Беседа 26

Conversation 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 Rom 14.14. By this I am informed about the Lord Jesus, that nothing is bad in itself: for he who thinks that it is bad to be, it is bad for him to eat. The apostle, having first rebuked the condemning brother and turned him away from reproach, then moves on to instruction and calmly instructs the weaker, showing great meekness here too. He does not say that this one will be punished, he does not even use such an expression, but in order to better convince him of the justice of his words, he only frees him from fear in this matter and says: “I am known by him.” Then, so that none of the non-believers could object: “What does it matter to us that you are convinced? After all, you are not yet so reliable for us that we should prefer your words to the law itself and to what is announced to us from above,” (the apostle) and adds: “about the Lord,” that is, I learned this from the Lord, He Himself confirmed me of this, which means this is not a verdict of the human mind. But tell me, what are you sure of and what do you know? “As if nothing is bad in itself.” Nothing is unclean by nature, says (the apostle), but it becomes unclean from the will of the user, and for him alone it is unclean, and not for everyone. “Whoever thinks that it is bad to be, it is bad for him to eat.” Why not correct your brother so that he does not consider anything unclean? Why not use all your power to deviate from this habit and opinion - recognizing something as unclean for everyone. I’m afraid, (the apostle) answers, so as not to upset him, which is why I added: Rom.14:15. Even if your brother grieves for the sake of food, you no longer walk out of love. Do you notice how he first tries to attract him to himself, showing that he has so much attention for him that, in order not to upset him, he does not dare to order even what is absolutely necessary, but rather wants to attract him with condescension and love? And even after his fear has been dispelled, he does not attract him by force or coerce him, but gives him complete freedom, because it is not the same thing to refuse to eat food and to cause grief. Do you see how much he cares about preserving love? He knew that love could fix everything, and therefore he demands more from his listeners here. Not only should you not, he says, bring them to extremes, but if it were necessary to make leniency, then you should not refuse this either. Therefore he adds: Do not destroy him with your waste, for him Christ died. Don't you consider your brother worthy of acquiring his salvation through abstinence from food? Christ did not refuse to become a slave and die for his sake, and you do not agree to give up food for his salvation? Although Christ knew that he would not benefit everyone, he nevertheless completed His work and died for everyone. Do you know that for the sake of food you ruin him in something more important and, despite this, you argue, consider him despicable whom Christ recognized as worthy of such great honors, dishonor him whom He loved? Christ died not only for the weak in faith, but also for the enemy, and you don’t want to abstain from food for the weak in faith? Christ accomplished the greatest work, but you do not want to do a small thing, although He is the Master and you are a brother. These words are enough to enlighten even the weak in faith, since it is clear that he is cowardly and, having received great gifts from God, does not sacrifice small ones. Rom.14:16–17. Let not your good be blasphemed. For the Kingdom of God is food and drink. By the name “good” (the apostle) here he means either faith, or hope for future blessings, or perfect piety. You not only do not help your brother, says (the apostle), but you force him to blaspheme the very teaching, God’s grace and gift. Every time you argue, persist, upset, tear apart the church, reproach your brother and treat him with hostility, then outsiders blaspheme, so that not only does nothing improve, but everything completely opposite happens. Your goodness lies in love, in brotherhood, in unity, in union, in a peaceful and meek life. Then (the apostle) again, in order to free one from fear, and the other from stubbornness, says: “For the Kingdom of God is meat and drink.” Is this how we can achieve prosperity? And in another place he says the same thing: “less than a pit, we abound; below, if not a pit, we are deprived” (1 Cor 8.8). There is no need for proof here, but just saying it is enough. The meaning of the apostle’s words is this: if you eat, will this really lead you into the Kingdom? Reproaching them for considering this important, (the apostle) mentioned not only food, but also drink. So, what does one enter into the Kingdom? a virtuous life, a fraternal peace, which is opposed by this love of controversy, a joy that comes from agreement and is violated by this enmity. This was said by the apostle not to one of the two parties, but to both, since it was timely to say this to both. Then, after the words: “peace and joy” (and there is peace and joy in bad deeds) he added: The one who killed his brother violated peace and joy and offended him more than by stealing his money; and, even worse, another saved, and you insult and destroy. And since food and imaginary perfection do not lead into the Kingdom, but lead to what is opposite to this Kingdom, then how should one not neglect the small, under the condition of establishing the great! Then, since the reproaches partly came from vanity, (the apostle) adds further: Rom.14:18. Whoever serves Christ in these ways is pleasing to God and skilled in man. Everyone will be surprised at you not so much for your perfection as for your peace and harmony. Everyone will benefit from the last benefit from you, but no one will benefit from the first. Rom.14:19. In the same way, let us love the world and even for the creation of each other. The first (to keep peace) refers to the weak, and the last to the seducing brother, so that he does not shake him in the faith. However, (the apostle), having said: “for mutual edification,” referred these words in general to both and showed that without peace it is difficult to edify. Rom.14:20. Don't ruin God's work for the sake of waste. He calls the salvation of his brother the work of God and intensifies the fear, proving that he who seduces his brother does the opposite of what he cares about. You not only do not create, as you think, says (the apostle), but you destroy, and, moreover, not a human work, but God’s, not for something important, but for an unimportant thing - “for the sake of waste.” Then, so as not to put his brother in a bad mood with such condescension, he again sets out the general situation, saying this: everything is pure, but evil is a stumbling block for anyone who eats, that is, with an evil conscience. Thus, if you force him and he begins to eat, then there will be no benefit in this, because it is not the food that makes him unclean, but the disposition with which you eat. Therefore, if you do not correct your disposition, then all your work is in vain, even harmful. After all, it is not the same thing to consider something unclean and to consider it to be unclean. In the latter case, you sin twice as much, strengthening your prejudice with your stubbornness and forcing you to eat unclean things; Thus, until you convince, do not force. Rom.14:21. It is good not to eat meat, nor to drink wine, nor because of which your brother stumbles or is offended or faints. Again (the apostle) demands more - not only not to force, but also to show leniency. This is what he himself often did, namely when he circumcised, cut his hair and offered the Jewish sacrifice. He does not tell the weak - do it, but offers it in the form of his opinion, so as not to make the weaker even more careless. And what does he say? “It is good not to eat meat.” And what am I talking about meat? Also abstain from wine and from everything that only serves as a temptation, because nothing can be equal to the salvation of a brother. This was demonstrated by Christ, Who came down from heaven and endured everything for our sake, no matter what He endured. Look how (the apostle) admonishes another, saying: “he stumbles or is offended or faints.” Don't tell me, he continues, that this is reckless, but remember that it can fix it. For you, a sufficient justification is that you help the weak, and do not harm yourself in the least, since your act is not hypocrisy, but creation and saving. If you force him, he will begin to resist and condemn you, and will become even more determined to abstain from food, and if you show him leniency, he will first love you, listen to your teaching without any suspicion, and, finally, you will have the opportunity to quietly sow right dogmas in him. And if he immediately hates you, then you have blocked the entrance to your words. So, do not force your brother, but abstain yourself for him, abstain not as an unclean person, but because he is tempted and that he will love you more. Paul also commanded this, saying: “It is good not to eat meat,” not because it is unclean, but because the brother is tempted and faints. Rom.14:22. Do you believe imashi? Have about yourself. Here, it seems to me, (the apostle) slightly hints at the vanity of the more perfect in the faith. The meaning of his words is this: do you want to prove to me that you are correct and perfect in everything? Don’t prove it to me, but be content with the testimony of your conscience. He speaks here about faith not in relation to dogmas, but in relation to the subject of reasoning. It is said about her: “with her lips... she confesses for salvation” (Rom 10.10); also: “Whoever denies me before men, I will deny him also” (Matthew 10.33). She will shame you if you don’t confess her, she will shame you if you confess at the wrong time. Blessed is he who condemneth not himself, for he is tempted. Again (the apostle) strikes a blow to the weaker and proves that the approval of conscience is enough for him. Although another person will not see your bliss, be satisfied with your bliss within yourself. Since (the apostle) said: “have it for yourself,” so that you do not consider this judgment small, he affirms that it is better for you than the universe. Even if everyone blames you, if you yourself do not condemn yourself and your conscience does not reproach you, you are blessed. But (the apostle) did not give such feedback about everyone without exception. There are many people who do not condemn themselves, although they are very sinful; these are the most unfortunate of all; but for now (the apostle) sticks to his real subject. Rom.14:23. But if you have doubts, you are condemned even if you eat. Again (the apostle) exhorts to have mercy on the weak. What is the use of doubting and condemning yourself? I approve of the one who eats and eats without any doubt. You see how he leads him to not only eat, but also eat with a clear conscience. Then he explains the reason why he is condemned, adding: “not because of faith,” i.e. condemned not because it is unclean, but because it is not by faith, since he was not sure that it was clean, but thought that he had touched something unclean. And by this (the apostle) admonishes them how much harm they do, forcing others, without prior conviction, to touch what, in their opinion, is unclean, and at least by this he wants to keep them from reproaching those who are weak in the faith. Anything that is not from faith is a sin. When, he says, he is not convinced and does not believe that it is pure, then how can he not sin? Yet this is said by Paul in relation to the present subject, and not in general. And look how much he takes care not to seduce another? Above he said: “if... for the sake of food your brother grieves, you no longer walk out of love” (Rom. 14:15). And if it shouldn’t upset, it shouldn’t even tempt. And again: “Do not ruin the work of God for the sake of waste” (Rom. 14:20). If to destroy a church is both criminal and wicked, but even more so to destroy a spiritual church, after all, man is more honest than the church, since Christ died not for the walls, but for the sake of these churches. So, on our part, let us be prudent in everything and will not give anyone even the slightest reason to attack us. Real life is a field; one must have many eyes everywhere and one must not think that ignorance is enough for protection. Perhaps it is quite possible to be punished for ignorance if it is unforgivable. And the Jews were ignorant, but their ignorance was not offered as an excuse. And the pagans were ignorant, but they also have no excuse. When you do not know what is impossible to know, you will not be accused, but when you do not know what is possible and convenient for you to know, you will be subject to extreme punishment. In general, if we are not too careless, but use all measures within our control, then God will give us a hand in the unknown. So Paul said to the Philippians: “If you think otherwise, God will reveal these things to you” (Philippians 3:15). When we do not want to do what is in our power, we will be deprived of this assistance. This is what happened to the Jews. “For this reason I speak to them in parables,” says (Christ), “as if they see they do not see” (Matthew 13.13). How come they, seeing, did not see? They saw demons being cast out, and they said, “I have demons” (Matthew 11:18). They saw the dead being raised, and did not worship Christ, but plotted to kill Him. Cornelius was not like that. Since he carefully did everything that depended on him, God gave him the rest. Therefore, do not ask why God despised such and such a pagan who was kind and just. Firstly, it is impossible for people to know who is just, and this is known to Him who formed everyone’s heart; Then, one can also say that this pagan often did not care and did not try. But how, you say, could he do this, since he is a simple man? However, pay attention to this simple and modest man and recognize him in everyday affairs, and you will see that he uses great diligence here and that if he wanted to use it in spiritual matters, he would not have made a mistake, since the truth is clearer than the sun. Wherever anyone goes, he will easily achieve his salvation if he wants to be attentive and does not consider salvation a matter of unimportance. After all, such matters are not limited to Palestine alone; are they not contained in one small corner of the universe? Have you not heard what the prophet says: “For all will know Me, from the least even to the greatest” (Jer 31.34)? Don't you see that reality has proven this to be true? What excuse can those have who see that the teaching of the truth has spread everywhere, and are not curious and do not care to know it? You will say: do you really demand this from the villager and the barbarian? Not only from a villager and a barbarian, but also from one who turned out to be ruder than the current barbarians. Tell me, why is it that in everyday affairs the offended person knows how to object, the one subjected to violence - to resist, and in general everyone does and does everything so as not to suffer even the slightest harm, but in spiritual matters they do not observe the same prudence? When they worship a stone, consider it a god and celebrate festivals, then they spend money, show great fear and no one is careless in their simplicity, and when it is necessary to seek the true God, then I am reminded of simplicity and ignorance? This is not so, no, but our carelessness is to blame. Who do you consider more simple and rude - Abraham's contemporaries or your own? Obviously, Abraham's contemporaries. When was godliness easier to find, then or now? Obviously now. Now the name of God is already proclaimed among everyone; the prophets predicted, the events have already taken place and paganism has been exposed; and then most of the people remained without teaching, sin reigned, the law was not a guide, there were no prophets, no miracles, no teaching, no multitude of those who knew God and nothing else like that, but everything lay as if in deep darkness on a moonless and winter night. But nevertheless, that amazing and noble man, despite so many difficulties, came to know God, practiced virtue and aroused many to the same zeal, although he was not at all experienced in external wisdom. And how and where could he learn, if writing itself had not yet been invented? But since he did everything on his part, God did not abandon him either. After all, it cannot be said that Abraham borrowed religion from his fathers, since his father was an idolater. However, descended from such ancestors, being a barbarian, being brought up among barbarians and having no teacher in piety, he knew God and all his descendants, who used both the law and the prophets, surpassed so much that it is impossible to express. Why? Because he didn’t care too much about worldly things, but devoted himself entirely to spiritual things. But didn’t Melchizedek live at the same time, and didn’t he shine so brightly that he was called the priest of God? It is impossible, absolutely impossible, that one who is awake should ever be despised. Let this not confuse you, but knowing that everything depends on location, let us be attentive to ourselves in order to become better. Let us not demand an account from God and test why He left one and called the other, since otherwise we will become like an outcast slave who, with excessive curiosity, entered into the household orders of his master. Pathetic and poor man! While you need to take care of how to give an account yourself and appease the Lord, you demand an account of what you yourself must give it for, and ignore what you will be punished for. So, you ask, what should I tell the pagan? What is said above. And you worry not only about what to say to the pagan, but also about how to correct him. When, while exploring your life, he is seduced by it, then on the basis of this, take care what to say to you. After all, for his sake, although he is tempted, you will not give an answer, but for your life, if it brings harm, you are exposed to extreme danger. When he sees that you are philosophizing about the Kingdom and yet are attached to the present, afraid of Gehenna and trembling at the disasters here, then take care. When, seeing this, he begins to reproach you and say: if you want the Kingdom, then why don’t you despise the present; if you expect the Last Judgment, then why don’t you despise the disasters here; If you hope for immortality, why are you afraid of death? - when he asks you such questions, you take care of what to answer. When he sees that you, waiting for heaven, are afraid of losing money, are very happy with every small coin and give your soul for a small silver coin, then think: after all, this, this is precisely what seduces the pagan. Thus, if you care about your salvation, prove it not with words, but with deeds. Because of that question, no one has ever blasphemed God, but as a result of a bad life, countless blasphemies are heard everywhere. Therefore, try to correct it, since the pagan will again ask (you): how do I know that God has commanded what is possible? Now you, being a Christian by birth and brought up in this excellent religion, do nothing of the kind. What do you say to this? Without a doubt you will answer: I will show you others who do it, namely the monks who live in the deserts. But aren’t you ashamed to admit that you are a Christian and refer them to others, as if you cannot prove that you yourself are doing Christian deeds? A pagan will immediately object to you: why do I need to walk through the mountains and explore the deserts? If it is impossible to philosophize while living in cities, then this can be a great indictment of the Christian life, for the implementation of which it is necessary to leave the cities and flee to the desert. But show me a man who has a wife, children and a house, and yet lives piously. What do we say to this? Shall we not have to lower our gaze and be ashamed? This is not what Christ commanded, but what? “Let your light shine before men” (Matthew 5.16), not in the mountains, not in deserts, not in impenetrable wilds. I say this not as a reproach to those living in the mountains, but out of pity for the inhabitants of the cities, who drove virtue out of them. Therefore, I beg you to introduce desert-living wisdom into the cities, so that they become true cities, since this can correct the pagan and protect him from countless temptations. Thus, if you want to free him from temptation and gain countless rewards for yourself, correct your life and make it brilliant in everything, “so that your people may see your good deeds and glorify your Father who is in heaven” (Matthew 5.16). Then we will enjoy the ineffable and great glory of the future, which may we all be worthy to receive by the grace and love of our Lord Jesus Christ, with whom to the Father and the Holy Spirit be glory, power, honor, now and ever, and to the ages of ages. Amen. You might be interested in: