He brought forth the entire human race to live on all the face of the earth.” This is much better than their (teachings) and overthrows both atoms and (uncreated) matter. Here he shows that the human soul is indivisible, and that being the Creator does not mean what they say. And by saying that God “does not require the service of human hands,” he expresses that He accepts service with soul and mind. “He,” he says, “being the Lord of heaven and earth,” is therefore not private gods. “God who created the world and everything in it.” Having said in advance how heaven came into being, he then explained that God does not live in churches made with hands and, as it were, said: if He is God, then obviously He created everything; if He did not create, then He is not God. The gods, he says, who did not create heaven and earth, must be rejected. Thus, he taught a doctrine much higher than the philosophers (although he did not yet say about the most important thing, since the time had not yet come, and he spoke to them as to children) - the doctrine of creation, dominion (of God), that He does not need anything. 3. Having said that (God) “from one blood He made the whole human race,” he indicated the reason for all blessings. What can compare with this greatness? It is amazing to create so many from one; but even more amazing is to have everyone. “Giving everything himself,” he says, “life and breath.” What does it mean: “having appointed predetermined times and limits for their dwelling, so that they seek God, will they not sense Him and find Him”? No one, he says, needed to go and seek God; or, if not so, then: he determined to seek God, but he determined not forever, but for “predetermined times.” With these words, he expresses that even now those who were looking for Him did not find Him, although He was so obvious to the seekers, like a tangible object in front of us. This heaven is not such that it exists in one place and not in another, that it exists at one time and not at another; but at any time and in any place you can find it. (God) has arranged it so that neither place nor time hinders those who seek Him. This very thing would serve them well if they wanted, i.e. that this sky is everywhere, exists at all times. That’s why he said: “Although He is not far from each of us,” He is close to everyone. This means that God not only gave us life and breath and everything, but, most importantly, opened the way to knowing Him, gave us something through which we can find and reach Him. But we did not want to look for Him, although He is near us. “Not far,” he says, “from each of us.” So, close to everyone, he says, who are everywhere in the universe. What could be more than this? See how he overthrows private (gods). What do I say: “not far”? He is so close that it is impossible to live without Him. “For in Him we live and move and have our being.” It seems to point to a material example of this kind: just as it is impossible not to know the air, which is spread everywhere and is located not far from each of us, or better, is located in ourselves, so exactly - the Creator of everything. Look how (Paul) attributes everything to Him - provision and preservation, being, action and continuation (of everything). He did not say: through Him, but, which means greater closeness: “By Him.” The poet who expressed himself: “we and His race” did not say anything like this. He spoke about Jupiter, but he refers this to the Creator, meaning not the same being that he (understood) - let it not be! - but applying to Him what is actually said about the other; just as he attributed the altar to Him, and not to the one whom they worshiped. Something was said and done that related to Him, but the Greeks did not know that it related to Him, but attributed it to someone else. Tell me about whom, in fact, one could say: “to the unknown God” - about the Creator, or about the demon? Obviously, about the Creator, although they did not know Him, but they knew Him. Just as those words that God (God) created everything must be attributed to God, and not to Jupiter, some vicious person, a wicked man and a sorcerer, so Paul said the words: “we are His race,” not in the same sense (with the poet), but in a different sense. “So we are,” he says, “being the race of God,” that is, related and closest, or, so to speak, close and neighboring. And so that they don’t say again: “You are putting something strange into our ears” (nothing suits people as little as this), he refers to the poet. And he did not say: you, wicked and impious, should not think that the Divinity is like gold or silver; but humbly says: “they should not think” this, but much higher than this. What is higher than this? God. But he did not say this either, because this name means (positive) activity, but for now he says negatively: the Divinity is not like this; who can say it? See how he brings to the concept of the incorporeal. When the mind imagines the body, it also imagines space. “So we, being the race of God, should not think,” he says, “that the Divinity is like gold, or silver, or stone, which received an image from the art and invention of man.” But someone could say: we don’t even think so; Why does he say this? He addressed his speech to many; and well said so. If our souls are not like these (things), then much less God. Thus, he turns them away from this idea. And not only is the Deity not like an artificial image, but it is also not like any other “human invention,” since (everything) is invented either by art or by the mind. That’s why he said: if God is something that is invented by human art or the mind, then there would be a being of God in the stone. If we live by Him, how can we not find Him? He doubly condemns them, both because they did not find Him and because they invented those (gods). The mind itself is never reliable. When he touched their souls, showing that they were unrequited, then look what he added: “leaving behind the times of ignorance, God now commands people everywhere to repent.” How? Will none of them be punished? None of those who want to repent. These are the ones he talks about; not about those who have died, but about those to whom he preaches. (God) does not demand, he says, an account from you. He did not say: He ignored it, or allowed it, but: you were in the dark. Despised, i.e. does not punish those worthy of punishment. You were in the dark; does not say: you did evil voluntarily, as this is clear from the above. “Repent everywhere”: with these words he points to the entire universe. 4. See how he turns them away from the thought of particular (gods). “For He has appointed,” he says, “a day on which He will judge the world in righteousness.” Look: again he points to the universe, meaning people here. “By the means of the Man whom He had ordained, having given proof to all, by raising Him from the dead.” Look how, having mentioned the resurrection, he again pointed to the suffering (of Christ). And that this judgment is righteous is clear from the resurrection, since one thing is confirmed by another; and that he said all this rightly is evident from the fact that (Christ) was resurrected. So the (apostles) preached faith (in Christ) to everyone, confirming that He had risen; however, this is known. All this was said to the Athenians; but it is timely to tell us that “everyone everywhere” must “repent, for He has appointed a day on which He will judge the world in righteousness.” Look how (Paul) presents Him as both the judge and the provider of the world, loving and merciful, omnipotent and wise, and in general with all the properties belonging to the Creator. He cited what he said as proof that He (Christ) rose from the dead. Let us therefore repent, for we must be judged. If Christ had not risen, we would not have been judged; if He was resurrected, then we will certainly be judged: “For Christ,” says (Scripture), “for this purpose he died, and rose again, and lived again, that he might rule over both the dead and the living” (Rom. 14:9); and also: “we will all appear before the judgment seat of Christ” (Rom. 14:10), “we must all appear before the judgment seat of Christ, so that each one may receive what he has done” (2 Cor. 5:10). Don't think that these are just words. Here he also offers a teaching about the resurrection of all; otherwise the universe cannot be judged. The words: “raising Him from the dead” refer to the body (of Christ); it was dead, it was subject to death. The Hellenes reject the doctrine of both creation and judgment, claiming that this is an invention of children and drunken people. But we, knowing this correctly, will do everything for our benefit and try to be reconciled with Christ. How long will we be at enmity against Him? How long will we harbor feelings of hostility towards Him? It won't happen! They say; Why are you saying this? I wouldn't speak if you didn't do it; and now what is the benefit of not expressing this in words, when deeds cry out with such clarity? How can we love Him? I have spoken about this a thousand thousand times; but let's say it now. I seem to have found one very important and wonderful way. Having reflected on the blessings of God concerning everyone in general, and so abundant that it is impossible to count them, and having given Him gratitude for all this, let us all imagine what He has done for each of us and reflect on it every day. This has great power. Therefore, let each of us think within himself and carefully remember when he, having been exposed to danger, escaped from the hands of enemies, and let him contain the blessings of God as if written in a book; for example: has he ever set out on a journey at an untimely time and avoided danger; Have you ever dealt with bad people and come out victorious? Have you ever fallen ill and recovered beyond all expectations? This helps a lot to reconcile us with God. If Mordecai’s good deeds, when they were remembered by the king, brought so much benefit that he again achieved his former greatness (Esth. 6:1-12), then much more (will we benefit) if we remember and carefully observe how we have sinned against God and what benefits He has given us; then we will be grateful and leave everything (sinful). But no one remembers anything like that, and just as we say about sins that we are sinners, without examining exactly what, so we say about God’s blessings that He benefits us, without examining exactly where, in what and at what time. From now on we will be more careful. If anyone can remember ancient (God’s blessings), let him think carefully about everything, and find great treasure in this. This is also useful for us in order not to fall into despair. If we see that He has benefited us many times, then we will not despair and consider ourselves rejected, but we will have a great guarantee of His care for us, with the thought that even when we sin we are not subject to punishment, but still benefit from His benefits. 5. I will say something I heard from one person. There was one boy, and he happened to be with his mother outside the city when he was not yet fifteen years old. At this time the weather became bad, and they both fell ill with a fever, and it was autumn. The mother hurried to go to the city, and the boy, whom the doctors ordered to stay there, feeling the heat from the fever, began to rinse his mouth, reasoning and thinking that in this way he would more likely destroy the fever than if he did not consume anything. Having reasoned like a youth, he, out of untimely stubbornness, did not stop (doing this). When he arrived in the city, he lost his tongue, he did not speak for a long time and could not pronounce anything separately; however, I read and went to teachers for a long time, but in vain and without success. There was no hope left; the mother was filled with grief; The doctors came up with a lot, and others came up with a lot, but no one helped until the man-loving God resolved the bonds of his tongue, and then he recovered and received his former gift of speech and clarity of voice. His mother also said that while he was still a baby, he had a disease in his nose called a polyp. Doctors also despaired; his mother prayed for him to die, and his father (he was still alive then) wished him the same; his condition was completely hopeless. But suddenly he sneezed; at the same time, with a rapid flow of air, the said animal spewed out of its nostrils, and all suffering ceased. When this illness passed, there was a strong purulent flow from the eyes and, continuing continuously, produced such a thick suppuration that it covered the pupil, as if with a veil, and, unfortunately, threatened with blindness, which was what everyone expected. But, by the grace of God, he soon got rid of this disease. That's what I heard; and now I’ll tell you what I know. One day the rulers became suspicious of our city (at that time I was still a youth) and, surrounding it from the outside with soldiers, they looked for witchcraft and magic books somewhere. One who wrote such a book and threw it unfinished into the river was caught; Since he could not present her on demand, he was tied up and led throughout the city, and when suspicions against him increased, he was executed. At that time, wanting to go to the church of the martyrs, I walked through the gardens near the river with one person. He saw a book floating on the surface and at first thought it was a canvas; but when he approached, he saw that it was a book, and, going down, he took it. I still laughed and argued with him so that the find would be shared. But let's see, he said, what it is. He unfolds part of the page and sees that it is a magic book. It happened that at the same time a warrior was passing by. Then he hid her and walked away, numb with fear. Who could believe that we, having taken it out of the river, wanted to destroy it, while the most unsuspicious people were detained? We didn’t dare leave her, so as not to be noticed; It was also scary to share it among ourselves. But God arranged it so that we abandoned her and got rid of extreme danger. I could tell you a lot of this if I wanted to list everything. And I told this for you, so that everyone, knowing if not these, then some other (cases), would constantly remember them. For example, did it happen that a stone thrown and could have fallen on you did not hit you; always keep this in mind. This greatly helps us to nourish the love of God. If we, remembering the people who delivered us from something, are greatly distressed when we cannot thank them, then all the more (we should be grateful) to God. This is useful in another way too. Do we want not to lose heart in misfortune, let us say: “Shall we really accept good from God, but not evil?” ( Job 2:10 ) And Paul spoke about his deliverance from dangers in order to remember (about his benefactors). See how Jacob kept everything in his mind; That’s why he said: “An angel who delivered me from all evil” from my youth (Gen. 48:16). And we will remember not only that (the Lord) delivered us, but also how and in what case. So (Jacob) remembered the most specific benefits. “For I with my staff,” he says, “crossed over this Jordan” (Gen. 32:10). The Jews always remembered even the benefits shown to their ancestors, repeating what happened in Egypt; Moreover, we (must remember) about our circumstances and about what happened to ourselves, about how often we fell into difficulties and misfortunes, and if (God) had not given us a helping hand, we would have perished long ago. Knowing this and repeating every day, we will all constantly thank God and all together send up praise to Him and unceasingly glorify Him, so that for our gratitude we may receive a great reward, through the grace and bounty of His Only Begotten Son, 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: