Беседа 8

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 4.1–2. What then did Abraham our father say to make us grow according to the flesh? If Abraham were justified by his works, he would have praise, but not with God. Having said that the world has become guilty before God, that everyone has sinned and it is impossible to be saved except through faith, the apostle further tries to prove that such salvation is the basis not for shame, but for brilliant glory and even greater than the glory of works. And since salvation, accomplished with shame, inspires some sadness, he now eliminates such an assumption, although he had already hinted at this before, when he called (salvation through faith) not only salvation, but also righteousness. “The righteousness of God,” he says, “appears in him” (Rom. 1.17), that is, he is saved in the same way as a righteous person is saved, with complete boldness. And he calls this salvation not only truth, but also the appearance of God, and God appears in glorious, bright and great deeds. Moreover, he reveals the same thing in another place, presenting the speech in questions, as he usually always does for clarity and due to confidence in his words. He did the same above, saying, “What has the Jew lost?” And: “What the hell? Shall we take in what is superfluous? And again: “where... is the praise? I drove away" (Rom 3.1, 9, 27). So here he says: “What then did Abraham our father say?” In view of the fact that the Jews constantly referred to the fact that the patriarch and friend of God was the first to accept circumcision, the apostle wants to prove that he, too, was justified by faith: this constitutes the triumph of his great victory. After all, it is not at all strange for someone who has no works to be justified by faith, but for someone adorned with merits to become righteous not as a result of them, but by faith - this was amazing and especially revealed the power of faith. Therefore, the apostle, keeping silent about everyone else, addresses Abraham with a speech. He called him father according to the flesh, depriving the Jews of true kinship with him and opening the way to kinship with him for the pagans. Then he says: “Even if Abraham was justified by works, he has praise, but not from God.” So, having said that God justifies circumcision by faith and uncircumcision by faith, and having sufficiently revealed this above, he confirms this with the example of Abraham even more than he promised, introduces faith and works into the competition and concentrates the whole struggle around the righteous, and not without intention. After all, he greatly exalts Abraham, calling him a forefather, with the aim of forcing the Jews to obey him in everything. “Don’t talk to me about the Jew,” argues (Paul), “don’t give this or that as an example; I go back to the head of all, where circumcision originated. “If Abraham were justified by works,” says (the apostle), “he has praise, but not from God.” What has been said is unclear, so it is necessary to make it clearer. There are two praises: one for works, the other for faith. The Apostle, having said: “if... you are justified by works, you have praise, but not from God,” pointed out here that you can have praise for faith, and much more. The great strength of Paul is especially revealed in this, that he turned the subject of his reasoning to the opposite and proved that salvation through faith has to a much greater extent everything that belongs to salvation from works, that is, praise and boldness. He who boasts in his deeds can show off his own labors, but he who credits himself with the fact that he believes in God has a much better pretext for praise, since he glorifies and exalts the Lord. By faith in God, recognizing as true what the nature of visible things had not revealed, he thereby proved his sincere love for God and solemnly proclaimed His power, and this is characteristic of the noblest soul, philosophical mind and lofty thought. Not to steal, not to kill - this is typical of ordinary people, but to believe that God is able to do the impossible - this requires a noble-minded spirit, firmly committed to God - because this serves as a sign of true love. He who fulfills the commandments also honors God, but he who is wise through faith honors Him much more; the first obeyed Him, and the last acquired the proper concept of God, glorified and magnified Him more than glorification by works. The first praise belongs to the one who does good deeds, and the latter glorifies God and belongs entirely to Him, since the believer boasts of his high idea of ​​\u200b\u200bGod, which turns into his glory. That is why (the apostle) says that he has praise before God, but, however, not for this one reason, but also for another. The believer boasts not only that he sincerely loved God, but also that he has received great honor and love from Him. Just as he loved God, having a high concept of Him (and this serves as proof of love), so God loved him, guilty a thousand times before God, not only freeing him from punishment, but also making him righteous. This means that the believer has reason to boast as one worthy of great love. Rom 4.3–4. What does the scripture say? Faith... Abraham God, and impute to him the truth. To the one who works, the reward is not imputed according to grace, but according to duty. So, is the latter more important? he asks. Not a little, because it is also imputed to the believer; but it would not have been imputed if he himself had not contributed anything. Thus, the believer also has God as a debtor, and, moreover, in matters not accidental, but great and lofty. Having proved the height of his mind and spiritual understanding, (the apostle) said not just to the believer, but: Rom.4:5. to the one who believes... in the one who justifies the wicked, his faith in the truth is imputed. Understand how important it is to be confident and convinced that God can suddenly not only free someone who lived in wickedness from punishment, but make him righteous and honor him with immortal honors. But do not think that the believer is inferior to the worker because the latter is not accounted by grace. What makes a believer glorified is that he has taken advantage of such grace and discovered such faith. Note that a greater reward is assigned to the believer, since reward is given to the one who works, and righteousness to him; righteousness is much more important than bribes, because it itself is a reward that contains many rewards. So, having proved what was said by the example of Abraham, (the apostle) turns to David, who confirms the same idea. What does David say and who does he call blessed? Is it the one who boasts of works, or the one who has been worthy of grace and received forgiveness of sins and a gift? And when I talk about bliss, I mean the pinnacle of all blessings. Just as righteousness is higher than reward, so bliss is higher than righteousness. So, (the apostle), having proven the superiority of righteousness not only by the example of Abraham, who received it, but also by rational arguments (saying: “for I have praise, but not with God” (Rom. 4:2)), again reveals its importance in a different way, referring to David, who testifies in its favor. And David, as the apostle asserts, calls the one justified through faith blessed, saying: Rom.4:7. bliss, who have forgiven their iniquities. Apparently, (the apostle) gives inappropriate evidence, since David did not say: blessed are those whose faith is counted as righteousness, but (the apostle) does this intentionally, and not out of ignorance, in order to show the greater superiority of faith. If blessed is he who has received forgiveness by grace, much more blessed is he who is justified and shows faith. And where there is bliss, there all shame is removed and great glory abides, because bliss is the fullness of rewards and glory. Therefore (the apostle), speaking about the superiority of the one who works: “But to the one who works, reward is not imputed to grace” (Rom. 4:4), does not confirm this with Scripture, but proves the superiority of the believer with testimony from Scripture, in the words of David: bliss, those who let go of iniquity and those who took refuge in sin. Why, asks (the apostle), are you embarrassed by the fact that you receive remission of sins not by debt, but by grace? But this one (who received remission by grace) is blessed, since (the prophet) would not have called him blessed if he had not known that he enjoys much glory. And (the apostle) does not say that such remission refers to circumcision, but what? Rom.4:9. Bliss... this - which is much more important than the forgiveness of sins - is it for circumcision or for uncircumcision? So, the question is: what is this great good (bliss) connected with, circumcision or uncircumcision? Notice the peculiarity of the speech: (the apostle) proves that blessedness is not only not alien to uncircumcision, but is also combined with it more than circumcision. And since David himself, who calls the one who received the remission of sins blessed, was circumcised and speaks to the circumcised, notice what skill Paul discovered in order to apply what David said to the uncircumcised. Having grasped the blessedness of righteousness and proved that both are one, (the apostle) considers how Abraham was justified. If bliss is characteristic of the righteous, and on the other hand, Abraham was justified, then let’s see when he was justified, while still uncircumcised, or already circumcised. Being uncircumcised, the apostle says: Rom.4:10. what the hell is that imputed to him? Am I circumcised or uncircumcised? Not in circumcision, but in uncircumcision. “The verb is that faith in righteousness was imputed to Abraham” (Rom. 4:9). Above, referring to Scripture, (the apostle) said: “What does Scripture say? Faith... Abraham God, and impute righteousness to him” (Rom. 4:3), and here he offers a different opinion and claims that righteousness was in uncircumcision. Then he solves a new objection that arises from this: if (Abraham), he reasons, was justified by being uncircumcised, then why was circumcision introduced? Rom.4:11. The sign is accepted, - answers (the apostle), - and the seal of the truth of faith, even in uncircumcision. Have you noticed how he proved that (rather) the Jews were in the position of uninvited guests (των παρασίτων) than those who, being uncircumcised, were then associated with the Jews? After all, if (Abraham) was justified and crowned, being uncircumcised, then received circumcision, and subsequently the Jews also entered, then Abraham is first of all the father of the uncircumcised, who have kinship with him by faith, and then the father of the circumcised - he is the ultimate forefather. Do you notice that faith has shone? While there was no faith, the patriarch was not justified. Do you notice that uncircumcision does not hinder you at all? (Abraham) was not circumcised, and this did not prevent him from justifying himself. Therefore, circumcision came later than faith. And why are you surprised that circumcision came later than faith, just as it came later than uncircumcision? And not only later than faith, but also much more imperfect than it, and moreover, to the extent that the sign of a thing is paler than the thing itself, to the extent that, for example, the image of a warrior is inferior to the warrior himself. Why, you may ask, did (Abraham) need such a sign or seal? It was not he himself who was in need. Why did you accept it? In order to become the common father of those who believe, both in uncircumcision and in circumcision, and not simply only in those who are circumcised, therefore (the apostle) adds: Rom.4:12. non-existent as of circumcision. If (Abraham) is the father of the uncircumcised, not because he himself was uncircumcised, although he was justified in uncircumcision, but because the uncircumcised imitated him in faith, then much less will he, by circumcision alone, be the ancestor of the circumcised, unless faith is also added. He accepted circumcision, says (the apostle), so that we, both of us, would have him as our forefather and so that the uncircumcised would not drive out the circumcised. Do you notice how the uncircumcised first had (Abraham) for their forefather? If circumcision is something honorable because it proclaims righteousness, then uncircumcision, which achieved it before circumcision, has no small advantage. So you will then be able to have (Abraham) forefather when you and when you do not persist and argue, defending the law. What kind of faith? Tell me. (The Apostle) again belittles the Jewish arrogance, recalling the time of righteousness. And he said well: “in the feet,” so that you, like Abraham, would believe in the resurrection of dead bodies, since in relation to this he revealed his faith. Thus, if you reject uncircumcision, then know clearly that circumcision is of no benefit to you. If you do not follow in the footsteps of faith, then, even if you were circumcised a thousand times, you will not become a child of Abraham, since he received circumcision for this reason, so as not to reject you, who are uncircumcised. And don’t demand this from him: this matter served as a benefit for you, not for him. But you will say that circumcision is a sign of righteousness. And this is for you, but now this is no longer there, since then you needed physical signs, and now there is no need for them. You will also ask: by faith (Abraham) was it not possible to know about his spiritual valor? Of course, it was possible, but you also needed this addition. Since you were not jealous of spiritual virtue and could not see it, sensual circumcision was given to you, so that, by practicing this bodily sign, you would little by little be guided in the direction of spiritual wisdom, and having accepted circumcision with all zeal as a sign of the highest dignity, you would learn to imitate your ancestor and honor him. And God established this not only in circumcision, but also in everything else, for example, in sacrifices, Sabbaths and holidays. And what (Abraham) received circumcision for you, find out from the following words (of the apostle). Having said that (Abraham) received the sign and the seal, he also indicates the reason, saying: “As he was... the father of circumcision” (Rom. 4:11), - for those who also accept internal circumcision, because if you have only one external circumcision, then it will not benefit you at all. Circumcision then becomes a sign when the thing of which it serves as a sign, that is, faith, is visible in you; in the same way, if you do not have faith, then a sign can no longer be a sign. What, in fact, will it be a sign, what will it be a seal, how long will it not be sealed? It would be like if you showed us a money bag with a seal when there is nothing inside it. Circumcision is just as funny when there is no faith inside. If circumcision is a sign of righteousness, and you do not have righteousness, then you do not have a sign. This is why you received a sign, to find the thing whose sign you have, because if you could find it without a sign, then you would not need it. Circumcision proclaims not only righteousness, but precisely the righteousness of uncircumcision. This means that circumcision proclaims nothing more than that there is no need for circumcision. Rom.4:14. If they are heirs of the law, faith is destroyed and the promise is ruined. (The Apostle) proved that faith is necessary, that it is older than circumcision, stronger than the law and confirms it. Since everyone has sinned, it is necessary; if (Abraham) was justified, being uncircumcised, then it is older than circumcision; if through the law there is knowledge of sin, and faith appeared outside the law, then it is stronger than it; if, finally, the law testifies to faith, and it affirms it, then it is not opposed to it, but is friendly and is in union with it. Now (the apostle) again, but in a different way, proves that it was impossible to obtain inheritance through the law. Having compared faith with circumcision and noting its advantages, he again contrasts it with the law, saying this: “If they are heirs of the law, faith is destroyed.” Lest anyone say that it is possible to have faith and keep the law, (the apostle) proves that this is impossible. Whoever holds the law in the opinion that it can save dishonors the power of faith. That’s why he says: “faith is destroyed,” that is, there is no need for salvation by grace, since faith cannot show its power, and “the promise is ruined.” Perhaps the Jew will object: what need do I have of faith? This means that if this is true, then with faith the promises are also destroyed. Pay attention to the fact that (the apostle) has been fighting the Jews in everything from the very beginning, from the time of the patriarch. Having proved by his example that righteousness is a co-heir with faith, he proves the same thing regarding the promise; and lest the Jew say, What do I care, that Abraham was justified through faith? – Paul says that the most important thing for a Jew, namely the promise of inheritance, cannot come to fulfillment without faith; and this especially frightens the Jews. What promise is he talking about? That the Jew is the heir of the world and everyone in it is blessed. And how this promise was abolished, (the apostle) says further. Rom.4:15. The law does wrath: where there is no law, there is no crime. If the law produces wrath and makes people guilty of a crime, then it is clear that it also exposes them to oaths, and those who are subject to oaths and punishment and are guilty of a crime are worthy not to inherit, but to be punished and to be expelled. So what happens? Faith, drawn by grace, comes and the promise is fulfilled. Where there is grace, there is forgiveness, and where there is forgiveness, there is no punishment; if the punishment is canceled and then righteousness comes from faith, then there is no longer any obstacle to us becoming heirs of the promise from faith. Rom.4:16. “For this reason, from faith,” says (the apostle), “yes, by grace, so that the promise of God was known to all the seed, not precisely those who are of the law, but also those who are of the faith of Abraham, who is the father of us all.” Do you see that faith not only confirms the law, but also makes the promise of God immutable; a law kept out of season, on the contrary, abolishes faith and hinders the promise. By this (the apostle) proves that faith is not only not superfluous, but is also so necessary that without it it is impossible to be saved. After all, the law produces wrath, because everyone has transgressed it, but faith leaves no reason for anger to arise: “where there is no law,” says (the apostle), “there is no transgression” (Rom. 4:15). Do you see how faith not only destroys perfect sin, but also prevents it from being born? That is why (the apostle) says: “by grace.” What is this for? Not to shame us, but “even as the promise came to be known to all the seed.” Here (the apostle) indicates two benefits - firstly, that the gifts are immutable and, secondly, that they are given to the whole seed, and he includes here the pagans and shows that the Jews will find themselves outside if they become hostile to the faith. After all, this (faith) is more reliable than that (law): faith does not harm you, just do not persist, it even saves you, who are in distress from the law. Then (the apostle), after saying “to all the seed,” he defines which seed, and says: “to him that is of faith,” pointing out the kinship (of Abraham) with the pagans and the fact that those who do not believe like him cannot philosophize about Abraham. Now faith also accomplished something else, a third: it made the relationship with the righteous more complete and revealed him as the forefather of the most numerous offspring. Therefore (the apostle) called him not just Abraham, but the father of all of us believers. Then, confirming what was said with testimony, (the apostle) says: Rom.4:17. as it is written: As I have laid you down as a father with many tongues. You see that this has been established since ancient times. But what? - you will object: maybe this is being said about the Ishmaelites or the Amalekites or the Hagarites? Subsequently (the apostle) proves more clearly that it is not about them that it is said, but for now, to confirm the same thing, he hurries to another, defining the image of such an affinity and revealing it with great profundity. What exactly is he saying? Directly to God, He has faith. The meaning of these words is this: just as God is not a private God, but the Father of all, so is Abraham. And one more thing: just as God is our Father not by natural relationship, but by the assimilation of faith, so is Abraham, because obedience makes him the father of us all. And since the Jews thought that such kinship had no significance, after they received another, more crude one, then (the apostle), turning his speech to God, proves that kinship in faith is much more important. And at the same time, it also reveals that (Abraham) received it as a reward for faith, so that if this had not happened, then, even if he was the father of everyone living on earth, the expression: “directly to God” would not have taken place, but the gift of God would have been diminished; the word “directly” means similar. Tell me, in fact, what is surprising - to be the father of those who descended from him? This is typical for every person. But the amazing thing is that, by the gift of God, he received those who were not his children by nature. Thus, if you want to believe that the patriarch was honored, then believe that he is the father of all. And (the apostle), having said: “directly to God, in Him is faith,” did not stop there, but added: to the one who gives life to the dead and calls what does not exist as if it exists. Here he gives a preliminary speech about the resurrection, which he needed for the present subject. If it is possible for God to revive the dead and bring things that do not exist into being, then it is also possible for God to make those who were not born (of Abraham) his children. Therefore (the apostle) did not say: bringing into being what does not exist, but “we call it”, indicating the great ease of this matter (for God). Just as it is easy for us to name what exists, it is also easy for Him, even much easier, to bring into existence what does not exist. And when (the apostle) says that the gift of God is great and inexpressible, and when he talks about its power, he proves that Abraham’s faith is worthy of this gift, so that you do not think that Abraham was awarded honors not according to his merits. So, having encouraged the listener so that he would not be embarrassed and so that the Jew would not object and say: “How can you make children who are not children,” (the apostle) again turns the speech to the patriarch and continues: Rom.4:18. who had faith more than hope, because his father had many tongues, according to what was said: “So shall your seed be.” How did he believe with hope beyond hope? Beyond human hope, with God's hope. (The Apostle) proves the greatness of the matter and eliminates the improbability of what was said, and what was contrary to each other, faith agreed. And if (the apostle) spoke about the offspring descended from Ishmael, then the words ("more than hope") would be unnecessary, because this offspring was born (from Abraham) not by faith, but by nature. But (the apostle) here means Isaac, because (Abraham) believed not for the sake of those pagans, but for the sake of the one who was about to be born of a barren wife. This means that if (for Abraham) the reward is to become the father of many nations, then it is clear that it is precisely those nations for whose sake he believed. And in order for you to be convinced that (the apostle) is speaking specifically about these nations, listen to the following: Rom.4:19. and I did not faint in faith, neither did I see my flesh, already slain, nowhere to be found, and the deadness of Sarah’s lies. Do you see how (the apostle) points out both the obstacles and the high, all-surpassing mind of the righteous? The promise, he says, was beyond hope; this is the first difficulty, since Abraham did not have the opportunity to see another who would receive a son under such circumstances. Those who lived after him looked at him, but he looked at no one except God alone, which is why it is said: “more than hope” (Rom. 4:18). Then, his dead flesh constituted the second difficulty, and the death of Sarah’s womb – the third and fourth. Rom.4:20–21. I did not doubt the promises of God through unbelief. God did not give proof (of His promise) and did not perform a miracle, but there were only simple words containing such a promise, the (fulfillment) of which nature did not promise. However, (Abraham) “doubted not,” he says. (The Apostle) did not say - he did not believe, but - “without doubting,” that is, he did not doubt, did not hesitate, although there were so many difficulties. From here we learn that if God promises thousands of impossibilities, but the one who hears does not accept this, then weakness does not come from the nature of things, but from the foolishness of the one who did not accept the promises. Pay attention to Paul's wisdom. Since the speech was about those who do the law and about believers, then (the apostle) proves that the believer does more than the doer of the law, has a need for greater strength and much strength, and endures extraordinary labor. After all, (the Jews) humiliated faith as something that did not require work. Therefore (the apostle), rebelling against this, proves that not only one who excels in chastity or any other virtue, but also one who demonstrates faith, needs a lot of strength. Just as the former needs courage to drive away thoughts of intemperance, so the believer needs a powerful soul to repel thoughts of unbelief. How then did (Abraham) become strong? He, says (the apostle)) left everything to faith, and not to reason, since he (otherwise) would have fallen. How did he succeed in faith itself? “Having given glory to God,” says (Paul), “he was known, for he was able to eat and do what he promised. So, not to test means to glorify God, but to test means to sin. If we, testing and exploring earthly things, do not glorify God, then, by being curious about the birth of the Master, we will incur extreme punishment upon ourselves, as those who offend Him. If it should not be included in research about the image of the resurrection, then even less so about those inexpressible and terrible mysteries. And (the apostle) did not simply say - having believed, but - “having been known.” This is the property of faith, it is clearer than the evidence of reason and more convincing, and it is impossible for another thought, penetrating into the area of ​​faith, to shake it. He who follows the evidence of reason can change his beliefs, but he who is affirmed in faith has already blocked his ears to arguments that destroy faith. Therefore, having said that (Abraham) was justified by faith, (the apostle) proves that he glorified God by faith. This is mainly characteristic of life, as it is said: “Let your light shine before men, that they may see your good works and glorify your Father who is in heaven” (Matthew 5.16). This is where faith comes into play. But on the other hand, just as deeds require strength, so does faith. Here (in business) the body often shares the labor, and there (in faith) the prosperity of one soul is manifested; Thus, her work is greater, since no one shares her exploits. Do you notice how (the apostle) proved that everything that is characteristic of works, such as having praise with God, needing strength and work, and glorifying God again, belongs to a greater extent to faith? Having said that (God) is able to fulfill what he promised, the apostle, it seems to me, proclaims about the future, because God promised not only the present, but also the future, the image of which is the present. So, not believing is characteristic of a weak, small and meager mind, so that every time someone begins to blaspheme us for our faith, we, in turn, will reproach them for unbelief, as unfortunate, cowardly, unreasonable and weak people who are no better than donkeys. Just as believing is characteristic of an exalted and noble soul, so unbelief is a sign of the most unreasonable, base soul, descending to the madness of animals. Therefore, leaving those (non-believers), let us imitate the patriarch and glorify God, just as he gave glory to Him. What does it mean: “gave glory to God?” This means: I understood His truth, His infinite power and, having formed a proper concept of God, I was completely confident in (God’s) promises. So, let us also glorify God through faith and deeds, so that we too may receive glorification from Him as a reward, as He said: “I will glorify those who glorify Me” (1 Samuel 2.30). But if no reward were promised, then being worthy to glorify God would in itself be glory. If people who proclaim praise before kings boast only of this alone, even if they did not receive any other benefit from it, then consider what praise it is for us when our Master is glorified through us, and on the other hand, what a punishment it is to act in such a way that He is blasphemed through us, especially since He wants glorification for us, because He Himself has no need for this matter. What do you think is the distance between God and man? Isn't it the same as between people and worms? However, having indicated such a distance, I have not yet said anything, and in general it is impossible to say anything definite about this. But do you really want to have great and loud glory from a worm? So, if you, even with a strong desire for glory, would not desire this, then will He who is free from such desire and infinitely higher than you need your glorification? However, even without needing your glorification, He says that He desires it for your sake. And if He did not disdain to become a slave for your sake, then why are you surprised that, out of the same impulse, He accepts something else? He does not consider anything unworthy of Himself, no matter what contributes to our salvation. So, knowing this, let us avoid every sin that blasphemes God. “Like... the face of the serpent,” it is said, “flee from sin” (Sir 21.2). If you approach sin, it will bite you, but it does not come to us on its own, but we voluntarily run to it. God arranged it this way so that we would not fall under the dominion of the devil, because otherwise no one would be able to resist his power. Therefore, God removed him as some kind of robber and tormentor; he does not dare to attack unless he catches someone in his domain unarmed and alone; does not dare to approach unless he sees that we are walking in the desert; and this desert and dwelling place of the devil is nothing other than sin. So, we need a shield of faith, a helmet of salvation and a spiritual sword, so that we not only do not suffer harm, but, if the devil wants to attack us, cut off his head; we need unceasing prayers to trample it underfoot. The devil is shameless and arrogant; Moreover, it attacks from below, however, and in this way wins. And the reason for this is that we ourselves do not try to be above his blows: after all, he cannot rise high, but creeps on the ground, and therefore the serpent is his image. And if God showed him such a place in the beginning, how much more so is he now. If you do not know what it means to attack from below, I will try to explain to you the method of such a struggle. So what does it mean to attack from below? To overcome through earthly things, through pleasures, wealth and everything of life. Therefore, if the devil sees that someone is soaring towards the sky, then, firstly, he cannot jump on him, and secondly, if he decides, he will quickly fall: after all, he has no legs - do not be afraid, he does not have wings - do not be afraid, he crawls only on the ground and grovels among earthly affairs. Let you have nothing in common with the earth, then you will not need any labor. The devil does not know how to fight openly, but, like a serpent, he hides in thorns, often hiding in the charms of wealth. If you cut this thorn, he will immediately become timid and run away, and if you know how to charm him with divine spells, you will immediately wound him. We have spiritual spells - the name of our Lord Jesus Christ and the power of the cross. This spell not only drives the dragon out of its lair and plunges it into fire, but even heals wounds. If many, although they uttered (this spell), were not healed, then this happened because of their lack of faith, and not because of the powerlessness of what was uttered; just as many touched Jesus and pressed Him, but did not receive any benefit, and the bleeding woman, who touched not the body, but the hem of His garment, stopped the long-term flow of blood. The name of Jesus Christ is terrible for demons, passions and illnesses. So, let us be adorned with Him, protected with Him. So Paul also became great, although he was of the same nature as us, but faith made him completely different, and such was the abundance of gifts in him that even his clothes had great power. What kind of justification do we deserve if the shadow and clothes of the apostles drove away death, but even our prayers do not pacify passions? What is the reason for this? Big difference in spirit. Pavel and I have common and equal natural abilities: he was born and raised in the same way as us, lived on the same land and breathed the same air. But in other respects he was much better and more perfect than us, namely in regard to jealousy, faith, and love. Let us imitate him, let us give Christ the opportunity to proclaim through us: after all, He desires this more than us and therefore created the organ of the word and does not want it to remain useless and without action, but wants to always have it in His hands. Why don’t you keep it ready for the artist’s hand, but weaken the strings, soften them with luxurious life and make the harp completely unsuitable for Him, whereas the strings should be tightened and tuned, rubbed with spiritual salt? If Christ sees that our soul is so tuned, he will extract sounds from it. And when this happens, you will see rejoicing angels, archangels and cherubim. So, let us become worthy of the most pure hands; Let us ask the Lord to touch our hearts. But, better to say, there is no need for requests: just make your heart worthy of such a touch, and the Lord will be the first to flow to you. If He flows to those who want to resort to Him (as He exalted Paul with praise, who was not yet such), then what will He not do when He sees that you are completely prepared? And as soon as Christ draws sounds from our soul, then the Spirit will undoubtedly descend on us and we will be better than heaven, having not the sun and moon imprinted on our body, but the very Lord of the sun, moon and angels, who has settled and walks in us. I say this not so that we can raise the dead or cleanse lepers, but so that we can show a miracle that is greater than all this, namely, love. Wherever this good exists, the Son immediately appears with the Father and the grace of the Spirit descends. “Where,” says Christ, “there are two or three gathered in my name, I am in the midst of them” (Matthew 18.20). Having loved ones around you means strong affection, characteristic of those who love deeply. But who, you ask, is so insignificant as not to want to have Christ with him? We who are at war with each other. Maybe someone will laugh at me and say: what are you talking about? Do you see that we have all gathered under the same walls, in the same church fence, we form one consistent flock, we do not argue with anyone, we are all guided by one shepherd, we all listen together to what is said to us, we send up common prayers) - and you mention warfare and enmity? Yes, I remind you of the abuse and I say this in full consciousness, without losing my mind. I see what I see, and I know that we are in one common fence, under the authority of one shepherd. But this is why I especially cry because, with so many incentives for unanimity, we rebel against each other. Again you ask: what kind of strife do you see here? Here - none, but when we separate, one accuses the other, another clearly insults, this one envies, covets and robs, this one oppresses, another indulges in shameful love, another weaves thousands of intrigues. And if it were possible to open our souls, then you would see all this exactly and agree that I am not mad. Do you not see in military camps that soldiers, after making peace, lay down their arms, and without any cover or protection enter the enemy camp? And when they are protected by weapons, there are guards everywhere, patrols, nights without sleep and fires are constantly burning, then this is no longer peace, but war. This can be observed among us: we are wary and afraid of each other, each whispers in our neighbor’s ear, and as soon as we see that a stranger is approaching, we will remain silent and cover everything in plain sight: this is not typical of gullible people, but of overly cautious people. But, you say, we do this not to offend, but so as not to be offended. That is why I grieve that, living among brothers, in order to avoid offense, we need protection, we light so many fires and place guards and patrols. And the reason for this is frequent lies, frequent deceptions, a general lack of love and irreconcilable enmity. As a result of this, of course, it happens to see that many trust pagans more than Christians. What shame, of course, this deserves, how many tears, how much lamentation! What should I do? - you say, - this man is rude and obnoxious. Where is your wisdom? Where are the apostolic statutes that command us to bear one another’s burdens? If you don’t know how to treat your brother, how can you live well with a stranger? If you don’t know how to get comfortable with your own member, then how can you attract and accommodate a stranger? But what will I do? I see the extreme inconvenience of shedding tears, since, following the example of the prophet, I would have poured out abundant springs from my eyes, seeing on this field thousands of battles that are more terrible than those seen by the prophet. He, seeing the invasion of the barbarians, said: “My belly hurts me” (Jer 4.19), and I see that those subordinate to one military leader rebel against each other, gnaw and tear each other’s members, some for money, others for glory, others simply laugh and mock each other for no reason, inflict thousands of wounds on each other, I also see the dead, more disfigured than in the war, I see what remains one empty name of brotherhood, and I can’t think of how to adequately mourn such a sad sight. So, be ashamed, be ashamed of this meal, which we all partake of; be ashamed of Christ, who was slain for us, and of the sacrifice here offered. Even robbers, taking part in the food, cease to be robbers for those whom they make their table companions: the meal changes their morals and makes those sheep more humble than those who at other times are fiercer than beasts. And we, by participating in this meal, partaking of this meat, arm ourselves against each other, whereas we should be doing this against the devil, who is at enmity with us all. Because, of course, we are becoming weaker every day, and he is stronger. We do not take up arms against him together with each other, but together with him we rise up against each other and use him as a leader in these battles, whereas we should all be fighting against him alone; In return for this, we, leaving him alone, turn our arrows against the brothers. What arrows? you ask. Arrows of tongue and mouth. After all, not only arrows and spears, but also words inflict wounds that are even much more painful than those inflicted by arrows. How can we stop this fight? - you ask. If you understand that by speaking ill of your brother, you are spewing dirt from your lips, if you imagine that you are slandering one who is one of the members of Christ, that you are eating your own flesh, that you are making that terrible and impartial judgment even more severe for yourself, that your arrow does not kill the one struck by it, but you who launched it. But did he offend in some way and do evil? Sorrow, but do not speak ill; cry, but not for the sake of your own offense, but because of the death of the offender, just as your Master cried for Judas, not because he himself was crucified, but because Judas betrayed Him. Did he insult you and reproach you? Pray to God that He will have mercy on him soon. He is your brother, he solved the same diseases of birth, he is your member, called to the same meal with you. But he attacks me very often, you say. This means that you have the highest and greatest reward, and in this case it is especially and right for you to put aside your anger, since he received a mortal blow, he was struck by the devil. So, do not inflict wounds on him, do not fall with him yourself: while you are standing, you can save him, but if by inflicting an insult you overthrow yourself, who will then raise you up? The wounded one (will raise)? But he lies there and won’t be able to. Or are you, who fell with him? But how can you, unable to lend a helping hand to yourself, help someone else? So, stand courageously and, holding your shield in front of you, with your long-suffering, rescue your dead brother from the battle. Was he hurt by anger? But do not hurt either, but first of all, remove the arrow. If we begin to treat each other this way, then soon we will all become healthy, and if we begin to arm ourselves against each other, then, finally, there will be no need for the devil for our destruction. Any war is difficult, especially internecine war. But this struggle is more difficult and internecine, as important are the rights of Christian society, or better yet, the rights of our very kinship. A brother once killed Abel and shed related blood, but this murder is more unlawful than how much more important our kinship is and how much more terrible this death is. Cain struck the body, and you sharpened the sword against the soul. But were you the first to suffer evil? Not to endure, but to cause evil - that is what it means to be subjected to evil. Look: Cain killed, Abel killed, but who turned out to be dead? Is it the one who cries out after death and about whom it is said: “The voice of the blood of your brother cries out to Me” (Gen. 4.10), or the one who trembled and was afraid in life? Of course, Cain, who is more pitiful than any dead man. Do you see how much better it is to be insulted, even if the insult extended to murder? Understand that it is much worse to do a lie, even if someone even gets to the point of murder. Cain struck and killed his brother, but the latter was crowned and the former punished; Abel was unjustly exterminated and killed, but he, dying, accused, gained the upper hand and humbled, and the survivor was silent, covered in shame, prompted and did everything against his will. He killed his brother because he saw that he was loved, hoping to deprive him of love, but he only increased his love for him, and God, after his death, looked for him more, saying: “Where is Abel your brother” (Gen. 4.9)? You did not extinguish love with envy, but you inflamed the strong; He did not diminish his honor by killing, but increased it. Previously, God himself subjugated your brother to you, but since you killed him, he will be your judge after death: such is my love for him. So, which of them was condemned: the punisher or the punished? Is it the one who received such a great honor from God, or the one who was given over to a new and unusual torment? You did not fear him alive, says (God), therefore fear him dead; you did not tremble, intending to bring the sword closer, therefore, having shed blood, you will be enveloped in constant fear; During his life he was your slave, and you did not tolerate him, but after death he became a formidable master for you. So, thinking about this, let us, beloved, avoid envy, extinguish malice, giving love to each other, so that we may receive its good fruits, both in the present and in the future life, by the grace and love of our Lord Jesus Christ, to whom be glory and dominion forever and ever. Amen. You might be interested in: