About Priesthood - Bp. Arseny Zhadanovsky; St. John Chrysostom; St. Ephraim the Syrian; St. Simeon of Thessalonica;

 

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T A L M A C H

so much and simple

 

 

Translation from Russian
Vladimir Djambov ©

 

Bishop Arseny (Zhadanovsky)

 

About Priesthood:

(dedicated to modern pastors)

I.

The priesthood is not a human institution, but a divine one. In fact, read the holy Gospel. Christ proclaimed the gospel to all people. Many people followed Him, but at first He chooses only 12 apostles, and then 70 others, and only these chosen ones are empowered to continue His work. In His High Priestly Prayer, His Savior clearly singles out the heralds of His Gospel and prays for them to the Heavenly Father, so that He would strengthen them for the feat of serving the world. After His resurrection, being His disciples, the Savior endows them with special gifts of grace. So, one day, appearing to them, He said to them: “Receive the Holy Spirit: by whom you forgive your sins, they will be forgiven them: and by whom you hold, hold on” ( John 20:23 ). Or, another time:“go and teach all languages, baptizing them in the name of the Father and the Son and the Holy Spirit, teaching them to observe all the commandments to you: and behold, I am with you all the days until the end of the age. Amen" ( Matt.28:19-20 ). Or: “when you go into the whole world, preach the gospel to every creature. Whoever has faith and is baptized, he will be saved; but whoever does not have faith, he will be condemned” ( Mark 16:15-16 ). The Apostle Peter, and in his face to all the apostles, the Savior commands to feed the verbal sheep ( John 21:15). The selection of a special class of people to continue the work of the Savior on earth and endowing them with special powers and gifts of the Holy Spirit - this is so clearly revealed from the word of God that, it seems, there can be no objections to this. Yes, it could not be otherwise, the work of shepherding is too great. We need a special grace, we need separate people who would be clothed with this authority. True, Protestants like to say that the apostles had special, exclusive powers, and it is impossible to assert the significance of hierarchy in the Church on their powers. But isn't the work of Christ relevant to all times and peoples? After all, people of all times, countries and peoples have the same need to assimilate the work of Christ, therefore, there is always a need for continuers of the work of the apostles, a priesthood or, in the church's expression, a hierarchy. One of the most important signs of the truth of the hierarchy is succession. On the succession of hierarchical persons, their truth and all the fullness of the grace of the priesthood, given by the Lord Christ to St. apostles. This is so understandable for the faithful children of the Church, and at the same time it is comforting! The apostles received grace from the Chief Shepherd Christ Himself, and then successively this grace passes to the pastors to this day. The break in this respect is equal to the loss of the grace of the priesthood. Happy therefore Orthodox The break in this respect is equal to the loss of the grace of the priesthood. Happy therefore Orthodox The break in this respect is equal to the loss of the grace of the priesthood. Happy therefore Orthodox Church that undeniably has a succession hierarchy. And our Church values ​​succession so much that in other Christian societies, if she sees it, she is ready to honor the hierarchy there too. For example, let's take Catholicism, where succession has also been preserved. Our holy Church hierarchical persons - Catholics are accepted into their bosom in the existing rank, i.e. if someone was a bishop or a priest in Catholicism, it remains so with us, only, of course, a renunciation of former errors is required. 

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When the question arose about the rapprochement of the Orthodox Church with the Anglican Church, then again the question of the truth of the hierarchy in Anglicanism, i.e. does it have a succession from the apostles? Unfortunately, the Reformation obscured this issue so much that it is now difficult for them to solve it. And until the question of the correctness of the hierarchy in the Anglican Church is proved with historical clarity, there can be no rapprochement and union with it. And how pathetic are those Christian societies that have rejected hierarchy. Do they know what they have deprived themselves of, what they have lost? If in everyday, mundane, civil life there is a transfer of authority, and whoever receives them feels strength, firmness and freedom behind him, as it should be understood in the spiritual, moral life, in the field of action of the grace of the Holy Spirit. By the way, our priestly blessing is based on the succession of the priesthood. This is not a simple greeting. It has a deep spiritual meaning. Priests carry within themselves a blessing from Christ Himself, they carry a special gift - shepherding, they are performers of the holy sacraments. Blessing from the priest, we are blessed as if from the Lord Christ Himself. Isn't that comforting, isn't that nice! The Lord, blessing the apostles, gave them the right to bless others. The peace that you receive from Me will also rest on the faces to whom you will teach this peace, He said. With what faith with what reverence and with what holy feelings we should therefore receive a blessing from the priest! Approaching it, at this time we must be deeply concentrated in ourselves, we must think that we really receive the grace of Christ's blessing. But how is it possible? – remember that the life of the spirit is not the same as the life of matter. Matter, when we see it, when we touch it, then we know that it is near us, that it is with us. And the phenomena of the spirit are not connected either by space or time. An electric spark in one second runs across immeasurable spaces, why not recognize the same for the laws of the spirit? The grace of the priesthood, handed by the Lord Christ to the apostles and their successors, is successively transmitted to the pastors to this day. Unfortunately, we often do not understand the priestly blessing. Others abuse it when they approach the shepherd without any inner experience, just to greet him, others even neglect this blessing, when they consider it a humiliation to take a blessing. On the other hand, the shepherd who gives the blessing must be aware that he is giving not his own, but Christ's blessing, he must wish with all his heart to the one who gives spiritual good, health, well-being, the grace of the Holy Spirit. The priesthood is called hierarchy among us. It has three degrees: bishop, presbyter and deacon. Initiation to this degree is called ordination. As for the bishop, before consecration there is the so-called naming of the bishop. It consists in the fact that a few times before the consecration, the members of the Holy Synod gather in the chamber, sit down in robes at the meeting table others even neglect this blessing when they consider it a humiliation to take a blessing. On the other hand, the shepherd who gives the blessing must be aware that he is giving not his own, but Christ's blessing, he must wish with all his heart to the one who gives spiritual good, health, well-being, the grace of the Holy Spirit. The priesthood is called hierarchy among us. It has three degrees: bishop, presbyter and deacon. Initiation to this degree is called ordination. As for the bishop, before consecration there is the so-called naming of the bishop. It consists in the fact that a few times before the consecration, the members of the Holy Synod gather in the chamber, sit down in robes at the meeting table others even neglect this blessing when they consider it a humiliation to take a blessing. On the other hand, the shepherd who gives the blessing must be aware that he is giving not his own, but Christ's blessing, he must wish with all his heart to the one who gives spiritual good, health, well-being, the grace of the Holy Spirit. The priesthood is called hierarchy among us. It has three degrees: bishop, presbyter and deacon. Initiation to this degree is called ordination. As for the bishop, before consecration there is the so-called naming of the bishop. It consists in the fact that a few times before the consecration, the members of the Holy Synod gather in the chamber, sit down in robes at the meeting table and Christ's blessing, should wholeheartedly wish the teacher spiritual good, health, well-being, the grace of the Holy Spirit. The priesthood is called hierarchy among us. It has three degrees: bishop, presbyter and deacon. Initiation to this degree is called ordination. As for the bishop, before consecration there is the so-called naming of the bishop. It consists in the fact that a few times before the consecration, the members of the Holy Synod gather in the chamber, sit down in robes at the meeting table and Christ's blessing, should wholeheartedly wish the teacher spiritual good, health, well-being, the grace of the Holy Spirit. The priesthood is called hierarchy among us. It has three degrees: bishop, presbyter and deacon. Initiation to this degree is called ordination. As for the bishop, before consecration there is the so-called naming of the bishop. It consists in the fact that a few times before the consecration, the members of the Holy Synod gather in the chamber, sit down in robes at the meeting table2 . Here, from the nearest church, from the throne, the archimandrite, who is called a bishop, is brought from the throne by two archimandrites, who takes a blessing from all the bishops, then the decree of the Holy Synod on the appointment is read, after which a prayer service follows; only hierarchs sing it; the called usually makes a speech; the naming ends with many years. On the very day of consecration, the clock leads the consecrated person to the middle of the temple, and here the confession of faith is read to them according to the proposed questions of the leader. And this is to testify before the whole Church that the consecrated will be the guardian of the ecumenical Orthodox teaching, its canons and regulations. Then, after a small entrance, before the reading of the Apostle, the very consecration takes place in the altar, which consists in the fact that the cathedral of serving bishops lays the unbent St. The gospel in writing on the head of the consecrated, and together with their hands, when reading a prayer. Finally, the exclamation "axios!" and the vestments of the consecrated. The consecration of a bishop happens before the reading of the Apostle at the little entrance of the priest after the cherubim before the consecration of the Gifts, the deacon before the Our Father after the consecration of the Gifts. This indicates that the bishop receives the fullness of grace - pastoring and teaching and the celebration of all the sacraments, the priest is mainly the performer of the sacraments and, finally, the deacon is not a performer, but only a minister, a servant to the presbyter in the priestly service. After the Liturgy, the consecrated bishop is given an episcopal mantle, a staff, and he blesses the people. Usually they rush to receive a blessing from the newly consecrated. And it makes sense. The grace of the priesthood had just poured out on him, a host of hierarchs prayed for him, the whole Church, all the upcoming people, consecrated, thus, at this time there is a special influx of God's grace and, of course, it is very comforting for a believer to receive God's blessing from him. Usually a bishop receives a city or region in the flock, from which he is called: Bishop of Chernigov, Bishop of Uglitsky, etc. Now the title of a bishop does not always correspond to reality, but in ancient times a bishop could not be without a flock, without a city, while the decision of the bishop to one place or another was, as it were, permanent, as if forever he was assimilated to this or that place, he seemed to be engaged to his flock forever, and as a sign of which a ring was given to him, which is still preserved in the east. The ordination of a presbyter and a deacon resembles one another. It consists in the fact that he was consecrated as a presbyter after the Cherubim, and as a deacon by the predication: The consecrated consecrated person is immediately congratulated, and he becomes one of the first servants for the honor of the grace of the priesthood he has just received. After the consecration of the Holy Gifts to the newly consecrated priest, the bishop gives a part of the Life-Giving Body, namely “fulfillment” with the words: “take this pledge and keep it whole and unharmed until your last breath, about it you would be tormented in the second and terrible coming of the Great Lord God and Savior our Jesus Christ." Then he retreats with the Holy Body to the back right corner of the altar and here over the Holy Gifts he prays until communion. Let's focus on this act. Immediately after the consecration, the priest is invited to pray over the Holy Gifts, and by this he is, as it were, united by an alliance with them, by this it is suggested to the priest that he is a minister of the Mysteries of God, from which he must draw all grace-filled strength and help for himself. Oh, how great is this moment for a priest when he prays for the first time over the Holy Gifts! It seems that at this time what he does not ask the Lord for himself and others, the Lord will do for good. Is it not from this consciousness that a desire arose in us to ask the consecrated person to pray for us, both at the time of consecration and during his prayers over the Holy Gifts? From this first prayer, in all likelihood, another pious custom among the pastors of the Church arose in antiquity: from time to time to enter the storehouse of the Holy Gifts and pray there over the Holy Gifts, both for their needs, sorrows, infirmities, and flock. And how effective the prayer of the shepherd must be here! He prays over the Body and Blood of the Lord Jesus Christ Himself. If an Orthodox Christian often feels the grace-giving help from miraculous icons, the relics of the saints of God, then what can be said about the Body and Blood of the Lord Christ, when a pastor falls to Them and prays before Them! What a great wealth of grace offers us our holy Church If only everyone knew and knew how to use it! Whom the Lord has honored with the rank of priesthood, he can testify to a special spiritual, blessed mood during ordination. And not only the consecrated, but also the people present in the temple during the consecration usually experience an uplift of spirit. I remember my first presence during ordination, when I was a 14-year-old boy. When the bishop read: “Divine Grace”, they sang “St. martyrs”, and the singers with a special touching tune “Kyrie eleison”, then proclaimed “axios”, it seemed to me that something lofty, solemn was happening, so that I myself wanted to rejoice, rejoice and cry from tenderness. During the consecration, everyone needs to pray a lot for the consecrated one, this is the duty of all the faithful, all those present! .. And whoever does this brings great benefit to himself, and the newcomer. Himself because the grace pouring out at this moment on the consecrated one, for such love prayers will have a beneficial effect on the one who prays, will console, encourage, calm, touch him, and will strengthen the consecrated one in the determination to be a true shepherd of the Church. If after consecration a part of the Holy Body is given to a priest, and this signifies that he is chiefly a servant of the altar, a servant of the Body and Blood of the Lord, then after consecration a deacon is given a ripida, and he blows it over the altar for some time; this shows that he is not a performer, but only a minister with the presbyter at the altar. Without a presbyter, a deacon has no power, no rights, no authority. He cannot even put on his deacon's clothes, his surplice with orarion, without a presbyter. Each time he must take a blessing for this. However, those priests deviate from the church order who, for example, allow, without themselves, in their absence, the deacon to see off the dead, serve litia, memorial services, all this a deacon can do only in the presence of a priest. Bishop, presbyter, deacon - three degrees of priesthood. Consecration is performed on them, but there is also consecration. It differs from ordination in that, first of all, it is performed not in the altar, but outside at the episcopal pulpit and is performed over the clergy - namely, the reader and subdeacon. Apparently, a small rank of a reader, but look how high St. Church. She calls him a reader of the Great Orthodox Church and in her prayer she prays touchingly for him, so that the Lord would give him the gift of intelligible reading and service in the temple of God. We often treat this title carelessly and do not feel what tremendous benefit a reader can bring to believers with his reasonable attitude to business and how great his merit then before the Chief Shepherd Christ. F. Golubinsky . We found him at the academy already a respectable old man - the most senior professor. And what? This husband, in his time in the days of his youth in the seminary, was, according to custom, initiated into a surplice, i.e. into a reader of the Great Church, and he was proud of this all his life. Thank God, and I belong to the church clergy - I am a reader of the Great Church, used to say D. F., and on the temple feast this reader, using the right, usually reverently dressed in the altar in a surplice and went out to read the Six Psalms and at the same time read, one might say , ideally intelligible, touching, loud, i.e. just as St. our Church. And this reader, dying, asked only one thing - not to forget to bury him in a surplice, which I, he said, have the right to. And it was touching to see this elder, a reader of the Great Church, lying in a coffin in a surplice. There was an institution of so-called deaconesses in ancient times. It was caused by the circumstances of the life of the ancient Church. The whole moral, spiritual life of believers then took place near the temple. Hospitals, orphanages, almshouses - all this among Christians was also in the care of the Church. Civil authority, the state, which was pagan at that time, did not concern this before: then, at first, there were many baptized both men and women, which is why in all the ancient churches that are now open, we meet baptismal churches. Further, such features of worship as at the beginning of communion at the very throne and then, although far from the throne, but so, that communion was given to women especially and to men especially, all this caused the establishment of the institute of deaconesses, whose duties were to lead women during communion, baptism, ministering to the poor, the sick and children. The deaconesses accepted ordination like a subdeacon and, of course, never raised their voices to serve and preach the word of God in the church, in accordance with the commandment of St. apostle Paul. Over time, when the conditions of life of the Church changed, when the service of deaconesses at churches was lost, and care for the sick, the poor, etc. became the task not only of the Church, but of the entire Christian society, this institution was lost of itself, disappeared, and their service outside the church is now replaced by the so-called sisters of mercy. There is also the right of honor, which is given to some bishops, presbyters and deacons. The former are called patriarchs, metropolitans, archbishops, the second - archimandrites, protopresbyters, abbots, archpriests, the third - archdeacons, protodeacons. This right of honor is usually assigned in the temple in the presence of believers while singing "axios". Finally, there are the so-called "vicar bishops" - these are assistants to the ruling bishops.

The sacred dignity is high, the pastoral ministry is high. It is primarily a sign of love for Christ. When our Savior, after the resurrection, confirmed his disciples in the apostolic rank, He spoke the apostle. Peter: "Peter, do you love me" and, now, if you love, then "feed My sheep" and so on three times. This is where St. John Chrysostom is already philosophic: love is the main virtue of a shepherd, the heart of a shepherd should burn with love. The Lord did not say to Peter: “strive in fasting, sleep on the bare earth, watch unceasingly, defend the oppressed, be orphans instead of father and mother”; but "if you love me, feed my sheep." Love , therefore, is what a shepherd should wear in his heart, this is what his moral personality should be adorned with. St. John Chrysostom goes even further than that. He says, if so, then it doesn’t matter whether the shepherd is a strict ascetic, whether he seeks solitude or seeks fellowship with people, whether he is simple in clothes or wears exquisite clothes, the main thing for the shepherd is again love. If a shepherd has love, then all other virtues are nothing before it. What is this pastoral love? This is the love of Christ, the assimilation by the shepherd of the love of Christ, the love of God. Love moved our Savior to come down to humanity, love forced Him to live in humiliation on earth in hardships and labors, love brought Him to the cross, this love is the salvation of people, you, shepherd, also have this love, and be guided by it in your life . Whatever comes from this love, then create. From here you, shepherd, will get constant care for verbal sheep, in the most diverse forms, from here will come to you, shepherd, mercy for those who sin, sorrow for those who are morally perishing, joy and consolation for those who are being saved. And this love of a shepherd is above everything, above all virtue, it goes ahead of everything good done by a Christian person, it is first of all accepted by the Chief Shepherd Christ. And because of this love, the priesthood is the highest, unparalleled service to the Lord Christ, and the shepherd who has fulfilled this love is close to those standing at the throne of God, a collaborator and friend of our Savior. The height of the priesthood stands out, further, by the granted right to the priests to celebrate the Divine Eucharist. It is necessary to understand, to feel what the Divine Eucharist is, in order to imagine at the same time the whole height of the holy dignity. St. And this love of a shepherd is above everything, above all virtue, it goes ahead of everything good done by a Christian person, it is first of all accepted by the Chief Shepherd Christ. And because of this love, the priesthood is the highest, unparalleled service to the Lord Christ, and the shepherd who has fulfilled this love is close to those standing at the throne of God, a collaborator and friend of our Savior. The height of the priesthood stands out, further, by the granted right to the priests to celebrate the Divine Eucharist. It is necessary to understand, to feel what the Divine Eucharist is, in order to imagine at the same time the whole height of the holy dignity. St. And this love of a shepherd is above everything, above all virtue, it goes ahead of everything good done by a Christian person, it is first of all accepted by the Chief Shepherd Christ. And because of this love, the priesthood is the highest, unparalleled service to the Lord Christ, and the shepherd who has fulfilled this love is close to those standing at the throne of God, a collaborator and friend of our Savior. The height of the priesthood stands out, further, by the granted right to the priests to celebrate the Divine Eucharist. It is necessary to understand, to feel what the Divine Eucharist is, in order to imagine at the same time the whole height of the holy dignity. St. And because of this love, the priesthood is the highest, unparalleled service to the Lord Christ, and the shepherd who has fulfilled this love is close to those standing at the throne of God, a collaborator and friend of our Savior. The height of the priesthood stands out, further, by the granted right to the priests to celebrate the Divine Eucharist. It is necessary to understand, to feel what the Divine Eucharist is, in order to imagine at the same time the whole height of the holy dignity. St. And because of this love, the priesthood is the highest, unparalleled service to the Lord Christ, and the shepherd who has fulfilled this love is close to those standing at the throne of God, a collaborator and friend of our Savior. The height of the priesthood stands out, further, by the granted right to the priests to celebrate the Divine Eucharist. It is necessary to understand, to feel what the Divine Eucharist is, in order to imagine at the same time the whole height of the holy dignity. St. John Chrysostom He speaks about it this way: “When you see the Lord slain and offered, and the priest standing before this sacrifice and praying, and all sprinkled with this precious Blood, do you think that you are still among people and standing on the ground, and are you not transported to that an hour to heaven and, having rejected all the carnal thoughts of the soul, with a bright soul and a pure mind, do you not contemplate the heavenly? Oh miracle, oh love of God! He who sits on grief with the Father at this hour is embraced by the hands of all and allows himself to be touched and perceived by all who wish. Would you like to see from another miracle the excellence of this shrine? Imagine Elijah before your eyes, and countless people standing around, and the victim lying on the stones, all others observe silence and deep silence, only the prophet prays, and then suddenly a flame falls from heaven on the victim and burns it (1 Kings 18:30–38), all this is marvelous and filled with horror. Now pass from here to what is being done now, and you will see not only marvelous, but also surpassing all horror. The priest is coming, bringing down not the fire, but the Holy Spirit, makes a long prayer not so that the fire falls from above and burns what is offered, but so that grace, descending on the victim, ignites the souls of all through it and makes them the brightest silver purified by fire. Who, except for a man who is completely frenzied or insane, can despise such a terrible sacrament. Or do you not know that human souls could never endure the fire of this sacrifice, but they would all perish completely if there were no great help from divine grace. Whoever considers how important it is that a person, still clothed with flesh and blood, can be present near the blessed and immortal Essence, he will clearly see what honor has the grace of the Holy Spirit bestowed upon the priests” (On Priesthood III–I vols: 425–426 st.). In addition to this greatest and terrible sacrament, the shepherd performs other, no less important actions for the salvation of people redeemed by the divine Blood. Living on earth and dwelling on it, he is called to the order of heaven and received power, which God did not give to either angels or archangels, because they were not told,“whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven” ( Matt. 18:18 ). Earthly lords have the power to bind, but only the body: the shepherd, on the other hand, has power over the soul of a person, God has given the shepherd more power than natural parents. The latter give birth to children for this life, but the shepherd for eternal life. Shepherds are placed above both the leaders of the troops and the rulers of the kingdoms. The latter take care of the external well-being of their subordinates, their power is over the body and external affairs, and the shepherds are appointed guardians and guardians of human souls, they take care of the eternal and imperishable good of their spiritual children. If no one "can enter the kingdom of heaven, unless he be born of water and spirit" ( John 3:5), and the one who does not eat the flesh of the Lord and does not drink His Blood is deprived of eternal life, and all this is done by none other than these sacred hands, that is, the hands of the priest, how without their intermediary it will be possible for someone to escape the fire of Gehenna or to receive the prepared crowns? What the priests do on earth, God does in heaven. Doesn't this mean that the Lord gave them heavenly power? “Father... the entire judgment was given to the Sons” ( John 5:22 ), but I see, says John Chrysostom , that the Son handed over all this judgment to the priests (ibid.).

II.

The priestly rank is high, but at the same time the priestly service is extraordinarily responsible and difficult. The priest deals with verbal sheep, with the souls of men. And what is the human soul? This is a polysyllabic entity, and at the same time very valuable in the eyes of God. One human soul is dearer than the whole material world, says St. Macarius of Egypt . The soul is something mobile, light-winged, tireless, capable of mentally running across large spaces in an instant. The soul is an immortal entity that must draw spiritual food from the Divine. (St. Macarius of Egypt). With the human soul, one must act extremely reasonably, carefully, gently and attentively. This is not like the shepherd of a dumb flock with a sheep. There, if he lost a sheep, he suffers material damage, but here the loss of a verbal sheep entails the loss, death of his own pastoral soul, entails great moral responsibility. There, an ordinary shepherd protects his sheep and fights with external enemies, but here the priest, protecting the verbal flock, must wage war "against the principles, against the authorities, against the rulers of the darkness of this world, against the spirits of wickedness in high places" ( Eph. 6:12). There is a shepherd of ordinary verbal sheep, in case which sheep deviates to the side, runs away, lags behind, gets lost, it is enough to raise his voice, raise his staff, and the sheep runs to his place, but here, it is not easy to deal with the human soul. Here you need persuasion, admonition, love, and under these conditions, however, it is not easy, however, to be influenced by the verbal sheep. She can become completely hardened, hardened, reach the level of satanic pride, and then completely eludes the shepherd.

In view of the height of the holy dignity and the great responsibility for it, it is usually said that one must go to the priesthood by calling. How is this calling to be understood, and who should bear witness to it? A priesthood candidate himself? But who can correctly testify about himself, judge about himself? Any dreaming about oneself in the spiritual, moral sense can lead to delusion. To say that I feel in myself a calling to the priesthood means to recognize certain moral qualities in myself, but is it possible to give a price to my moral qualities? And, indeed, there are quite a few examples of pastors who supposedly took holy orders by calling, but then fell into extremes, into big mistakes. It is easy to take the priesthood on the mere passion, which can be mistakenly recognized as a vocation. Undoubtedly, the Lord endows some with special pastoral talents, special gifts, chooses, so to speak, people from the womb, but let others testify to this better, but not the candidate for the priesthood himself. Isn't that why in the word of God, in the pastoral epistles of St. the Apostle Paul, for a seeker of holy orders, a witness is required from outside, i.e. good opinion of people, society, hence the election of candidates for the priesthood by the people. They will say, why do we not have an election? With us, the election of a candidate for holy orders is replaced by the appointment of such a spiritual authority. The people, so to speak, transfer their rights, powers in the matter of election to the spiritual authority, which in this case they trust, believe that it, the spiritual authority, will really elect such a person, which, given the number of candidates for the priesthood, will be suitable in this case. We talked about the election of candidates for the priesthood by the people, but the efforts of our life are such, that is the only way to keep the existing order. But if others testify to the vocation and fitness for the priesthood, then it cannot be denied that some are embraced by some kind of love for the pastoral work, that some can understand, imagine and outline for themselves the ideal of pastoral service, and this ideal: a good shepherd at home , in a family setting. Although he has care for the external well-being of his household, everyone feels that this is not his main business, but that spiritual interest fills his heart, that he serves God and directs everyone to God. Therefore, his family assigns him a separate study, a separate room - a chapel, where he can retire for prayer, reading the rule, compiling teachings, where he can tell the Lord God his spiritual sorrow, where he can do pastoral written work. He teaches all households to be religious, attend the temple, perform fasts, avoid secular entertainment, in the morning and evening he blesses everyone. Or, here, this shepherd in his parish school. Here he is the complete master of it. He is the educator of his parish children at school, inspires them with love for God, the fatherland, the Tsar, makes the children go to church, take communion more often, stand in front of the church, take part in reading and singing, serve at the altar, and in the summer disposes them to work in the garden, vegetable garden, field. How much thanks to this a pastor can bring up religious people in his parish. Through the parochial school, a pastor can also influence his adult parishioners. Children will come home, they will read spiritual things, they will pass on to their parents what they were taught at school, they will tell them, Church and he asked you, parents, to come, and at home he ordered to light a lamp in the shrine, and the hearts of hardened parents will soften and their cruelty will not stand before the pure children's lips murmur to them, and they will go with the children to the temple of the Lord to pray. Oh, what a great power this parochial school is! It is not for nothing that our Great Sovereigns take great care of her. For example, here is what they told us about the deceased Emperor Alexander III in Bose. Once this Emperor came to Kyiv, he visited the local governor-general. In a conversation with him, the Emperor asked: how are the parochial schools in your province and what is their significance? G. The Governor, in fascinating colors, conveyed to the Sovereign Emperor what a great educational value the parish school has for the people. And what is the King? He slammed his fist on the table with pleasure and said:

Or here is the same good shepherd in his visits to parishioners, his spiritual children. What great joy, what great joy he can bring to the family with his visit, what a moral influence he can exert by this! We had to be participants and witnesses of the pastoral visit of Fr. John of Kronstadt. Those gathered in anticipation of the shepherd, everyone is burning with impatience, some look at the clock, some look out the window, and some are just worried. Finally, an exclamation is heard: he has arrived! Joyful, touching meeting, affectionate greetings from the shepherd, tears of joy. The prayer service begins with the blessing of water. Everyone prays fervently, for the shepherd himself disposes to this. After the prayer service, the desire of everyone to use the proposed shrine as soon as possible and to the fullest extent - to drink holy water, anoint with holy oil, be blessed by the shepherd. A meal is immediately offered, everyone is seated in their places; the table is full of dishes, but not up to them now. All eyes are fixed on the good shepherd. Everyone watches what he says, who he pays attention to, what he does. And those present take advantage of this precious moment: whoever brings the sick to the shepherd, so that he lays his hand on him, who will tell his grief, who will ask him a question on a modern topic and thus check his opinion, who will ask for advice, etc. And it is felt what mighty power the shepherd has at this time, how beneficial his visit is for those present. It leaves an indelible mark... Or here is a picture of the same pastoral communion with the flock. Once, in the summer, we drove through the Tambov province, drove up to a village. It was Sunday. We notice that a bunch of people have gathered near the outskirts, we peer - we see a gray-haired shepherd surrounded by his parishioners, there were both old and small, women and children, who stood with their heads bare, who, leaning on a stick, thought deeply, who fixed all their eyes , all his attention to the shepherd, obviously listening to what he said. And he, of course, taught how to live, how to believe in God and love your neighbors. We liked this rural scene of communication between the shepherd and the flock, it brought something joyful to our heart, peace and lovingly filled our soul. Or here is a good shepherd confessor. After long wanderings through the crossroads of this world, the poor soul of man, tormented by sins, finally resorts to him. The cup of iniquity seems to have been drunk to the dregs. It seems that there is no hope for salvation, the sinner himself is afraid, trembles, timidly declares his state of mind, rags cover his body, and incurable ulcers cover his soul. Why are you trembling, my friend, do you think that no one loves you now, that you are despised by everyone? Believe me, I love you first, you brought me great joy with your trust, with your appeal to me. People can despise, but the Lord knows how a person can suffer from sin; let us repent, let us pray, let us turn to the path of salvation, let us feel, how good the Lord is, and how sweet it is for a man to cling to the Lord and fulfill His holy law. And both are crying: the penitent sinner, and the good shepherd, whose eyes shine with heavenly love, and at the same time with joy that he has found a lost sheep. And the lost sheep are attracted to such a shepherd, and the number of those found, converted to the path of salvation of the sheep, is constantly increasing with him. Or, finally, the same good shepherd, minister of the Divine Liturgy. In this latter lies the great power of influencing the flock. Serve, pastor, heartfeltly, with faith, experience and full zeal, the Divine Liturgy, and at the same time as often as possible, by this he will attract the flock to you, who, being present at such a service, will themselves be filled with the Grace of God and spiritually built up. True, trust in the pastor is not immediately created here. At first, there will be few visitors to his service. For some time the shepherd will have to serve almost alone. But gradually they begin to recognize the spirit of the shepherd, to recognize that he is imbued with the contemplation of the Mysteries of God, that he prays for those who are coming, and they will reach out to him from all sides, will be drawn to the Liturgy celebrated by him. For visitors will see, or, better, feel that a fertile, life-giving source has opened here, which will water their hearts, live, calm, heal, spiritually regenerate. We said: they do not immediately recognize a shepherd... Yes, even a shepherd has his own moral growth. At first, they may treat a zealous shepherd with distrust, even expose him to ridicule, harassment and persecution. So it was with many shepherds. But time will pass, and the good shepherd will come into power, become, as it were, the master of his work. Then his verbal sheep will obey him, they will love, respect, honor and even worship him. Then he will truly become the shepherd of his verbal sheep, which, at his beckon, will be ready to go wherever the shepherd commands, and do whatever he commands. Here the great power of pastoral influence, the impact on the flock, is revealed. And, thank God, we had and still have such good shepherds. And what is remarkable is that each of them differed or differs in his life with a particularly outstanding good quality, virtue.

Let us point out at least some of the good shepherds of the past 19th century. Bogucharsky Archpriest Fr. John Bunin is the builder and decorator of the temples of God, of which he built 12. Priest Peter of the Simbirsk province - educator of children; he paid his main attention to the children, put them in front of the church, often visited them, taught them, so that when he appeared, the children did not run away from him, as is usually the case in villages, but clung to him, and he achieved that , having spent 25 years in the parish, he brought up many parishioners who were zealous for the Church of God. Archpriest Fr. Alexander Vasilievich Gorsky - the chamber of the mind and spiritual reasoning. Priests: Fr. John Palenin of the Kazan province - defender of the oppressed during serfdom; about. Matvey Konstantinovsky of the Simbirsk province is a hospitable person, for which he even endured persecution. So one day the civil authorities accused him, that he accepts runaway convicts, and for this he suffered much. Yelets priest Fr. John Borisov is a seer. Priest Theophylact - Holy fool for Christ's sake. Priest Luka of the Chernihiv province is an example of reverent attitude to the shrine and bearer of the fear of God in his heart. So, he always walked with his head open when he arrived, whether it was summer or winter, when he had to go with the Holy Gifts. Archpriest Fr. Matvey Gomilevsky Rybinsky and Archpriest Fr. John Zvezdinsky are wonderful fighters against schism, they were filled with love, they looked at the schismatics in the parish as their own children, and through this they had great success. Petersburg priest Fr. Alexey Kolokolov, an inspired minister of the Divine Liturgy and a wonderful confessor. Archpriest Alexander Yungerov of Samara is an elder in the monastic sense of the word. 1,000 people flocked to him at a time. By the way, he worked out the following rite of receiving pilgrims: the blessing of water, the blessing of oil, the general confession, which consisted of sermons, disposing those present to repentance, then reading confessional prayers for the breviary and giving blessings with anointing with holy oil and sprinkling with holy water. Besides this. Many good shepherds of the past century were distinguished by excellent meekness, others by gentleness, others by patience in sorrows and misfortunes, fourth by love for preaching the word of God, fifth by the gift of prayer, sixth by healing the sick, seventh were the builders of monasteries (Father Theodosius Levitsky of Podolsk provinces), the eighths were distinguished by strict ascetic asceticism, of which many ended their lives in monasteries, in monastic deeds, such as, for example, Fr. John Berezhkov of the Vladimir province, who was the doer of the mental Jesus prayer. We are no longer talking about. John of Kronstadt– this genius, if I may say so, of shepherding and about Fr. Valentina Amfiteatrov, a famous Moscow pastor, a wonderful person, an inspired servant of the altar. And at the present time one can hear, now in one place, now in another place of our vast homeland, how good shepherds shine with their pastoral light. In Odessa - Fr. Iona, in Kharkov - about. Vasily Dobrovolsky, in the Oryol province - Fr. George, in Moscow and St. Petersburg they are. And how many more of these precious pearls are hidden in our deaf remote villages. But, they say, it is difficult at the present time to keep up with one's vocation. The family situation, material insecurity and the disrespectful attitude of society towards the pastor should paralyze any energy in the pastor, any love for pastoral work. True, in very difficult circumstances a modern pastor has to live and act. But again, let us not forget the grace of God resting on every shepherd.“I can do all things through Jesus Christ who strengthens me” ( Phil. 4:13 ), says the Apostle Paul. It is this grace that will help the shepherd to overcome everything and emerge victorious over all the dark forces of hell that are taking up arms against him. About about. John of Kronstadt they say that at first he was in the most unfavorable conditions for his pastoral work. The large number of the family he entered, a family that was not religious at the same time, with secular demands of life, the ridicule of his colleagues, the lack of sympathy of his wife, who at one time even thought about divorcing him, slander, the suspicion of his superiors - that's what he met at first about. John, but he, with God's help, firmly followed the path he had outlined of serving his neighbors in the holy dignity and achieved, one might say, perfection in his work. Or now we know one already venerable elder priest, to whose lot the misfortune fell in that he has a wife who is completely unbelieving, who even comes to blasphemy, especially when she finds a holiday. It is hard for this old priest, what is he? The more disbelief and fury the spouse shows, the more fervently this priest serves the Lord God. And since the situation at home is the most terrible - eternal swearing, tobacco smoke, etc., he arranged a cell for himself in the bell tower at the temple, where he retires for secret deeds and prayer. But how to look at priests with shortcomings? Usually we judge by the life of priests the very faith of our Orthodoxy, the priesthood, and so on. What a profound misunderstanding! What does faith have to do with it, what does holy dignity have to do with it, if its bearer is an unworthy person. Faith remains holy, and the holy order remains the great institution of God in the Church. As for the fact that if the priest is defective, then one should not mock him, not vilify his rank and holy faith, but grieve deeply and pray to the Lord God that he strengthen him as a person, and, leaving aside his moral defect, accept from him the priestly ministry, as belonging not to him, but to the Lord Christ himself. And what is a moral defect? How can we judge its strength, degree in this or that person?“For no one knows from a man that is in a man, but the spirit of a man that dwells in him” (1Kop.2:11). You see his drunkenness, but perhaps through this he deeply humbles himself and humiliates himself? You sometimes see him hastily serving, but you don’t know if he is healthy, if he suffers terribly physically?

Once, during a solemn service with a multitude of priests gathered, I suddenly had some kind of feeling of respect for all the pastors, while I involuntarily looked around at everyone with my eyes and it seemed to me that each of them bears, as it were, some kind of seal, something I saw something special in everyone, and this special thing, it seems, is that seal of the grace of the priesthood, which every priest is honored with. Glory to the Lord, our Christ the Savior, we say in conclusion, for everything, and for the priesthood that leads us to the Kingdom of Heaven! Amen.

* * *

1        A conversation delivered on March 2, 1914 at the Martha-and-Maria Convent of Mercy in Moscow.

2        In St. Petersburg. the naming is done in the Most Holy Governing Synod, in Moscow in the Synodal Office, in other dioceses in the chambers of the Bishop.

Source: About the priesthood: (dedicated to modern pastors) / Archim. Arseny. - Moscow: Pech. A.I. Snegireva, 1914. - 22 p.

Table of Contents

Bishop Arseny (Zhadanovsky)                         3

I.                                                                         4

II.                                                                         18

Saint John Chrysostom

About priesthood

Content

Word one.

Word two.

Word three.

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Word six.

Word 1

1. I had many friends, sincere and faithful, who knew and strictly observed the laws of friendship; but out of many, one surpassed all others in love for me and managed to get ahead of them as much as they are people who are indifferent to me. He has always been my inseparable companion: we studied the same sciences and had the same teachers; they engaged in eloquence with the same eagerness and zeal and had the same desires arising from the same occupations. And not only at the time when we went to the teachers, but also upon leaving the school, when it was necessary to confer on which way of life it would be better for us to choose, and then we turned out to be in agreement in our thoughts.

2. In addition to these, other reasons have kept our unanimity inseparable and firm; for we could not be exalted one before another by the celebrity of the fatherland; it was not even that I abounded in wealth, and he lived in extreme poverty, but the measure of our property was as equal as our feelings. And our origin was of equal honor, and everything contributed to our harmony.

3. But when it was necessary for him, the blessed one, to begin the monastic life and true wisdom, then our balance was disturbed; his cup, being lighter, was lifted up, and I, still bound by worldly aspirations, humbled my cup and bowed down, burdening it with youthful dreams. Although at the same time our friendship remained as strong as before, the hostel was dissolved; because it was impossible to live together doing not the same thing. When I, too, had somewhat freed myself from the storm of life, he received me with outstretched arms; but even then we could not observe the former equality; ahead of me and time and showing great zeal, he again stood above me and reached a great height.

4. However, as a kind man who valued our friendship dearly, he, refusing all others, shared with me all the time, which he had previously desired, but met an obstacle to this in my carelessness. Those who were attached to the court and pursued stage amusements could not often spend time with a person who was attached to books and never went out into the square. But when, after previous obstacles, he attracted me to the same life with him, then he expressed the desire that he had long kept in himself, and no longer left me for the slightest part of the day, never ceasing to convince each of us to leave his home and we both had one common dwelling, of which he convinced me, and it was even close to being fulfilled.

5. But my mother's incessant admonitions prevented me from giving him this pleasure, or rather, from accepting this gift from him. When my intention became known to her, then she, taking me by the hand and leading me into her inner dwelling, seated me at the bed on which she gave birth to me, and began to shed springs of tears and utter words that were most sorrowful of tears. Sobbing, she told me this:

“My son, I have not long been able to enjoy cohabitation with your virtuous father; it was so pleasing to God. oneHis death, which soon followed the illnesses of your birth, brought you orphanhood, and me premature widowhood and the sorrows of widowhood, which only those who have experienced them can well know. No words can describe the storm and excitement to which a girl is subjected, recently left her father's house, still inexperienced in business and suddenly stricken with unbearable grief and forced to take on cares that exceed both her age and her nature. She, of course, must correct the negligence of servants, notice their misdeeds, destroy the intrigues of relatives, courageously endure the oppression of those who collect public duties and their strict demands when paying taxes. If even after death the spouse leaves the child, then even if it was a daughter, and she will cause a lot of worries to the mother, however, not connected with costs and fear, and the son subjects her to countless fears every day and even more cares. I'm not talking about the financial costs that she must use if she wants to give him a good education. However, none of this caused me to enter into a second marriage and bring another spouse into your father's house; but in the midst of turmoil and anxiety, I endured and did not run away from the cruel furnace of widowhood; Firstly, I was strengthened by divine help, and then a considerable consolation in these sorrows brought me the fact that I constantly looked at your face and saw in it a living and most faithful image of the deceased. Therefore, while still a baby and barely able to babble, when children are especially pleasing to their parents, you brought me much joy. You cannot say and reproach me for the fact that, courageously enduring widowhood, I squandered your father's property on the needs of widowhood, as they suffered, I know many unfortunate orphans. I kept intact all this property and at the same time did not spare the costs required for your best upbringing, using my own money for this, with which I left my father's house. Do not think that I am now saying this as a reproach to you; but for all this I ask you for one favor: do not subject me to a second widowhood and sorrow, already calmed down, do not ignite again; wait for my death. Maybe after a while, I will die. The young hope to reach a deep old age, but we who are old expect nothing else but death. When you betray me to the earth and join your father's bones, then take long journeys and swim across the seas that you want; then no one will interfere; and while I am still breathing, bear cohabitation with me; do not anger God in vain and in vain, subjecting me to such disasters, who did you no harm. If you can accuse me of dragging you into worldly cares and making you worry about your affairs, then run away from me as from ill-wishers and enemies, not being ashamed of the laws of nature, or education, or habit, or anything else; if I do everything to give you complete peace of mind during your life, then, if nothing else, at least let these bonds keep you with me. Although you say that you have many friends, none of them will give you such peace; because there is no one who cares about your well-being as much as I do. being ashamed of neither the laws of nature, nor education, nor habit, and nothing else; if I do everything to give you complete peace of mind during your life, then, if nothing else, at least let these bonds keep you with me. Although you say that you have many friends, none of them will give you such peace; because there is no one who cares about your well-being as much as I do. being ashamed of neither the laws of nature, nor education, nor habit, and nothing else; if I do everything to give you complete peace of mind during your life, then, if nothing else, at least let these bonds keep you with me. Although you say that you have many friends, none of them will give you such peace; because there is no one who cares about your well-being as much as I do.

6. This and more of this my mother told me, and I passed it on to a noble friend; but not only was he not convinced by these words, but with great effort he urged me to fulfill my former intention. When we were in this state, and often he begged, and I did not agree, a rumor that suddenly arose outraged both of us; a rumor spread that they intended to raise us to the rank of bishopric. As soon as I heard this news, fear and bewilderment seized me: fear that they would not take me against my will; bewilderment - because, often thinking about where people came from such an assumption about me, and delving into myself, I did not find anything worthy of such an honor in myself. And the noble (my friend), having come to me and alone telling this news to me, as if not hearing it, asked me in the present case, as before, to act and think the same way, assuring me that he, for his part, is ready to follow me, whichever way I choose, whether to run away or be chosen. Then, seeing his readiness and thinking that I would harm the entire church community if, due to my weakness, I deprive the flock of Christ of a beautiful young man and capable of presiding over the people, I did not reveal to him my opinion about this, although I had never hidden it from him before. not a single thought of mine; but saying that the consultation on this should be postponed until another time, since now there was no need to hurry, he soon persuaded him not to worry about it and firmly rely on me, as being of one mind with him, if something like this really happened to us. After some time, when the one who had to ordain us arrived, and meanwhile I disappeared, my friend, who did not know any of this, is led away under some other pretext and accepts this yoke, hoping, according to my promises to him, that I would certainly follow him, or better, thinking that he was following me. Some of those present there, seeing him lamenting that they had taken him, increased their perplexity, crying out: “It will be unjust when the one whom everyone considered a man more courageous, understanding me, submits with great humility to the judgment of the fathers; this more prudent and modest one will resist and conceit, persist, refuse and contradict. He obeyed these words; when he heard that I had run away, he came to me with great sorrow, sat down beside me and wanted to say something, but because of emotional excitement he could not express in words the grief he experienced, as soon as he tried to speak, he stopped; because sadness interrupted his speech before it escaped his lips. Seeing him in tears and in great embarrassment, and knowing the reason for this, I expressed my great pleasure with laughter and, taking his hand, hastened to kiss him and praised God that my cunning had reached a good end and such as I always desired. He, seeing my pleasure and admiration, and learning that even earlier this cunning had been used on my part with him, was even more embarrassed and grieved.

7. When the agitation of his soul subsided a little, he said: - If you have already despised me, and do not pay any attention to me - I do not know, however, why - at least you should take care of your honor; and now you have opened your mouth to everyone; everyone says that you turned down this ministry out of vanity, and there is no one to defend you from such an accusation. And I can’t even go to the square: so many come up to me and reproach me every day. Friends, seeing me somewhere in the city, take me aside and mostly shower me with reproaches. “You,” they say, “knowing his thoughts, for he did not hide anything from you that concerned him, you should not hide them, but would tell us, and of course we would take measures to capture him.” But I blush and am ashamed to tell them that I did not know your long-term intention, so that they would not think that our friendship was hypocritical. If this is so, as it is in fact so, which you will not renounce after your real act with me, then our unkind attitude must be hidden from strangers who know us in any way. To tell them the truth, as was the case between us, I do not dare; therefore he is compelled to keep silent, lower his eyes to the ground, evade and avoid those who meet him. Even if I avoid the first criticism (in the insincerity of friendship), they will certainly reproach me for lying. They will never agree to believe me that you and Vasily are compared with others who should not know your secrets. However, I do not care much about this: it was your pleasure; but how can we bear the shame of other accusations? Some attribute pride to you, others ambition; and those of the accusers who are even more ruthless, they condemn us for both together and add that we offended the electors themselves, of whom they say: “they justly suffered this, even if they were subjected to greater dishonor from us, because they left so many and such honorable men, they chose young men, who, so to speak, yesterday still immersed in worldly concerns and for a short time took on a sedate look, put on a gray dress and pretended to be humble, and suddenly elevated them to such a dignity that they had not even dreamed of in a dream. Those who continue their asceticism from the very first age to extreme old age remain among the subordinates; and they are ruled by their children, who have not even heard of those laws that should guide management. With such and even greater reproaches, they constantly pester me, and I do not know how to defend myself against this; please tell me. Think, that you did not simply and not without reason take flight and openly declare enmity against such great men, but certainly decided on this with some deliberate and definite purpose, from this I conclude that you have a speech ready for justification. Tell me what just cause we can present to our accusers. And that you have treated me unjustly, I do not blame you for this: neither for your deceit, nor for your betrayal, nor for the favor that you enjoyed from me all the previous time. I brought my soul, so to speak, and gave it into your hands, and you acted so cunningly with me, as if you had to beware of any troubles. If you recognized this intention (of being elected a bishop) useful, then you should not deprive yourself of the benefit of it; and if harmful, then I should have been protected from harm, which, according to you, you have always preferred all. And you did everything to get me caught, and did not omit any deceit and hypocrisy against someone who is used to talking and acting with you simply and without deceit. However, as I have already said, I don’t blame you at all for this, and I don’t reproach you for the loneliness in which you left me, interrupting those meetings from which we often received both pleasure and important benefit; but I leave all this and endure silently and meekly, not because, however, that your act with me was meek, but because from the very day when I entered into friendship with you, I made it a rule for myself - never bring you to the point of necessity. justify what you would want to upset me. That you did me considerable harm, you yourself know this, if you remember what outsiders always said about us and we ourselves about ourselves, namely, which is very useful for us to be of one mind and protect ourselves with mutual love. Everyone else even said that our unanimity would bring no small benefit to many others, although I, for my part, never thought that I could be of benefit to others, but I said that from this, at least, we would receive that no small benefit that we would be impregnable. for those who want to attack us. I never stopped reminding you of this. Now is a difficult time: there are many evil-wishers; sincere love has disappeared; its place was taken by pernicious hatred; we walk that we will be impregnable for those who want to attack us. I never stopped reminding you of this. Now is a difficult time: there are many evil-wishers; sincere love has disappeared; its place was taken by pernicious hatred; we walk that we will be impregnable for those who want to attack us. I never stopped reminding you of this. Now is a difficult time: there are many evil-wishers; sincere love has disappeared; its place was taken by pernicious hatred; we walk“in the midst of nets” , and we march “on the fences of the city” ( Sir.9:18 ); there are many people who are ready to rejoice at the misfortunes that befall us; they surround us from everywhere; and there are no condolences, or very few. See that we, separated, someday not incur great ridicule and even greater harm. “We help brother from brother, like a firm city ... and like a founded kingdom” ( Prov. 18:19). Do not break this unity, do not destroy this stronghold. I constantly told you this and more, suspecting nothing and considering you completely healthy in relation to me, and only from an excess of feelings wanting to offer healing to the healthy; but I did not know how it turned out that I was giving medicine to a sick person; and thus, I, unfortunate, achieved nothing, and no benefit came to me from such solicitude. You suddenly rejected all this and did not think that you had let me, like an unloaded ship, into the boundless sea, and did not imagine those ferocious waves with which I must fight. If it happens that from somewhere slander or ridicule attacks me, or some other kind of insult and hostility (and this should often happen), then to whom will I resort? To whom shall I communicate my gloom? Who wants to help me repel the offenders and make them not offend more, and I will be comforted and strengthened by enduring the obscenities of others? There is no one, since you have become far from this cruel struggle and cannot even hear my voice. Do you know how great evil you have done? Do you acknowledge, at least after the defeat, what a mortal blow you dealt me? But let's leave it; what has been done cannot be corrected, and from a hopeless situation - to find a way out. But what do we say to outsiders? How will we defend ourselves against their accusations? what has been done cannot be corrected, and from a hopeless situation - to find a way out. But what do we say to outsiders? How will we defend ourselves against their accusations? what has been done cannot be corrected, and from a hopeless situation - to find a way out. But what do we say to outsiders? How will we defend ourselves against their accusations?

8. Chrysostom. “Be calm,” I answered, “not only in this I am ready to give an account, but in what you forgive me, I will try to justify myself as much as I can. And if you like, I will begin my defense with this first of all. I would be very reckless and ungrateful if, caring about the opinion of strangers and taking all measures to put an end to their reproaches against us, I could not assure of my innocence the one who is dearest to me to everyone, and who spares me so much that he does not want to accuse even for what, according to him, I am guilty of before him, and not caring for myself, still continues to care about me - if he showed more inattention towards such a person than how much he showed concern for me. So how did I offend you? From here I intend to launch into the sea of ​​protection. Is it because he used a trick in front of you and hid my intention? But it was to your advantage, too, when you were deceived, and those to whom I betrayed you by concealment. If concealment is evil in all respects and you can never even use it for good, then I am ready to accept whatever punishment you want, or better, since you will never agree to punish me, I will punish myself in the same way as judges punish convicted criminals. accusers. If it is not always harmful, but is made bad or good by the intention of those who act, then leave blaming for the fact that you were deceived, and prove that this cunning was used for evil; and until this is proved, not only should one not reproach and accuse, but it would be fair if those who wish to be grateful even praise the one who used the trick. A stratagem, well-timed and done with good intention, is of such benefit that many have often been punished for not using it. Remember, if you like, the most excellent of the generals from ancient times, and you will see that their trophies were mostly the result of cunning, and such are more glorified than those who conquered by open force. The latter gain the upper hand with a great waste of money and people, so that no benefit remains for them from victory, but the victors suffer no less than the vanquished, both from the extermination of the army and from the depletion of the treasury; moreover, they cannot fully enjoy the glory of victory, for a considerable part of it sometimes belongs to the defeated, who are defeated only with their bodies, overcoming souls, and if it were possible for them not to fall from blows and comprehended who won by open force. The latter gain the upper hand with a great waste of money and people, so that no benefit remains for them from victory, but the victors suffer no less than the vanquished, both from the extermination of the army and from the depletion of the treasury; moreover, they cannot fully enjoy the glory of victory, for a considerable part of it sometimes belongs to the defeated, who are defeated only with their bodies, overcoming souls, and if it were possible for them not to fall from blows and comprehended who won by open force. The latter gain the upper hand with a great waste of money and people, so that no benefit remains for them from victory, but the victors suffer no less than the vanquished, both from the extermination of the army and from the depletion of the treasury; moreover, they cannot fully enjoy the glory of victory, for a considerable part of it sometimes belongs to the defeated, who are defeated only with their bodies, overcoming souls, and if it were possible for them not to fall from blows and comprehendeddeathhad not struck them down, they would never have lost courage. And he who wins by cunning exposes his enemies not only to disaster, but also to ridicule. There, both (both winners and vanquished) equally receive praise for courage; but here it is not so with regard to prudence, but the trophy belongs entirely to the winners and, no less important, they bring impeccable joy to the city. An abundance of money and a multitude of people are not like the prudence of the soul; they are spent when someone incessantly uses them in war, and those who used them lose them; and prudence, the more one uses it in business, the more usually increases. And not only in war, but also in peacetime, one can find great and necessary benefit from cunning, and not only in public affairs, but also in domestic affairs, from a husband in relation to his wife and from a wife to her husband, from a father to a son, and from a friend to a friend, and even from children to a father. So the daughter of Saul could not otherwise snatch her husband out of the hands of Saul, if she had not used cunning in relation to her father, and her brother (Jonathan), wanting to save her saved from a new danger, used the same means as the wife (Davidova ) (1 Samuel 19:1-20 ).

Vasily said: - All this does not apply to me; I am not an enemy and an enemy, and not one of those who want to offend, but quite the contrary; trusting always to your discretion all my thoughts, I acted as you ordered.

9. Chrysostom. “But, most respected and kindest, for this I said beforehand that not only in war and against enemies, but also in time of peace, and in relation to the most kind, it is useful to use cunning. That this is really useful not only to those who use cunning, but also to those in relation to whom it is used, for this, go to one of the doctors and ask how they heal the sick, and you will hear from them that they are not always content with one their art, but sometimes they use cunning and with its help restore the health of the sick. When the stubbornness of the sick and the cruelty of the disease itself invalidate the advice of physicians; then, out of necessity, doctors resort to trickery so that, as on a stage, the truth can be hidden. If you like, I'll tell you one of the many tricks that I've heard doctors do. A strong fever suddenly stuck to one person and the fever increased; all the means that could extinguish the fire, the patient rejected, but desired and strongly insisted, begging everyone who came to him to bring him a lot of wine and let him quench his tormenting thirst. But whoever would agree to give him this pleasure, he would not only increase the fever, but also drive the unfortunate man into insanity. Then, when art was powerless and had no more means, but was completely rejected, the cunning used showed such power, as you will immediately hear from me. The doctor takes an earthen vessel, just taken out of the oven, immerses it in wine, and then, taking it out empty, fills it with water; he orders the room in which the sick man lay to be made dark by means of many curtains, so that the light does not expose the cunning, and gives the sick man to drink from a vessel, as if filled with wine. He, before taking the vessel in his hands, suddenly seduced by the smell of wine, did not even want to make out what was given to him; but, assured by his sense of smell, deceived by darkness, and impelled by a strong desire, he drank what was given to him with great eagerness; and when he was satisfied, he immediately received relief from the fever and escaped the impending danger. Do you see the use of cunning? But if we could count all the tricks of doctors, then there would be no end to the word. And it can be pointed out that not only healers of the body, but also those who care about the healing of mental illnesses, often use such medicine. So the blessed one (Paul) led many thousands of Jews to Christ ( drank what was given to him with great eagerness; and when he was satisfied, he immediately received relief from the fever and escaped the impending danger. Do you see the use of cunning? But if we could count all the tricks of doctors, then there would be no end to the word. And it can be pointed out that not only healers of the body, but also those who care about the healing of mental illnesses, often use such medicine. So the blessed one (Paul) led many thousands of Jews to Christ ( drank what was given to him with great eagerness; and when he was satisfied, he immediately received relief from the fever and escaped the impending danger. Do you see the use of cunning? But if we could count all the tricks of doctors, then there would be no end to the word. And it can be pointed out that not only healers of the body, but also those who care about the healing of mental illnesses, often use such medicine. So the blessed one (Paul) led many thousands of Jews to Christ (Acts 11:20–26 ). With this intent, he circumcised Timothy, while writing to the Galatians that "Christ ... profits nothing" from those who are circumcised. 2 ( Acts 16:3 ; Gal. 5:2 ). For this he was under the law, although he considered it “vanity” to be justified by the law through faith in Christ ( Phil. 3:7–9 ). The power of such cunning is great, if only it was not used with malicious intent; or better to say, it should not be called cunning, but a certain foresight, prudence and art, which helps to find many ways out in hopeless situations and correct mental defects. So, I will not call Phinehas a murderer, although he pierced two people with one blow ( Numbers 25:8); also Elijah - for a hundred (killed) soldiers with their commanders and for the abundant flow of blood shed by him during the murder of demonic priests ( 2 Kings 1 ; 3 Kings 18 ). But if we leave this out of sight, and if someone looks at some deeds without taking into account the intentions of those who acted, he can accuse Abraham of infanticide, and accuse his grandson and descendant of atrocity and deceit; because one (Jacob) took possession of the birthright (his brother), and the other (Moses) transferred the Egyptian treasures to the Israelite army ( Gen.27 ; Ex.12:35-36 ). But no, no; We will not allow such insolence! Not only do we not blame them, but we glorify them for it; because God himselfpraised them for it. A deceiver should rightly be called one who uses this means maliciously, and not one who does so with common sense. It is often necessary to use cunning in order to achieve the greatest benefit with this art; and the aspirant on the straight path often causes great harm to those from whom he has not concealed his intention.

Word 2

1. - That it is permissible to use the power of cunning for good, and that it is not even possible to call it cunning, but some commendable foresight, this could be said even more; but since what has been said suffices to prove it, it would be cumbersome and tedious to go on talking about it without need. It remains for you to confirm for yourself: did the act I performed really serve your benefit?

Basil said: “What benefit has come to me from this foresight or prudence, or whatever else you want to call it, by which I would be convinced that I would not be deceived by you?

John . “Can anything be more important,” I said, “than the benefit of being able to do what is proof of love for Christ, according to Christ himself?” Addressing the chief of the apostles, He says: “Peter, do you love Me? - and when he confessed his love, He adds. - If you love Me, feed My sheep ” ( John 21:15–16). The teacher asks the student whether He is loved by him, not in order to know this Himself (for how can He who tests the hearts of all not know?), but in order to teach us how He cares for the shepherding of this flock. If this is obvious, then it will also be clear that a great and inexplicable reward is prepared for the one who accepts the work that is dearly valued by Christ. If we, seeing people who care for our servants or flocks, take such care of them as a sign of their love for us, although all this is acquired for money, then He who acquired this flock for himself not with money or anything else, but with his own death , and instead who gave his blood for him, what gift will he reward those who shepherd him? Therefore, when the disciple answered: “Lord, you weigh, for I love you” ( John 21:16) and called the Beloved himself to witness his love, the Savior did not stop there, but pointed out the very sign of love. For then He wanted to show not how much Peter loved Him—this was already known to us from many things—but how much He Himself loves His Church , and deigned to teach both Peter and all of us, so that we too would exercise great care for her. Why did God not spare even His Only Begotten Son, “but… handed Him over” ( Rom.8:32 ; John 16 )? In order to reconcile with Himself people who were at enmity with Him, and make them “a chosen people” ( Tit. 2:14). Why did (the Son of God) shed His blood? To acquire those sheep which He entrusted to Peter and his successors. It was not without reason that Christ said: “Who then is the faithful and wise servant, whom his master will set over his house” ( Matthew 24:45 )? Again the words have an air of bewilderment, but He who spoke them had no bewilderment; how in asking Peter if he was loved by him, he asked not because he needed to know the love of a disciple, but to show the excess of his love; so here the words: “who ... is a faithful and wise slave” , He said not because he did not know a faithful and wise slave, but wanting to show how rare such slaves are and how important this management is. Look, what is the reward: "... he will set it over all his possessions" (Matthew 24:47 ).

2. Will you still suspect me that an evil trick has been used with you, who have to keep all the property of God and do that, for the fulfillment of which, as Christ said, Peter could surpass the other apostles? “Peter,” says Christ, “ do you love Me more than these?... Feed My sheep” ( John 21:15–16 ). He could have said to him: if you love Me, strive in fasting, sleep on the bare earth, watch unceasingly, protect the oppressed, be orphans instead of your father and their mother instead of your husband; but now, having left all this, what does he say? "Feed My Sheep". What I said above could easily be done by many of the flock, not only men, but also wives; and when it is necessary to preside in the Church and take charge of so many souls, then all the female sex and most of the male must withdraw from this great work, and those who are much superior to all and so much exceed the rest in spiritual virtue, as Saul (exceeded ) all the Jewish people in body height ( 1 Sam. 10:23), or even much more; for here it is not only the measure of bodily size that should be taken into account, but how much people endowed with reason differ from the dumb, the same should be the difference between the shepherd and the flock, even more so, since much more important is in danger. Whoever destroys the sheep, which either the wolves plunder, or the robbers plunder, the infection or some other accident destroys, he may receive some mercy from the lord of the flock; if a report is required from him, then the damage will be only in money; but to whom people are entrusted, this is the reasonable flock of Christ, he, firstly, by the death of such sheep does not damage property, but his soul; and then the feat will be much more important and difficult for him. He does not wrestle with wolves, he does not fear robbers, and he cares not to turn away the infection from the flock, but with whom is he at war and with whom is he fighting? Listen to the blessed Paul who says:“Our battle is not against blood and flesh, but against the beginning, and against the authorities, and against the rulers of the darkness of this world, against spiritual wickedness in high places” ( Eph. 6:12 ). Do you see the terrible multitude of enemies and the ferocious hordes, armed not with iron, but having sufficient strength in their very essence instead of any weapon? Would you like to see another army, bold and cruel, attacking this herd? You can see him from the same height (of Holy Scripture). The one who told us about the first points out to us these enemies in the following words: “The essence of the matter is revealed, carnal, even the essence: adultery, fornication, uncleanness, adultery, idolatry, sorcery, enmity, zeal, envy, rage, strife” ( Gal.5:19-20 ), "... slander, whispering, boasting, discord"( 2 Corinthians 12:20) and numerous others; for he did not enumerate everything, but left them to conclude on this and about the rest. Moreover, those who intend to plunder the flock of the shepherd of the dumb, when they see that the guard has taken flight, leave the fight with him and are content with plundering the flock; but here the enemies at least captured the whole flock, and then they do not lag behind the shepherd, but attack more strongly and are more ferocious, and do not stop fighting until they either overcome him or are themselves defeated. In addition, diseases in sheep are obvious, whether it is hunger, an infection, a wound, or something else that causes harm; and this contributes greatly to the cure of the disease. There is something else important that accelerates the healing of the disease here. What exactly? Shepherds of sheep may, with full power, force them to take medicine, if they do not voluntarily choose to do so; when you need to burn and cut off,

3. But human diseases, firstly, are not easy for a person to see; for no one "knows of a man, even in a man, but the spirit of a man that dwells in him" ( 1 Corinthians 2:11 ). How can one use a medicine against a disease without knowing its properties, and often not even knowing whether someone is ill or not? If the disease is open, then the doctor will face even more difficulties; because he cannot treat all people with the same authority as a shepherd a sheep. And here it is sometimes necessary to bind and withhold from food, cauterize and cut off; but in order for healing to be accepted, it is not the one who offers the cure, but the one who suffers from the disease that has power in this. Knowing this, that marvelous man (Paul) also said to the Corinthians: “We do not have your faith, but we are partners of your joy” ( 2 Corinthians 1:24).). It is forbidden for Christians, primarily in front of everyone, to correct those who fall into sins by violence. Outer (pagan) judges, by putting criminals to justice by the laws, show great power over them, and against their will keep them from their habits; but here the sinner must be corrected not by violence, but by persuasion. And laws have not given us such power to restrain sinners; and even if it were given, we could not use this power, since Godrewards those who abstain from vices out of good will and not under compulsion. Therefore, much art is required in order for the suffering to be convinced of voluntarily being healed by the priests, and even for thanking them for healing. If the bound free himself from the bonds (for he has the power to do so), then he will increase his distress; and if he despises words that cut like iron, then by this neglect he will add a new wound to himself, and the remedy will become the cause of a grave illness; for with compulsion and against the will of the patient, no one can treat him.

4. What to do? If it is easy to deal with someone who needs strong healing, and do not cut the wound deeply to someone who needs it, then part of the wound will be healed, and part not; if, without mercy, you make a proper dissection, then the patient can sometimes, unable to endure the torment, suddenly reject everything, both the medicine and the dressing, and rush into the abyss, throwing off the yoke and breaking the bonds. I can point to many who have gone to the extreme of evil, because they have been given a punishment according to their sins. To determine the punishment according to the measure of sins, one should not simply, but considering the disposition of the sinners, so that by sewing up the gap, not to make a bigger hole, and trying to raise the fallen one, not to cause an even greater fall. Weak and feeble, and most devoted to the pleasures of the world, and, moreover, exalted by their origin and power, if they are turned away from their sins gradually and little by little, they can, although not completely, then at least partially be freed from the vices that possess them; and if someone suddenly offers them admonition, he will deprive them of even the slightest correction. The soul, if at least once brought to shame by coercion, falls into insensitivity, and after that it no longer obeys meek words, does not bow down and threats, does not touch good deeds, but it is much worse than that city, which, blaming, the prophet said:"The face of the harlot's wife be thee; thou didst not wish to be put to shame of all" ( Jer.). Therefore, a shepherd needs to have a lot of prudence and many eyes in order to observe the state of the soul from all sides. How many are hardened and given over to despair in their salvation because they cannot endure cruel healing; so, on the contrary, there are those who, having not received the punishment corresponding to their sins, indulge in carelessness, become much worse and decide to sin even more. So it is the duty of the priest to leave nothing of this kind untested, but, after a strict examination of everything, to take appropriate measures on his part, so that his zeal will not remain in vain. And not only in this can one see the difficulty of his activity, but also in the accession to the Church of members who have separated from it. The flock follows their shepherd wherever he leads them; But if any of the sheep deviate from the straight path, and depart from a good pasture, will wander through barren and rocky places, then he should only cry out louder in order to gather again those who have separated and join the herd; and if a person turns away from the path of the right faith, then the shepherd will have to do a lot of work, effort, and patience. A person cannot be drawn by force or compelled by fear, but by persuasion he must again be led to the truth from which he had previously fallen away. Therefore, a courageous soul is needed so as not to weaken, so as not to despair of the salvation of the erring, in order to unceasingly think and say: from which he had previously abandoned. Therefore, a courageous soul is needed so as not to weaken, so as not to despair of the salvation of the erring, in order to unceasingly think and say: from which he had previously abandoned. Therefore, a courageous soul is needed so as not to weaken, so as not to despair of the salvation of the erring, in order to unceasingly think and say:“What kind of food God will give them repentance into the knowledge of truth, and they will arise from the devil’s net” ( 2 Tim. 2:25–26 ). Therefore, the Lord, talking with the disciples, said: “Who is the faithful ... slave and wise” ( Matt. 24:45 )? The ascetic himself brings benefit to himself alone, and the benefit of pastoral activity extends to the whole people. He who distributes money to the needy, or in any other way helps the oppressed, brings some benefit to his neighbors, but so much less than a priest, as the body is lower than the soul. Therefore, the Lord rightly said that the care of His flock is a sign of love for Himself.

Vasiliy. "Don't you love Christ?"

Chrysostom. - I love, and I will never stop loving, but I am afraid so as not to offend my Beloved.

Vasily said: - Can anything be darker than this riddle? Christ commanded the one who loves Him to feed His sheep; but you refuse to feed because you love Him who commanded it.

Chrysostom. “There is no riddle in my words,” I said, “on the contrary, they are very clear and simple. If I, having the opportunity to fulfill this office as Christ wanted, shied away from it, then one should be perplexed at my words; but if mental weakness makes me useless for this ministry, then do my words require explanation? I am afraid that, having accepted the flock of Christ healthy and strong and then through carelessness causing harm to them, I will not anger God against me, who so loved him that he gave himself up to redeem and save him.

Vasiliysaid: - You say this in jest; and if not in jest, then I don’t know how you could better prove to others that I justly mourn, if not with these words with which you tried to dispel my despondency. Before, I was aware that you were cunning and betrayed me, but now, when you were trying to free yourself from the accusations, I was even more convinced of this and I clearly see what troubles you have brought me to. If you have removed yourself from this ministry out of the consciousness that your soul is not strong enough for the gravity of this matter, then you should first remove me, even if I strongly strive for this, especially since I have told you all my intentions regarding this; and now you, caring only for yourself, have forgotten me—and oh, if only you had forgotten, and that would have been desirable; - but you deliberately arranged it so that those who were looking for could take me more conveniently. You can't use that excuse as if people's opinion carried you away and disposed to suspect something great and wonderful in me. I do not belong to people who have acquired astonishment and fame, and if that were the case, then people's rumors should not be preferred to the truth. If you and I had never lived in close communion with each other, then you would have some plausible reason to judge me by people's rumors; but if no one knew me as well as you, and my soul was known to you more than to my parents and educators themselves, then what convincing words can assure someone that you did not intentionally plunge me into such a danger? But let's leave it now; I do not force you to justify this; say that we will answer the accusers? and even if this were so, even then people's rumors should not be preferred to the truth. If you and I had never lived in close communion with each other, then you would have some plausible reason to judge me by people's rumors; but if no one knew me as well as you, and my soul was known to you more than to my parents and educators themselves, then what convincing words can assure someone that you did not intentionally plunge me into such a danger? But let's leave it now; I do not force you to justify this; say that we will answer the accusers? and even if this were so, even then people's rumors should not be preferred to the truth. If you and I had never lived in close communion with each other, then you would have some plausible reason to judge me by people's rumors; but if no one knew me as well as you, and my soul was known to you more than to my parents and educators themselves, then what convincing words can assure someone that you did not intentionally plunge me into such a danger? But let's leave it now; I do not force you to justify this; say that we will answer the accusers? and my soul was known to you more than to my parents and tutors themselves, then what convincing words can convince someone that you did not intentionally plunge me into such danger? But let's leave it now; I do not force you to justify this; say that we will answer the accusers? and my soul was known to you more than to my parents and tutors themselves, then what convincing words can convince someone that you did not intentionally plunge me into such danger? But let's leave it now; I do not force you to justify this; say that we will answer the accusers?

Chrysostom. “I will not proceed to this until,” I said, “until I justify myself before you, even if you yourself excuse me a thousand times. You said that if I, not knowing you, brought you to your present position, then ignorance would provide me with an excuse, freeing me from any accusation; and since I betrayed you not out of ignorance, but knowing you perfectly, therefore I have no plausible and just reason for my justification. But I say quite the opposite; because in these cases a strict test is required, and the one who intends to present someone capable of the priesthood should not be content only with people's rumors, but at the same time, more than anyone else and before everyone else, he himself should ascertain his abilities. Blessed Paul, saying: “It is also fitting for him to have good evidence from outsiders” (1 Timothy 3:7 ), by this does not reject the need for a strict and faithful trial and does not make this testimony the main sign of the dignity of such persons. Having previously said many things, he later added this also, showing by the fact that in the election one should not be content with this one sign, but, together with others, take this one into account. The rumor of the people is often deceptive; and after a preliminary severe test, no danger can be feared from it. Therefore, after other things, he also mentions the testimony "from outside" . He did not simply say: “It is fitting for him to have good evidence ,” but he added: and “from outside”wishing to make it clear that the testimony of outsiders must be preceded by a severe test. And since I myself knew you better than your parents, as you testified, then, in justice, I can be free from all guilt.

Basil said: - For this very reason, you could not justify yourself if someone wanted to accuse you. Or do you not remember what I told you many times and what you actually saw, how weak my soul is? Is it not because you constantly laughed at my cowardice, that at the slightest concern I soon lost heart?

5. Chrysostom. “I remember,” I said, “that I often heard such words from you, and I will not deny it. If I ever laughed, I did it in jest, and not in truth. However, now I will not argue about it; I do not ask you to be sincere to me when I begin to recall some of the virtues inherent in you. If you decide to accuse me of injustice, then I will not spare you, but I will prove that you object more out of modesty than in justice, and I will testify to the truth of my words nothing else, but your own words and deeds. First, I want to ask you: do you know what the power of love is? Christ, without mentioning all the miracles that were to be performed by the apostles, said: “Everyone understands this, as if you are my disciples, if you have love among yourselves” (John 13:35 ); and Paul says that love is “the fulfillment of the law” ( Rom.13:10 ), and that without it even gifts do not bring any benefit ( 1Cor.13:1-2 ). This is an excellent treasure, a distinctive property of the disciples of Christ, exceeding gifts, I saw firmly planted in your soul and bearing abundant fruit.

Basil said: “I confess that I care a lot about this and try very hard to keep this commandment; but that you have not even half fulfilled it, you yourself will testify if, leaving flattery, you want to speak the truth.

Chrysostom. “So I will turn to the evidence,” I said, “and what I threatened, I will do now, namely, I will prove that you want to be more modest than fair. I will tell one event that happened recently, without mentioning the former, so that no one would think that I am trying to obscure the truth by the prescription of time; here the very closeness of time will not allow me to cover up anything with flattering words.

6. When one of our friends, slandered in offenses of insolence and pride, was exposed to extreme danger, and while no one called you and the accused himself did not ask, you plunged yourself into danger. So it was; but in order to reprove you with your words, I will also remember what you said. When some condemned your jealousy, others praised and exalted you, you said to the detractors: “What to do? “I don’t know how to love otherwise than by sacrificing my soul when I need to save one of my friends who is in danger,” repeating, although in different words, but in the same sense, the words of Christ that He said to the disciples, defining perfect love: “ Greater is the sowing of love , - He said, - no one has, but whoever lays down his life for his friends ” ( John 15:13). Thus, if there is no highest degree of love, you have managed to reach the end: both by deeds and by your words you have reached its very peak. That's why I betrayed you, that's why I came up with such a trick. Now have I convinced you that it was not out of malice and not with the intention of plunging you into danger, but foreseeing benefit, that I attracted you to this field?

Basil said: “So, do you think that the power of love is enough to correct your neighbors?”

Chrysostom. “For the most part,” I said, “she can greatly contribute to this goal; but if you want me to give evidence of your prudence, then I will proceed to this and prove that you are more sensible than how much loving.

Basil , at the same time blushing with shame, said: - Concerning me, let's leave now; I didn't even ask you to talk about it at the beginning; if you can say something fair for the "outsiders" , then I will listen with pleasure. Therefore, leaving this empty dispute, tell me, how can we justify ourselves before others, both those who honored you, and before those who look with pity on them, as if offended?

7. Chrysostom."I myself," I said, "I'm in a hurry to get to that." Since I have finished my speech with you, I will turn to this part of the defense. What is their accusation, and what is their guilt? It is said that the voters are offended and humiliated that I did not accept the honor with which they wanted to honor me. But, firstly, I will say that we should not think about the insult inflicted on people when, by respect for them, we are placed in the need to offend God. And for the distressed themselves, to be offended by this, I believe, is not only not safe, but also very harmful. People who consecrate themselves to God and look to Him alone, in my opinion, should be so pious that they do not consider it an insult, even if they have to experience this grief a thousand times. And that such or any other kind of insolence did not even cross my mind, this is evident from the following. If I came to this by pride and ambition, - as some slander, about which you have repeatedly spoken - and thereby confirm the opinion of the accusers, then I would be very unjust, despising people who are worthy and great, and, moreover, my benefactors. If an insult inflicted on those who have done no injustice is worthy of punishment, then people who voluntarily wish to show honor, what kind of honor do they not deserve? No one can say that they, having received from me a small or great good, made a retribution for these good deeds. What kind of punishment would be worthy of retribution against it? But if this never even crossed my mind, but with a different intention I deflected a heavy burden from myself, then instead of pardoning, if they don’t want to justify, why are they accusing me of sparing my soul? I was so little disposed to offend these men, that by the very refusal, I think, I honored them. Don't be surprised if my words are strange; I will explain them soon.

8. If I were ordained, then, if not all, then those who consider it a pleasure to spread bad rumors could suspect and say a lot about me and about those who chose me; for example: that voters look at wealth, that they prefer a celebrity of the family, that they elevated me to this degree for my flattery and, I don’t even know if anyone would suspect that they were bribed from me with money; it would be said that Christ called to this office fishermen, tent-makers, and publicans; but they reject people who live on daily work, and they accept and exalt the one who practices worldly sciences and spends an idle life; why they neglected the men who labored much in the affairs of the Church, and the one who never touched these labors, but spent his whole life in the vain occupation of worldly sciences, suddenly elevated to such an honor? So much more could have been said when I accepted this position. But not now; every pretext for slander is taken away; neither I can be accused of petting, nor the voters of bribery, unless someone would just want to go crazy. How can one who uses flattery and spends money in order to receive honor, cede it to others when he should have received it himself? It would be like if someone, having worked hard on the ground, so that his harvest abounded in fruits and winepresses were full of wine, after much labor and great expenses, when it is necessary to reap the fruits and gather grapes, let others take advantage of this fertility. You see that even though such words were far from the truth, however, those who wish would have an excuse to slander the voters and say, that they made the election not according to sound reasoning? And now we will not allow them to say a word, and even just open their mouths. This and more would have been said at the beginning. And then, upon entering the ministry itself, I would not have had the strength to justify myself before accusers every day, even if all my actions were impeccable, unless I had to sin in something due to inexperience and immature age. Now I have relieved the voters of this accusation, and then I would have subjected them to innumerable reproaches. What wouldn't they say? They entrusted unthinking children with such venerable and great deeds, destroyed the flock of God, made fun and a laughingstock I would not have had the strength to justify myself before accusers every day, even if all my actions were impeccable, unless I had to sin in something due to inexperience and immature age. Now I have relieved the voters of this accusation, and then I would have subjected them to innumerable reproaches. What wouldn't they say? They entrusted unthinking children with such venerable and great deeds, destroyed the flock of God, made fun and a laughingstock I would not have had the strength to justify myself before accusers every day, even if all my actions were impeccable, unless I had to sin in something due to inexperience and immature age. Now I have relieved the voters of this accusation, and then I would have subjected them to innumerable reproaches. What wouldn't they say? They entrusted unthinking children with such venerable and great deeds, destroyed the flock of God, made fun and a laughingstockChristianity . But now "every iniquity will stop its mouth" ( Ps.106:42 ). Although they may say the same about you, but you will soon prove by your deeds that you should not judge prudence by age and distinguish an old man by gray hair, and not remove every young person from this service, but young in faith (newly baptized); there is a big difference between the two.

Word 3

1. That I did not deviate from the honor (of the bishopric) not to offend those who wished to honor me and not to put them to shame; in proof of this, it is enough to say what has already been said; and that I did not do this out of the inspiration of pride, I will try to explain this to you now according to my strength. If I were to be elected as the head of an army or country, and if I reacted to this with the same disposition, then another might rightly suspect pride in me, or no one would blame me for pride, but everyone would call me reckless; but when the priesthood was coming, which is as much higher than (all) power, as the spirit is more excellent than the flesh, then who will dare to accuse me of pride? And isn't it strange - to accuse those who refuse to be unimportant of unreason, and to exempt those who evade the most excellent from the accusation of unreason, but accuse of arrogance? It is as if someone who disdainfully treats a herd of oxen and does not want to be a shepherd begins to accuse not of arrogance, but of recklessness, but he who refuses dominion over the whole universe and command over the world army would be called not insane, but proud. No, no, not me, but rather those who say this blame themselves. For the mere idea that it is possible for a man to despise such a dignity (of the priesthood) is proof of what opinion those who express it themselves have on this subject. If they did not consider it unimportant and ordinary, then such a suspicion would not have occurred to them. Why has no one ever dared to think something like this about the dignity of angels, and say that there is such a human soul, who, out of pride, would not desire to achieve the dignity of an angelic nature? This is because we have a high conception of the Powers of Heaven, and it does not allow us to believe that a person could imagine anything higher than this dignity. Thus, it would be more fair to blame the pride of those who accuse me of this. They would never begin to suspect others of this, if they themselves had not previously recognized this object as insignificant. If they say that I did this out of ambition, then they will turn out to be contradictory and obviously fighting with themselves; for, I do not know what other speeches they would have thought up but these, if they had freed me from the charge of vanity. it would be more fair to blame the pride of those who accuse me of this. They would never begin to suspect others of this, if they themselves had not previously recognized this object as insignificant. If they say that I did this out of ambition, then they will turn out to be contradictory and obviously fighting with themselves; for, I do not know what other speeches they would have thought up but these, if they had freed me from the charge of vanity. it would be more fair to blame the pride of those who accuse me of this. They would never begin to suspect others of this, if they themselves had not previously recognized this object as insignificant. If they say that I did this out of ambition, then they will turn out to be contradictory and obviously fighting with themselves; for, I do not know what other speeches they would have thought up but these, if they had freed me from the charge of vanity.

2. If I had this vanity in me, then I should rather accept (election) than run away. Why? Because it would bring me great glory. Being at such an age and recently lagging behind worldly cares, suddenly being so wondrous for everyone that to be preferred over people who have spent their whole lives in such labors, and to receive electoral votes more than all of them - this would inspire everyone with amazing and great thoughts about me and would make me respectable and famous. And now, except for a few, most of the Church does not know me by name; it will not even be known to everyone that I refused (from the calling), but only to a few, of whom, I think, not everyone knows about it in an exact way, and probably many of them think that I was either not elected at all, or after being elected, he was rejected as being incapable, and did not himself run away voluntarily.

3. Vasily. But those who know the truth will be surprised.

Chrysostom. “And you said that they accuse me of vanity and arrogance. From whom do you expect praise? From the people? But he doesn't know exactly what's going on. From a few? But they also misunderstood my case. That is why you have come here now, to find out how you can justify yourself before them. But why talk about it now? At least everyone knew the truth, and then one should not accuse me of pride or ambition; be patient a little and you will see it clearly. At the same time, you also learn that there is no small danger not only to those who dare (to accept the priesthood) with such boldness, if there are such people - which I do not believe - but also to those who suspect others of this.

4. The priesthood is performed on earth, but according to the heavenly order; and very justly; for neither man, nor an angel, nor an archangel, nor any other created power, but the Comforter himself instituted this order, and made people, still clothed with flesh, representatives of the angelic ministry. Therefore, the priest must be as pure as if he were standing in the very heavens in the midst of the powers there. Terrible and majestic were the accessories (worships) even before grace, such as: bells, apples, precious stones on the breastplate and amice, miter, kidar, podir, golden box, Holy of Holies, deep silence inside ( Ex. 38). But if someone considers the properties of the grace-filled ministry, he will find that those terrible and majestic accessories are insignificant (in comparison with the latter), and here he recognizes as true what was said about the Law: “ For that which is glorified in this part was not glorified for surpassing glory” ( 2 Cor. 3 :ten). When you see the Lord slain and offered, the priest standing before this Sacrifice and praying, and all sprinkled with this precious Blood, do you think that you are still among people and stand on earth, and are you not immediately transferred to heaven and, having rejected all carnal thoughts? soul, with a bright soul and a pure mind, do you not contemplate the heavenly? Oh miracle, oh love of God! He who sits on the mountain with the Father at this hour is embraced by the hands of all and allows Himself to be touched and perceived by all who wish. This is what everyone does with the eyes of faith. Does all this seem to you worthy of contempt, or such, over which someone could show his arrogance? Would you like to see from another miracle the superiority of this Holy Place? Imagine before your eyes Elijah and the countless people standing around, and the sacrifice lying on the stones; all others observe silence and deep silence,1 Kings 18:30–38 ); all this is wonderful and filled with horror. Now pass from here to what is being done now, and you will see not only marvelous, but also surpassing all horror. A priest is coming, bringing down not fire, but the Holy Spirit; makes a long prayer, not that the fire would fall from above and burn what was offered, but that Grace, descending on the Sacrifice, ignite the souls of all through it and make them the brightest silver purified by fire. Who, except for a completely frenzied or insane person, can despise such a terrible sacrament? Or do you not know that human souls could never endure the fire of this Sacrifice, but would all be completely destroyed if there were no great help from Divine grace?

5. Whoever considers how important it is that a person, still clothed with flesh and blood, can be present near the Blessed and Immortal Nature, he will clearly see what honor the grace of the Spirit has bestowed upon the priests. They perform these sacred rites and others, no less important for the perfection and salvation of ours. People living on earth and still circulating on it are placed in charge of heavenly things, and have received power that God did not give to either Angels or Archangels; for it was not said to them: “ If you bind on earth, they will be bound in heaven; and if you loose a tree on earth, it will be loosed in heaven” ( Matthew 18:18). Earthly rulers have the power to bind, but only the body; and these bonds bind the very soul and penetrate into heaven; what the priests do on earth, God does in Heaven, and the opinion of the slaves is confirmed by the Master. Doesn't this mean that He gave them all heavenly power? “By him ,” says (the Lord), “forgive your sins, they will be forgiven ... and by him you hold, hold on” ( Jn . 20:23 ) . What power can be greater than this ? .5:22); but I see that the Son handed over all this judgment to the priests. They are elevated to such a degree of power, as if they had already moved to heaven, surpassed human nature and freed themselves from our passions. If the king gave any of his subjects the power to imprison and release again whomever he wants, such a subject would be glorious and famous among all; but about the one who receives from God a power so superior to this, as the sky is superior to the earth and the soul - bodies, some think that he receives an insignificant honor, and it is as if it is possible to imagine that someone who received this gift would not respect him. Let's reject this madness! It is indeed foolish not to respect such authority, without which it is impossible for us to receive salvation and the promised benefits. If no one can enter the Kingdom of Heaven,“unless ... be born of water and the Spirit” ( John 3:5 ), and not “eating the Flesh” of the Lord and not “drinking His Blood” is deprived of eternal life ( John 6:53 ), and all this is done by no one other than with these sacred hands, i.e. by the hands of the priest, then how, without their intermediary, it will be possible for someone to escape the fire of Gehenna or receive the prepared crowns.

6. Priests for us are those men who have been given a spiritual birth and rebirth by baptism; through them we put on Christ, and are buried together with the Son of God, and become members of this blessed Head. Therefore, it is fair that we should not only fear their rulers and kings more, but also honor our fathers more; these gave birth to us "from the blood and from the lust of the flesh" ( John 1:13 ), and those are the culprits of our birth from God, blessed "resurrection" , true freedom and grace-filled adoption. The Jewish priests had the power to cleanse the body from leprosy, or better , do not purify, but only testify to the purified ( Lev.14); and you know how enviable the priestly dignity was then. And our (priests) received the power not only to testify to cleansing, but to completely cleanse - not bodily leprosy, but spiritual uncleanness. Therefore, those who do not respect them are much more criminal than Dathan and his accomplices, and deserve greater punishment; because these coveted a power that was not theirs ( Num. 16), but they had a high opinion of her and proved this by the very fact that they coveted her with great effort; and now, when the priesthood has become much more adorned and exalted to such a degree, not to respect it is to dare to much greater insolence; for it is not the same thing: to covet an honor that does not belong to oneself, and to despise such blessings; the latter is as much heavier than the former, as far as contempt and respect differ from each other. Is there any unfortunate soul who would despise such great blessings? I can't imagine any such person, except someone who went into a demonic rampage. However, I will return again to what was discussed. God gave priests more power than carnal parents, not only for punishments, but also for benefits; those and others differ as much from each other as the present life from the future. Some give birth for the present life, others for the future; those cannot save their children from bodily death and even protect them from invading disease, but these often saved a suffering and ready to perish soul, either using mild punishment, or keeping it from falling at the very beginning, not only by teaching and suggestion, but also with the help of prayers . They not only regenerate us (by baptism), but they have the power to resolve also from subsequent sins:“Does anyone hurt in you ,” it says (in Scripture), “ let the elders of the church call, and let them pray over him, anointing him with oil, in the name of the Lord. And the prayer of faith will save the sick, and the Lord will raise him up: and if he has committed sins, they will be forgiven him” ( James 5:14-15). In addition, carnal parents cannot render any help to children when they offend one of the noble and strong people, and the priests often reconciled believers not with nobles and not with kings, but with God himself, angry with them. Who then dares to accuse me of pride? On the contrary, I think that what I have said will arouse such reverence in the souls of the listeners that they will accuse of pride and insolence those who do not run away, but those who themselves come and try to acquire this dignity for themselves. If the rulers of cities, when they are not very prudent and active, by exposing cities to ruin, destroy themselves, then he who has pledged to adorn the Bride of Christ, how much strength, do you think, should you have both your own and that which is sent down from above, so as not to sin?

7. No one loved Christ more than Paul, no one showed more zeal than him, no one was awarded greater grace; but even with such advantages, he still fears and trembles both for his own power and for those subject to him. “I’m afraid, but not somehow, as if the serpent Eve was deceived by his craftiness, so your minds will also decay from simplicity, even about Christ” ; ( 2 Corinthians 11:3 ) and again: “in ... fear and trembling many were in you” ( 1 Cor. he lived for days by believing, and he who did not want to use the power given him from Christ, so that one of the believers would not be offended ( 1 Cor. 10). If he, having fulfilled more than what God commanded, and seeking in everything not his own benefit, but the benefit of those subject to him, was always filled with such fear, looking at the greatness of this power, then what will we feel, often seeking our own benefit, not only fulfilling more than what Christ commanded, but for the most part transgressing His commandments? “Who is exhausted ,” he said, “ and I am not exhausted? Who is offended, and I am not liquefied” ( 2 Corinthians 11:29 )? Such should be the priest, or better, not only such; it is small and insignificant in comparison with what I intend to say. What is this? “I would have prayed ,” he says, “ I myself, be excommunicated from Christ, according to my brothers, my relatives according to the flesh” ( Rom. 9: 3). Whoever can utter such words, whose soul has risen to such a desire, can justly be condemned when he runs away (of the priesthood), and whoever is so alien to this virtue, like me, deserves censure, not when he runs away, but when he accepts it. If, when elected to the dignity of a military commander, those who have the power to give this dignity, having presented a coppersmith or a tanner, or one of such artisans, entrusted him with an army, then I would not praise that unfortunate one who would not run away and would not do everything so as not to plunge himself to his impending doom. If it were enough just to be called a shepherd and to do this work, as it happens, and there was no danger from this, then everyone who wishes, let him accuse me of vanity; but if he who takes such care should have great discretion, and even before prudence, the great grace of God, the rightness of morals, the purity of life and virtue, more than human, then do not deny me forgiveness that I did not want to die in vain and in vain. If someone, sending a large ship filled with rowers and loaded with expensive goods, handed me a helm and ordered me to cross the Aegean or Tyrrhenian Sea3 , then at the first words of him I would have turned to flight; and if anyone asked why? - I would answer: so that I do not sink the ship. If, however, when the damage consists in money, and the danger extends to bodily death, no one will condemn people for foresight, then here, where the shipwrecked will fall not into this sea, but into the fiery abyss, and death awaits them, not the soul separating from the body, but sending the soul with the body to eternal torment, why will you be angry and indignant that I did not lightly plunge myself into such a disaster?

8. Don't do this, please and beg. I know my soul is feeble and weak; I know the importance of this ministry and the great difficulty of this work. The soul of the priest is overwhelmed by waves, greater than those that come from the winds that disturb the sea.

9. And in the first place, vanity appears, like a rock more terrible and much more dangerous than the rock of the Sirens, which the fabulists invented 4; many could swim past this rock harmlessly; but it is so difficult for me that even now, when no need draws me to this abyss, I cannot get rid of the danger. And if someone gives me this power, he will, as it were, bind both my hands back and hand me over to the monsters that live in this rock, so that they torment me every day. What are these monsters? - Anger, despondency, envy, enmity, slander, condemnation, deceit, hypocrisy, intrigues, indignation at innocent people, pleasure in the trouble of employees, sadness in their well-being, desire for praise, addiction to honors (it most of all harms the human soul), teaching gratification, ungrateful flattery, low human pleasing, contempt for the poor, servility to the rich, unreasonable and harmful preferences, graces dangerous both for those who give them and for those who receive them, slavish fear, suitable only for the most contemptible slaves, lack of boldness, a sedate look of humility of mind, but without true humility, evasive reproofs and punishments, or rather, before insignificant people - excessive, and before strong ones - silent. So many and more monsters this rock contains, and those who are once captured by them necessarily come to such slavery that even to please women they do a lot of things that it’s obscene to talk about. The Divine law has removed women from this ministry, and they are trying to invade it; but since they do not have power in themselves, they do everything through others, and they appropriate such power for themselves that they both elect and reject priests according to their own arbitrariness; the proverb: “upside down” comes true here in practice. The chiefs are controlled by subordinates, and even men, but those who are not allowed to"teach" ( 1 Tim. 2:12 ). What do I say "learn"? – whom blessed Paul forbade to “speak” in the Church ( 1 Corinthians 14:34 ). I heard from one person that they were allowed to such impudence that they even reprimand the primates of the churches and treat them more severely than the masters with their servants.

10. Let no one think that my accusations apply to everyone; there are, there are many such (priests) who escaped these networks, and they are much more than caught. And I do not blame the priesthood itself for these disasters; I don't want to get into that kind of madness. It is not the sword that is blamed for murder, not wine for drunkenness, not strength for insult, not courage for reckless insolence, but all prudent people accuse and punish those who use the gifts of God for evil. Thus, the priesthood itself will rightly condemn us for mismanaging it. It is not the cause of the evils I have described, but we ourselves vilify it as much as we can, indiscriminately entrusting it to such people who, not knowing their own souls in advance and not looking at the difficulty of this matter, willingly accept what is offered, and when they start the matter, then the inexperienced are themselves in darkness, and bring many evils upon the people entrusted to them.Churchand spare my soul. Why, tell me, do you think such turmoil occurs in the churches? I think, from nothing else than from the fact that the elections and appointments of primates are made indiscriminately and as it happens. The head should be strong so that it can dispose and bring into proper condition the harmful fumes rising from other parts of the body; and when it is weak in itself and cannot deflect painful influences, then it itself becomes even weaker and destroys the whole body along with it. To prevent the same from happening now, God left me in the position of the legs (church body), in which I was from the very beginning. In addition to what has been said, there are many other things, Vasily, that a priest needs to have, and which I do not have; and above all, his soul must be completely pure from striving for this work; if he has a partial disposition towards him, then upon receiving it, it will ignite with the strongest flame, and if it is taken by force, then in order to assert it behind itself, it will suffer many troubles when it will be necessary to flatter or allow something ignoble and unworthy, or spend a lot of money. That some, seeking this power, even filled the churches with murders and made disturbances in the cities, about this I am silent now, so that no one would think that I am talking incredible. In my opinion, one should treat this matter with such reverence as to avoid the weight of this power, and after receiving it, not to expect judgments from others when it happens to commit seeking this power, they even filled the churches with murders and made disturbances in the cities, I am silent about this now, so that no one would think that I am talking incredible. In my opinion, one should treat this matter with such reverence as to avoid the weight of this power, and after receiving it, not to expect judgments from others when it happens to commit seeking this power, they even filled the churches with murders and made disturbances in the cities, I am silent about this now, so that no one would think that I am talking incredible. In my opinion, one should treat this matter with such reverence as to avoid the weight of this power, and after receiving it, not to expect judgments from others when it happens to commita sin deserving of overthrow, but first renounce this power yourself. Thus, it will still be possible to receive mercy from God; to keep oneself in this dignity in spite of decency is to deprive oneself of all forgiveness and inflame the wrath of God still more by adding to one another the most serious crime.

11. But no one dares to do so; for it is miserable, truly miserable, to seek that honor. I say this not in contradiction to the blessed Paul, but in complete agreement with his words. What does he say? “If anyone desires a bishopric, he desires good deeds” ( 1 Timothy 3:1). And I called disastrous the desire not for the cause itself, but for primacy and power. This desire, in my opinion, should be carefully expelled from the soul and not even allowed to take possession of it at the very beginning, so that one can act freely in everything. Whoever does not want to magnify this power, he is not afraid to lose it; and without being afraid of this, he can do everything with the freedom characteristic of Christians; on the contrary, those who fear and fear the overthrow undergo miserable slavery, combined with many disasters, and are often forced to offend both people and God. This should not be the mood of the soul; but just as in battles we see valiant warriors both fighting zealously and falling courageously, so those who enter this ministry should both priestly and accept the overthrow from this power, as befits Christian men who know that such an overthrow delivers no less a crown than power itself. Whoever is subjected to it, without doing anything obscene and contrary to this dignity, he prepares for those who unjustly deposed his punishment, and for himself a great reward:“Blessed are you ,” says (the Lord), “ when they reproach you, and they give you, and they say all kinds of evil words against you lying, for my sake: rejoice and be glad, for your reward is many in heaven” ( Matthew 5:11–12). This happens when someone is overthrown by fellow servants, either out of envy, or out of pleasing others, or out of enmity, or for some other unjust reason; when it happens to someone to suffer this from enemies, then, I think, it is not necessary to prove what benefit they bring to him with their malice. So, one must look everywhere and carefully observe whether any smoldering spark of such a desire is hidden. Happy are those who from the very beginning were free from this passion and were able to escape it when they attained power. If, however, before attaining this honor, someone harbors this terrible and fierce beast in himself, then it is impossible to express what kind of furnace he plunges himself into after achieving power. I also (do not think that I want to tell you something false out of modesty) have this desire in a strong degree, but it is no less than anything else and frightened me, and took to flight. Just as those suffering from carnal love, while they are near their loved ones, feel the most severe torment of passion, and when they move as far as possible from their loved ones, they tame its fury, so those who strive for this power, when they approach it, suffer unbearable torment, and when they lose hope of receiving it. , then together with hope they extinguish desire.

12. This reason alone is not unimportant; if it were the only one, it would be sufficient in itself to deviate me from this dignity; but now another, no less than that, has joined her. What is it? The priest must be watchful and watchful, and have many eyes on every side, as one who lives not for himself alone, but for a multitude of people ( 1 Tim. 3:2). But I am careless and weak, and I can hardly worry about my own salvation, as you yourself will agree, although you try, out of love for me, to hide my weaknesses more than anyone else. Don't talk to me here about fasting, or about staying awake at night, or about lying on the ground, or about other bodily exhaustions; You know how I'm not perfect in that either. Even if I did this with all strictness, even then, with my present weakness, it could not bring me any benefit in my presidency. This can be very useful for a person who is locked up in some cell and cares only about his own affairs; and who is divided into such a multitude of people and has special care for each of his subordinates, what probable benefit it can bring to their prosperity, if he does not have a strong and very courageous soul?

13. Do not be surprised if, along with this severity of life, I demand more experiences of spiritual courage. As we see, it is not difficult for many to neglect food, drink, and a soft bed, especially for people who are rude and brought up like that from childhood, and for many others, in whom the constitution of the body and habit soften the severity of such exploits; but not many, but one or two can endure insult, slander, stinging words, ridicule from the lower, thoughtless and deliberate, vain and vain reproaches from superiors and subordinates; and it can be seen that people strong in those exploits are so indignant at these troubles that they rage worse than wild beasts. Such people especially need to be removed from the abode of the priesthood. If the primate does not exhaust himself with hunger and does not walk barefoot, this does not in the least harm the church community; and fierce anger causes great misfortune, both to the one who is most devoted to this passion, and to his neighbor. God does not threaten those who do not observe the first one, but those who are angry in vain, He threatens hell and the fire of Gehenna (Matthew 5:22 ). Just as one who is devoted to vanity, having gained power over the people, delivers more food to the fire (of this passion), so he who, living in solitude and dealing with a few, could not restrain his anger, but was easily ignited when he received the whole people in control, like a beast, wounded from everywhere and by everyone, he himself can never be calm, and he subjects those entrusted to him to countless disasters.

14. Nothing so darkens the purity of the soul and the clarity of thoughts as unbridled anger and expressed with great force. “Anger destroys even the prudent ,” says the Wise One ( Prov. 15:1). The eye of the soul darkened by him, as if in a night battle, cannot distinguish friends from enemies and honest from dishonest, but treats everyone equally and, even if some harm is to be suffered, he soon decides on everything to please the soul; for the ardor of anger contains a certain pleasure, and even more than any pleasure takes possession of the soul, overturning all its healthy state. It produces pride, unjust enmities, reckless hatred, often compels indiscriminate and without reason to inflict insults, and compels to say and do many other similar things, since the soul is carried away by a strong pressure of passion and cannot gather its strength to resist its desire.

Basil said: “But I will not tolerate any more for you to pretend; who does not know how far you are from this disease?

Chrysostom.“Well, most respected one,” I said, “do you want to put me near the fire, to irritate the resting beast? Or do you not know that I restrained this passion not by will power, but by love of calmness? And whoever is so disposed, can he avoid this flame, remaining with himself, or having no more companionship than with one or two friends, but not plunging into the abyss of such worries? Otherwise, he does not drag himself alone, but also many others along with him into the abyss of death, and makes them more careless in observing modesty. For the most part, the subject people are accustomed to look at the behavior of their superiors as some kind of model, and imitate them. How can the arrogance of others be tamed by one who himself is arrogant. Who among the people would wish to be meek when they see their leader angry? It is impossible, impossible for priests to hide their shortcomings; and the few of them are soon made known. The warrior, as long as he remains at home and does not fight with anyone, can hide, even if he is the weakest; but when he sets out for exploits, he is immediately exposed. Similarly, people who lead a private and inactive life cover their sins with solitude; but having been exposed to the public, they are compelled to throw off their loneliness, as if they were clothes, and to reveal their souls to all through external movements. Just as their good deeds are beneficial, inciting many to emulation, so their misdeeds make them more negligent about the deeds of virtue and dispose to avoid meritorious works. Therefore, the soul of a priest should shine with beauty from all sides, so that it can both rejoice and enlighten the souls of those who look at it. The sins of insignificant people, committed as if in darkness, destroy only those who sin; and the sins of a significant and well-known person cause general harm to everyone, making the fallen more negligent about good deeds, and those who are attentive to themselves - disposing to pride. Besides, the misdeeds of the common people, though revealed, do no great harm to anyone; and (misdemeanors) standing at the height of priestly dignity, firstly, in front of everyone; then, even if they make the slightest error, it seems to others already great, because everyone measuressin not by the importance of the action itself, but by the dignity of the sinner. Therefore, the priest must protect himself from all sides, as if with some kind of adamant weapon, by careful vigilance and constant vigilance over his life, watching everywhere so that someone does not find an open and unguarded place and does not strike a mortal blow; for all those around are ready to stab and strike him, not only enemies and enemies, but many of those who pretend to be friends. So, (for the priesthood) such souls should be chosen, which, by the grace of God, once turned out to be the bodies of the holy youths in the cave of Babylon ( Dan. 3: 22-46). Here it is not brushwood, pitch and flax that serve as food for the fire, but something much more dangerous, since here the fire is not material, but the all-devouring flame of envy surrounds the priests, rising from all sides, rushing at them and penetrating into their lives more stubbornly than then the fire in the bodies of the youths. If he finds even small traces of straw, he immediately sticks to it, and after burning this rotten part and all other parts, even if they are brighter than the sun's rays, he scorches and blackens with smoke. As long as the life of a priest is well arranged in all respects, until then he remains impregnable for slander; but if he does not inspect something small, as is characteristic of a person, and, moreover, one who swims across the many-troubled sea of ​​present life, then his other good deeds will in no way help him block the mouths of accusers; but this small transgression obscures everything else. Everyone begins to judge him not as a being clothed with flesh and having a human nature, but as an angel who is not involved in any weaknesses. As a tyrant, while he reigns, all fear and flatter him, because they cannot bring him down; but when they notice that his affairs are beginning to change, then, leaving feigned flattery, recent friends suddenly become enemies and enemies and, recognizing all his weaknesses, try to deprive him of power; so it is with the priest: those who recently, when he was in power, honored him and pleased him, taking advantage of an insignificant occasion, arm heavily against him, and try to overthrow him, not only as a tyrant, but as a worse person. . Just as a tyrant is afraid of his bodyguards, so a priest is afraid of his relatives and fellow servants more than anyone else; because no one seeks his power so much and no one knows his deeds better than anyone else, as they do; being close to him, they will find out before others what happened to him and can easily find confidence even in their own slanders and, presenting the small as great, harm the slandered. Then the apostolic saying is justified in the opposite sense:“If one ud suffers, all ud suffer with it: if one ud is glorified, all ud rejoice with it” ( 1 Corinthians 12:26 ). Unless only one who has acquired great piety can endure all this. Are you sending me to such a war? And do you think that my soul is capable of such a heterogeneous and varied struggle? How and from whom did you learn this? If God has revealed, show His determination and I will obey; but if you cannot do this, and you pronounce the sentence according to people's rumors, then stop being deceived. Concerning our state, we must believe more in ourselves than in others; because “even in a man ... no one knows, but the spirit of a man that lives in him” ( 1 Corinthians 2:11). If not before, then now, in real words, I think you are convinced that, having accepted this power, I would expose myself and the electors to ridicule, and with great harm would return to the state of life in which I am now. Not only envy, but what is much stronger than envy, the desire for this power usually arms many against the one who has it. Just as greedy children are burdened by the old age of their parents, so some of these people, seeing someone's priesthood has lasted a long time and considering the killing of such a priest an unlawful act, hasten to deprive him of power, wanting everything to take his place and each hoping that this power will go to him. himself.

15. Do you want me to show you another kind of this struggle, full of a thousand dangers? Go and look at the public festivals, where for the most part it is supposed to be elected to church offices, and you will see that as many censures are poured on the priest as the number of subordinates is great. All who have the right to grant this honor are then divided into many parts, and in the assembly of presbyters you will not see their agreement either between themselves or with the bishop, but each stands on his own, choosing one one, the other another. The reason is that not everyone looks at that which alone should be looked at, the virtue of the soul; but there are other motives for granting this honor: for example, they say: such and such should be chosen, because he comes from a noble family; the other, because he owns great wealth and will not need to be supported at the expense of church income; the third - because voluntarily passed to us from our opponents; and they try to prefer one friend to another, another a relative, and another even a flatterer; but no one wants to look at a capable person and to know in any way the spiritual qualities. But I am so far from considering the above reasons sufficient evidence of the dignity of the priests, that even one who would be distinguished by great piety is no less useful for this power, and I will not dare to choose him immediately if he does not turn out to have, along with piety and great prudence. I know many of those who spent their whole lives in seclusion and exhausted themselves with fasting, who, while they were in solitude and cared only for themselves, were pleasing to God and every day more and more succeeded in this wisdom, and when they appeared before the people and had to correct the ignorance of people, then some of them from the very beginning turned out to be incapable of such a work, while others, although they continued to serve out of need, but , leaving the former severity of life, have done the greatest harm to themselves and have not brought any benefit to others. Even if someone remained all his life in the lowest degree of service and reached a ripe old age, I would not elevate him to the highest degree out of respect for his age alone. What will happen if he turns out to be incapable even at that age? I say this now, not wanting to humiliate the gray hair or legitimize that those who belong to the ranks of monastics should be completely excluded from this leadership, for it happened that many of them were glorified in this position, - but I try to prove that if neither piety in itself, nor extreme old age can make one who possesses them worthy of the priesthood, then the above reasons would do it all the less. Some represent still other reckless motives, so some are elected to the clergy out of fear that they will not betray themselves on the side of opponents, others - because of their malice, so that they, being bypassed, do not do much evil. What can be more lawless than this, when people who are worthless and full of many vices receive honor for what they should be punished for, and for which they should not be allowed to cross the threshold of the church, for that very thing they are elevated to priestly dignity? Will we still seek, tell me, the causes of God's wrath, allowing people vicious and worthless to ruin things so holy and terrible? When the management of affairs is entrusted either to those to whom they are not at all characteristic, or to those whose powers greatly exceed them, thenThe church becomes no different from Evrip 5. Before, I laughed at worldly leaders because, when distributing honors, they pay attention not to the virtue of their souls, but to wealth, declination of years and patronage of people; but he no longer considered it so strange when he heard that such foolishness had penetrated into our affairs. Is it any wonder that worldly people, who seek glory from the people and do everything for money, sin in this way, when even those who pretend to have renounced everything act no better than those who argue about heavenly things, as if conferring about tithes of the earth or about something else like that, they take insignificant people and set them over those deeds for which the Only Begotten Son of God did not refuse to humiliate His glory, to become a man, to take the form of a servant, to endure spitting and beatings, and to die according to the flesh with a reproachable death ( Phil. 2:7 ;Matthew 26:67 )? And they do not stop at this one thing, but add another more reckless one: they not only elect the unworthy, but also reject the capable ones. As if it were necessary to destroy the fortress of the Church on both sides, or as if one reason was not enough to kindle the wrath of God, they add another, no less serious. In my opinion, it is equally criminal to alienate useful people and to admit useless people; and this is done so that the flock of Christ cannot find comfort and consolation in anything. Isn't this worthy of a thousand lightning bolts and hell more terrible than the one that threatens us? However, he endures and endures such evil deeds: he who does not want "the death of a sinner, but a hedgehog to turn ... and I live to be him" ( Ezek.33:11). Who will not marvel at His love for mankind? Who will not marvel at His mercy? Christians destroy what belongs to Christ more than enemies and enemies, but He, the Good One, still has mercy and calls to repentance. Glory to Thee, Lord, glory to Thee! What an abyss of humanity you have! What a wealth of patience! Those who by Thy name have become respected and noble from the simple and the humble, turn this honor against the One who honored them, boldly dare to the inaccessible, offend the sanctuary, eliminating and rejecting the valiant so that, with great impoverishment and with extreme freedom, the vicious overthrow everything according to their own arbitrariness. . If you wish to know the causes of this evil as well, you will find that they are the same as the former ones; because the root and, so to speak, their mother is one - envy; but they are not of the same kind, but differ from each other. They say: this one should be rejected because he is young; the other - because he does not know how to flatter; the third - because he quarreled with such and such; the fourth - so that such and such would not be offended when he saw that what he proposed was rejected, and this one was chosen; fifth - because he is kind and modest; the sixth, because it is too terrible for sinners; the seventh, for another similar reason. In general, they do not hesitate to give as many prepositions as they want; if they do not find anything else, then they put on the appearance and wealth, and what should not be erected in this honor suddenly, but gradually and little by little, and they can find other reasons that they want. Now I would like to ask: what should a bishop do in dealing with such winds? How can he resist such waves? How can he repel all these attacks? If he is guided in matters by common sense, then everyone becomes enemies and enemies to him and the chosen ones, they do everything contrary to him, every day they make strife and persecute the elect with innumerable ridicule, until they are overthrown or their adherents are raised up. And it happens as if, inside a sailing ship, the helmsman had as his companions sea robbers, who would constantly and hourly intrigue him, and the rowers, and swimmers. If the bishop prefers pleasing these people to his own salvation, accepting those who should not, then instead of them he will have God as his enemy; what could be worse than this? And his position in relation to them will be more difficult than before, since all of them, helping each other, are strengthened through this very thing. As strong winds met from opposite sides, the hitherto calm sea suddenly begins to rage, raises waves and destroys swimmers, so also church silence, after accepting harmful people,

16. Imagine, then, what should be the person who has to weather such a storm and avert such obstacles to the common good? He should be important and not proud, stern and benevolent, powerful and sociable, impartial and helpful, humble and not servile, strict and meek, so that he can comfortably withstand all obstacles; he must with full authority accept a person who is capable, even if everyone opposes him, and who is incapable of rejecting him with the same authority, even if everyone acts in his favor, have in mind only the well-being of the Church and do nothing out of enmity or to please someone . So, is it clear to you that I did not refuse this service in vain? However, I have not yet explained everything to you; there is something else that I can say, but don’t bother to listen to a sincere friend who wants to justify himself to you in that why do you reproach him; this will not only be useful to you in defending me before others, but, perhaps, will bring no small benefit to the very management of this matter. It is essential that the one who intends to embark on this path of life, thoroughly scrutinize everything related to this service in advance, and then proceed to it. Why? If for no other reason, then at least because, knowing everything well, he will not be embarrassed by the news of objects when they present themselves. Would you like me to begin my speech with the care of widows, or with the care of virgins, or with the difficulties of a lawsuit? Each of these affairs is accompanied by various concerns, and even more concerns - fear. And in the first place - let's start with the one that seems easier than others - the charity of widows, apparently, represents care for those who care for them, limited to monetary costs ( this will not only be useful to you in defending me before others, but, perhaps, will bring no small benefit to the very management of this matter. It is essential that the one who intends to embark on this path of life, thoroughly scrutinize everything related to this service in advance, and then proceed to it. Why? If for no other reason, then at least because, knowing everything well, he will not be embarrassed by the news of objects when they present themselves. Would you like me to begin my speech with the care of widows, or with the care of virgins, or with the difficulties of a lawsuit? Each of these affairs is accompanied by various concerns, and even more concerns - fear. And in the first place - let's start with the one that seems easier than others - the charity of widows, apparently, represents care for those who care for them, limited to monetary costs ( this will not only be useful to you in defending me before others, but, perhaps, will bring no small benefit to the very management of this matter. It is essential that the one who intends to embark on this path of life, thoroughly scrutinize everything related to this service in advance, and then proceed to it. Why? If for no other reason, then at least because, knowing everything well, he will not be embarrassed by the news of objects when they present themselves. Would you like me to begin my speech with the care of widows, or with the care of virgins, or with the difficulties of a lawsuit? Each of these affairs is accompanied by various concerns, and even more concerns - fear. And in the first place - let's start with the one that seems easier than others - the charity of widows, apparently, represents care for those who care for them, limited to monetary costs ( may be of no small benefit to the management of this matter. It is essential that the one who intends to embark on this path of life, thoroughly scrutinize everything related to this service in advance, and then proceed to it. Why? If for no other reason, then at least because, knowing everything well, he will not be embarrassed by the news of objects when they present themselves. Would you like me to begin my speech with the care of widows, or with the care of virgins, or with the difficulties of a lawsuit? Each of these affairs is accompanied by various concerns, and even more concerns - fear. And in the first place - let's start with the one that seems easier than others - the charity of widows, apparently, represents care for those who care for them, limited to monetary costs ( may be of no small benefit to the management of this matter. It is essential that the one who intends to embark on this path of life, thoroughly scrutinize everything related to this service in advance, and then proceed to it. Why? If for no other reason, then at least because, knowing everything well, he will not be embarrassed by the news of objects when they present themselves. Would you like me to begin my speech with the care of widows, or with the care of virgins, or with the difficulties of a lawsuit? Each of these affairs is accompanied by various concerns, and even more concerns - fear. And in the first place - let's start with the one that seems easier than others - the charity of widows, apparently, represents care for those who care for them, limited to monetary costs ( so that he who intends to embark on this path of life, thoroughly scrutinize everything related to this service in advance, and then proceed to it. Why? If for no other reason, then at least because, knowing everything well, he will not be embarrassed by the news of objects when they present themselves. Would you like me to begin my speech with the care of widows, or with the care of virgins, or with the difficulties of a lawsuit? Each of these affairs is accompanied by various concerns, and even more concerns - fear. And in the first place - let's start with the one that seems easier than others - the charity of widows, apparently, represents care for those who care for them, limited to monetary costs ( so that he who intends to embark on this path of life, thoroughly scrutinize everything related to this service in advance, and then proceed to it. Why? If for no other reason, then at least because, knowing everything well, he will not be embarrassed by the news of objects when they present themselves. Would you like me to begin my speech with the care of widows, or with the care of virgins, or with the difficulties of a lawsuit? Each of these affairs is accompanied by various concerns, and even more concerns - fear. And in the first place - let's start with the one that seems easier than others - the charity of widows, apparently, represents care for those who care for them, limited to monetary costs ( he will not be embarrassed by the news of the items when they present themselves. Would you like me to begin my speech with the care of widows, or with the care of virgins, or with the difficulties of a lawsuit? Each of these affairs is accompanied by various concerns, and even more concerns - fear. And in the first place - let's start with the one that seems easier than others - the charity of widows, apparently, represents care for those who care for them, limited to monetary costs ( he will not be embarrassed by the news of the items when they present themselves. Would you like me to begin my speech with the care of widows, or with the care of virgins, or with the difficulties of a lawsuit? Each of these affairs is accompanied by various concerns, and even more concerns - fear. And in the first place - let's start with the one that seems easier than others - the charity of widows, apparently, represents care for those who care for them, limited to monetary costs (1 Timothy 5:16); but this is not the case: careful research is required also when to accept them, since putting them on the list simply and indiscriminately caused a lot of trouble. They upset homes and dissolved marriages, and were often found guilty of theft, drunkenness, and other such acts. The maintenance of such widows at the expense of the Church brings both punishment from God and extreme condemnation from people, and makes the benefactors themselves less disposed to charity. Who will ever decide to spend the property that he is commanded to sacrifice for Christ on those who blaspheme the name of Christ? Therefore, careful and strict research must be done, so that not only such widows, but also those who are able to feed themselves, do not destroy the meals of the poorest. This analysis is followed by another no small concern about so that the supplies of life for them flow abundantly, as if from sources, and never become scarce. Involuntary poverty is bad because it is insatiable, exacting and ungrateful. It takes a lot of prudence and a lot of diligence to stop their mouths, using every pretext for condemnation. As soon as the people see someone who is not partial to wealth, they immediately declare him capable of managing this matter. But I think that this generosity alone is not enough for him, but, although it is first of all necessary, since without it he will be more a destroyer than a patron, and a wolf, and not a shepherd; but at the same time he needs to have another quality. This is patience, the cause of all blessings for people; it leads and inspires the soul, as it were, into some kind of quiet haven. Widows, both in their poverty and in age, and, by the nature of their sex, allow themselves some immoderate insolence, so to speak; they cry untimely, accuse in vain, complain about things for which they ought to be thanked, and blame for things for which they ought to be praised. The primate must endure all this courageously and not be irritated either by untimely demands or reckless reproaches. This sex should be spared in misfortune, and not offended; for to be merciless to their misfortunes, and to add to the grief of poverty, the grief of resentment, would be extremely cruel. Therefore, one wise man, seeing the selfishness and arrogance of human nature and knowing the property of poverty, which is able to humiliate even the most valiant soul and often disposes to the shameless repetition of the same requests, as an instruction,"incline ," he says, " your ear to the beggar" without chagrin, "answer him peacefully in meekness" ( Sir.4:8). Leaving an irritable person (for what can one say to a sick person?), He turns to someone who can endure the weakness of the poor, and exhorts him, before giving alms, to encourage him with a meek look and an affectionate word. If someone, although he does not take for himself the property of widows, but showers them with many reproaches and offends them, and is irritated against them, he not only does not alleviate their despondency from poverty with alms, but still increases its severity with his censures. Although they are compelled by the demand of the womb to forget shame, yet they complain about this compulsion. Thus, when need from hunger compels them to beg and to neglect shame in their requests, and for their shamelessness they are again afflicted, then a diverse and darkening force of despondency attacks their soul. Who cares for them must be so generous, so as not only not to increase their despondency with reproaches, but, if possible, alleviate their condition with consolation. Just as the one who has been offended, with great abundance does not feel the benefit of wealth due to the infliction of offense, so the one who heard a kind word and accepted what was given with consolation is more cheerful and rejoices, and the gift itself is twice as large from this way of giving. . I say this not from myself, but from the words of the one who offered the admonition above.“Child ,” he says, “ do not give vice to the good, and in every giving of sorrow of words. Will the dew make the heat chill? So the word is better than the giving . Sir.18:15-17). Their trustee should be not only meek and gentle, but no less thrifty; otherwise, the property of the poor suffers the same damage. So someone, taking on this service and collecting a lot of gold, although he did not spend it on himself, but did not distribute it to the poor, except for a small part, but buried most of it in the ground, kept it until the coming hard time betrayed this property into enemy hands. Therefore, great foresight is needed, so as not to multiply to excess, or to bring to impoverishment church property, but immediately distribute everything collected to the poor, and collect church treasures from the voluntary offerings of the people. Also, for the reception of strange and healing the sick, how much money do you think is required, how much diligence and prudence of the trustees? Here we need expenses no less than those mentioned, but often great ones, and the trustee must collect funds with meekness and prudence, in order to dispose the rich to make their donations willingly and without regret, so that, caring for the care of the weak, not to grieve the souls of the donors. Diligence and jealousy here must be shown much more, because the sick are by nature irritable and careless; and if you do not apply great care and concern in everything, then some slight omission is enough to cause great harm to the patient.

17. When caring for virgins, there is all the more fear, the more precious this treasure is and the higher this host is than others; because many, filled with many evils, invaded the face of these saints and caused great grief here. Just as it is not all the same whether a free virgin sins or her servant, so it is impossible (in this respect to compare) a virgin with a widow. For widows, idle talk, quarrel among themselves, flatter, forget shame, appear everywhere and walk around the square is considered indifferent; and the virgin doomed herself to the highest feat and devoted herself to the highest wisdom, promises to lead an angelic life on earth and strives with this flesh to become like incorporeal forces. She should not be unnecessarily and often absent from home, and she should not be allowed to conduct empty and useless conversations, and she should not know slander and flattery even by name. Therefore, she needs the strictest protection and greater help. The enemy of holiness incessantly and most rises up against the virgins and besieges with his wiles, ready to devour the one who will weaken and fall; also (act against her) and many malicious people, and together with all of them the fury of human nature; in general, it must withstand a twofold struggle with enemies attacking from the outside, and the enemy fighting within it. Therefore, her guardian will have a lot of fear, and even more danger and sorrow if something undesirable happens, which will not happen! If a in general, it must withstand a twofold struggle with enemies attacking from the outside, and the enemy fighting within it. Therefore, her guardian will have a lot of fear, and even more danger and sorrow if something undesirable happens, which will not happen! If a in general, it must withstand a twofold struggle with enemies attacking from the outside, and the enemy fighting within it. Therefore, her guardian will have a lot of fear, and even more danger and sorrow if something undesirable happens, which will not happen! If a“The father’s daughter is a secret vigil, and care for her drives away sleep” ( Sir.42: 9 ), if the father is so afraid that his daughter will not remain barren or leave a flowering age, or be hated by her husband, then what will the baker not endure? about this, but about something else much more important? Here it is not the man who turns away, but Christ Himself; barrenness is not only subjected to reproach, but ends in the death of the soul: “every other tree ,” says (the Lord), “ that does not produce good fruit, is cut down, and is thrown into the fire” ( Luke 3: 9); and hated by the Bridegroom, it is not enough to take a bill of divorce and depart, but for His wrath she is punished with eternal torment. The carnal father has many comforts for keeping his daughter: the mother, and the governess, and the multitude of maidservants, and the safety of the dwelling contribute to the saving of the maiden by the parent. He does not allow her to go out to the city square often; and when she goes out, she has no need to show herself to anyone she meets; and the darkness of the evening, no less than the walls of the house, hides those who do not want to show themselves. In addition, no reasons force her to ever appear before the eyes of men: neither concern for domestic needs, nor oppression of those who offend, and nothing else of the kind makes her need such a meeting, since her father takes care of all this. She herself has only one concern, not to do or say anything obscene to her modesty. And here, for the fatherly baker, many things make it difficult and even impossible to supervise a virgin; he cannot have her in his house, because such cohabitation is obscene and unsafe. Even though no harm came to them from this, and even though they constantly observed inviolable holiness, they will give an answer for the souls whom they subjected to temptation, no less than if they sinned among themselves. Since cohabitation is impossible, there is no way to observe the movements of the soul and curb the disorderly, and encourage and improve the regular and harmonious; it is also inconvenient to watch her leave the house. Her poverty and loneliness do not allow the trustee to strictly follow her characteristic charity. Since she is forced to serve herself in everything, then, if he wants to live willfully, he can find many excuses for absenteeism. Anyone who would force her to always stay at home would need to eliminate these pretexts, provide her with the necessary satisfaction and assign a maid to her services; she should have been kept from funerals and requiems. That cunning serpent knows how, truly knows how to sow his poison through good deeds! The virgin must be protected from all sides and leave the house a few times during the whole year, when compelled by urgent and necessary reasons. If anyone says that there is no need to entrust these matters to the bishop, let him know that the cares and causes of what happens to each of them are related to him. And it is much more useful for him to manage everything himself and get rid of the accusations to which he is necessarily subjected for the errors of others, rather than refuse this service and fear responsibility for the deeds of others. Moreover, he who does this by himself does everything with great convenience; and he who is forced to do this with the participation of the opinions of others, has not so much rest as a result of liberation from his own activity, but hassle and troubles from people who are dissatisfied and oppose his judgments. But I am not able to enumerate all the worries about virgins. Even when it is necessary to include them in the list, and then they cause considerable difficulties to the one who is entrusted with this duty. But I am not able to enumerate all the worries about virgins. Even when it is necessary to include them in the list, and then they cause considerable difficulties to the one who is entrusted with this duty. But I am not able to enumerate all the worries about virgins. Even when it is necessary to include them in the list, and then they cause considerable difficulties to the one who is entrusted with this duty.

The judicial part (the ministry of the bishop also) is fraught with many troubles, great troubles and such difficulties, which even lay judges cannot endure; it is not easy to find the truth; it is difficult and found to keep unperverted. Here, not only hassles and difficulties, but there is also considerable danger. Some of the weaker ones, having been judged and found no protection, fell away from the faith. Many of the offended, hating offenders, hate just as much those who do not help them, do not want to take into account either the complexity of cases, or the difficulties of circumstances, or the limitations of priestly power, and nothing else of the kind, but are implacable judges, accepting only one is liberation from the troubles that oppress them. And whoever cannot do this, even if he presents thousands of excuses, will never escape their condemnation. Speaking of protection I will reveal to you another reason for reproach. If the bishop does not daily visit the houses of more city wardens, then inexpressible displeasures will arise from this; for not only the sick, but also the healthy, desire his visits, not out of piety, but rather many seeking honor and respect for themselves. If, however, it happens that some need forces him, for the common good of the Church, to see more often one of the richest and most powerful people, by this he immediately incurs a reproach of servility and flattery. But what do I say about protection and visits? In one conversation, he is subjected to so many censures that often, burdened by their severity, he falls from despondency: he is also judged for his look; many people strictly analyze his simplest actions, noting both the tone of his voice, and the position of his face, and the measure of laughter. With such and such, they say, he laughed out loud, he treated me with a cheerful face and spoke in an elevated voice, but with me - little and casually. And if in a crowded meeting he does not turn his eyes in all directions during a conversation, then they also consider this an insult to themselves. Who, without great courage, can act in such a way as to either not be subjected to the judgments of so many accusers at all, or, having been subjected, to be justified? It is necessary either to have no accusers at all, or, if this is not possible, to refute their accusations; if this is also inconvenient - there are people who find pleasure in accusing without reason and in vain - then you need to courageously endure the unpleasantness of these reproaches. The justly accused can easily endure the charge; because there is no accuser more severe than conscience, and therefore, having experienced in advance the reproaches of this most severe accuser, we easily endure external accusations, as more meek ones. But if he who does not realize anything evil is accused in vain, then he soon ignites with anger and easily falls into despondency, if he has not first learned to endure the ignorance of the people. No, it is impossible that one who has been slandered in vain and condemned should not be indignant and not feel any grief from such injustice. And what can be said about those sorrows that (pastors) feel when they have to excommunicate someone from church society? And oh, that this disaster was limited only to sorrow! But there is no small problem here. It is dangerous that the one punished beyond measure should not tolerate what blessed Paul said: so that the one slandered in vain and condemned should not be indignant and not feel any grief from such injustice. And what can be said about those sorrows that (pastors) feel when they have to excommunicate someone from church society? And oh, that this disaster was limited only to sorrow! But there is no small problem here. It is dangerous that the one punished beyond measure should not tolerate what blessed Paul said: so that the one slandered in vain and condemned should not be indignant and not feel any grief from such injustice. And what can be said about those sorrows that (pastors) feel when they have to excommunicate someone from church society? And oh, that this disaster was limited only to sorrow! But there is no small problem here. It is dangerous that the one punished beyond measure should not tolerate what blessed Paul said:"Let not be afflicted with much tribulation" ( 2 Corinthians 2:7 ). Therefore, here, too, the greatest care is required, lest the very thing that is done for benefit does not cause him great harm; for for each of those sins that he commits after such healing, the doctor who did not treat the wound well is subject to punishment along with him. What kind of punishments should he expect who will not only give an account for the sins committed by himself, but will be exposed to extreme danger for the sins of others? If we, thinking about the account for our own transgressions, tremble, not hoping to escape eternal fire; then what agonizing expectation must he have who will be in charge of so many? And that this is just, hear the blessed Paul, or rather Christ speaking in him:“Obey your guides and be submissive: for they watch over your souls, as if they were willing to render a word” ( Heb.13:17 ). Is the horror of such a threat small? You can't say this. However, all this is enough to convince the most distrustful and stern people that I, not out of pride and ambition, but only afraid for myself and imagining the difficulty of the (pastoral) work, took flight.

Word 4

1. Basil, after listening to this and after a little hesitation, said: - If you yourself tried to acquire this power, then your fear would be justified. Whoever, by his solicitation to receive it, has recognized himself as capable of doing this work, after receiving it, one cannot resort to inexperience to justify his errors. He himself deprived himself of this justification in advance by striving and stealing this ministry and, as having voluntarily and of his own free will, entered upon it, he can no longer say: I involuntarily sinned in this and involuntarily ruined such and such. The one who will then judge him for this will say to him: “Why, then, conscious of such inexperience in yourself and not having enough intelligence to fulfill this duty without error, did you strive and dare to take on tasks that exceed your strength? Who forced? Who forced you if you dodged and ran away"? But you'll never hear anything like that; you yourself cannot reproach yourself for anything like that; and everyone knows that you did not seek this honor in the least, but everything was done by others; and that which deprives others of forgiveness for their faults provides you with an important basis for justification.

Chrysostom.After that, shaking my head and smiling a little, I marveled at his innocence and said to him: “I myself would like things to be as you said, kindest of all, not, however, so that I could accept what ran away. Even if I had no punishment for my careless and inexperienced care of the flock of Christ, but if such great things were entrusted to me, it would be harder for me than any punishment that I turned out to be so unworthy in the face of him who entrusted them to me. Why would I want your opinion not to be vain? Is it so that these miserable and unfortunate (so should be called those who did not know how to manage this matter well, even if you said a thousand times that they were attracted by force and sinned out of ignorance) could avoid the unquenchable fire, pitch darkness, worm of undying dissection and death along with the hypocrites. What can I say to you? No, it's not. And if you like, I will present you evidence of the correctness of my words, starting with the kingship, for which the responsibility before God is not the same as for the priesthood. Saul, the son of Kish, did not become king by his own desire; he went looking for donkeys and came to ask the prophet about them, and he began to speak to him about the kingdom; and although he heard about it from the prophet, he did not strive, but refused and denied it, saying: and he began to speak to him about the kingdom; and although he heard about it from the prophet, he did not strive, but refused and denied it, saying: and he began to speak to him about the kingdom; and although he heard about it from the prophet, he did not strive, but refused and denied it, saying:"Who am I, and what is my father's house" ( 1 Sam. 9:20-21)? And what? Since he abused the honor given to him by God, could he, by these words, get rid of the wrath of Him Who reigned over him? Meanwhile, he could have said to Samuel, who accused him: did I myself strive for kingship? Did I seek this power? I wanted to lead the life of private people, serene and calm, and you attracted me to this dignity: remaining in a humble state, I could easily avoid stumbling; being among the simple and ignoble people, I would not have been sent to such a work, and God would not have entrusted me with a war with the Amalekites; and without this commission I would not have committed such a sin. But all this is weak for justification, and not only weak, but also dangerous and inflames the wrath of God still more. Whoever is honored above his dignity, he should not present the greatness of this honor as an excuse for his errors, but God's great concern for him should be turned into an incentive to greater success in good. He who has received a high dignity, and therefore considers it permissible for himself to sin, does nothing more than try to present the love of God as the cause of his sins, which is always characteristic of impious people and carelessly leading their lives. But we should not think like that and fall into the same madness with them, but in everything we should try, according to our strength, to fulfill what depends on us and have both a tongue and a reverent mind. And Eli (from kingship we will now move on to the priesthood, which we are talking about) also did not try to acquire this power. And what benefit did he get from this, that he sinned? But what am I saying: didn't try? He could not even, though he wished, escape her at the request of the law, because he comes from the tribe of Levi and had to accept this authority, descending through the lineage. However, he also suffered a considerable punishment for the willfulness of his children (1 Kings 4 ). Likewise, who was the first Jewish priest, about whom God spoke so much to Moses, because he alone could not resist the madness of such a multitude of people, was he not almost at the very end, if the intercession of his brother did not hold back the wrath of God ( Ex . 32 )? Since I mentioned Moses, it is timely to confirm the truth of my words and the events that happened to him. Blessed Moses himself was so far from trying to covet the authorities over the Jews that he even refused what was offered, did not agree to the command of God and angered the Commander ( Ex. 4:13–14 ). And not only then, but also after, already after assuming power, he willingly wanted to die in order to free himself from it: “kill me ,” he said, “ if so ... do it for me” (Numbers 11:15 ). And what? Since he sinned while drawing water ( Numbers 20:12 ), could his incessant refusals protect him and persuade God to grant him forgiveness? Was he deprived of the promised land for some other reason? Not for anything else, as we all know, but precisely for this sinsuch a wondrous man could not achieve what those under his control achieved, but after many exploits and exhaustion, after such an extraordinary wandering, after battles and victories, he died outside the land for which he had taken so much labor and, having endured the disasters of navigation, did not enjoy the benefits of the harbor . You see that not only those who steal (the priesthood), but also those who receive it through the efforts of others, cannot justify their misdeeds in any way. If those who repeatedly refused when God Himself chose them were subjected to such a punishment, and nothing could deliver from this danger either Aaron or Elijah, or that blessed man, saint, prophet, marvelous, “meek ... more than all people who are on the earth” ( Numbers 12:3 ), who talked with God as a friend ( Ex. 33:11), then for us, who are so far from its perfection, our consciousness will hardly serve as a sufficient justification that we did not at all seek this power for ourselves, especially when many of these elections are not by Divine grace, but by the diligence of people. God chose Judas, and included him in the holy face of the disciples of Christ and gave him, along with others, the apostolic dignity and even gave him something more than others - the disposal of money. And what? When he misused both the one and the other, betrayed the one whom he was supposed to preach, and made a bad use of what he was entrusted to dispose of for good, did he escape punishment? By this, he increased his punishment even more, and quite rightly, because the benefits granted by God should not be used to offend God, but to please Him more. That,“If you didn’t come and speak to them, they didn’t have a sin” ; ( John 15:22 ) also: "if you did no works in them, they did no one else, they had no sin" ( John 15:24), began to accuse the Savior and Benefactor, and say: why did you come and speak? Why did he create signs? Is it to punish us more? But these are words of fury and extreme madness. The doctor did not come to judge you, but to heal, not to despise you who are sick, but to completely free you from the disease, and you voluntarily evaded his hands; for this, accept the most severe punishment. If you accepted healing, you would be cleansed of your former illnesses, and since you, seeing the doctor who came, ran away from him, you can no longer be cleansed of them; if you cannot, then you will be punished for them and together for the fact that his care for you made vain, as much as it depended on you. Therefore, we are not subjected to the same torture before receiving or after receiving honors from God, but in the latter case much stricter. He who is not corrected by good deeds is worthy of greater punishment. So, if this justification is weak, as we have shown, and if it not only does not save those who resort to it, but endangers them even more, then we need to look for other protection.

Vasily said: - What is it? Now I don’t even feel myself: you brought me into such fear and horror with these words.

Chrysostom.“No,” I said, “I beg and beg you, don’t indulge in such fear. There is, there is protection: for us who are weak - never enter (in this position), but for you who are strong - after receiving the grace of God, to place the hopes of salvation in nothing else than, but in not doing anything unworthy of this gift and God, his who gave. Those who, having attained this power by their own efforts, will deserve the greatest punishment, will perform this service badly, either out of negligence, or wickedness, or inexperience. But for this there will be no forgiveness even for those who did not seek power; and they have no excuse. In my opinion, even if thousands of people are called and forced, one should not look at them, but test one’s soul in advance and examine everything carefully, and then yield to those who force. If no one who does not know the art of building is promised to build a house, and none of those who do not know the art of medicine will begin to treat the sick with the body, and even though many force them to be drawn, they will refuse and will not be ashamed of their ignorance, then will he who has been entrusted with the care of so many souls, will not test himself beforehand, but, even though he be the most inexperienced of all, will he accept this service because such and such commands, such and such forces, and so as not to upset such and such? Is he not plunging himself, along with them, into obvious trouble? While it was possible for him to save himself, he destroys others with himself. From where can we expect salvation? Where can you get forgiveness? Who will defend us then (at the future Judgment)? Maybe those who now compel and drag by force? But who will save them themselves at that time? They themselves will need others to avoid the fire. What am I saying now, not to frighten you,“Lay your hands on no one quickly; instead partake of another's sin” ( 1 Timothy 5:22 ). Do you see from what not only condemnation, but also punishment, on my part, I saved those who intended to elevate me to this dignity?

2. As for the elect, it is not enough to say in their own defense: I did not volunteer myself, I did not foresee, and therefore did not deviate; so it will not help those who choose in the least if they say that they did not know the chosen one: but therefore the guilt itself becomes greater that they accepted the one they did not know, and the apparent justification serves to increase condemnation. If those who want to buy a slave show him to the doctors and demand a surety for what they sell, and ask their neighbors, and after all this they do not dare to buy, but require a long time for testing, is it not foolish that those who intend to appoint someone to such a ministry testify and simply award and how will it happen, as it seems to someone, to please, or out of enmity to others, without making any other test? Who will protect us when and those who should protect, will they themselves need defenders? So, the one who intends to elect must do a great test, and much more - the one who is elected. Although the voters are punished along with him for his errors, yet he, without being released from punishment, is even subjected to even more, unless the voters, for some human impulse, acted contrary to the requirement of justice. If, however, they are convicted of knowingly accepting the unworthy on some pretext, they will be subjected to an equal punishment with him, those who have chosen the incapable - perhaps even more. Whoever gives power to a person harmful to the Church, he will be guilty of his impudent deeds. If, however, he is not guilty of any such thing, but says that he is deceived by the opinion of the people, then he will not be left without punishment, but only a little less chosen will be punished. Why? Because voters can indeed do this by being deceived by a false opinion; and the chosen one cannot in any way say that he did not know himself, just as others did not know him. Therefore, the more severely he has to be punished by those who accepted him, the more severely they should test himself; and if they unknowingly began to attract him, he should come and explain exactly the reasons by which he would stop the deceived and, declaring himself unworthy of the test, escape the burden of such great deeds. Why, then, when there is a conference on military affairs, on trade, on agriculture and other worldly occupations, neither the farmer dares to sail the sea, nor the warrior to cultivate the land, nor the helmsman to become a warrior, even if someone threatens them with a thousand deaths? Obviously because each of them foresees the danger from his inexperience. If, where the damage is unimportant, we act with such circumspection and resist the demand of the coercive, then here, where eternal torment is in store for giving the priesthood to the ignorant, how shall we indiscriminately expose ourselves to such danger, referring to the violence of others? But he who judges us will not then accept such an excuse. Care should be taken in matters of the spirit much more than those of the flesh; and now we find ourselves not observing the same caution. Tell me: if we, considering some person who knows the art of building, while he really does not know it, were invited to this work, and he would agree, and then, taking the material prepared for the building, would squander the wood, and stones, and built such a house that would immediately collapse, would it really be enough to justify him that he did not volunteer to build, and others forced him? Not; and very thorough and fair. He should have refused when others invited him. But if he who squanders wood and stones will have no opportunity to escape punishment, then he who destroys souls and edifies them carelessly, how can he think that coercion from others will help him avoid punishment? Isn't that extremely reckless? I do not yet add that no one can force anyone against their will. But suppose that someone has been subjected to a thousand violence and many different tricks, so that he will be forced to yield, and will this save him from punishment? No. I exhort us, let us not deceive ourselves so much and pretend to be ignorant of what is clear even for young children, especially since, when accounting for deeds, such feigned ignorance cannot benefit us. You yourself did not seek to acquire this power, conscious of your weakness? Good and honest. With the same consciousness, one should also refuse when others invited. Or when no one invited you, you were weak and incapable; and how soon there were people who were determined to give you this honor, you suddenly became strong? This is ridiculous and deceitful, and worthy of extreme punishment. Therefore, the Lord exhorts those who want to build a tower not to lay foundations before he realizes his worth, so as not to give those present a thousand reasons to ridicule him (Luke 14:28-29 ). But for him, the trouble is limited to laughter, and here the punishment will be unquenchable fire, an undying worm, gnashing of teeth, pitch darkness, dissection and death along with hypocrites ( Matt. 25:30 ). But my accusers do not want to know any of this; otherwise they would cease to reproach him who does not want to perish in vain. Our present reasoning concerns not the disposal of wheat or livestock, oxen and sheep, or anything like that, but the Body of Christ itself. For the Church of Christ, according to the words of blessed Paul, is the Body of Christ ( Col. 1:18 ); and the one to whom it is entrusted must keep it in great prosperity and excellent beauty, watch everywhere, so that some "filth or vice, or something from such"spots did not damage her kindness and splendor ( Eph.5:27 ). Shouldn't he represent this body as worthy of its incorruptible and blessed Head, to the best of human strength? If those who care about the well-being of the warriors need doctors, and leaders, and a strict lifestyle, and unceasing exercise, and many other precautions (for even some little thing left unattended by them destroys and overthrows everything); then those who have taken care of this body, which is fighting not with bodies, but with invisible forces, how can they keep it unharmed and healthy, if they do not have a virtue much more human and know every medicine that is useful for the soul?

3. Or do you not know that this body (of the Church) is subject to greater illnesses and misfortunes than our flesh; rather it gets damaged and heals more slowly? Physicians of the body have invented various medicines and various tools, and kinds of food adapted to the sick; often one property of the air was sufficient for the recovery of the sick; even sometimes a well-timed sleep freed the doctor from all labor. But here nothing of the kind can be invented; but after the example of deeds, one type and method of healing is given - the teaching of the "word". Here is a tool, here is food, here is an excellent dissolution of air! This is instead of medicine, this is instead of fire, this is instead of iron; whether it is necessary to cauterize or cut off, it is necessary to use the word; if it does not work at all, then everything else is in vain. With it, we restore the fallen and tame the agitated soul, cut off the superfluous, fill in the missing and do everything else that serves us for the health of the soul. The best arrangement of life can be facilitated by the life of another, disposing to competition; but when the soul suffers from a disease consisting in "wrong dogmas", then the word is very useful, not only for protecting one's own, but also for fighting outsiders. If anyone had a sword of the Spirit and a shield of faith such that he could work miracles and by means of miracles stop the mouth of the shameless, he would not need the help of the word; or better, by its very nature, even then it would not be useless, but even very necessary. So also the blessed Paul acted by word, though everywhere he was glorified by signs. And another from the face of the apostle exhorts you to take care of the power of the word: “ Be ready,” he says, “ for an answer to every word that asks you about your hope” ( 1 Peter 3:15 ). Stephan and his staff care for widows, but in order to be able to freely engage in"the ministry of the word" ( Acts 6:4 ). If we had the power of signs, we wouldn't care so much about the word; but if there is no trace of that power left, and meanwhile enemies are constantly advancing from all sides, then it is already necessary for us to defend ourselves with words so that we are not hit by the arrows of enemies, and that it is better for us to hit them.

4. Therefore, we must carefully try, so that "the word of Christ dwells in us richly" ( Col. 3:16 ). We are not preparing for one kind of struggle; but this war is varied and is carried out by various enemies. Not all of them operate with the same weapon and they try to attack us not in the same way.Therefore, whoever intends to wage war with all, he must know the methods of action of all of them, be both an archer and a slinger, a leader of a regiment and a commander of a detachment, a warrior and a commander, a footman and a horseman, fighting at sea and in military battles, what business is assigned to someone, so he repels the advancing enemies, but here it is not; if he who intends to win is not versed in all parts of this art, then the deviland through one part, if it remains neglected, it will be able to lead its robbers and plunder the sheep; but he will not (so bold) when he sees the shepherd speaking with full knowledge and well versed in all his wiles. So, you need to be well protected in all parts. As long as the city is fenced on all sides, as long as it is in perfect security, it laughs at the besiegers; but if anyone destroys its wall, even if only to the extent of the gate, then the circumference of the wall is no longer useful to him, even if the other parts of it remain solid. So is the city of God, when it is surrounded from everywhere by the clairvoyance and prudence of the shepherd instead of a wall, turns all the attempts of enemies to their shame and ridicule, and those who live inside the city remain unharmed; but if someone manages to destroy any part of it, although he does not destroy everything, then from this part, so to speak, everything else is born. What good is it if he fights well with the Gentiles, but the Jews ravage him? Or does he overcome both and is plundered by the Manichaeans? Or after defeating these - those who spread the doctrine of fate will begin to kill the sheep that are inside it? But why count all the diabolical heresies? If the shepherd does not know how to reflect well all these heresies, then the wolf can devour many sheep with one. In military affairs, both victory and defeat must always be expected from opposing and fighting warriors; but here it is completely different. Often a battle with some delivers victory to such enemies, who at first did not take up arms and did not work at all, but remained calmly sitting; and having little experience in these matters, having struck himself with his own sword, becomes ridiculous to both friends and enemies. For example (I will try to explain to you what was said by an example), the followers of the false teachings of Valentinus and Marcion, and possessed by the same illnesses, exclude from the books of Divine Scripture the Law given by God to Moses; the Jews, however, revere it so much that even now, when time does not permit, they try to fully observe it, contrary to the will of God. BUTChurchGod, avoiding the extremes of both, goes the middle way - and does not agree to obey the yoke of the Law, and does not allow it to be blasphemed, but praises it even after its termination for being useful in its time. Therefore, one who intends to fight with both must maintain this balance. If he, desiring to teach the Jews that they do not adhere to the ancient legislation in good time, begins to censure him without mercy, then he will give no small occasion to those who wish from heretics to blaspheme him; and if, trying to stop the mouths of these heretics, he begins to exalt the Law immoderately and praise it as necessary at the present time, he will open the mouths of the Jews. Also, possessed by the fury of Sabellius and the demoniac of Arius, both of them, through immoderation, fell away from sound faith; and although both keep the name of Christians, but if anyone searches their doctrine, he will find,6. There is great danger here, a narrow and narrow path, surrounded on both sides by cliffs, and no small fear that someone, intending to hit one, should not be wounded by another. So, if someone says that the Deity is one, then Sabellius will immediately turn this word in favor of his crazy teaching; but if he shows a difference, calling one the Father, another the Son, the third the Holy Spirit, then Arius will step forward and begin to attribute the difference in persons to the difference in essence. Meanwhile, one must turn away and run away from both the impious mixture of Sabellian and the insane division of Aryan, and confess the one Divinity of the Father and the Son and the Holy Spirit, but, moreover, in three Persons; thus we can bar the entrance to both. Many other difficulties could be brought to you, with which if someone does not fight courageously and carefully, he himself will be left with many wounds.

5. And what about the strife of your neighbors? They are no less than external attacks, but even more difficult for the mentor. Some, out of curiosity, want in vain and in vain to investigate such subjects that it would be useless to know and impossible to know; others demand from God an account of His destinies, and strive to measure this great abyss; for “Thy fate ,” says the Scripture, “ many abyss” ( Ps.35: 7). There are few who care about faith and life; and much more than those who search and search for that which cannot be found, and the search for which offends God. When we strive to know what God did not want to reveal to us, then we will not recognize it (for how can we know if it is not pleasing to God?) And for our curiosity we will only be in danger. Meanwhile, even in this state of affairs, whoever with authority begins to block the mouths of those who investigate inaccessible objects, he will incur reproach of pride and ignorance. Therefore, here, too, the primate must act with great prudence, in order to deflect others from absurd questions, and himself to avoid the accusations that have been made. For all this, nothing else is given except the help of the word alone, and if anyone does not have this power, then the souls of people subject to him will constantly be in a state no better than overwhelmed ships; I'm talking about the weakest and most curious people. Therefore, the priest must use all measures to acquire this power.

Basil said: - Why did Paul not try to acquire this power, and is not even ashamed of the poverty of his word, but directly recognizes himself as "ignorant" , and moreover in the Epistle to the Corinthians, who were famous for eloquence and boasted greatly of it ( 2 Cor. 11: 6 ) ?

6. Chrysostom. “From this very thing,” I said, “many perished and became less zealous for the true teaching. Since they could not exactly comprehend the depth of the thoughts of the apostle and comprehend the meaning of his words, they spent all the time in drowsiness and drowsiness, praising ignorance, not that which Paul attributed to himself, but from which he was so far away as no other person living under the sky. However, let us leave this subject for another time, and now I will say the following: let us suppose that Paul was an ignoramus in the sense that they desire; How does this apply to today's people? He had a power much higher than words and capable of doing much greater actions; at one appearance of his and in silence, he was terrible for the demons; and all of today, having gathered together, with their countless prayers and tears, could not do what Pavlov's towels once could do (Acts 19:12 ). Paul raised the dead by prayer and performed other miracles such that the pagans mistook him for a god ( Acts 14:11 ); and even before his exile from this life, he was deemed worthy to be caught up to the third heaven and to hear words that human nature cannot hear ( 2 Corinthians 12:2-4). And today's people (however, I do not intend to say anything unpleasant and difficult, and I say this now, not reproaching them, but in amazement) how are they not afraid to compare themselves with such a husband? If, leaving aside the miracles, we pass on to the life of this blessed one and look at his angelic activity, we will see in it, even more than in the signs, the superiority of this fighter of Christ. Who can depict his zeal, meekness, constant dangers, continuous worries, unceasing worries about churches, compassion for the weak, many sorrows, repeated persecutions, everyday deaths. ( 1 Corinthians 9:22)? What place in the universe, what land, what sea do not know the exploits of this righteous man? The desert also knew him, often receiving him during his dangers. He endured every kind of wiles and won every kind of victory; never ceased to struggle and receive crowns. However, I do not know how I got carried away to the point that I began to insult this husband; his prowess exceeds every word, but mine as much as the most skillful in eloquence exceed me. But, in spite of this (the blessed one will judge me not for the performance of the deed, but for the intention), I will not stop until I say that which is higher than what has been said as much as he is higher than all people. What is it? After such deeds, after countless crowns, he desired to descend into Gehenna and be given over to eternal torment so that the Jews, who often threw stones at him and were ready to kill him,Romans 9:3 ). Who so loved Christ, if you can call it love, and not anything else higher than love? Shall we still compare ourselves with him, after such grace as he received from above, and after such virtues as he showed on his part? Can anything be more daring than this? And that for all that he was not an ignoramus, as they call him, now I will try to prove even that. They call ignorant not only the one who has not practiced the art of secular eloquence, but also the one who does not know how to defend the true teaching; and rightly so argue. But Paul called himself an ignoramus, not in both, but only in one; and in support of this he made a precise distinction, saying that he was "ignorant in word, but not in understanding" ( 2 Corinthians 11:6). If I demanded (from the pastor of the Church) the elegance of the speech of Isocrates, the strength of Demosthenes, the importance of Thucydides and the height of Plato, then I would have to point to this testimony of Paul 7 ; but now I leave all this and the exquisite external ornaments, and do not think about expressions or about the pronunciation of speech. Let someone be poor in words and his composition of speech is simple and not skillful, only let him not be ignorant in the knowledge and correct understanding of dogmas, and, to cover up his negligence, do not take away from this blessed man the greatest of his virtues and the main of his merits.

7. How, tell me, did he confuse the Jews living in Damascus when he had not yet begun to perform the signs? How did he overcome the Hellenists? Why was he taken to Tarsus? Is it not because he greatly conquered with his word and brought them to such a point that they, unable to bear the defeat, became irritated and decided to kill him ( Acts 9:23 )? Then he had not yet begun to work miracles; and no one can say that the people marveled at him because of the rumor about his miracles, and that those who fought with him yielded because of such an opinion about this man; hitherto he had conquered only by his word. And how did he fight and compete with those who in Antioch intended to live like Jews ( Gal.2:11 )? And a member of the Areopagus, an inhabitant of the most superstitious city, did not just from his sermon become his follower along with his wife ( Acts 17:34)? And why did Eutychus fall from the window? Is it not because he was busy listening to Pavlov's teaching until late at night ( Acts 20:9 )? And what about Thessalonica and Corinth? What is in Ephesus and in Rome itself? Did he not spend whole days and nights in a row expounding the Scriptures? What can be said about the competition with the Epicureans and the Stoics ( Acts 17:18 )? If we wanted to enumerate everything, then our speech would be too extensive. So, if it turns out that even before the signs, and during them, Paul often acted with the word, then how else would they dare to call an ignorant one to whom everyone was especially surprised for talking and preaching ? Why did the Lycaonians mistook him for Mercury? That they (Paul and Barnabas) were taken for gods, the reason for this was miracles; and that Paul was mistaken for Mercury, the reason for this is no longer miracles, but the word (Acts 14:12 ). How did this blessed one surpass the other apostles? Why is his name most commonly used in the mouths of all throughout the universe? Why is he glorified most of all, not only among us, but also among Jews and Gentiles? Is it not for the dignity of his epistles, by which he benefited not only the faithful then, but also those who lived from that time to the present, will he benefit those who exist until the last coming of Christ, and will not cease to do so as long as the human race continues? His writings enclose churches throughout the universe like a wall built of adamant. Even now he stands in the midst, as the most courageous warrior, “taking captivity every mind to the obedience of Christ, and casting down the thoughts and every high thing that is charged to the mind of God” ( 2 Corinthians 10:4-5). He produces all this with his messages left to us, amazing and full of divine wisdom. His writings are useful to us not only for the overthrow of false teachings and the defense of the true, but they also serve very much to advance in a godly life. The primates of the Church, using them, even now arrange, perfect and bring to spiritual beauty the pure virgin whom he betrothed to Christ ( 2 Corinthians 11:2 ). With them, they reflect the illnesses that come to her and protect her inherent health. This “ignoramus” left us such medicines , which have such power that those who often actually use them are well aware. This shows that Paul showed great zeal in this matter.

8. Listen again to what he says in a letter to a disciple: "Pay attention to reading, consolation, teaching . " Then he also speaks about the fruits of this: “For doing this, you yourself will be saved, and they will listen to you” ( 1 Tim. 4:13,16 ). And again: “It is not fitting for the servant of the Lord to be welded together, but to be quiet toward all, instructive, not malice” ( 2 Tim. 2:24 ). And then he says: “You abide, you were taught in them , and even the essence is entrusted to you, who knows from whom you learned: and as if from a young age you know the sacred scriptures, able to make you wise for salvation . ” And again: “Every scripture is inspired by God and is useful for teaching, for reproof, for correction, for punishment, hedgehog in righteousness: that the man of God be perfect” (2 Timothy 3:14-17 ). Listen to what he writes to Titus, talking about the decision of the bishops: “For it is fitting ,” he says, “for a bishop to be ... holding on to the faithful word according to doctrine, that he may be strong ... and resisting reproof” ( Titus 1: 7, 9 ). How can anyone, remaining ignorant, as they say, rebuke those who oppose and stop their mouths? And what is the need to engage in reading and writing if one must remain in such ignorance? All these are fictions and pretexts, and a cover for carelessness and laziness. But this, they will say, is prescribed to the priests; for we are now talking about priests. That this also applies to those who are under their power, listen to how he exhorts others in another epistle: “Let the word of Christ dwell in you richly, in all wisdom.”; ( Col.3:16 ) and more: “Let your word always be in grace, salt dissolved, lead, as it is fitting for one to answer to anyone” ( Col.4:6 ). And the words: “prepare” be “answered” , said to everyone ( 1 Peter 3:15 ). And in the epistle to the Thessalonians (Paul) says: "Build up every one of your neighbors, even as you do" ( 1 Thessalonians 5:11 ). And when he talks about the priests, he says: “Let the elders who are well present be worthy of double honor, but rather those who labor in word and doctrine” ( 1 Tim. 5:17). This is the most perfect way of teaching, when both deeds and words lead those who are being taught to that blessed life that Christ prescribed; for works alone are not enough for learning. These are not my words, but the Savior Himself: “Whose one, ” He says, “He will create and teach, this great one will be called” ( Matt . 5:19 ). It would suffice to say only: "He who will create" ; but now, by separating the one from the other, He shows that one thing depends on works, and another on the word, and each of these two parts needs one another in order for the building to be perfect. or what the chosen vessel of Christ says to the presbyters of Ephesus:“For this reason, watch, remembrance, as for three years, night and day, you do not stop teaching with tears of the only one of you” ( Acts 20:31 )? What need is there for tears or verbal teaching when the apostolic life shone so brightly? Life (his) could help us a lot to fulfill the commandments; but I will not say that in this respect she alone did everything.

9. When there is a dispute about dogmas and everyone will fight on the basis of the same scriptures, then what power can life have? What is the use of many ascetic struggles, when someone, after these ascetic struggles, due to his great inexperience, falls into heresy and separates from the body of the Church? I know many people that this has happened to. What use is patience to him? No; as well as (there is no benefit) from sound faith in a corrupt life. Therefore, he who is appointed to teach others should be the most experienced in such disputes. At least he himself remained safe, without suffering any harm from opponents, but the multitude of ordinary people who are under his leadership, when they see that their leader is defeated and cannot say anything to opponents, will blame this defeat not on his weakness, but on infirmity. the teaching itself; through the inexperience of one, many people will suffer extreme destruction. If they do not completely go over to the side of their opponents, then they are forced to doubt what they were sure of; and what they approached with firm faith, they can no longer heed with the same firmness; and such a storm arises in their souls from the defeat of the teacher that the disaster ends in a shipwreck. And what death and what fire is going to his unfortunate head for each of these perishing, I do not need to tell you about this: you yourself know all this very well. So, from pride, from vanity, does my unwillingness to be the cause of the death of so many people and to bring upon myself a punishment greater than what now awaits me there? Who can say it? No one, except who would like to reproach in vain and indulge in reasoning in the face of other people's misfortunes. If they do not completely go over to the side of their opponents, then they are forced to doubt what they were sure of; and what they approached with firm faith, they can no longer heed with the same firmness; and such a storm arises in their souls from the defeat of the teacher that the disaster ends in a shipwreck. And what death and what fire is going to his unfortunate head for each of these perishing, I do not need to tell you about this: you yourself know all this very well. So, from pride, from vanity, does my unwillingness to be the cause of the death of so many people and to bring upon myself a punishment greater than what now awaits me there? Who can say it? No one, except who would like to reproach in vain and indulge in reasoning in the face of other people's misfortunes. If they do not completely go over to the side of their opponents, then they are forced to doubt what they were sure of; and what they approached with firm faith, they can no longer heed with the same firmness; and such a storm arises in their souls from the defeat of the teacher that the disaster ends in a shipwreck. And what death and what fire is going to his unfortunate head for each of these perishing, I do not need to tell you about this: you yourself know all this very well. So, from pride, from vanity, does my unwillingness to be the cause of the death of so many people and to bring upon myself a punishment greater than what now awaits me there? Who can say it? No one, except who would like to reproach in vain and indulge in reasoning in the face of other people's misfortunes. and what they approached with firm faith, they can no longer heed with the same firmness; and such a storm arises in their souls from the defeat of the teacher that the disaster ends in a shipwreck. And what death and what fire is going to his unfortunate head for each of these perishing, I do not need to tell you about this: you yourself know all this very well. So, from pride, from vanity, does my unwillingness to be the cause of the death of so many people and to bring upon myself a punishment greater than what now awaits me there? Who can say it? No one, except who would like to reproach in vain and indulge in reasoning in the face of other people's misfortunes. and what they approached with firm faith, they can no longer heed with the same firmness; and such a storm arises in their souls from the defeat of the teacher that the disaster ends in a shipwreck. And what death and what fire is going to his unfortunate head for each of these perishing, I do not need to tell you about this: you yourself know all this very well. So, from pride, from vanity, does my unwillingness to be the cause of the death of so many people and to bring upon myself a punishment greater than what now awaits me there? Who can say it? No one, except who would like to reproach in vain and indulge in reasoning in the face of other people's misfortunes. And what death and what fire is going to his unfortunate head for each of these perishing, I do not need to tell you about this: you yourself know all this very well. So, from pride, from vanity, does my unwillingness to be the cause of the death of so many people and to bring upon myself a punishment greater than what now awaits me there? Who can say it? No one, except who would like to reproach in vain and indulge in reasoning in the face of other people's misfortunes. And what death and what fire is going to his unfortunate head for each of these perishing, I do not need to tell you about this: you yourself know all this very well. So, from pride, from vanity, does my unwillingness to be the cause of the death of so many people and to bring upon myself a punishment greater than what now awaits me there? Who can say it? No one, except who would like to reproach in vain and indulge in reasoning in the face of other people's misfortunes.

Word 5

1. Enough has been said by me about what experience a mentor should have in the struggle for truth; besides this, I want to talk about another object, which is the cause of many dangers, or rather, it is not the cause, but those who do not know how to use it well; and this work itself can bring salvation and many blessings, when zealous and able men are engaged in it. What is this? Great work, consisting in conversations before the people in general meetings. First, the flock, for the most part, does not want to treat the speakers as teachers, but rising above the position of students, they take the position of spectators present at worldly spectacles. As there the people are divided, and some take the side of one, and others of the other, so here: dividing, some take the side of one, and others of the other, and listen to the speakers, according to their favorable or hostile disposition. And not only this is the difficulty, but no less than that and in another. If it happens to any of the speakers to add to his words any part of other people's works, then he is subjected to greater reproaches than the thieves of other people's property; and often the one who is only suspected of this, although he has not borrowed anything from anyone, often endures such an accusation. But what do I say about other people's work? Often he cannot use his own compositions. People for the most part are accustomed to listening not for benefit, but for pleasure, presenting themselves as judges of tragedians or cithara players; and that art of speech, which we have now recognized as superfluous, is here as approved as with the sophists, when they are forced to argue with each other. but no less than that in another. If it happens to any of the speakers to add to his words any part of other people's works, then he is subjected to greater reproaches than the thieves of other people's property; and often the one who is only suspected of this, although he has not borrowed anything from anyone, often endures such an accusation. But what do I say about other people's work? Often he cannot use his own compositions. People for the most part are accustomed to listening not for benefit, but for pleasure, presenting themselves as judges of tragedians or cithara players; and that art of speech, which we have now recognized as superfluous, is here as approved as with the sophists, when they are forced to argue with each other. but no less than that in another. If it happens to any of the speakers to add to his words any part of other people's works, then he is subjected to greater reproaches than the thieves of other people's property; and often the one who is only suspected of this, although he has not borrowed anything from anyone, often endures such an accusation. But what do I say about other people's work? Often he cannot use his own compositions. People for the most part are accustomed to listening not for benefit, but for pleasure, presenting themselves as judges of tragedians or cithara players; and that art of speech, which we have now recognized as superfluous, is here as approved as with the sophists, when they are forced to argue with each other. and often the one who is only suspected of this, although he has not borrowed anything from anyone, often endures such an accusation. But what do I say about other people's work? Often he cannot use his own compositions. People for the most part are accustomed to listening not for benefit, but for pleasure, presenting themselves as judges of tragedians or cithara players; and that art of speech, which we have now recognized as superfluous, is here as approved as with the sophists, when they are forced to argue with each other. and often the one who is only suspected of this, although he has not borrowed anything from anyone, often endures such an accusation. But what do I say about other people's work? Often he cannot use his own compositions. People for the most part are accustomed to listening not for benefit, but for pleasure, presenting themselves as judges of tragedians or cithara players; and that art of speech, which we have now recognized as superfluous, is here as approved as with the sophists, when they are forced to argue with each other.

2. So, here, too, a man is needed with a courageous soul, far exceeding our weakness, so that he can distract the people from this obscene and useless pleasure and accustom him to listening to more useful things so that the people follow and obey him, and not he is guided by the whims of the people . But this cannot be achieved otherwise than in two ways: the contempt of praises and the power of the word . If there is no one of them, then the rest, after separation from the first, will be useless. If he who despises praise does not teach a doctrine “mixed with grace and salt” ( Col. 4:6), then he loses the respect of the people, not receiving any benefit from his generosity; and if the one who is serviceable in this regard is seduced by the glory of applause, then the same harm will happen both for the people and for himself, as he who, out of a passion for praise, tries to speak more for the pleasure than for the benefit of his listeners. And as one who has no passion for praise and does not know how to speak, although he does not please the people, he cannot bring him any significant benefit from the fact that he cannot say anything; so is he who is carried away by a passion for praise, although he can conduct instructive conversations for the people, but instead of them he offers what is more pleasing to the ear, thereby acquiring for himself the noise of applause.

3. So, an excellent leader must be strong in both, so that the lack of one does not destroy the other. When he, having spoken among the people, begins to rebuke those who live carelessly, but then he becomes confused and stammers and, due to the poverty of his speech, is forced to blush, all the benefit of what was said immediately disappears. The rebuked, being indignant at what he said and having no other way to take revenge on him, showered him with ridicule for his incompetence, hoping by this to cover up their shortcomings. Therefore, it is necessary for him, like some excellent driver, to have a good command of both of these perfections, so that he can properly act on both. When he turns out to be irreproachable in everything, then, with whatever authority, he can both punish and release all those entrusted to his leadership; and without this it is difficult to acquire such power. However,

4. What else should you abstain from? From hatred and envy. It is useful neither to be overly afraid and afraid of unjust accusations (and the primate will inevitably be subjected to reckless reproaches), nor to completely neglect them; but even if they were false, even if they were erected on us by unimportant people, we must try to extinguish them as soon as possible. Nothing increases the glory of the bad and the good like a foolish people; accustomed to both listening and speaking thoughtlessly, he repeats indiscriminately everything that has happened, not at all caring about the truth. Therefore, one should not neglect the people, but immediately destroy the evil suspicions that arise, convincing the accusers, even if they are the most senseless of all people, and not omitting anything from all that can destroy an evil reputation; if, even after we have done everything on our part, accusers do not want to understand, then treat them with contempt. Whoever is discouraged by such troubles will never be able to do anything valiant and meritorious; despondency and incessant anxiety can crush the strength of the soul and bring it to extreme exhaustion. The priest must treat his flock as a father would treat his young children; just as we do not turn away from these when they offend or strike or weep, and even when they laugh and caress us, we do not care much about it, so the priests should not be haughty with the praises of the people, nor upset with censures, if they unfounded. It is difficult, blessed one, and perhaps, I think, impossible. Hearing praise for oneself and not rejoicing, I don’t know if it has ever happened to any of the people: and whoever rejoices in this, of course, wants to receive them; but he who desires to receive them will certainly be sad and despondent, and bored, and annoyed when he is deprived of these praises. Just as the rich, while they are rich, have fun, but when they are impoverished, they complain and, having become accustomed to luxury, cannot endure the life of the poor, so those who are partial to praise, not only when they are blamed in vain, but even if they are not often praised, are tormented in their souls as how hungry they would be if they were accustomed to praise, or if they heard that others were being praised. How many labors and how many afflictions, do you think, will one who goes out on the feat of teaching with such passion face? It is impossible that the sea should never be troubled; it is impossible for the soul of such a person to remain without worries and sorrows. accustomed to luxury, they cannot endure the life of a poor woman, and those who are partial to praise, not only when they are blamed in vain, but if they are not often praised, they are tormented in their souls as if by some kind of hunger, if they are accustomed to praise or hear that others receive praise. How many labors and how many afflictions, do you think, will one who goes out on the feat of teaching with such passion face? It is impossible that the sea should never be troubled; it is impossible for the soul of such a person to remain without worries and sorrows. accustomed to luxury, they cannot endure the life of a poor woman, and those who are partial to praise, not only when they are blamed in vain, but if they are not often praised, they are tormented in their souls as if by some kind of hunger, if they are accustomed to praise or hear that others receive praise. How many labors and how many afflictions, do you think, will one who goes out on the feat of teaching with such passion face? It is impossible that the sea should never be troubled; it is impossible for the soul of such a person to remain without worries and sorrows. to the one who embarks on the feat of learning with such passion? It is impossible that the sea should never be troubled; it is impossible for the soul of such a person to remain without worries and sorrows. to the one who embarks on the feat of learning with such passion? It is impossible that the sea should never be troubled; it is impossible for the soul of such a person to remain without worries and sorrows.

5. He who possesses the great power of the word (and it can be found with a few), even he is not free from unceasing labors. Since the power of the word is not given by nature, but is acquired by education, even if someone has brought it to the highest perfection, and then he can lose it if he does not develop this power by constant zeal and exercise. Thus the more educated must work harder than the less educated; for the negligence of both is not accompanied by the same damage, but with the former it is as much more important than the difference between what one and the other own. No one will reproach the latter if they do not say anything different; and the first, if they do not always offer conversations that exceed the opinion that everyone has about them, then they are subjected to great reproaches from everyone. Moreover, the latter can receive great praises even for small things; and the first if their words do not greatly surprise and amaze, they not only do not receive praise, but also find many detractors. Listeners sit and judgesermonsnot according to its content, but according to the opinion of the preachers. Therefore, he who excels all in eloquence must work diligently more than all; he cannot be excused by the general shortcoming of human nature, that it is impossible to succeed in everything; but if his conversations do not fully correspond to the high opinion of him, then they are accompanied by many ridicule and censure from the people. No one in himself argues that the despondency, anxiety, care, and often anger that has happened darken the purity of the mind and do not allow his works to be bright, and that in general it is impossible for a person to always be the same and succeed in everything; but it is natural sometimes to err, and to be weaker than one's own strength. As I said, they do not want to think about any of this, but they blame the preacher, judging him as an angel. In general, a person is such that on the merit of his neighbor, and numerous and great, pays no attention; and if any defect is revealed, even if it is insignificant, even if it happened a long time ago, it immediately recognizes it, immediately becomes attached to it, and always remembers it: and this small and insignificant often reduces the glory of many and great men.

6. You see, venerable one, that one who is strong in speech needs to have especially great zeal, and along with zeal, such patience, which not all of the above-mentioned by me need. Many incessantly trouble him in vain and for no reason, and having nothing to accuse him of, they enmity against him because he is respected by all. One must courageously endure their vile hatred. Not wanting to hide this accursed hatred that they feed on for no reason, they slander and blame, slander secretly and openly feud. If the soul begins to worry and get irritated at any such trouble, then it cannot be cheerful, exhausted from sadness. And not only do they take revenge on him, but they try to do this through others; often, having chosen someone who does not know how to say anything, they exalt him with praises and marvel at him beyond his dignity; some do it out of madness, others, both out of ignorance and envy, in order to humiliate the glory of the worthy, and not in order to glorify the unworthy. But not only with them there is a struggle with a valiant man, but often with the ignorance of an entire people. Since it is impossible for the entire assembled people to consist of educated people, but sometimes the majority of the assembly is made up of simple people; others, although more intelligent than these latter, are much more ignorant in comparison with people capable of judging eloquence than all others in comparison with them; and there are hardly one or two people who have this ability, it inevitably happens that the one who spoke better receives less applause, and sometimes remains without any praise. One must arm oneself with courage against such injustices, and forgive those who do it out of ignorance, and those who do it out of envy, mourn as unfortunate and miserable, and be sure that one’s own strength is not diminished by either one or the other. Likewise, an excellent painter and superior to everyone in his art, seeing that people ignorant of this art ridicule a picture painted by him with greater care, should not lose heart and consider the picture bad, according to the judgment of the ignorant, as well as consider amazing and beautiful a really bad one. picture only because it is admired by the ignorant.

7. An excellent artist must be himself and the judge of his works; good or bad, they must be considered when the mind that produced them pronounces one or another sentence about them; and the opinion of strangers, incorrect and inexperienced, is never necessary to think about. So, he who has taken upon himself the feat of teaching should not heed the praises of strangers and not weaken his soul without them; but when composing his teachings in such a way as to please God (for this should be his rule and the only goal of the most careful composition of teachings, and not applause and praise), if he is praised by people, let him not reject praises, but if he does not receive them from listeners, let him not seeks and does not complain; because for him the sufficient and best consolation in labors is if he can realize in himself that he composed and directed his teachings to please God.

8. Verily, he who indulges in a passion for reckless praises will not receive any benefit either from his many labors, or from the power of his word; because the soul, unable to endure the unreasonable condemnations of the people, weakens and loses the desire to exercise in the word. Therefore, most of all, one must learn to despise praises; because without this, the ability to speak alone is not enough to preserve this strength in oneself. Even if someone wants to pay careful attention to someone who lacks this ability, he will find that he, too, has no less need of contempt for praise. Not achieving glory from the people, he will inevitably fall into many sins. So, not having the strength to equal the distinguished ability of eloquence, he will not refrain from enmity towards them and envy, and vain censures, and many similar obscenities; but decide on everything even if they had to destroy their souls, if only to gain the glory of their poverty of their abilities. In addition, he lost his zeal for these works, as some relaxation will overtake his soul. To work hard, and receive little praise - this can really exhaust and plunge into a deep sleep those who do not know how to despise praise. So also the husbandman, forced to work on a barren field and cultivate stony land, soon leaves his labors, if he does not have a great inclination to work and is not afraid of hunger. If, however, those who are able to speak with great authority need constant exercise in order to preserve this ability, then one who has not prepared at all before and is forced to think about this during the very exploits, what difficulties, what anxiety, what embarrassment, in order to acquire some kind of small success! And if one of those placed after him and occupying a lower position manages to become more famous than him in this field, then a soul, as it were, divine is needed so as not to indulge in hatred and not fall into despondency. To stand on the highest degree of dignity and be surpassed by the lowest, and to endure it courageously, this is characteristic of an extraordinary and not my soul, but, as it were, Adamantine. This unpleasantness is still tolerable when the one who has surpassed is modest and very moderate; but if he is daring and proud and ambitious, then he needs to wish for death every day; he will make life bitter for him to such an extent, exalting himself openly, mocking him secretly, taking power away from him more and more, striving to replace him in everything, and in all these cases, finding an important support for himself in freedom of speech, the disposition of the people towards him and the commitment of all flocks.“with those who are in faith” ( Gal. 6:10)? Who can endure such shame, when during his conversation everyone is silent and weary, and expect the end of the word, as if some kind of rest from work, and another, although he speaks for a long time, listen with longsuffering, get annoyed when he wants to stop, and get angry, when is he going to shut up? All this now seems to you unimportant and not worthy of attention, as if it had not been tested, but it can extinguish jealousy and weaken spiritual strength, unless someone, having renounced all human passions, strives to become like incorporeal Forces, not subject to envy, or love of glory, or any other any such weakness. If there is such a person who can trample this elusive, irresistible and wild beast, i.e. the glory of the people, and cut off his numerous heads, or it is better not to allow this glory to be born in the beginning, he will be able to comfortably repel all these attacks and remain calm, as if in a quiet harbor; and whoever has not freed himself from it, he burdens his soul with, as it were, various struggles, constant confusion and despondency, and many other passions. Is it necessary to enumerate other difficulties that one cannot even talk about, and to know who has not actually experienced them?

Word 6

1. So it is in this life, as you have heard about; but how shall we endure what is to be when we must give an account for each of those entrusted to us? There, the punishment will not be limited to shame, but eternal torment is ahead. “Obey your guides and repent: for they watch over your souls, as if they were willing to repay a word” ( Heb.13:17 ); although I have spoken about this before, I will not keep silent now either; the fear of such a threat continually shakes my soul. If the one who offends only one, and moreover the smallest, "does not have ..., let the millstone of the donkey on his neck, and drown in the abyss of muzzles" , and if all those who hurt the conscience of the brothers sin against Christ Himself ( Matt. 18: 6 ; 1 Cor . 8 :12); what will someday suffer and what punishment will those who have killed not one, two or three, but such a multitude? They cannot justify themselves by inexperience, resort to ignorance, excuse themselves by necessity and coercion; to such a defense, if it were allowed, one of the subordinates could rather resort to justify themselves in their own sins, than the primates - to justify in the sins of other people. Why? Because he who was appointed to correct the ignorance of others and anticipate the coming struggle with the devil , cannot justify himself with ignorance and say: I did not hear the trumpet, I did not foresee the war. For this, as Ezekiel says, he was planted, to blow his trumpet for others, and foretell of impending disasters; why his punishment will inevitably befall him, even if only one person perishes.“Watchman ,” he says, “ if he sees the sword to come, and does not sound the trumpet to the people and not preach, ... and he who finds the sword will take up the soul, for the sake of his iniquity, I will take it, and I will exact its blood from the hand of the guard” ( Ezek.33: 6 ) Stop drawing me into such an inevitable responsibility.We are not talking about the leadership of the army and not about the kingship (earthly), but about a matter that requires angelic virtues.

2. The priest must have a soul purer than the very rays of the sun, so that the Holy Spirit never leaves him without himself, and so that he can say: “But I live not for anyone else, but Christ lives in me” ( Gal.2:20). If those who live in the desert, removed from the city, the market and the noise there, and always being as if at a pier and enjoying silence, do not dare to rely on the security of their lives, but take many other precautions, protecting themselves from all sides, trying to speak and do all with great discretion, so that they can approach God with boldness and true purity, as much as human strength allows; then what kind of strength and firmness do you think a priest must have so that he can protect his soul from all impurity and keep spiritual beauty intact? He needs a much greater purity than those, and whoever needs greater purity will have more chances to become blackened if he does not make his soul impregnable for this by constant vigilance and great exertion of strength. beauty of the face, pleasantness of body movements, harmony of gait, tenderness of voice, tinting of the eyes, painting cheeks, weaving curls, oiling hair, the jewel of clothes, a variety of golden things, the beauty of precious stones, the fragrance of colors and everything else that the female sex is fond of, can lead the soul into confusion if she will not be strongly guarded by strict chastity. However, it is not at all surprising to be confused by all this; but the fact that the devil can strike and wound human souls with objects opposite to these, arouses great amazement and bewilderment. Some escaped the nets and fell into others very different from them. A careless face, untidy hair, dirty clothes, an untidy appearance, rough treatment, incoherent speech, a disorganized gait, an unpleasant voice, a poor life, a contemptible appearance, defenselessness and loneliness, this first arouses pity in the viewer, and then leads to extreme death.

3. Many, having escaped the first nets, consisting of golden things, suits, clothes, and other things about which I have said, easily fell into others, so different from them, and perished. If, however, poverty and wealth, and a beautiful view and a simple appearance, decent and careless treatment, and in general everything that I have calculated, can arouse a struggle in the soul of the viewer and surround him with misfortunes from all sides, then how can he calm down among so many networks? Where will he find refuge, I will not say - in order not to be carried away by force (it is not very difficult to get rid of this), but in order to save your soul from indignation by impure thoughts? I'm not talking about honors - the cause of countless evils. The honors given by women, although weakened by the power of chastity, yet often overthrow him who has not learned to constantly watch against such machinations; but from honors rendered by men, if someone does not accept them with great indifference, he falls into two opposite passions - slavish pleasing and insane arrogance, on the one hand, being forced to humiliate himself before his flatterers, and on the other hand, by the honors rendered by them, puffed up before the lower and falling into abyss of insanity. This has already been said by me; and what harm comes from this, no one can know well without his own experience. And not only this, but much greater dangers are inevitably exposed to those who circulate among people. And he who loves the wilderness is free from all this; if sometimes a sinful thought presents him with something similar, then the idea is weak and may soon be extinguished, because vision does not supply food for the flame from outside. A monk fears only for himself, and if he is forced to take care of others, that is about very few; and even if there were many of them, however, the number of them is always less belonging to the churches, and it is much easier for the rector to take care of them, not only because of their small number, but also because they are all free from worldly affairs and do not have the need to worry about anything. children, or a wife, or anything like that. And this makes them very obedient to the superiors and allows them to have a common dwelling, where their errors can be carefully noticed and corrected; such constant supervision of mentors contributes greatly to progress in virtue. And this makes them very obedient to the superiors and allows them to have a common dwelling, where their errors can be carefully noticed and corrected; such constant supervision of mentors contributes greatly to progress in virtue. And this makes them very obedient to the superiors and allows them to have a common dwelling, where their errors can be carefully noticed and corrected; such constant supervision of mentors contributes greatly to progress in virtue.

4. On the contrary, most of those under the priest's control are constrained by worldly concerns, which make them less disposed to spiritual matters. Therefore, the teacher must, so to speak, sow daily, so that the word of the teaching, at least by its continuity, may be strengthened in the hearers. Excessive wealth, greatness of power, carelessness resulting from luxury, and many other things besides, suppress the seeds sown; and often the density of these thorns does not allow the seeds to fall even on the surface of the soil. On the other hand, excessive grief, the necessities of poverty, incessant grief, and other causes contrary to the above, prevent the pursuit of divine things; as for sins, even the smallest part of them cannot be known to the priest; how can he know them, when most of the people he does not know by sight? Such inconveniences are connected with his duties towards the people; but if anyone considers his duties in relation to God, he will find that those duties are insignificant: these latter require such greater and more thorough zeal. He who prays for the whole city, what am I saying for the city? - for the whole universe, and propitiates God for the sins of all, not only the living, but also the dead, what should he be? Even the boldness of Moses and Elijah I consider insufficient for such a prayer. He approaches God in such a way as if the whole world were entrusted to him and he himself was the father of all, asking and pleading for an end to wars everywhere and pacification of rebellions, for peace and prosperity, for a speedy deliverance from all private and public disasters weighing on everyone. Therefore, he himself should be so much superior in everything to all for whom he prays, how much the primate should surpass those under his protection. And when he calls on the Holy Spirit and makes a terrible sacrifice and often touches the Lord common to all; then, tell me, with whom shall we place him? What kind of purity and piety do we require from him? Think about what the hands should be doing this service, what should be the language that utters such words, who should be purer and holier than the soul that receives such grace of the Spirit? Then the Angels stand before the priest, and a host of Heavenly Powers cry out, and the place around the altar is filled with them in honor of the One who reclined on it. This is sufficient evidence of the very actions that take place then. I once heard this story of a man: a certain presbyter, a marvelous man who had repeatedly seen revelations, told him that he had once been honored with such a vision, it was during the service that he suddenly saw, as much as he could, a multitude of angels dressed in bright clothes, surrounding the altar and drooping their heads, like soldiers standing in the presence of the Tsar. And I believe it. Also, someone else told me, having learned not from another, but having deigned to see and hear for himself, that those who are preparing to depart from here, if they partake of the Mysteries with a clear conscience, are surrounded by Angels with their last breath and forward them from here for the sake of the Mysteries they have received. But you do not tremble, attracting my soul to such a sacred sacrament, and elevating to priestly dignity dressed in unclean clothes, whom Christ expelled from the company of other interlocutors ( And I believe it. Also, someone else told me, having learned not from another, but having deigned to see and hear for himself, that those who are preparing to depart from here, if they partake of the Mysteries with a clear conscience, are surrounded by Angels with their last breath and forward them from here for the sake of the Mysteries they have received. But you do not tremble, attracting my soul to such a sacred sacrament, and elevating to priestly dignity dressed in unclean clothes, whom Christ expelled from the company of other interlocutors ( And I believe it. Also, someone else told me, having learned not from another, but having deigned to see and hear for himself, that those who are preparing to depart from here, if they partake of the Mysteries with a clear conscience, are surrounded by Angels with their last breath and forward them from here for the sake of the Mysteries they have received. But you do not tremble, attracting my soul to such a sacred sacrament, and elevating to priestly dignity dressed in unclean clothes, whom Christ expelled from the company of other interlocutors (Matthew 22:13 )? The soul of the priest must shine like a light that illumines the universe; and my soul is surrounded by such darkness from an unclean conscience that it, always immersed in darkness, can never look boldly at its Lord. Priests are “salt of the earth” ( Matthew 5:13); and my folly and inexperience in everything can anyone easily endure, except you, who are accustomed to love me excessively? A priest must not only be as pure as one who has been rewarded with such a great service, but also very prudent and experienced in many ways, know everything of life no less than those who convert in the world and be free from everything more than monks living in the mountains. Since he has to deal with men who have wives, who bring up children, who own servants, who are surrounded by great wealth, who perform public affairs, and who are invested with authority, then he must be multilateral; I say - many-sided, but not crafty, not a flatterer, not a hypocrite, but full of great freedom and courage, and yet able to yield with benefit, when this state of affairs requires, to be meek and at the same time strict. You can't treat everyone in your power the same way, just as doctors cannot treat all patients in one way, and the helmsman only knows one way to fight the winds. And the ship of the Church is agitated by constant storms; these storms not only invade from without, but also originate from within, and require great care and diligence from the priest.

5. All these various actions are directed towards one goal - to the glory of God, to the building of the Church. Great is the feat and the work of the monks. But if anyone compares their labors with the priesthood, well corrected, he will find such a difference between them as between a commoner and a king. Although they have great labor, both the soul and the body participate in the feat, or rather, most of it is accomplished through the body; and if it is not strong, then jealousy remains only jealousy, not being able to express itself in deeds. Strenuous fasting, lying on the ground, wakefulness, lack of intelligence, hard work, and other things that contribute to the exhaustion of the body - all this is left if the body is not strong, subject to exhaustion. But here is the pure activity of the soul, and there is no need for a healthy body in order to manifest its virtue. Does bodily strength help us to1 Timothy 3:2 )? But the same cannot be said of the virtue of a monastic. As spectators need many tools - wheels, ropes and swords - but with the philosopher all activity lies in his soul, so that he does not need anything external; so here. Monks have a need for bodily well-being and in places convenient for living, so as not to be very remote from communication with people and have the silence of the desert, and also not to be deprived of favorable air; because for one who wears himself out with fasts, there is nothing more harmful than unhealthy air.

6. I will not now talk about how much they are forced to have to worry about preparing clothes and food, trying to do everything for themselves. And the priest does not need any of this for his use, but lives without worries about himself and in communion (with his flock) in everything that does not harm, storing all knowledge in the treasury of his soul. If someone begins to exalt solitude within oneself and withdrawal from communication with the people, then, although I myself would call this a sign of patience, this does not serve as sufficient evidence of complete spiritual courage. The helmsman inside the wharf does not yet present an exact proof of his skill; but he who, in the midst of the sea and during a storm, could save the ship, no one can but call an excellent helmsman.

7. So, we should not be overly surprised that a monk, being in solitude with himself, does not become indignant and does not commit many and grave sins; he is removed from everything that irritates and disturbs the soul. But if he who has dedicated himself to the service of the whole people and is obliged to bear the sins of many remains unshakable and firm, controlling his soul in stormy times, as if in times of silence, then he, in justice, is worthy of the applause and surprise of all; because He presented a clear proof of his courage. Therefore, do not be surprised that I, avoiding the square and communication with people, do not have many accusers against me; and one should not be surprised if, during sleep, I did not sin, did not fight, did not fall, did not fight, was not wounded. Who, tell me, who will expose and reveal my depravity? This roof and this cell? But they cannot speak. Mother, who knows my qualities more than anyone? But with her, especially, I have nothing in common and we never had a feud. And even if this happened, then there is no mother so cruel and unloving of children, who, without any motive and without any coercion, would begin to blaspheme and disgrace before everyone the one whom she bore, gave birth to and raised. If someone wanted to carefully test my soul, he would find many weaknesses in it, as you yourself know, who is most accustomed to praising me with praises before everyone. That I say this not out of modesty, remember how many times I told you - when we had a talk about this - that if someone offered me a choice: where I would more like to earn a good opinion of myself, whether in the leadership of the church or in the life of a monk, I would have chosen the former a thousandfold. I never ceased to please those in front of you who could well correct this ministry; and no one will argue that I would not have run away from what I myself have pleased if I had been able to do it. But what should I do? Nothing is so useless for the primacy of the Church as this idleness and carelessness, which others call some kind of wondrous asceticism; and I find in it, as it were, a veil of my own worthlessness, covering with it many of my shortcomings and not allowing them to be revealed. Whoever is accustomed to being in such inactivity and living in great tranquility, even if he has great abilities, is disturbed and embarrassed by inactivity, and weakens a considerable part of his own strength, leaving it without exercise. And if at the same time he is still weak in mind and inexperienced in eloquence and competition - in which position I am - then, having taken control, it will not differ at all from stone (idols). Therefore, few of this asceticism go over to the exploits of the priesthood; and of these, the greater part are found to be incapable, discouraged, and suffer unpleasant and grievous consequences. And this is not at all surprising; if labors and exercises are not the same, then he who labors in one does not differ in the least from those who do not exercise in other labors. He who enters the field of the priesthood in particular must despise glory, overcome anger, be filled with great prudence. But he who has dedicated himself to monastic life has no reason to exercise in this. With him there are no people who would irritate him, so that he would get used to taming the power of anger; there are no people praising and clapping, so that he learns to neglect the praises of the people; they do not have much concern for the prudence needed in church affairs.

8. Basil said: - What is it? Is it really possible to appoint people who are converted in the world, who care about worldly affairs, who practice strife and quarrels, who are full of many injustices and who are accustomed to luxury, to the management of the Church ?

Chrysostom. “Calm down, blessed one,” I said. One should not think of such people when choosing priests; but about those who, living and dealing with everyone, could, more than the monks themselves, keep whole and indestructible purity, calmness, piety, patience, sobriety and other good qualities characteristic of monks. And whoever has many weaknesses, but in solitude can hide them, and without communication with people leave them inapplicable to business, he, speaking before everyone, will achieve nothing else, except that he will become ridiculous and be exposed to greater danger; which I also almost suffered, if the providence of God had not soon turned this fire away from my head. When such a person is placed in plain sight, he cannot hide himself, but is always convicted; just as fire tests metallic substances, so the clear tests human souls and recognizes whether someone is angry, or cowardly, or ambitious, or proud, or has any other vice, reveals and soon reveals all weaknesses, and not only reveals, but also makes them the most difficult and stubborn. Just as bodily wounds, when aggravated, become incurable, so the passions of the soul, being aroused and irritated, usually become more hardened and force those who are devoted to them to sin more; they incline a person who is inattentive to himself to love of glory, to arrogance and greed, they involve him in luxury, relaxation and carelessness, and little by little into further vices born from them. Among people, many things can weaken the zeal of the soul and stop its desire for God; and above all the treatment of women. It is impossible for the primate, who shepherds the whole flock, to care about one part of it - about men, and leave the other in neglect, i.e. women, who are especially in need of greater care, because of their indulgence in sins; but he who has accepted the bishopric must take care of their health, if not more, then in equal measure; he is obliged to visit them when they are sick, to console them when they are grieving, to reproach those who are careless, to help those in distress. And in doing this, the evil one will find many ways to attack, if someone does not protect himself with careful guarding. The gaze of not only an intemperate, but also a chaste woman strikes and confuses the soul, caresses seduce, honors enslave, and fiery love - this cause of all blessings - becomes the cause of countless evils for those who misuse it. Likewise, unceasing worries dull the sharpness of the mind and make one who is able to ascend like a bird heavier than lead; and anger, taking possession of the soul, darkens its entire interior, like smoke.

9. Especially people who are incapable of right judgment are exacting and do not quickly accept justification. A good primate must not despise these people either, but must answer the accusations of all of them with great meekness and readiness - it is better to forgive their unreasonable reproaches than to be annoyed and angry. If the blessed Paul, fearing the suspicion of theft on the part of the disciples, allowed others to dispose of money: “Let no one , - he says, - reproach us in this abundance, we serve us” ( 2 Corinthians 8:20), then should we not do everything to destroy bad suspicions, even if they are false, even if they are reckless and very inconsistent with our glory? We are not so far from any sin as Paul is from theft; and yet he, so far from this evil deed, did not neglect the suspicion of the people, although very senseless and insane; for it was really mad to suspect this blessed and marvelous head of anything like that. In spite of the fact that this suspicion was so foolish, and could only have been in the mind of some madman, nevertheless Paul removes the reasons for it beforehand; he did not despise the recklessness of the people and did not say: who can think of suspecting me of this, when both the miracles and the modesty of life have gained me respect and surprise from everyone? On the contrary, he foresaw and assumed this evil suspicion, and uprooted it, or rather, prevented its beginning from appearing. Why? because“We are doing good ,” he says, “ not only in the sight of God, but also in the sight of men” ( 2 Corinthians 8:21). So much and even more must be done not only to destroy and stop the bad rumor that arises, but also to foresee from afar where it could come from, to destroy in advance the causes from which it comes, and not to wait until it is formed and spread in the mouth of the people; because then it is no longer easy to destroy it, but it is very difficult, and it may even be impossible, and moreover, it will be dangerous, so that harm does not happen to the people. However, how long will I not stop pursuing the unattainable? To calculate all the local difficulties means nothing more than to measure the sea. If the one who is pure from all passion, which, however, is impossible, inevitably undergoes countless sorrows in order to correct the errors of others, then with your own weaknesses, imagine

10. Basil said: - And now you do not labor in these labors and do not have worries, living alone?

Chrysostom . “I have now,” I said; - How can a person who spends this difficult life be free from worries and exploits? But it is not the same thing to set off into the boundless sea and swim across the river; such is the difference between these concerns. If I could be useful to others, I myself would now wish, and this would be the subject of my fervent prayer; and since I cannot be of any use to another, I will be content if I at least have time to save and rescue myself from the storm.

Vasily said: “Do you really consider this a great thing, and in general, do you really think to be saved without being useful to anyone else?”

Chrysostom . “Well and justly you said,” I answered; - and I myself do not believe that it is possible to be saved by someone who does nothing to save his neighbor. It did not help the unfortunate servant in the least that he did not reduce his talent, but that he did not multiply and did not bring twice as much ( Matt. 25:24-30 ) ruined him. However, I think that it will be a lighter punishment for me when I am accused for why I did not save others, than when I would destroy both others and myself, having become worse by accepting such an honor. I am sure that now such a punishment awaits me as the severity of my sins requires, and upon taking power - not double or triple, but multiple for the temptation of many and for insulting God, who has honored me more.

11. Therefore, God rebuked the Israelites very strongly, showing them that they were worthy of greater punishment for sins committed after the benefits granted to them from Him. Sometimes He said: "I will know you from all the tribes on earth, for this sake I will avenge all your sins on you" ( Amos 3: 2 ) and sometimes: "Sing from your sons as prophets, and from your youths for sanctification" ( Amos 2:11 ). And even before the prophets, when establishing the sacrifices, wishing to show that the sins of the priests are subject to a much greater punishment than the sins of the common people, He commands that such a sacrifice be offered for the priest, which (was offered) for the whole people ( Lev.4). By this He expresses nothing else than that the wounds of the priest need more help and such as the wounds of the whole people in general; and they would not need more help if they were not the most serious, and they are the most serious not by their nature, but by the dignity of the priest who commits these sins. But what do I say about the men in this ministry? The daughters of priests, who have nothing to do with the priesthood, because of the dignity of their fathers, for the same sins, are subjected to a much more severe punishment. The crime is the same both among them and among the daughters of common people, for example: fornication among both - but the former are punished much more severely than the latter ( Lev.21:9 ; Deut.22:21 ).

12. Do you see with what force God inspires you that the leader deserves much more punishment than the subordinates? He who punishes the daughter of a priest more than other daughters for her father, will subject the one who is the culprit of such an increase in her punishments, not equal to others, but much more; and very justly; because the harm is not limited only to the leader himself, but also destroys the souls of the weakest and those who look at him. And the prophet Ezekiel, wishing to inspire this, distinguishes one from the other judgments over rams and over sheep ( Ezek.34:17). Is it clear to you now that I had reason to be afraid? I will add the following to what has been said: although now I need to work hard so that the passions of my soul do not completely overcome me, however, I endure this work and do not run away from achievement. So, vanity now seizes me, but I often arm myself against it, and I realize that I am in slavery; but it happens that I reproach the enslaved soul. And now bad wishes attack me, but not so strong kindle a flame; because the eyes cannot receive substances for this fire from outside; but if someone speaks evil, and I listen to the speaker, I am completely free from this, since there are no talkers; walls, of course, cannot speak. Similarly, anger cannot be avoided, although there are no people with me who would besiege. Often the memory of obscene people and their deeds inflames my heart, but not completely: I soon tame his flame and calm him, convincing him that it is very incongruous and extremely disastrous, leaving your vices, to engage in the vices of others. But having joined the people and indulged in anxiety, I will not be able to make such exhortations to myself and find guiding thoughts in this; but, as those who are carried along the rocks by some stream or something else, although they can foresee the destruction to which they are rushing, but cannot think of any help for themselves, so I, having fallen into a great storm of passions, although I am able I will see punishment increasing for me every day, but going deep into myself, as now, and holding back these furious impulses from all sides will no longer be as convenient for me as before. My soul is weak and not great, and easily accessible not only to these passions, but also to the worst of all - envy, and does not know how to calmly endure either insults or honors, but the latter extremely puff her up, and the former lead to discouragement. Fierce beasts, when they are healthy and strong, overcome those who fight with them, especially the weak and inexperienced; and if someone wears them out with hunger, then he will pacify their fury, and take away most of their strength, so that even a not very brave person can enter into battle and battle with them; so it happens with the passions of the soul: whoever weakens them makes them submissive to sound reason, and who diligently nourishes them prepares for himself a most difficult struggle with them and makes them so terrible for himself that he spends his whole life in slavery and fear. What is the food for these animals? For vanity - honors and praises, for pride - power and greatness of domination, for envy - the glorification of neighbors, for the love of money - the generosity of givers, for intemperance - luxury and frequent meetings with women, and for others - something else. All these beasts will strongly attack me when I come out in the middle, and they will torment my soul and bring me into fear, and it will be very difficult for me to repulse them. And when I stay here, although then it will take great effort to overcome them, they will nevertheless obey by the grace of God, and only their roar will reach me. Therefore, I remain in this cell inaccessible, unsociable, unsociable and patiently listen to many other similar censures, which I would like to reject with pleasure, but being unable to do this, I lament and mourn. It is impossible for me to be sociable and stay in real safety together. Therefore, I ask you too - it is better to regret than to blame the one who who is put in such a difficult position. But I haven't convinced you yet. Therefore, it is time to tell you that one thing remained undiscovered. This may seem incredible to many, but for all that, I will not be ashamed to reveal it. Although my words will reveal my bad conscience and many of my sins, but since the omniscient God will judge me severely, then what else can I have from ignorance of people? What remains undiscovered? From the day on which you informed me of this intention (election as a bishop), I was often in danger of completely weakening my body, such fear, such despondency took possession of my soul! Imagining the glory of the Bride of Christ, her holiness, spiritual beauty, wisdom, splendor and thinking about my weaknesses, I did not stop mourning her and calling myself unhappy, often sighing and saying to myself in bewilderment: who advised this? How much have you sinned Church God's? Why did she so anger her Master that she should be left to me, the most contemptible of all, and be subjected to such shame? Often thinking in this way with myself, and unable to endure the thought of such incongruity, I fell down in exhaustion like a paralytic and could neither see nor hear anything. When such a stupor passed (sometimes it stopped), then it was replaced by tears and despondency, and after prolonged tears, fear again set in, which confused, upset and shook my mind. In such a storm I spent the past tense; and you did not know - you thought that I live in silence. But now I will reveal to you the storm of my soul: maybe you will forgive me for this, stopping the accusations. How, how shall I reveal this to you? If you wanted to see clearly, you would have to bare my heart to you; but since this is impossible, I will try my best, at least in some dim image to present to you the darkness of my despondency; and you, by this image, judge the despondency itself. Let us imagine that the daughter of the king, who possesses the whole universe, has become a bride, and that she is distinguished by extraordinary beauty, exceeding human nature and far surpassing all women, and such spiritual virtue that even all men who were and have to be, she leaves far behind her, good-natured with his exceeds all the requirements of wisdom, and with the goodness of his face he darkens all bodily beauty; imagine, then, that her fiancé not only burns with love for this girl for this, but also feels something special for her, and by the strength of his affection surpasses the most passionate admirers who have ever been; then (let's imagine that) this flaming love heard from somewhere, that with his wondrous beloved one of the insignificant and contemptible people, low in origin and ugly in body, and the most worthless of all, intends to marry. Have I expressed my grief to you enough? And whether it is necessary to continue this image further. To express my despondency, I think, is enough; for this only I also gave this example; and to show you the measure of my fear and amazement, I will pass to another image. Let there be an army consisting of foot, horse and sea warriors; let a multitude of ships cover the sea, and infantry and cavalry squadrons occupy the fields and mountain tops; let copper weapons shine in the sun, and let their rays reflect the light from helmets and shields, and let the sound of spears and the neighing of horses reach the very sky; let neither sea nor land be seen, but copper and iron everywhere; let the enemies line up against them - wild and indomitable people; let the time of battle also come; then let someone, taking a boy brought up in the village and knowing nothing but a flute and a staff, clothe him in copper armor, lead him through the whole army and show him the detachments with their chiefs, shooters, slingers, generals, commanders, heavily armed warriors, horsemen, spearmen, ships with their chiefs, soldiers planted there and many guns stacked in ships; let him show him all the ranks of the enemy, their ferocious faces, various shells and countless weapons, deep ditches, steep cliffs and inaccessible mountains, let him show him the horses of the enemies, as if flying by the power of magic, and the squires, as if rushing through the air, all strength and all kinds of sorcery; let him calculate the horrors of war - clouds of spears, clouds of arrows, great darkness, darkness and the gloomiest night, which produces a lot of thrown arrows, the density of which obscures the sun's rays, dust that darkens the eyes no less than darkness, streams of blood, groans of falling, screams of those standing, piles of lying, wheels stained with blood, horses together with horsemen headlong rushing down from the multitude of lying corpses, a land on which everything is mixed - blood, bows and arrows, horse hooves and with them the lying heads of people, an arm and a neck, a shin and a dissected chest, brains stuck to swords and a broken point an arrow stuck in the eye; let him also count the disasters of a sea battle - ships, sometimes burned in the middle of the water, sometimes sunk with soldiers on them, the noise of the waves, the cry of the sailors, the cry of the soldiers, the foam mixed from the waves and blood and hitting the ships, - the corpses lying on the decks, drowning, floating, thrown ashore, swaying in the waves and blocking the way for ships; having clearly shown him the horrors of the military, let him add the calamities of captivity, and slavery, the worst of all death, and having said all this, let him order him to immediately mount a horse and take command over all this army. Do you think that this boy will even be able to listen to such a story, and not immediately, at first sight, give up his spirit?

13. Do not think that I exaggerate the matter with words; (it seems so) because we, imprisoned in the body, as if in some kind of prison, cannot see anything invisible; and don't take it as an exaggeration. If you could ever see with your own eyes the darkest militia and the furious attack of the devil, you would see a much greater and more terrible battle than I depicted. Here is not copper and iron, not horses, chariots and wheels, not fire and arrows, and not similar visible objects, but other projectiles, much more terrible than these. Such enemies do not need a shell or a shield, nor swords and spears, but one sight of this accursed army is enough to strike the soul if it is not very courageous and is not yet strengthened by the Providence of God even before its courage. If it were possible, laying down this body, or with the body, purely and without fear to see with your own eyes all the militia of the devil and his battle with us; then you would not see streams of blood and dead bodies, but such a beating of souls and such severe wounds that you would consider the whole image of the war that I have just presented to you as child's play and rather fun than war: so many are slain every day! And these wounds cause death not like bodily wounds; but as much as the soul differs from the body, so much does the one and the other death differ. When the soul receives a wound and falls, it does not lie insensible like the body, but is tormented here by the remorse of an evil conscience, and after departing from here, during the Judgment, it is given over to eternal torment. If one does not feel pain from the wounds inflicted that the whole depiction of war which I have now presented to you, you would regard as child's play, and rather as amusement than as war: so many are slain every day! And these wounds cause death not like bodily wounds; but as much as the soul differs from the body, so much does the one and the other death differ. When the soul receives a wound and falls, it does not lie insensible like the body, but is tormented here by the remorse of an evil conscience, and after departing from here, during the Judgment, it is given over to eternal torment. If one does not feel pain from the wounds inflicted that the whole depiction of war which I have now presented to you, you would regard as child's play, and rather as amusement than as war: so many are slain every day! And these wounds cause death not like bodily wounds; but as much as the soul differs from the body, so much does the one and the other death differ. When the soul receives a wound and falls, it does not lie insensible like the body, but is tormented here by the remorse of an evil conscience, and after departing from here, during the Judgment, it is given over to eternal torment. If one does not feel pain from the wounds inflicted then she does not lie insensible like a body, but is tormented here by the remorse of an evil conscience, and after departing from here, during the Judgment, she is given over to eternal torment. If one does not feel pain from the wounds inflicted then she does not lie insensible like a body, but is tormented here by the remorse of an evil conscience, and after departing from here, during the Judgment, she is given over to eternal torment. If one does not feel pain from the wounds inflicteddevil, he, by his insensitivity, brings upon himself an even greater disaster, because whoever did not suffer from the first wound, he soon receives the second, and after the second and third. The impure one, seeing the soul of a person careless and neglecting former wounds, does not cease to amaze him until his last breath. If you want to know the methods of his attack, you will see that they are very strong and varied. No one knows as many types of deceit and deceit as this unclean one, which is how he acquires great strength; and no one can have such implacable enmity towards his most bitter enemies as this crafty demon has towards the human race. If we also look at the jealousy with which he fights, then in this respect it is ridiculous to compare him with people; let someone choose the most fierce and ferocious beasts and oppose it to fury, he will find, that they are very meek and quiet in comparison with him; he breathes such fury against our souls! Moreover, the time of the battle there is short, and with its brevity there are many rests. And the coming night, and the fatigue from the battle, and the time of eating, and many other things usually give the warrior rest, so that he can take off his weapon, take some courage, revive himself with food and drink, and many other means to restore his former strength. And in the fight against the evil one, one can never lay down one's arms, nor indulge in sleep for one who wishes to always remain unwounded. It is necessary to choose one of two things: either, having taken off your weapon, fall and perish, or always stand armed and stay awake. This enemy always stands with his militia, watching our carelessness and much more concerned about our destruction than we are about our salvation. What makes the fight against him especially difficult for those who are not constantly awake is that he is invisible to us and attacks suddenly (this is the most causing a lot of evil). And you wanted me to lead the soldiers of Christ in this war? But that would mean leading for the devil. If the one who is obliged to dispose and manage others is inexperienced and weaker than all, then, through inexperience, betraying those entrusted to him, he will lead more for the devil than for Christ. But why are you sighing? Why are you crying? Not worthy of weeping what has now happened to me, but of fun and joy. If the one who is obliged to dispose and manage others is inexperienced and weaker than all, then, through inexperience, betraying those entrusted to him, he will lead more for the devil than for Christ. But why are you sighing? Why are you crying? Not worthy of weeping what has now happened to me, but of fun and joy. If the one who is obliged to dispose and manage others is inexperienced and weaker than all, then, through inexperience, betraying those entrusted to him, he will lead more for the devil than for Christ. But why are you sighing? Why are you crying? Not worthy of weeping what has now happened to me, but of fun and joy.

Vasily said: “But not my position; on the contrary, it is worthy of immeasurable weeping; because now I could hardly understand what troubles you had thrown me into. I came to you to find out what I should say in your defense to the accusers; and you let me go, putting a new care on me instead of the old one. I no longer care about what I should say to them for you, but about how I can answer for myself and for my sins before God? But I beg and implore you: if you have any care for me, “if ... some consolation in Christ, if any joy of love, ... else some mercy and generosity” ( Phil.2 : 1), (for you know that you yourself exposed me to this danger more than anyone), lend a helping hand, say and do everything that can encourage me; do not allow yourself to leave me even for the shortest time, but arrange for me to spend life together with you now even more amicably than before.

Chrysostom . To this I said with a smile: “How can I help, what benefit can I bring to you with such a burden of worries? But if it pleases you, do not be discouraged, dear head. The time when you can rest from worries, I will spend with you, I will console you and I will not omit anything that is within my power. At this, weeping even more, he got up; and I, embracing him and kissing his head, saw him off, admonishing him to courageously endure what had happened. “I believe,” I said, “in Christ, who called you and provided you with his sheep, that from this ministry you will gain such boldness that you will receive me, who is in danger, on that day into your eternal abode.

* * *

1        Anfusa, mother of St. John Chrysostom , widowed in the twentieth year of her life.

2        According to the meaning of the quote, it should be "circumcised". - AV.

3        The Aegean Sea between Greece and Asia Minor and the Tyrrhenian Sea between Italy and Sicily are known for their turbulence and dangers for sailors.

4        Odyssus. XII, 39-110.

5        Eurypus is a narrow strait that separates the island of Evia from Viotia and Attica, in which water, according to the Greeks, rises and falls seven times a day and seven times at night.

6        Valentinian and Marcion - the heresy leaders of the sects known as the Valentinians and the Marcionites - of the 2nd century; Sabellius and Paul of Samosata - heresy chiefs Savellian and Paulian (Samosasites) - III century; Arius - the head of the Arians - IV-th century A.D.

7        Isocrates and Demosthenes - orators, Thucydides the historian and Plato the philosopher - Attic writers who lived in the 5th and 4th centuries BC.

Source: Creations of our holy father John Chrysostom, Archbishop of Constantinople, in Russian translation: T. 1-12. - St. Petersburg: St. Petersburg. spirits. academician, 1895-1906. - 12 volumes / Volume 1: With the image of St. John Chrysostom and his biography. - 1895. - CXII, 883 p. / On the priesthood. 395-475 p.

Saint Ephrain the Syrian 

A Word on Priesthood

An extraordinary miracle, an indescribable power, a terrible secret - the sacrament of the priesthood! It is spiritual, holy, venerable, irreproachable, and Christ, having descended, gave it to the unworthy. I bow down, with tears and sighs, I ask you to look into this treasure of the priesthood in those who keep it worthy and holy. For it is a bright and incomparable shield, an unshakable pillar, an indestructible wall. It is a solid foundation, ascending from the earth to the vault of heaven. And what do I say, brethren? It touches the most lofty vaults, ascends unhindered into the very heavens of heaven, lightly and freely makes paths along with the incorporeal among the Angels. And what do I say: among the mountainous Forces? It is an interlocutor of the Lord Himself, the Creator and the Light-Giver of the Angels, and whenever it wants, it immediately accepts boldness. I will not cease, brethren, to glorify you the dignity of this dignity, which the Trinity bestowed on the sons of Adam. He saved the world and enlightened the creature; through him, mountains and hills, jungles and abysses were filled with a pure and venerable life of a blessed kind of people, I mean monks, as the most eloquent Isaiah said,“from the edge of the mountains” people will give a song in praise ( Is.42:11-12 ). Lawlessness is taken away from them from the earth, chastity is established on the earth; through him the fallen devil is brought into inaction; the depraved have become sanctified vessels, the fornicators pure and undefiled; the foolish became leaders of righteousness, the wicked good and pious. Through him, the power of death has been abolished, hell has lost its power, Adam's oath has been resolved, the heavenly chamber has been prepared. He elevates human nature to the level of the incorporeal. What else can I say or praise for? Both the word and the concept exceed the gift of the priesthood. And, as I think, this is what the astonished Paul makes clear when he says: “Oh, the depth of the riches and wisdom and understanding of God! as not testing His judgment and not exploring His ways! (Romans 11:33 ). It soars on high, as soon as possible, raising our petitions from earth to heaven to God, intercedes before the Lord for the slaves.

Let us be penetratingly attentive, brethren, to this mysterious and terrible tale, because without a revered priesthood no remission of sins is given to mortals. What have we recently proved to you about the sacrament of the priesthood? The grape vine, the grain of wheat, and the priesthood are in harmony striving towards the One. But the vine and wheat are slaves, but the priesthood is free. Therefore, when all of them are brought together, then each component becomes more preferable than all treasures into the fragrance of the King and brings the power of its fruits. The vine brings blood and the wheat brings bread. The priesthood, with full boldness, soars from earth to heaven until the contemplation of the Invisible Himself and, falling down, prays to the Lord for the slaves, lifting up the tears and sighs of the co-servants and fervently offering them as a gift to their Lord, along with prayer and repentance, asking the merciful King for forgiveness, pardon and mercy, so that the Spirit of Comfort descends and sanctifies the Gifts offered on earth. And as soon as They are brought, having become terrible Mysteries, full of immortality, because the upcoming priest prays for everyone, then the souls approach and in the terrible Mysteries receive cleansing from defilements. You see, God-lovers, that the vine and the wheat have no effect on earth, unless a heavenly command descends and sanctifies the Gifts. You saw, man, a clear wonderworking. You see how the holy order conveniently cleanses spiritual defilements. May the Savior be blessed, who brought to earth this bright, purifying gift, enlightening the priests with grace, so that they would shine like luminaries in the world! The people, who were before us, achieved sanctification through the horn with oil, and we, the necessary servants of the Blessed One, received neither the horn nor the sensual oil, but the very high and terrible Muscle, descending from heaven, through the laying on of hands she gave us her Spirit, like fire that descended on the apostles. O unspeakable power that deigned to dwell in us through the laying on of the hands of the holy priests! Oh, what a high rank has a strange and wonderful priesthood! Blessed is he who lives purely and without reproach in this dignity. Peter, named Cephas and once on the shore of the lake, caught in the mud, about which the great Shepherd testified:“On this rock I will build My Church ” ( Matt. 16:18 ), through the priesthood, as worthy, I received the keys of heaven. Like him, Paul, formerly a persecutor, having been honored with this gift, flew around the whole world as if on wings, preaching, announcing the resurrection of the dead.

So, let us turn to the righteous Abel, who was a priest at the beginning of creation, and let us learn from him. When at first he celebrated his sacrifice before God, then did not the fire that descended from heaven dine his sacrifice? When he brought the firstfruits to God, then, as the Scripture says, the Holy God “looked” from heaven to the sacrifice to Abel ( Gen. 4:4 ), but did not deign to look at the sacrifice to Cain. Also Noah, who was saved in the ark, when "the waters stopped and the ark hung" on the top of Mount Ararat ( Gen.8:1, 4 ). Noah also became a partaker of this gift and offered to God a sacrifice in a pure stench of fragrance; therefore, the Redeemer made a covenant with him, no more flood on the earth ( Gen.8:21 ), and gave him a holy blessing to grow and multiply ( Gen.9:10). You see the miracle of the priesthood. You saw the first priest in the first creature, Abel, how he brought fire from heaven to earth with his irreproachable all-fruitfulness. You also see Noah, an honest priest in the second creation, how God made a covenant with him. But Abraham was also worthy to be a partaker of the same gift and to bring to God the beloved Isaac and to serve as a priest, preparing his own womb as a burnt offering. There God shows him a great miracle - the birth of Christ and the power of blessing, with which He Himself blessed: "And in your seed shall all the nations of the earth be blessed" ( Gen.22 :18). The divine Moses was honored with the same gift, ascending to God on Mount Sinai and accepting the law, which is why his face was glorified, so that it seemed brighter than the sun. Similarly, Aaron was honored with this gift, becoming an intercessor before God for the sins of people. For "Moses and Aaron in His priests" ( Ps.99:6 ). Like them, Phinehas, in this honorable dignity, stopped death in his people; also Elijah, having put on this dignity, was heard by God “in the fire” ( 1 Kings 18:36 ) and killed the student priests with the sword.

Therefore, let us recognize, brethren, that the dignity of the priesthood is great and very, to the point of immensity, immeasurable. Glory to the One Begotten! Glory to the One Good One, Who communicates it to His disciples, through His holy New Testament , so that they also show an example in laying their hands on the worthy! Therefore, let us all honor, let us all please those who have the dignity of an honest priesthood, knowing exactly that if someone loves a friend of the tsar, then the tsar will love him incomparably more. Therefore, let us love the priests of God, for they are friends of the good God and intercede for us and the world. Almost a priest, fulfilling the commandment of Christ, which says: “receive the prophet” with joy “in the name of the prophet, he will receive the reward of the prophesy” ( Matthew 10:41). If you don’t know about which priest, whether he is worthy of the priesthood or unworthy, then do not despise him for the sake of Christ’s commandment. Just as bright gold does not suffer harm if it is covered with dirt, as well as the purest beads, if it touches some unclean and filthy things, so the priesthood is not defiled by a person, even if he who received it was unworthy. If anyone proves worthy of this rank and walks in it reverently and without reproach, then he prepares for himself life and an incorruptible crown. And if someone dares to enter it unworthily, then he prepares for himself pitch darkness and judgment without mercy.

I present another example to you, man, so that you, out of your arrogance, would not dare to unworthily enter the priesthood, because the pure God does not favor those who have received ordination out of arrogance. Know what those unfortunates suffered, who once resisted Moses and Aaron, and were reckless to shamelessly and arbitrarily bring incense to God. Didn't fire from heaven sing all of them for daring to appropriate a rank that was higher than them? And also to Mariam, the prophetess of God, because with a small word she reproached Moses for the priesthood, the Almighty determined such a reproach that all of her, covered with leprosy, was removed from the camp for seven days. And now, brethren, lead a pure life, imitating Moses, Aaron, and Eleazar. See how pious priests in this rank took revenge on the godless militias of enemies. Moses as a priest lifted up his hands to God and smote Amalek with an incurable sore. Girded with the priesthood, Abraham put the kings to flight. Having assumed the priesthood, Melchizedek blessed the chosen Abraham with the highest blessing.

Have you been honored, brother, with the dignity of the priesthood? Make an effort to please the Governor with purity, and righteousness, and divine wisdom, and bright virginity. Be a fiery zealot, like the chaste Joseph, pure like Jesus, hospitable like Abraham, poor-loving like Job, loving like David, meek like Moses; return the erring one to the path, strengthen the lame, raise the fallen, protect the weak, and do all the like.

And I, beloved brethren, am horrified when I see what some foolish people have the habit of venturing into, who decide shamelessly and recklessly to seek the priesthood and accept it without being called by Christ's grace, not knowing that they, the poor, are heaping up fire and death for themselves. . Not only do I tell you, man, not to take on the priesthood recklessly, but also not to touch any of the vessels of all-honorable service. If you have read what Oz suffered when he touched the bow of God, then always remember, beloved brother, the terrible saying of the Most High God, spoken through the mouth of the prophet Isaiah: “And upon whom shall I look? Only on the meek and silent and trembling of my words ” ( Is.66: 2). Always remember these words and be attentive so that you acquire a treasure - a meek thought, so that in this way you can ascend mentally to the mountainous city of Jerusalem and offer smart sacrifices to the impregnable King God. There, unfading, incorruptible crowns are intertwined, and there Christ Himself will crown you before the Angels with a crown of immortality, and you, with high faces, will forever sing the victorious song of the Holy Trinity. Amen.

Saint Simeon of Thessalonica

About priesthood

To one pious monk, awarded the priesthood (diaconate); also about the bishop consecrating to the rank of presbyter.

My beloved and good brother in Christ! Being obliged, according to the commandment, to love everyone, we should all the more love those who are sincere and loving (us). Although love according to God is indivisible and simple, and always of the same quality, and although, according to perfect reason, it should be equal in relation to all: however, Love itself and perfection itself - Jesus, who gave Himself for all, is willing according to the will of everyone , just as the sun, pouring light equally for all, sees each according to the desire to look and the ability to see. Therefore, the Savior himself says: “I love those who love Me” ( Prov. 8:17 ). It is not that he loves some, but loves others who do not leave; no, he is like love itself He loves everyone in general, even those who do not want to love Him from Him, without constraining them by force; but to those who love Him and wish to be united with Him, He gives Himself wholly, and, being the very Goodness, manifests deeds of love. And the Apostle commands, first of all, to have care for your own, meaning here those who are in the faith.

And I myself, although the least of the least, but believing in Christ, a priest in Him, by His permission, and His servant according to my strength, must necessarily remember His commandments, especially the most important commandment of love, as much as possible, so that, according to my strength, the word of the beloved disciple, Christ dwelt in me, albeit a few. For “remain in love ,” he says, “ remains in God , and God abides in him” ( 1 John 4:16). Thus, being obliged to keep the commandment of love myself, and to remind of it to everyone, if possible, and especially to my beloved, I now sincerely proclaim it to you, whom I love above all others. And I do not mean exhortation here, but I only want to remind you of the ministry that you have been honored with and to bring the most accurate knowledge of it: since I entered the priesthood before you, I became a priest of Christ and, according to His highest goodness, a minister His divine and greatest Mysteries.

Here you too, beloved, have been honored to become a clergyman of Christ and to be a deacon (of Christ), and a representative, and a spectator of the Mysteries, close to Him and a partaker, and a herald of the Gospels. You are no longer held back by any veils, but you look openly. And not through a seraphim, that is, a priest, you participate in the covenant, but, having been awarded the priesthood, you yourself became a seraphim. You call to prayer without being called; raising others, you bring them closer to God, and you yourself, moreover, serve the divine Mysteries and proclaim to the faithful, exhorting them to listen; you are appointed by Christ and serve as the main way for others, guiding them to the light. And are you not a cherub when you see in the mysteries of the All-Seeing, and a fiery seraph when you carry life-giving coal, and a throne, having the Omnipresent in your service and communion, and an angel, as His servant and priest? Moreover, you serve not any image, or image, but Himself in the highest invisible (ranks) before the Lord. And that they are grief, then you perform down: for the Creator of all sorts wanted this liturgy to be celebrated both there and here.

And He Himself did the same: having become a man, He united with us and, being the only invisible one, at His will put on matter and became like mortals. Being infinite and beginningless by nature, when He desired to unite with creation, He did not accept the created nature of the invisible spirits. Having created them from nothing, He made them incorporeal and immortal by grace, and in order to make them partakers of His glory, He gives them His gifts, each in an appropriate measure. And He accepted our created nature and hypostatically united with us, and imparted divine glory to corruptible nature, having clothed in it inseparably and inseparably. “In Tombo,” says (Paul), “ lives every bodily fulfillment of the Godhead” ( Col. 2, 9). So He was seen, and again we can see Him, by His good pleasure; He gave Himself up for us, and now He constantly gives Himself to us.

And such and such deeds, oh great goodness, we are performers and ministers, and secrets! What's more than that? In the performance of the sacraments, we received a dignity higher than that of the angels. Oh the goodness of the Lord! He who contains everything and is not limited by anything, for our sake dwells in the place; the intangible is embraced, the invisible is felt; the incomprehensible mind joins mortals through us, who have humiliated and corrupted our nature, and, lo and behold! through the priesthood bestowed on us in the sacraments, He is present and appears, and is given, and is offered, and is shared by all, and dwells, and is clothed, and is angry, and is appeased, and is propitiated, and is changed. What is more amazing than this? What is the greater good for people? Which dignity is higher? What power abounds with greater gifts? That's how strong and powerful we are - earth and dirt and worms! But we can do more than this by the power of the priesthood:

What will we bring for it? How much do we owe to God for such gifts? But, even if we attained the contemplation of the many-eyed, still we would not be able to pay (for the gifts of God) to the extent that we became debtors. And what created being is worthy of God's graces? And the first higher ranks tremble, humble themselves, are horrified, seeing what we are doing, they are especially strange, contemplating “the manifold wisdom of God in the Church” ( Eph. 3, 10 ), as Paul says; and they, knowing Him who made them and the exceeding goodness of God, are afraid and cry out in amazement and wonder at what is happening.

And we, who are worthy to be ministers and performers of the divine and greatest mysteries, how do we behave? We sometimes (alas!) make this wonderful power and terrible duty to exterminate sins and passions a source of passions and an occasion for sin; but some, instigated by the spirit of malice, turning it into a despotic and worldly power, madly striving for it and using all means in their power to achieve it, use such power and already cease to abhor it. The saints, on the contrary: the already existing angels in contemplation of such a height (Mysteries), but trembling, like seraphim, the divine Mysteries, (as it is said), avoided it (power) and evaded the greatness of the sacred dignity. And how they behaved when they were honored with it, is evident from what they did. Therefore, we, beloved, who, through divine goodness, have become partakers of the dignity of the saints, let us sweat, how much power we have, to manage life and manage it like them. This work is not only for us - too inexperienced - a work that does not correspond to (our) dignity, but even for those who have reached the highest degree of purity, who have become like angels and the angels themselves. This work belongs to one Divine Being, who produced everything from nothingness and now preserves, and can change everything at his will. And this is obvious here.

Therefore, we alone of all created beings need renewal; and, since we darkened and destroyed the first beauty, disobeyed the eternal and immortal, and incorruptible, and unchanging God, and listened to the one who was created good, but fell by his own will, and lost divine immortality, and became mortal through separation from the immortal, then for us and grace is needed. And although this apostate, apparently, lives and abides, in fact he lost the true life - the life of God, having arbitrarily transferred to the side of evil and through self-conceit becoming an adversary to the Lord who created him, and through this to us, deceived by him, having prepared a similar or death. And this apostate still exists and has not lost his malice.

And after the fall, by the goodness of the Creator, we received the means to revolt. For he did not fall by deceit; did not suffer from the flesh and was not bound by matter, but voluntarily fell behind the good, of which he had true knowledge; therefore, having no place for repentance, he remains an evil-wisher and grows stronger in malice. But we, seduced by feeling and insidious deceit, have received the grace of repentance, so that, having recognized evil by experience, (we) despise it - having felt the true and divine blessings from which we have fallen away, to repent, immediately respond to the calling, to be for it. pardoned and receive again the gifts of divine goodness. For this, the prophets, and the law, and all its fulfillment, and, finally, the incarnation of God, so that we learn through the fall, that is, by departing from him, as well as the one who tempted us and led us astray, to become such, what they were before

Since it was impossible for the Incarnated One to remain here forever – this is not typical of human nature, which, as a result of condemnation, received a limit in life – it was impossible for mortals to constantly see the flesh made through death.immortal, especially ungodly and sinful people who still need rebirth: this would be inconsistent with the dignity of His divine and incorruptible body, and would not lead all people, as gifted with freedom, to obedience when He began to struggle for them, on the contrary, He could expect a second rejection. And if it is possible to suffer and die innumerable times, then He really was rejected and is still rejected, suffered and still suffers in the person of those who constantly endure for His sake; wherefore He himself ascended. This is what He does for us, who is inseparably in the bosom of the Father and is constantly present everywhere, who lifted up the body and presented it to the Father as a gift, and who sat “above all principle and power and power” ( Eph. 1, 21), as Paul says, and made flesh accepted into the person of the Godhead, glorified and worshiped by all creation, the flesh that always sets before us and is offered to the Father as a sacrifice. He is both an advocate, and a propitiator, and a deliverer, and a mediator; from Him is the gift, and the reward, and every consolation.

When this happened, and He Himself sat down at the right hand of the Father, and those who were being saved felt the need for a Savior: then the Savior, O great compassion! - bestowed the grace of salvation on His kindred by nature, i.e., obsequious people being saved. Therefore, He Himself, desiring to save people, became a man. He did not grant this to the angels, because he did not unite with them, except spiritually, and because they do not need renewal. Instead of himself, He appointed overseers and mentors of souls, leaders to heaven, light and life, and fathers and shepherds, and guards and priests, who received His power not for their own merits and were appointed to this work not only for themselves, but for the sake of others.

Therefore, we must try in every possible way to prepare as worthily as possible for the high sacrament, as should those people who have received power and authority and grace on earth, and we must use these gifts not only for ourselves, but even sacrifice ourselves for others, not sparing, moreover, life, following the example of our Archetype. "My soul ," He says, " I lay down for the sheep" ( John 10:15 ); and Peter says: "Christ suffered for us" ( 1 Peter 2:21 ) ; and Paul about the Father : mercy, but for us all he betrayed Him” ( Rom. 8:32 ). This applies to all priests.

Is not the divine and crucifixion clothes in which they put on a sign of the impoverishment of Jesus? Yes, this is the symbol of the cross, the image of death, the aspiration of all thoughts to grief, the renunciation of everything earthly. Therefore, those experienced in the knowledge of this avoided the glorious holy order - not because they should avoid the priesthood, but because it requires a worthy and great soul, able to perform sacred deeds, a soul as clean as possible and caring for the benefit of the brethren: since this the work is God's and is pleasing to Him (God), and is served for love, as Christ taught Peter.

That is why the humble fathers, knowing themselves, shied away from the great priesthood; but now those who are clothed in a monastic image are mostly rewarded with it; and to them it is given for the sake of their great dignity, highness and purity. Many rightly think that a powerful and purified soul is needed for this; and purity and piety in particular accompany the schema. Such is the opinion of many, or better, the opinion of the universal Church, which has established that the presidency of almost every Church should be entrusted to monks. Even after careful research, you will hardly find that any one of the laity has ever been honored with the hierarchy, and for the monks it seems to be destined by lot; you will hardly notice that anyone living in the world has reached the hierarchy, and that the Church chose him for this before he puts on the monk's clothes. Such is the opinion of all the faithful in general, and especially the divine primates of the Church, who pay honor to the divine schema, as if it had been established and proclaimed from above.

But the bad behavior of many has spoiled everything, and the importance of the schema is humiliated and weakened. Some use all measures in order to reach the divine hierarchy as soon as possible, and having reached it, they do not use it as they should, and very often do things unworthy of this rank, sometimes, however, they comply with its requirement, but more act as they please. . Therefore, it is better not to put on the schema and be obedient to the Creator of it; but those who have been honored with the priesthood and determined to do so must live God-fearing and be humble, like the Lord who humbled himself, whose place and image they received.

It is easy to see that this divine office is often a cause for pride and vanity for many, and this is not from itself, but from our will, which does not obey the divine mind, rushing towards only one and completely immersed in the earthly and sensual. This is not how we should think; I will not refuse that I am writing this also about myself, since I often have similar thoughts (vain), and I think that it is a good and useful deed to speak of oneself in this way and, together with others, to denounce oneself. It is impossible that we, overwhelmed by evil thoughts, should not receive any benefit from remembering and presenting blessings. Of course, we cannot always notice the emergence of thoughts and the germ of thoughts, and our clouded mind is usually seduced: but to think about what is useful and immediately strive for the best is in our power; therefore, if we neglect this, then we will be judged. Constant concern for the acquisition of goods usually gives rise to something divine.

However, we must think about whose servants we are, what kind of servants we are, and whose image we wear. We are the servants of God, who created everything and not only created everything good, but also always desires that beings who voluntarily deviate towards evil, especially people, turn to good - who desired and deigned to bring them into a good state, and does this through priests . We are the servants of the greatest cause, in which earth and heaven were united and enmity was destroyed, God was reconciled with mortals and all unrighteousness ceased, and the power of demons was destroyed, and we - people, together with angels, by grace, became both sons of God and gods, and doers , and clergymen, and stewards, and initiates into the sacraments.

Each of us, in accordance with his rank, wears the image of the divine and the highest. The bishop is the image of Jesus, and then the presbyter, according to the authority to perform the sacraments. In relation to other gifts, the bishop is the image of the Father of lights, from whom every gift is good and every gift is perfect; and therefore (called) an illuminator. Presbyter - the image of the highest ranks, the second light; he betrays and commits mysteries; and therefore (is called) the doer. Deacon takes third place. He is the image of ministering angels, constantly sent to those who want to inherit salvation; wherefore, he (is called) a messenger, a preparer, and a minister. All the same, they stand before the one God, offer the same sacrifice, share the same thing, eat the same body, are all equally respected, and the same divine grace is transmitted from them to others, whether from the first one or the second, according to the place,

Let's look at Jesus now. He is the true God, Who is from Being, the Word of the Mind without beginning, the only-begotten Son of the highest Father, from whom everything, Wisdom, Power and the Word, by which everything (created), Almighty, Lord, immaterial, invisible, inexpressible, incomprehensible, incomprehensible, indescribable, intangible, immortal. What did he finally do for us? Man, visible, described, willing, mortal, impoverished; He had no place to bow his head, he was despised, sold, condemned, insulted, ridiculed, slandered and crucified, and all this for our sake. What is more divine than this? What other example of goodness is so great? What better way to portray immeasurable philanthropy? What can more clearly represent the humiliation of God? The Creator becomes a creature, the Creator becomes a creature, suffers for the creatures from his own creatures; The Lord suffers from the servants for themselves, for those who betrayed Him, voluntarily left Him and began to serve His enemy, did not recognize Him as the Creator, did not repent, did not seek Him, and not only did not turn to Him, but even, having fallen away, persecuted Him, blasphemed and handed over to death, and He, the good one, betrayed Himself He suffered, died, rose again, and raised us up with Himself, ascended and raised us up with Himself, and, finally, He constantly lays down Himself for us, unites us with Himself, communicates and makes us His members; desires to abide in us inseparably, and not only allows it, but strives for it. informs and makes His members; desires to abide in us inseparably, and not only allows it, but strives for it. informs and makes His members; desires to abide in us inseparably, and not only allows it, but strives for it.

What shall we offer Him for this? For how many priceless deaths, so to speak, do we remain indebted to Him? We are His eternal debtors and are unable to pay our debts. When we stand before Him, we speak words of humility and do the same deeds: then let us humble ourselves, looking at the one who has humbled himself and who is still humbled; Let us be afraid at the thought of Whom we are standing before: Christ is present between us, both invisibly and visibly – in the divine bread of the flesh and the honest cup of blood, revealing to us His passions, murder, nail sores, blood, death. Let us stand with trembling when we approach Him and directly look at Him, we crush and eat, and we drink from the blood, and we distribute to others according to the grace given to us.

Then the face of the cherubim marvels, the seraphim wonder; all the divine forces, beholding, tremble, stand in fear, and, being creatures and weak, are aware of their nature and with amazement glorify the immeasurable goodness of God. All these ranks are with us and surround the altar with fear, wanting to penetrate into the sacrament; and they do not come in vain, but borrow a ray of light from there for themselves, for there is the source of their light, there is the power (center) of their fire, life, wisdom, sanctification.

If impassive beings, devoid of all lust, stand thus, how shall we, earth, dust, and worms, stand before us? How should we prepare ourselves for such divine action? Let us endeavor to begin and serve such a cause with all diligence and reverence. since nothing else than love alone has accomplished this work, then we will love Him, who loved us “first” ( 1 John 4:19 ); let us begin the service of love with all the strength of the soul, since love has revealed God to such lowly ones. Let us serve the cause of humiliation with humility and love, for the incarnate God showed that it was impossible without God to rise to the nature of mortals who voluntarily inclined to fall.

Man felt the need to be united with God, and to this day we are constantly aware of ourselves as weak. Let us constantly pray to God for help, we will never do anything without Him: for “without Me ,” He said, “ you can do nothing” ( John 15:5 ), in order to unite with Him and abide inseparably. And if the spirit of malice, out of pride and despair, has become an apostate, then we, conscious of our plight, must join the Creator. “Humble ... ,” said (He), “he will exalt himself” ( Luke 18, 14). If the Lord gave Himself up for all and for all those who need Him, and became everything, let us give ourselves over to Him in order to be partakers of His blessings; Let us serve His cause with all our hearts and, if possible, offer Him a terrible sacrifice, for this is pleasing to Him. “With desire ,” He says, “ I have desired this Passover to eat with you” ( Luke 22:15 ), and constantly desires this, for he did not say: do it, but “do this in remembrance of Me” ( Luke 22:19 ), What other work could be more important than this work - constantly remembering Christ, His death for us and constantly offering sacrifice ?My body, which is broken for you” ( 1 Cor. 11:24 ), that is, always; “This... is My blood... which is shed for you ” ( Matt. 26:28 ), - not once shed, but, obviously, constantly (is poured out). Nothing can be more useful to us and more pleasing to God than this sacrifice, for it is His work and the restoration of mankind; in it is His communion with us, as the Incarnate showed - before the sufferings He prayed like this: “Let them be one, just as we are” ( John 17:11 ).

And now He Himself bears witness that through this we are made one with Him. “Poison ,” he says, “ My flesh and drink My blood abides in Me, and I am in him” ( John 6, 56 ). More than any prayer and praise, you need to be diligent in this matter, for through it every prayer has power. we must devote part of the days of our lives to this work; for, as all divine deeds and commands relating to the world, all without exception, as soon as they appeared, are still constantly working, so the same must be understood about this (work).

We notice that all visible creatures are constantly active: I am talking about the constantly moving sky, about the vegetating earth and about everything that is in them; everything acts according to its nature. All the more so should one who is assigned to that divine and greatest work be active. If sensible objects act so indefatigably, and man - this small and at the same time great world - also proves that when with the sensual side he constantly acts as is characteristic of sensible things, feeds, grows and changes, and with the spiritual side, as is characteristic of spiritual beings, he always acts by the suggestion of the mind and the thought power of the soul, and along with the activity of the human mind, mental divine powers gradually develop in it; then how can one leave the highest deed of great service to God, a deed done for the sake of all creation, through which all beings are brought to a better state, united with God, made divine, and especially rational beings, mainly people dead and living; how to leave this matter out of negligence, or out of the imaginary God-fearing of the priests?

God-fearing cannot keep from the sacrament of the Mysteries; still less can it hinder the saving sacrifice, and consequently its beneficence. And if there is no obstacle to the priesthood, then, therefore, a salvific sacrifice must be constantly offered. The priest is appointed to be a sacred body, therefore he must not be careless; for carelessness, I think, he will give an account, as the divine Basil says to some Gregory, reproaching him for negligence: either let him, under a plausible pretext, refuse to be an organ and leave his post, or, legally preparing to be a divine organ and remaining in his post let him not neglect the service. “Everyone will receive his reward according to his own work” ( 1 Corinthians 3:8 ). "Cursed ," it is written,do the work of the Lord carelessly” ( Jer. 48:10 ).

What other work of God is more important than this? Negligence in this matter, as we said, is pernicious, unless, according to the teaching of the fathers, a person has received grace and does not refrain from deeds that are contrary to grace. Let the heedless be corrected; let him be afraid of God, who will demand from him an account in the service, for, due to his negligence, the benefit of the sacred sacrifice is lost for those who want to receive it (benefit); because of it, the remembrance of the Savior and His divine sufferings is not created. Anyone who is not free from such offenses, for which the fathers forbade the ministry, should not act. According to the Fathers, the one who does not act willfully and is guilty of the Mysteries of Christ, for if the one who partakes unworthily is condemned, is not the unworthy performer all the more so? True, we know that no person is worthy of this work, because it is terrible even for angels; but Godwho bestowed it, condescended to people as much as possible, and gives Himself. Mortals! Let us try to be worthy of grace to a certain extent and let us contribute to it diligently, imitating, as far as possible, the entire earthly life of the Lord.

Those who wear His image should, if possible, create a remembrance of Him every day, so that they can be constantly both doers and partakers of this (remembrance). Then God will be with them, and the angels with God and with them, and holy souls, and the souls of all the faithful and living godly, whether they are people who successfully and calmly struggle, or fallen people, but repentant and seeking mercy and purification. And in general, every creature will receive sanctification and the greatest help in what we need most of all. And for this there is a great reward for those who perform sacred duties reverently and diligently. If, however, it is impossible to serve as a priest every day, then at least four times a week, as Basil the Great , who himself did so, commanded, he left three services, and sometimes replaced them with a word of edification.

It is necessary to celebrate every day; I do not dare to speak from myself, but having learned from the Savior, who says: “Do this in remembrance of Me” ( Luke 22:19 ). And again: "I live ... and the one who eats Me ... will live for My sake" ( John 6, 56-57 ). And the Apostles did this, exercising themselves in prayer and breaking bread, as it is written ( Acts 2:42), i.e., in the sacrament of the Mysteries and communion. Many of the Fathers spoke and acted in the same way, for example, Blessed Gregory, Bishop of Rome, who showed special zeal for the divine service; he, they say, established in the Church of Rome by posts to perform the full priesthood and taught to perform the priesthood daily, following the example of one bishop who acted in a similar way. This bishop attracted the attention of the supreme ones (hierarchs), who decided to pronounce a commendable word to him after the divine rite. The Monk Anthony also spoke and acted in the same way, and his disciples every day served as priests and communed with the Mysteries. And St. Chrysostom, together with Father Vasily, in addition, wrote the rite of divine mysticism and praises those who every day participate in the sacrament of communion, but only reverently and worthily.

But let it not seem to anyone that what has been said is an unconditional commandment, for worldly people and those who are married to wives belong to this ministry, and nightly temptations are often found against monks, and very many, at the instigation of the evil one, endure the temptations of anger, vindictiveness, and many other passions, while a true priest should be free from all that. Therefore, let, according to the words of Basil the Great , perform (priests) the sacrament, if possible, four times a week; and if it is not possible, then at least by all means twice a week, for this is convenient for both laymen and monks, and there can be no excuse here, since by labor and vigil and confession for five days they can cleanse themselves.

Therefore, they should first of all take care of remission (of sins), since it can predominantly purify them. And this is very necessary for the priests, and especially for those who daily approach the omniscient God and the Giver, through the repentance of forgiveness. If someone is possessed by some kind of passion, especially in relation to another—as, for example, the vindictive often have to be possessed by slander and envy—then such a slave of passion, an instrument of the evil one who has settled in him through passion, should not approach the Good and Giver of peace. Let such one know that, voluntarily succumbing to the suggestions of the evil one, he will give an account for passion and negligence; for the enemy, no matter how hard he tries, is not able to subdue you; we have been given power to tread on the serpent and the scorpion - on the insidious and destructive demons, and on all the power of the enemy. The perpetrator of evil only finds a place to attack; but in no case can he use perfect violence and tyrannize, as we know from the experience of the faithful and the elect, and, being a creature of God, he has no power even over the dumb. So,insofar as it is in our will and in our disposition (it is) to defeat him and be perfected in virtue, then we will be condemned if we are defeated by him and lose such a most heavenly gift because of some corrupting passion - I'm talking about the priesthood and what comes from his consecration. Therefore, one must purify oneself as much as possible and try in no case to fall into the snares of the evil one.

Let us guard ourselves, who have been worthy of sanctification, so that we may stand in the purest possible way and serve the Most Pure One; Let us hasten to adorn ourselves in deeds, words and thoughts with His lofty perfections, in order to have in ourselves a reflection of at least some of His properties. What are His properties? - philanthropy, humility, mercy, love for all, peace, communication of divine gifts, and above all, communication with us and sanctification, because our God is Holy and sanctifies those who approach Him, and deigns to rest in the saints. Oh, that He would vouchsafe us a part of His chosen ones and saints! May He make us worthy while still here, may He preserve us to the end as servants of His most holy sacraments for sanctification; and there, He who led us again into the Holy of Holies, may He make us forever partakers of direct communion with Himself!

For to Him, Jesus Christ, the Son of the living God and our God, who consecrated Himself for us by the sacrifice of the Cross, so that we too may be sanctified in truth, all glory, honor, magnificence and praise befits with His Father without beginning, and the Most Holy and good and life-giving Spirit, now and ever, and forever and ever! Amen.

Source: Scriptures of the Holy Fathers and Doctors of the Church, relating to the interpretation of Orthodox worship. Volume III. - St. Petersburg: In the Printing House of Grigory Trusov, 1857. - S. 225-248.