Беседа 17

1 Timothy 6:3–7. Whoever teaches otherwise and does not follow the sound words of our Lord Jesus Christ and the teaching of piety is proud, knows nothing, but is infected with a passion for competitions and verbal disputes, from which envy, strife, slander, and crafty suspicions arise. Empty disputes between people of damaged minds, alien to the truth, who think that piety is for profit. Stay away from such people. It is a great gain to be pious and contented. For we have brought nothing into the world; It’s obvious that we can’t take anything out of it. Responsibilities of the teacher. – Pride is born of ignorance. – The love of money is the root of evil. 1. The teacher needs to use not only power, but also great meekness, and on the other hand, not only meekness, but also power. And Blessed Paul teaches all this, sometimes saying: “Preach this and teach” (1 Tim. 4:11), and sometimes: teach and pray for this. If doctors admonish the sick not for the purpose of making them themselves healthy, but in order to save them from illness and raise those who are lying down, then all the more we, when admonishing students, must follow this custom. Blessed Paul does not even deny that he is their slave, saying: “We do not preach ourselves, but Christ Jesus the Lord; and we are your servants for Jesus” (2 Cor. 4:5); and again: “Whether Paul or Apollos, all are yours” (1 Cor. 3:22). And he readily accepts this slavery, because it is not slavery, but better than freedom. He is, says (the Lord), “he who commits sin is a slave” (John 8:34). “Whoever teaches otherwise and does not follow the sound words of our Lord Jesus Christ and the teaching of piety is proud and knows nothing.” Consequently, we happen to be inflamed with pride not from knowledge, but from ignorance. He who knows the teaching consistent with piety knows how to humble himself more than anyone else; he who is instructed in sound doctrine is not overcome by sickness. Indeed, pride in souls is the same as inflammation in bodies. Just as there we do not call a place subject to inflammation healthy, so here we do not call the proud. Therefore, it is possible for someone who knows something to know nothing, because someone who does not know what he should know does not know anything. And that excessive pride is born from ignorance is evident from the following: Christ exhausted Himself; therefore he who knows this will never think much of himself; a person has nothing that he has not received from God, and as a result he will not think much about himself. “What do you have, whatever you get?” ( 1 Cor. 4:7 ) He washed the disciples’ feet. Who knows this, how will he become exalted? For this purpose (the Lord) said: “When you have done all that is commanded you, say: We are worthless servants” (Luke 17:10). The publican gained favor through humility alone; The Pharisee died of pride. Therefore, he who is proud does not know any of this. Again Christ himself says: “If I said something bad, show what is bad; and if it is good that you beat Me”? (John 18:23)? “Infected with passion,” he says, “for competition.” Consequently, competition is a disease. “And word disputes.” And rightly so. When the soul is inflamed by thoughts, when they overwhelm it, then it engages in research, and when it is in a healthy state, then it does not explore, but takes it on faith. Through research and debate nothing can be found. When research begins to explain what is proclaimed by faith alone, then it does not reveal it and does not allow him to understand, because if someone, having closed his eyes, wanted to find something that he was looking for, he could not (have time to do it); just as if he, having opened his eyes, but, having buried himself in the ground and turned away from the sun’s rays, began to look in that place, then again he could not find anything, but only disputes must inevitably arise. slander, crafty suspicions” - that is, harmful opinions and teachings are born from research. We begin to think about God what we should not think about when we begin research. “Empty disputes” - that is, idle pursuits or empty reasoning. Or in the following way he understands “empty disputes”: just as sheep, being infected with scabies, when they come into contact with healthy ones, and they are told about their illness, so are these evil people. “And strangers,” he says, “to the truth, who think that piety serves for profit.” Do you see what, according to him, disputes give rise to? Shameful self-interest, ignorance, pride; yes, and pride is born from ignorance. “Get away,” he says, “from such.” He did not say: come there, but: retreat, that is, turn away. “Heretics,” says, “After the first and second admonition, turn away” (Titus 3:10). Shows that they are such not so much from ignorance as from laziness, which leads them to ignorance. Indeed, how can you convince people who argue about money? Otherwise you will not convince them unless you give them again; but even this will not satisfy their thirst for acquisition. “The eyes of the covetous,” it is said, “are not satisfied with any part” (Sir.14:9). Therefore, one must turn away from them, as incorrigible. If he commands those who were faced with the extreme necessity of entering into a struggle not to come there and not to associate with them, then much more (he commands this) to us who are studying and are among the disciples. However, having said that they believe that piety is an acquisition, he added: “It is a great acquisition to be pious and content,” not when he has money, but when he does not have it, so that (Timothy) does not fall into despondency due to poverty, he encourages and consoles him. They think, he says, that piety is an acquisition; Of course, there is, but not to such an extent (as they think), but to a much greater extent. That is, having first rejected the first thought, it then extols the last. And that the first kind of acquisition does not mean anything is clear from the fact that it remains here and does not move with us (to another world) and does not accompany us. Where can you see this? From the fact that we came into this world having nothing; therefore, we will leave him, also having nothing; creation is born naked, and naked it departs. So, we don’t need anything extra if we didn’t bring anything with us and leave without having anything. “Having food and clothing, we will be content with this” (1 Tim. 6:8). You need to eat as much and as much as you need to be satisfied; we need to put on something that can only protect us from bad weather and cover our nakedness; there should be nothing superfluous. Simple clothes can do this. Then he encourages by pointing out what happens here on earth: “But those who desire,” he says, “will become rich” (1 Tim. 6:9). 2. He didn’t just say: rich, but “those who want”, because even if you have money, you can manage it well if a person despises it and gives it to the poor. Consequently, he does not denounce such people, but those who thirst for gain. “But those who desire to get rich,” he says, “fall into temptation and a snare and into many foolish and harmful lusts that immerse people” (1 Tim. 6:9). Well said: “they are immersed” so that it becomes impossible to climb up. “Into disaster and destruction; For the love of money is the root of all evil, which, having given themselves over, some have wandered away from the faith and pierced themselves with many sorrows” (1 Tim. 6:9, 10). Here he mentions two harmful consequences, but the one that seemed more serious for them, he puts here in last place; that is, “many sorrows.” And this cannot be known except by living near the rich, how much they cry, how much they weep. “But you are a man of God” (1 Tim. 6:11). Great dignity! True, all are God’s people, but mostly righteous, not only because they are God’s creations, but also because of their closeness to God. If you are a man of God, he says, then do not seek what is unnecessary and does not lead to God, but on the contrary - “flee this, but thrive in righteousness.” Moreover, do both with diligence. He did not say: retreat and approach, but: “flee from this, but thrive in righteousness,” so as not to become selfish. “Piety” - regarding dogmas; "faith", which is opposed to research; “love, patience, meekness.” “Fight the good fight of faith, lay hold on eternal life—this is the reward—to which you were called, and made a good confession before many witnesses” (1 Tim. 6:11, 12). That is, do not disgrace that boldness: why do you work without success? What temptation and snare, he says, do those who want to get rich fall into? This, removing them from faith, leads them to the path of error, surrounds them with dangers and deprives them of boldness. “And in lust,” he says, “reckless.” Indeed, how can it be called a meaningless passion when people keep fools and dwarfs not out of love for humanity, but for pleasure, when they lock up fish in their palaces, when they feed wild animals, when they take care of dogs, when they decorate horses and take care of them no less than children? All this is meaningless and unnecessary, completely unnecessary and useless. “In lust,” he says, “reckless and harmful.” What (passions) are harmful? When people are inflamed by dissolute love, when they seek the property of their neighbors, when they strive for luxury, when they indulge in drunkenness, when they thirst for the murder and destruction of others. Many also, due to attachment to such things, sought illegal power and perished. Truly, such a person labors in vain or even to harm. And he said well: “they have strayed from the faith.” , - because the love of money, attracting their eyes to itself and gradually closing them, does not allow them to see the (true) path. Just as a person who walks on a straight road, with his thoughts fixed on something else, although he moves forward, however, without noticing it, passes by the city to which he was in a hurry, because his feet imperceptibly and unconsciously carry him away, so the love of money represents something similar to this. “And they subjected themselves to many sorrows.” Do you see what he is hinting at (by saying): “subjected”? What he wants to express with this turn of phrase has such meaning. Passions are thorns, and just as the thorns, no matter from which side you touch, bleed your hands and cause wounds on them, so from passions anyone who submits to their power will suffer the same thing and subject his soul to suffering. Tell me, how many worries, how many sorrows do those who are wounded by them have? You can't even say that. Therefore, he says: “flee from this, but thrive in righteousness, piety, faith, love, patience, meekness,” because meekness comes from love. Fight the good fight. Here he praises his boldness and courage: you, he says, boldly agreed to everything. He brings to mind and instruction in faith: “hold on,” he says, “to eternal life.” Consequently, not only confession is required, but also patience in order to constantly remain in confession, as well as, in all fairness, great deeds and endless labors, in order to thus avoid seduction, because there are many temptations ahead, many obstacles. That is why this path is narrow and regrettable. Therefore, it is necessary to protect yourself from everywhere, it is necessary from everyone sides to properly equip ourselves. Countless pleasures appear from everywhere that attract the eyes of the soul, namely, the pleasures that our bodies, money, satiety, laziness, fame, pride, power, lust give us - and they appear with a bright and pleasant face, capable of attracting those who submit to their influence and do not really like the truth, since it is harsh and does not contain anything pleasant. Why exactly? Because it promises all pleasures only in the future, while these objects already now promise honors, pleasures, peace, which, of course, is not true, but has only its outward appearance. Therefore, everyone who is voluptuous and pampered and faint-hearted will begin to cleave to them, freeing himself from the labors associated with virtue. So at pagan games, those who do not really want to acquire crowns allow themselves to indulge in feasting and drunkenness from the beginning; This is exactly what timid and weak-hearted fighters do; on the contrary, those who have in mind to win the crown take countless blows, because they nourish and inspire themselves with hope for future (rewards). 3. So, let us avoid the root of evil, and let us escape all this. It is said: the root is the love of money; Paul spoke this, or better yet, Christ through Paul. Let's see, however, how this happens. Experience itself confirms this. Indeed, what evil does not come from money, or, more correctly, not from money, but from the evil intention of those who do not know how to use it? After all, money could be used as it should be, and with their assistance one could inherit the kingdom. Meanwhile, now what was given to us to help the poor, to atone for our sins, to glorify God and please him, we turn against the unfortunate beggars, or rather, against our soul, and through this we insult God. He who takes money from another and plunges him into poverty commits himself to death; he exhausts others in this world with poverty, but prepares eternal punishment for himself. Can one really be compared with another? So what evil does not come from them? Isn’t this where covetousness, theft, screaming, enmity, abuse and disputes come from? Do not those possessed by this passion stretch out their hands even to the dead, even to fathers and brothers? Do they not overthrow the laws of nature, the commandments of God, and everything in general? Is it not for their sake that courts of law were established? So, destroy the love of money in yourself, and the war will stop, the fighting will stop, the enmity will stop, discord and the love of arguing will stop. The selfish people should be expelled from the universe, like destroyers and wolves. Just as nasty and strong winds, blowing on a calm sea, shake it to its foundations, so that the sand in the depths mixes with the upper waves, so people greedy for money lead everything into complete disorder. A person greedy for money does not know a single friend. What am I saying - friend? He does not even know God himself, since, being possessed by this passion, he goes into a frenzy. Do you see any armed titans passing by? They represent a fictitious image of fury. Meanwhile, money lovers are not like that - they, in fact, go berserk and lose their temper. And if you open their soul, you will find it arranged in this way: it is armed not with one sword and not with two, but with countless ones; she doesn’t recognize anyone, but she gets angry at everyone, attacks everyone and barks at everyone; she kills not dogs, but human souls, and loudly spews blasphemy to the very sky. They overthrew everything; everything perished from the frantic love of money. I don’t know who I should blame: to such an extent this evil has taken possession of everyone, true, some to a greater extent, others to a lesser extent, however, all. And just as a strong fire, being thrown into a forest, overthrows and devastates everything, so this passion destroys the universe: kings, rulers, private people, beggars, women, men, children - all are equally enslaved to this evil. It’s as if some kind of darkness has enveloped the universe - no one comes out of intoxication. True, countless accusations are heard against covetousness, both in private conversation and among the people; but we don’t see any corrections anywhere. How can this be? How do we put out the flame? It is possible (to extinguish it), even if it rises to the very sky. We just have to want it, and we will, without a doubt, overcome this flame. Just as it was strengthened as a result of our desire, so it will be destroyed by desire. Was it not our free will that lit it? Consequently, free will will be able to extinguish. We just wish it. But how can such a desire appear in us? If we pay attention to the vanity and uselessness of wealth, to the fact that it cannot accompany us there, that even here it leaves us, that although it remains here, the ulcers from it go with us there; if we see how great the riches prepared there are, and that if we compare earthly wealth with them, then it will seem more insignificant than dirt; if we notice that it is exposed to countless dangers, that it gives temporary pleasure and, moreover, pleasure mixed with grief; if we carefully consider other wealth, that is, that which is prepared for eternal life, we will then be able to despise earthly wealth; if we understand that the latter does not in the least increase our fame, health, or anything else, but, on the contrary, plunges us into the abyss of destruction; if you find out that, despite the fact that you are rich here and have many subordinates, when you go there, you will leave alone and naked. If we often repeat and hear this from others, then perhaps our health will return and we will get rid of this severe punishment. Is a pearl something beautiful? But think that this is sea water that originally fell into the depths of the shell. Are gold and silver something beautiful? But think that it was, and there is earth and ashes. Are silk dresses beautiful? But this is fabric prepared by worms. What makes them beautiful is human assumption and preconceived opinion, but by nature they do not have beauty in themselves. What is naturally beautiful has no need for teachers. If you saw a copper coin, completely painted with gold, then at first you would be amazed at it, considering it to be gold, and then, when people who are knowledgeable in this revealed the deception to you, the surprise would disappear along with the deception. Do you see that gold does not naturally have beauty in it? But silver doesn’t have it either, because if you saw tin, you would marvel at it, thinking that it was silver, just as you marveled at copper, thinking it was gold, and teachers are needed to show what to marvel at. Thus, the eyes do not serve us as a completely reliable guide in recognizing things. Meanwhile, flowers are not like that, but are much better than gold and silver. If you see a rose, then you have no need for teachers, but you know how to distinguish it from an anemone and from a violet, just like a lily, and any flower. Therefore, this is nothing more than a pre-conceived opinion. And so that you can be convinced that this disastrous passion is a consequence of a preconceived opinion, then tell me: if the king had been pleased to determine by law that silver should be valued above gold, then wouldn’t our surprise and love change? This is how we are always led by covetousness and pre-occupied opinions. And that this is so, and that things are valued by their rarity, and not by nature (can be seen from the following): there are fruits that are cheap here, but in the country of the Cappadocian road; Of those that are expensive here, others are much cheaper in China, where these clothes are brought from. And in Arabia and India, rich in aromas, where precious stones are found, many such things can be found. So, all this is prejudice and pre-occupied human opinion, and we do nothing according to reasoning, but without paying attention to how it will happen. So, let us rise from this intoxication; let us look at what is truly beautiful, at what is beautiful by nature - at piety and justice - so that we may be worthy to receive the promised blessings, by the grace and love of our Lord Jesus Christ, with whom to the Father with the Holy Spirit be glory, power, honor, now and ever, and to the ages of ages. Amen. These conversations were delivered by the saint, probably in Antioch around 397. You might be interested in: