Full title: "his (Chrysostom) the fourth word against the Jews, on the trumpets of their Passover. It is said in Antioch, in the great church." The very beginning of this conversation shows that it was spoken, quite long after the first three words against the Jews.
Again, the wretched and miserable of all people, the Jews want to fast, and again the flock of Christ must be protected. And the shepherds, until no beast disturbs them, sitting under an oak or pine, play the pipe, leaving the sheep to graze at will; and how they will notice the approach of the wolves, throwing the pipe, take a sling in their hands, and, leaving the horn, arm themselves with sticks and stones, and, standing in front of the herd and raising a large and strong cry, often with this cry alone, without making an attack on the beast, they drive him away ... Likewise, we, in the preceding days, delighting in some kind of explanation of Scripture, did not use a single controversial word, because no one disturbed us; and as today, the fiercest of all wolves, the Jews want to surround our sheep, it is necessary to fight and fight so that not a single sheep is stolen from us by beasts. And do not be surprised that, even ten or more days before the onset of fasting (Jewish), we are already arming ourselves and protecting your souls: after all, hardworking farmers, if there is a fast stream nearby, devastating the fields, not during rainy weather, but still until that time, they protect the banks (of the stream), and raise embankments, and lead ditches, and in every possible way fortify themselves against it. While it is still quiet and shallow, it is easy to hold it; but when it increases and very quickly carries its water, then it is no longer so easy to stop it: that is why (the farmers) warn it for a long time, inventing all possible obstacles. As a rule, the soldiers, and the shipbuilders, and the reapers do the same. Those, even before the battle, clean the armor, and examine the shields, and prepare the bits, and feed the horses with great diligence, and arrange everything else diligently. And the shipbuilders, before lowering the ship to the pier, correct the keel, and renew the sides (of the ship), and trim the oars, and sew the sails, and arrange all the rest of the ship's accessories. In the same way, the reapers, for many days, sharpen the sickles, and prepare the threshing floor, and the oxen, and the cart, and everything else that is required for the harvest. Yes, and all people, you know, make preparations in advance for their studies, so that when the time comes for classes, it would be easy for them to do the job. Imitating them, and for many days in advance, we protect your souls, and exhort you to flee from this impious and lawless fast (of the Jewish). Don't tell me that (the Jews) are fasting; but prove that they do it according to the will of God; if not, then their fast is more lawless than any drunkenness. One should not only look at their deeds, but investigate the cause of their deeds. What happens according to the will of God, even if it seems bad, is best; and what is disgusting and displeasing to God, even though it seemed the best, the worst and most lawless of all. Even if someone commits murder by the will of God, this murder is better than any humanity; but if someone spares and shows love for mankind against the will of God, this mercy will be more criminal than any murder. Deeds are good and bad, not by themselves, but by God's definition of them.
2. And to assure you of the justice of this, listen to this. Once Ahab, having captured one Syrian king, against the will of God, saved his life, put him together (on a chariot) and released him with great honor. Then one prophet, coming to his neighbor, said: according to the word of the Lord, beat me: and a man does not want to beat him; and speaking to him: you have not yet listened to the voice of the Lord, behold, you have gotten away from me and the lion will smite thee. And get away from him; and the lion found him and smite him, and you will find a man inago and say: beat me: and beat him and smite him, and crush him his face (1 Kings XX, 35-37). What could be weirder than this? The one who struck the prophet remained intact, and the one who spared him was punished: know, then, that when God commands, then one should not speculate about the nature of the deed itself, but only obey. And so that the first (neighbor) would not spare the prophet out of respect for him, the prophet did not just tell him bey me, but: according to the word of the Lord, that is, God commanded, do not ask about anything else; the king decreed the law, respect the dignity of the one who commanded, and obey with all readiness. But he did not obey, for which he suffered a heavy punishment, and with his misfortune he admonishes the descendants to obey and submit to everything that God commands. Then, when the second struck and wounded the prophet, this one tied a linen around his head, closed his eyes and made it so that he would not be recognized. And why did he do it? He wanted to denounce the king and pronounce judgment on him for the salvation of the Syrian king. Since the king was wicked and hated the prophets, so that, when he saw him, he would not drive him out of sight, but drive him out, not be left without correction, the prophet covers both his face and the story of the matter, in order to be able to speak (with the king) and receive from his consciousness is in what he wanted (the prophet). And so, when the king passed by, the prophet shouted to him and said: Thy servant will go out to the war of battle, and behold, your husband will bring a husband to me, and speak to me: save this husband: if he renounces, he will jump away, and your soul will be instead of his soul, or give away the talent of silver. And it was, as if your servant semo and ovamo got angry, and this did not happen: and the king of Israel spoke to him: behold your judgment is with me, you have killed yourself. And hurry up and remove the veil from your fringes: and the king of Israel will know him, as if he was from this prophet. And speaking to him: this is how the Lord says: you have not yet given up the pernicious man from your hand, and your soul will be instead of his soul, and your people instead of his people(Art. 39-42). See how not only God, but also people judge in the same way - paying attention not to the nature of deeds, but to their purpose and reasons. So the king says to the prophet: you are your own judge before me, you have committed murder. You, he says, are a murderer, because you let the enemy go. That is why the prophet covered himself with a veil and demanded a judgment, as it were, according to someone else's business, so that the king would pronounce the correct decision; - which happened. For when the king pronounced judgment on him, the prophet took off the veil and said: You have already sent away a pernicious man from your hand, and your soul will be in place of his soul, and your people in place of his people... Do you see how (Ahab) was condemned for philanthropy, and what punishment did he suffer for mercy? He saved the life (of the enemy), and is punished; and the other committed murder, and - deserved the praise. Here Phinehas committed two murders in an instant, killed a husband and wife, and was honored with the priesthood: so he not only did not defile his hand with blood, but made it more pure. So, seeing that the one who beat the prophet remains intact, and the one who did not beat him perishes, that the one who spared is punished, and the one who did not spare boasts, in all cases try to find out first the will of God, and not the property of the deed itself, and what you find in agreement with it, then only approve.
3. Guided by this rule, we will judge this (Jewish) fast. If we do not do this, but display and examine the bare cases of talcum powder as it is, then there will be great confusion, great disorder. For example, robbers, robbers, and deceivers endure beatings, but martyrs also endure the same; deeds are the same, but the mood and the reason why they do not happen are not the same, and therefore there is a great difference between (the martyrs) and those people. And as in this case, we pay attention not to torment alone, but, even before that, to the disposition of the soul and to the reason for which torment occurs, and therefore we love the martyrs not because they are tormented, but because that they are tormented for Christ, and we despise robbers, not because they are punished, but because they are punished for atrocities; judge in the same way what is done among the Jews. And if you see them fasting for God, praise it; if you see that they are doing this contrary to the will of God, turn away and hate them more than those who are drunk and immoderate in food and drink. But this post should look not only at the reason, but also at the place and at the time. However, before fighting the Jews, it is better to talk with those of our members who, apparently, stand with us, but in fact follow Jewish customs, and defend them in every possible way, and which, therefore, I consider more worthy of condemnation than the Jews themselves. In this, not only wise and intelligent people will agree with us, but also everyone who only has any sense of reason and meaning. To prove this, one does not need speculation, research and long turns of speech; no, it is enough just to ask them and - to catch them in the very answer. What? I will ask each of those suffering from this ailment: are you a Christian? Why do you follow the customs of the Jews? Or are you a Jew? So why bother the church? Does the Persian not observe what is in the custom of the Persians? Doesn't the barbarian follow the customs of the barbarians? Doesn't he who lives in the Roman state obey our charter? And if any of those living between us is convicted of acting like a barbarian, tell me, isn't he immediately punished without trial and investigation, even though he presented a thousand excuses? Likewise, if one of the barbarians turns out to be observing Roman laws, would he not tolerate the same? How do you think to be saved by deviating from the Jewish lawless customs? Is the difference between us and the Jews insignificant? Is the dispute we have about empty things, so what can be considered the same thing (both Christianity and Judaism)? What are you connecting the incompatible? They crucified Christ whom you worship: you see what a difference! How, then, do you run to them, the murderers, who say about yourself that you worship the Crucified One? Am I inventing this kind of accusation and this kind of denunciation? Isn't Scripture also using this method against them? Listen to what Jeremiah says against them: go back to Kidar, and you see; send to the islands of Hettim, and know if such was created... What is it? If you change the pagans, your gods are yours, and these are not the essence of bozi: you will change your glory for that, you will not use it from him(Jer. II, 10). And this means this: those (pagans), he says, worshiping idols and serving demons, were so firm in their delusion that they did not want to leave the idols and turn to the truth; and you, worshipers of the true God, having abandoned paternal piety, have passed to alien customs; you have not even shown the constancy in truth that those in error have. That's why he says: If such was created? If you change the pagans, your gods are yours, and these are not the essence of bozi: you will change your glory for that, you will not use it from him... Didn't say: premenist of his God, because God is unchangeable (Malach. III, 6), but: premenist his glory... It is not Me, he says, that you have offended; for no harm can be done to Me; you have dishonored yourself, you have diminished not my glory, but your own. Let me say this to ours too, if only I must call ours those who think in the Jewish way: go to synagogues and see if the Jews changed their fast, did they fast with us on Passover, did they eat when that day? Their fast is not to eat, but lawlessness, sin and crime; and yet they did not change him; but you have changed your glory to something from which you will not get any benefit, and have gone over to their side. When did they fast on Easter? When did you celebrate the feast of martyrs with us? When did you communicate with us on the day of Epiphany? They do not run to the truth, but you run to wickedness: I call (their feasts) wickedness, because they are not performed at the right time. There was once a time when these holidays were to be observed, but now is not the time. That is why what was once lawful is now lawless.
4. Let me speak to these people in the words of Elijah. He, seeing how the Jews were acting wickedly, and now they obey God, sometimes they serve idols, so he says to them: how long do you keep on both molds? If the Lord our God is with you, come and follow in His footsteps: if Baal, then follow him(1 Kings XVIII, 21). This is what I will say to them now: if you consider Judaism to be true, then why are you burdening the church with yourself? If Christianity is true, as it is, then follow it unswervingly. Tell me, do you participate in the sacraments, worship Christ as a Christian, ask Him for good, and - do you celebrate with His enemies? With what conscience, finally, do you come to church? But we have said enough against those who say about themselves, that they think in our way, and yet follow Jewish customs. And how I want to fight the Jews, then let me offer a more lengthy lesson and show how the Jews humiliate the law, fasting now, and trample the commandments of God, always doing only what is contrary to Him. Now, when He wanted the Jews to fast, they fattened themselves up and expanded; when he wants not to fast, they persist in fasting. When he wanted them to sacrifice, they fled to the idols; and when he does not want them to celebrate their holidays, then they are zealous to celebrate. Therefore, Stephen spoke to them: resist the Holy Spirit(Acts VII, 15). You, he says, only tried to do something contrary to what God commanded. This is what they do now. How is this visible? From the law itself, for in relation to the Jewish holidays, the law commanded to observe not only the time, but also the place (of the celebration). So, commanding them about this Passover, he says this: do not eat the Passover in one of your city, even the Lord your God will give you(Deut. Xvi, 5). On the contrary, having decreed that the Passover should be celebrated on the fourteenth day of the first month, the law also commanded that it should be celebrated only in Jerusalem; Likewise, for the celebration of Pentecost, he appointed a certain place and time, commanding it to be celebrated after seven weeks, and adding again: in a place the Lord your God will choose(XII, 11). Similarly (decreed) and about the Feast of Tabernacles. But let us see which of these two is more necessary - time or place: that is, if when one cannot observe both together, should one neglect the place and observe the time, or, neglecting the time, observe the place? I want to say this: the Lord commanded to celebrate Passover in the first month, in Jerusalem, i.e. at a specific time and place. Now let us suggest that two are celebrating the Passover: let one break the place, but keep the time; the other one observes the place, but he violates the time, moreover, the one observing the time, but violating the place, let him perform the Passover in the first month and outside Jerusalem, somewhere in the distance, and the one who observes the place, but transcends the time, celebrate the Passover in Jerusalem, not in the first month , and in the second. Then let’s see which of these two is worthy of condemnation, and who is approval, whether overstepping the time and having the Passover in a certain place, or leaving the place and observing the time? If he who has approached the time in order to celebrate the Passover in the city turns out to be worthy of approval, and if he watches the time, but neglects the place, condemnation and accusations, like a wicked one; it is obvious that the Jews also act wickedly when they do not celebrate the Passover in their place, even though they have said a thousand times about themselves that they are observing the time. How can this be seen? From Moses himself. When (the Jews) completed the Passover outside (Jerusalem), they came to Moses, saying: we are evil spirits about the souls of men: when we are deprived of bringing a gift to the Lord in our time among the children of Israel, and the speech of Moses to them: become that one, and I will hear what the Lord will command about you. And the Lord spoke to Moses, saying: rtsy son of Israel, verb: if a man like him is unclean about the soul of man, like on the far way, or in you, in your family, let him make the Passover in the second month(Num. IX, 7-11). This means: whoever is on the way in the first month, let him not do (passover) outside the city, but let him do it in the second month when he comes to Jerusalem; let time pass, just not to be outside the city. This shows that keeping a place is more necessary than keeping a time. What then can those who celebrate (passover) outside Jerusalem say to this? For when they omit the more necessary, they cannot be justified by the observance of the less necessary. This means that they, at least a thousand times have assured themselves that they do not violate the time, they are acting extremely lawlessly. And this can be seen not only from here, but also from the example of the prophets. It is known that the prophets did not offer sacrifices, and did not sing in songs, and did not observe a single such fast in a foreign land: what kind of excuse can these (today's Jews) have? Those, although awaiting the return of the former order, nevertheless remained in obedience to the law, and carried out its prescriptions as the law required; and these, having no hope of a return to the previous arrangement (for in what place of the prophets can they prove this?), they do not want to calm down. Meanwhile, if they even expected that the order would return, in which case they should imitate the holy ones, and not fast and not do anything else, the like.
5. And to make sure that those (saints) did nothing of the kind, listen to what they answered who asked them. When foreigners insistently and forcibly forced them to use their organs in business, saying: sing us a song of the Lord, knowing well that the law does not allow them to do this outside (Jerusalem), they answered: how will we sing the song of the Lord on foreign lands(Ps. CXXXVI, 3, 4)? And again, the three youths who lived in Babylon said: during this time, there is no prince and a prophet, no place, a hedgehog to devour before you and find mercy(Dan. III, 38, 39). Of course, there were many places, but since there was no temple, they remained without sacrifices. And to others, God (speaks) through Zechariah: for seventy years fasting whether fasting me(Zech. VII, 5), meaning here the years of (Babylonian) captivity. How then are you fasting now, tell me, when your ancestors did not offer sacrifices, and did not fast, and did not celebrate? Already from this it is clear that they did not perform the Passover either: for where there was no sacrifice, there was no holiday, because all (holidays) were to be performed with sacrifices. But to present you with proof of this, listen to what Daniel says: In those days I, Daniel, weeping for three weeks, the bread of the longed-for is not poisonous, and meat and wine did not enter my mouth, and ointment was not anointed in those weeks. On the twenty-fourth day of the first month, I see a vision(Dan. X, 2 - 4). Listen to me here with attention; for from these words it is evident that the Jews (in Babylon) did not observe the Passover. How is it, I will tell you now. In the days of unleavened bread, the Jews were not allowed to fast; but Daniel ate nothing for twenty-one days. But from what, you say, is it clear that these twenty-one days were days of unleavened bread? From what he said: on the twenty-fourth day of the first month; and Easter ends on the twenty-first day; for, beginning on the fourteenth day of the first month, and then celebrating seven days, the Jews thus reach the twenty-first day. But Daniel, even after the Passover, continued not to eat; because starting from the third day of the first month, then continuing (fasting) twenty-one days, he thus spent the fourteenth day, and after him seven and three more days. So, is it not lawless and wickedness that the Jews act, that, while those saints did not perform any rituals on a foreign land, they, out of stubbornness and contentiousness, do the opposite? Indeed, if some harmless and impious people spoke and did this, then their non-observance (of the holidays) could be attributed to their safety; but if these were pious and God-loving people, such who gave their souls for the commandments of God, then it is obvious that they did not keep the law (on holidays) not because of safety, but because of the conviction from the law itself that none of these rituals should not be observed outside Jerusalem. This also reveals another important truth, namely, that the observance of sacrifices, Sabbaths, new moons, and everything like that was required by the then (Jewish) arrangement is not necessary, and that neither observance of them could give anything special virtue, nor omission - to do good ( person) thin, or take away something from the spiritual wisdom. So these (holy men), who lived on earth a life equal to angelic wisdom, although they did not do anything of this, did not make sacrifices, did not celebrate a holiday, did not observe such a fast, but they pleased God so much that they became higher than nature itself, and thus what happened to them turned the whole universe to the knowledge of God. What can compare to Daniel? What about the three youths, who for so long have already fulfilled the greatest Gospel commandment - the primacy of all blessings? For (in the Gospel) it is said: sowing more love no one has, but who will lay down his soul for his friends(John XV, 13); and they laid down their life for God. However, they are worthy of surprise not only because of this, but also because they did not do it for any reward. That is why they said that there is a God in heaven, is powerful to take us away. If not, let it be known to you, the king, as if we do not serve your god(Dan. III, 17-18). Enough for us, they say, and the reward that we die for God. And they did this, they showed such valor, not observing anything prescribed in the law (ritual).
6. Why, you say, did God establish these (rituals), if he did not want to fulfill them? And if you wanted fulfillment, why did you destroy your city? If He wanted these rituals to be observed constantly, then He should have done one of two things to Him: either not to command to offer sacrifices in one place only, if He already wanted to scatter you throughout the entire universe, or if He wanted you to offer sacrifices only there (in Jerusalem), do not scatter you throughout the universe and do not make inaccessible to you the very city in which one was to offer the sacrifice. What? God, you say, contradicts Himself: having commanded to offer sacrifices in only one place, then he himself then locked this place? Not at all; on the contrary, He is completely true to Himself. At first He was unwilling to allow you sacrifices; as a witness of this I will cite the prophet himself, who says: hear the word of the Lord, princes of Sodomsty: listen to the law of your God, people of Gomorstia(Is. I, 10). And he says this not to the Sodomites and not to the inhabitants of Gomorrah, but to the Jews. He calls them so because they, imitating the wickedness of those, entered into a relationship with them. In the same way, he calls them both dogs (Is. LVI, 11) and women’s horses (Jer. V, 8), not because they took the nature of these animals, but because they expressed their lust. That we are many of your sacrifices, says the Lord(Is. I, 11). But we do not see that the inhabitants of Sodom ever offered sacrifices: it means that this word is addressed to the Jews, and calls them by their name for the reason I have indicated. That I am a multitude of your sacrifices, saith the Lord, I am full of the burnt offerings of the rams, and the fat of the lambs, and I do not eat the shelter of the youths and the goats. Below, come appear Mi; who is this delight from your hands ? Have you heard the voice (of God), very clearly saying that at first He did not demand these sacrifices from you? For, if he had demanded them, he would have been the first to subdue all the ancients, who were glorified before them, to these institutions. For what, you say, He allowed after? Condescending to your weakness. As a doctor, seeing that a person with a fever, wayward and impatient, wants to drink cold water, and threatens, if they do not give him, to throw a noose on himself, or to throw himself off the rapids, to prevent a great evil, he allows less, just to deflect the patient from violent death; so did God. As He saw that (the Jews) rage, miss, want sacrifices, are ready, if they are not allowed this, to turn to idols, or even not only ready to turn, but have already turned, then he allowed them sacrifices. And that this was the cause can be seen from the time itself (permission). God allowed them sacrifices after they celebrated the feast in honor of the evil demons, as if saying to them: you are mad and want to make sacrifices; so bring them at least to Me. However, even allowing this, He did not give such permission forever, but, in a wise way, again took it away. As a doctor (nothing prevents me from using the same example again), yielding to the patient's whim, he brings a vessel from his house and orders him to drink from it alone, and then, when the patient agrees to this, secretly orders the drinkers to break this vessel in order to imperceptibly and without giving the appearance of deflecting the patient from his whim: so did God. Having allowed the Jews to offer sacrifices, He did not allow this to be done anywhere other than Jerusalem; then, when they offered sacrifices for some time, he destroyed this city, so that, like a doctor by breaking a vessel, and God by destroying the city - to distract them, and involuntarily, from this business. If He directly said: stop; they would not easily agree to abandon the passion for sacrifice; but now, by the very necessity of their dwelling, He imperceptibly took them away from this passion. So let there be a doctor - God, a vessel - a city, a sick - a stubborn Jewish people, cold drink - permission and freedom to offer sacrifices. And so, how the doctor takes the patient away from his unreasonable demand, breaking the vessel; so God rejected (the Jews) from sacrifices, destroying the city itself and making it inaccessible to all. If He did not mean this, then why did He conclude all worship in one place, being omnipresent and filling everything? Why did He, having combined worship with sacrifices, sacrifice with place, place with time, time with one city, then destroyed this very city? And this is what is surprising and strange: the whole universe is open to the Jews, and it is not allowed to make sacrifices anywhere on it; Jerusalem alone is inaccessible, and in it only they were allowed to offer sacrifices. So, is it not clear and obvious, even for the most foolish, the reason for the destruction of Jerusalem? If the house-builder, having already laid the foundation, brought out the walls, arranged a vault and attached it to one stone placed in the middle, takes this stone away, then he will destroy the entire composition of the building; so God, having made the city a kind of connection of (Jewish) worship, and then destroying it, thereby destroyed the rest of the building of that worship service.
7. But let’s stop fighting the Jews for now. Today we have just begun the battle, having said as much as was required to warn our brethren, or much more. Finally, it is necessary to convince you, who are present here, so that you diligently take care of our members, and do not say: "What do I need? Why should I bother and worry?" Our Lord died for us: don't you want to say a word? What kind of excuse will you have? What excuse will you get? How, tell me, will you stand with boldness before the Judgment Seat of Christ, showing indifference to the destruction of so many souls? If I could know everyone who only runs there (to the synagogues), then I would not need you, but I myself would very soon correct them. When you need to correct your brother, then, even if you need to give your soul, do not give up; be jealous of your Master; if you have a servant or a wife, keep them at home with great severity. If you do not allow them to go to the theater, all the more so do not allow them to go to the synagogue, because this crime is more than that: there is sin, and here is wickedness. We are not saying this so that you let them go to the theater, for that is bad too; but that they were much more forbidden from going to synagogue. What are you running to see the godless Jews in the synagogue, tell me? People blowing trumpets? But you ought to, sitting at home, grieve for them and cry that they resist the commandment of God, rejoice with the devil. For, as I said before, what is done contrary to the will of God, even if it was allowed when permitted, afterwards becomes lawlessness and entails many punishments. The Jews once trumpeted when they had sacrifices; and now they are not allowed to do so. Listen, why did they get the trumpets? Make yourself, says God, pipes forged silver(Num. X, 12); then, speaking of their use, he adds: trumpet them for your burnt offerings and for the sacrifices of your salvation(10). Where is the altar now? Where is the kivot? Where is the tabernacle and the Holy of Holies? Where is the priest? Where are the cherubim of glory? Where is the golden censer? Where is the purifier? Where is the bowl? Where are the libation vessels? Where is the fire sent down from above? Have you left everything, and only hold the pipes? Do you see that the Jews play rather than serve (God)? But if we reproach them for the fact that they transgress the law, all the more so - you for the fact that you are converging with the transgressors; (we reproach) not only those who run there, but also those who could hold them back and do not want to. Do not tell me: "What do I have in common with him? He is a stranger and unfamiliar to me." As long as he is faithful, he participates in the same mysteries with you, and goes to the same church, until then he is closer to you and brothers, and acquaintances, and relatives, and everyone in general. Therefore, how not only those who steal, but also those who could hinder them and did not hinder them are subjected to the same punishment; in the same way, not only the wicked themselves are punished in the same way, but also those who could reject them from wickedness, but did not want to out of carelessness, or out of faultlessness. And the buried talent returned it to the master intact; but since he did not increase it, he was punished. And you, even if you yourself remain pure and blameless, but do not increase your talent, and you do not turn your dying brother to salvation, then you will suffer the same fate as (the slave). Do I ask much of you, beloved? Let each of you turn to the salvation of one of the brethren, let him take care of this, let him work hard so that we can come to the next meeting with great boldness, bringing gifts to God, the most precious gifts, returning (to Him) the souls of those who have gone astray. Even if we have to bear grudges, receive blows, suffer something else, we will do everything to return them. After all, we endure stubbornness, insults and abuse from the sick, we are not upset with insults, but we wish only one thing, that the one who acts so recklessly would be healthy. And at the doctor's office, the patient often tears his clothes, but the doctor does not stop treating him because of this. If those who care for the bodies show so much zeal, then how inappropriate to indulge in perfection when so many souls are dying, and not dare to endure any trouble when our limbs rot? Paul did not do that; but as? Who, he said, exhausted, and not exhausted? Who is tempted and I will not get rid of it(2 Cor. XI, 29)? Light this fire in yourself too; and if you see your brother perishing, let him scold you, let him offend you, let him beat you, let him threaten to become your enemy, let him do whatever else: endure everything complacently, if only you gain his salvation. Let him become your enemy, for that God will be your friend, and will reward you with great blessings on that day (of judgment). May God grant that by the prayers of the saints, the erring ones will turn to salvation, and you will be successful in this catch, and the very blasphemers (Jews), abandoning wickedness, will know Christ, crucified for them, so that we will all glorify God with one heart and one mouth and The Father of our Lord Jesus Christ, to whom glory and power are together with the Holy Spirit forever and ever. Amen.
Age: from 18 to the priesthood, from 30 to the bishop.
Requirements: 1. Physical: you just have to be able to perform divine services (Catholic: strictly stipulates, for example: canonical eye). 2. Spiritual: denial of Christ, second marriage, wife is not a harlot, not divorced, not an actress; mortal sins (crime, murder, fornication, etc.), knowledge of the Holy Scriptures. 3. Social: those born in a non-church marriage (Catholics are prohibited, we are allowed), marriage before ordination, absolutely monogamous, if the wife has changed - divorce or dedication (if she leaves the marriage), 4. Forbidden. profession: publ. houses, taverns, usury.
Possibility of individually canceling the canons by the bishop. Except: not a woman, unbaptized.
Should not participate in the affairs of the people's government.
10. Height of pastes. Service. St. Gregory the Theologian. Word 3.
Harsh criticism of those taking a dignity without preparation. Preparing the soul in advance for the candidate. Prepared pure in mind and body. Requirements for the candidate: study of the Scriptures; mystical and theological. The shepherd must set an example in his life. The Difficulty of Pastoral Preaching: Different listeners, not all can equally accommodate the truths taught. On the sacrifice of service.
Justification for his flight from dignity: "striving by nature for solitude", "too many unworthy shepherds", "difficult requirements for pastors." “Whoever has not experienced and speculatively investigated all the names of the powers of Christ, both the highest and the first, and the lowest and the last, belonging to Christ in humanity, it is precisely that He is God, Son, Image, Word, Wisdom ……… who is still a baby, eats milky, not related to Israel, not inscribed in the army of God and is not able to properly take on the cross of Christ, whoever has not become, perhaps, still no honorary member of the body of Christ, will he willingly and joyfully accept, to put him at the head of fullness Christ's ".
11. Height of pastes. Service. St. John Chrysostom. Six words about the priesthood.
I didn't want to be a shepherd. He wrote 6 words as a layman.
Word 1: St. John is hiding from the ordination while his friend Basil is ordained, his cunning is justified by the OT: Moses took the jewelry from the Egyptians, Jacob stole the birthright. Proves that Vasily is more worthy.
Word 2: It is important to feel what the priesthood lacks: love for Christ, love for the flock (freedom of the flock and the authority of a priest).
Word 3: Speaks about two poles, as it were. On the one hand, he speaks of the highest, humanly incomprehensible height of the pastoral ministry, the Eucharistic ministry. And on the other hand, the abyss of temptations and dangers that await the shepherd on this path (the first is vanity, if he succumbed, he fell into the power of monsters: anger, despondency, envy, hostility, slander, condemnation, deception, hypocrisy, intrigues, indignation at people innocent, pleasure when employees are not well, sadness for their well-being, desire for praise, addiction to honor, learning with pleasure, ungrateful caressing, low humility, contempt of the poor, servility to the rich, unreasonable and harmful preferences, mercy dangerous for both those who bring and those who receive them, slavish fear). One of the signs that a person can be a priest is the desire to serve the Eucharist. It is important not to be afraid of eruption from dignity, like a dying warrior, because there will be persecutions. The main thing is loyalty to Christ. By this he predicted his fate.
Word 4. He says that part of it is not justified by the fact that we did not want the priesthood, by the fact that they were involuntarily placed. An important quality of pastes. - the ability to correctly state dogmas.
Word 5. The truth of God must be conveyed to the flock.
Word 6. On the high purity that a shepherd must possess: the one who prays for the city and the Universe must be purer than those for whom he prays, the one who communicates with the Holy Spirit must be pure. Compares the abbot and the city. priest .: the city priest is more difficult, because monks have a charter. Sacred serves the Liturgy (the monks did not serve at that time).
The words about the Priesthood were written by St. John Chrysostom for the following reasons: in 374 AD, when he lived with his friend and peer Basil away from worldly affairs, the bishops gathered in Antioch intended to appoint both of them bishops, about which word reached them; St. John, representing the high importance of the presbyter's and episcopal ministry and considering himself unprepared for the proper fulfillment of the duties of the pastor of Christ's church, hid secretly from everyone and even from his partner, who was elevated to the rank of bishop (probably Rafana of Syria, near Antioch); but soon afterwards, seeing St. John, expressed his friendly reproaches to him for evading the priesthood, to which the proposed six words about the Priesthood serve as a brilliant answer. Thus, the spelling of these words should be attributed to the years after 374, but not later than 386, in which St. John had already been ordained a presbyter.
ON THE PRIESTHOOD
WORD ONE
I had a LOT of 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 was always my inseparable companion: we studied the same sciences and had the same teachers; they practiced eloquence with equal 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 after leaving school, when it was necessary to confer on which way of life we should choose, and then we were in agreement in our thoughts.
2. Apart from these and other reasons, they have kept our unanimity indissoluble and firm; for we could not be exalted one before another by the celebrity of the fatherland; it was not that I was abundant in wealth, and he lived in extreme poverty, but the measure of our property was as equal as our feelings. And our origins were equally honorable, and everything contributed to our agreement.
3. But when it was necessary for him, the blessed one, to proceed to monastic life and to true wisdom, then our equilibrium was disturbed; his cup, as a lighter one, rose, and I, still bound by worldly aspirations, humiliated my cup and bowed it down, burdening it with youthful dreams. Although at the same time our friendship remained as strong as before, but the hostel broke up; because it was not possible to live together doing different things. When I too was somewhat freed from the storm of life, he took me to him with outstretched hands; but even then we could not keep the previous equality; ahead of me and time and showing great jealousy, he again stood above me and reached a great height.
4. However, as a kind person who valued our friendship dearly, he, having renounced all others, shared with me all the time that he had wished for before, but he met an obstacle to that in my carelessness. Those who were tied to the courtroom and chased stage amusements could not often spend time with a person who was tied to books and never went out to the square. But when, after the previous obstacles, he drew me to the same life as him, then he expressed the desire that he had kept in himself for a long time, and did not leave 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 this was even close to being fulfilled.
5. But my mother's incessant admonitions prevented me from giving him this pleasure, or better, from accepting this gift from him. When my intention became known to her, then, taking me by the hand and leading me into her inner dwelling, she sat me down by the bed on which she gave birth to me, and began shedding sources of tears and expressing words, the sorrowfulness of tears. Sobbing, she spoke to me like this: "My son, I was honored to enjoy not long cohabitation with your virtuous father; it was so pleasing to God. His death, which followed soon after the ills of your birth, brought you orphanhood, and me premature widowhood and the sorrows of widowhood, which can only know well those who have experienced them.No words can describe the storm and the excitement to which a girl who recently left her father's house is exposed, still inexperienced in business and suddenly struck by unbearable grief and forced to take cares that exceed both her age and nature. She, of course, must correct the negligence of the servants, notice their misdeeds, destroy the intrigues of relatives, courageously endure the oppression of those who collect public duties and their strict requirements when paying taxes. many worries of the mother, however, not connected with costs and fear, and the son exposes her to innumerable Ascension every day and even more worries. I am not talking about the monetary costs that she must use if she wants to give him a good upbringing. However, none of all this forced me to enter into a second marriage, and introduce another spouse into your father's house; but in the midst of confusion and anxiety, I endured and did not flee from the cruel cave of widowhood; I was, firstly, supported by the help from above, and then I was given considerable consolation in these sorrows by the fact that I constantly looked at your face and saw in it a living and most faithful image of the deceased. Therefore, when you were still a baby and barely able to babble, when children are especially pleasant to their parents, you brought me a lot of 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, I know, many unfortunate orphans suffered. I kept all this property intact and together did not spare the costs required for your best upbringing, using my own money with which I left my father's house. Do not think that I am now saying this to reproach you; but for all this I ask you for one favor: do not expose me to a second widowhood and sorrow, which has already calmed down, do not ignite again; wait for my demise. Maybe after a little time, I will die. The young hope to reach a ripe old age, while we who are old do not expect anything else but death. When you betray me to the earth and add to the bones of your father, then undertake long journeys and swim across the seas, whatever you want; then no one will hinder; while I am still breathing, be patient with me; do not anger God in vain and in vain, subjecting me to such calamities, who did you no harm. If you can accuse me of involving you in everyday worries and forcing you to care about your affairs, then flee from me as from ill-wishers and enemies, not ashamed of either the laws of nature, or education, or habits, or anything else; if I do everything to bring 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 other 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. "
ON THE PRIESTHOOD
WORD ONE
I had a LOT of 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 was always my inseparable companion: we studied the same sciences and had the same teachers; they practiced eloquence with equal 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 after leaving school, when it was necessary to confer on which way of life we should choose, and then we were in agreement in our thoughts.
2. Apart from these and other reasons, they have kept our unanimity indissoluble and firm; for we could not be exalted one before another by the celebrity of the fatherland; it was not that I was abundant in wealth, and he lived in extreme poverty, but the measure of our property was as equal as our feelings. And our origins were equally honorable, and everything contributed to our agreement.
3. But when it was necessary for him, the blessed one, to proceed to monastic life and to true wisdom, then our equilibrium was disturbed; his cup, as a lighter one, rose, and I, still bound by worldly aspirations, humiliated my cup and bowed it down, burdening it with youthful dreams. Although at the same time our friendship remained as strong as before, but the hostel broke up; because it was not possible to live together doing different things. When I too was somewhat freed from the storm of life, he took me to him with outstretched hands; but even then we could not keep the previous equality; ahead of me and time and showing great jealousy, he again stood above me and reached a great height.
4. However, as a kind person who valued our friendship dearly, he, having renounced all others, shared with me all the time that he had wished for before, but he met an obstacle to that in my carelessness. Those who were tied to the courtroom and chased stage amusements could not often spend time with a person who was tied to books and never went out to the square. But when, after the previous obstacles, he drew me to the same life as him, then he expressed the desire that he had kept in himself for a long time, and did not leave 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 this was even close to being fulfilled.
5. But my mother's incessant admonitions prevented me from giving him this pleasure, or better, from accepting this gift from him. When my intention became known to her, then, taking me by the hand and leading me into her inner dwelling, she sat me down by the bed on which she gave birth to me, and began shedding sources of tears and expressing words, the sorrowfulness of tears. Sobbing, she spoke to me like this: “My son, I have been vouchsafed not long to enjoy cohabitation with your virtuous father; it was so pleasing to God. His 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 experienced them can know well. It is impossible with any words to depict the storm and the excitement that a girl who recently left her father's house is exposed to, still inexperienced in business and suddenly struck by unbearable grief and forced to take cares that exceed both her age and nature. She, of course, must correct the negligence of the servants, notice their misdeeds, destroy the intrigues of relatives, courageously endure the oppression of those who collect public duties and their strict requirements for the payment of taxes. If even after death the spouse leaves the child, then, even if it was a daughter, she will cause many worries to the mother, however, not connected with costs and fear, and the son exposes her to countless fears every day and even more worries. I am not talking about the monetary costs that she must use if she wants to give him a good upbringing. However, none of all this forced me to enter into a second marriage, and introduce another spouse into your father's house; but in the midst of confusion and anxiety, I endured and did not flee from the cruel cave of widowhood; I was, firstly, supported by the help from above, and then I was given considerable consolation in these sorrows by the fact that I constantly looked at your face and saw in it a living and most faithful image of the deceased. Therefore, when you were still a baby and barely able to babble, when children are especially pleasant to their parents, you brought me a lot of 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, I know, many unfortunate orphans suffered. I kept all this property intact and together did not spare the costs required for your best upbringing, using my own money, with which I left my father's house. Do not think that I am now saying this to reproach you; but for all this I ask you for one mercy: do not expose me to a second widowhood and sorrow, which has already calmed down, do not ignite again; wait for my demise. Maybe after a little time, I will die. The young hope to reach a ripe old age, while we who are old do not expect anything else but death. When you betray me to the earth and add to the bones of your father, then undertake long journeys and swim across the seas, whatever you want; then no one will hinder; while I am still breathing, be patient with me; do not anger God in vain and in vain, subjecting me to such calamities, who did you no harm. If you can accuse me of involving you in everyday worries and forcing you to care about your affairs, then flee from me as from ill-wishers and enemies, not ashamed of either the laws of nature, or education, or habits, or anything else; if I do everything to bring 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 other 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 even more of this was said to me by my mother, and I passed it on to a noble friend; but he not only was not convinced by these words, but with great effort persuaded me to fulfill my former intention. When we were in such a state, and he often begged, but I did not agree, suddenly the rumor that arose angered both of us; a rumor spread that they intended to elevate 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 pondering how people got such an assumption about me, and delving into myself, I did not find in myself anything worthy of such honor. And the noble (my friend), having come to me and privately communicating this message to me, as if not hearing it, asked me in the present case, as before, to act and think in the same way, assuring that he, for his part, was ready to follow me, whichever path I choose, whether to run away, or to be chosen. Then, seeing his readiness and thinking that I would harm the whole church community if, due to my weakness, I deprive the flock of Christ of a young man beautiful and capable of primacy over the people, I did not disclose to him my opinion about this, although I had never hid it from him before. not a single thought of mine; but saying that the conference on this should be postponed until another time, since now there is no need to rush, he soon convinced him not to worry about it and firmly rely on me, as one with him, if something like that really happened to us. After some time, when the one who had to ordain us arrived, and meanwhile I hid, my friend, who did not know anything of this, is rejected under some other pretext and accepts this yoke, hoping, according to my promises to him, that I will certainly follow him, or better, thinking that he is following me. Some of those present there, seeing him complaining that they had taken him, increased their bewilderment, crying out: “It will be unjust when the one whom everyone considered the braver man - understanding me - with great humility submitted to the judgment of the fathers, this more prudent and the humble one will resist and vain, 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 from the emotional excitement he could not express in words the sorrow he felt, as soon as he tried to speak, he stopped; because sadness interrupted his speech before it burst out of his mouth. 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, hurried to kiss him, and praised God that my cunning had reached the end of the good and the one I always wanted. But he, seeing my pleasure and admiration and learning that even before this trick had been used with him on my part, was even more embarrassed and grieved.
I didn't want to be a shepherd. He wrote 6 words as a layman.
Word 1: St. John is hiding from the ordination while his friend Basil is ordained, his cunning is justified by the OT: Moses took the jewelry from the Egyptians, Jacob stole the birthright. Proves that Vasily is more worthy.
Word 2: It is important to feel what the priesthood lacks: love for Christ, love for the flock (freedom of the flock and the authority of a priest).
Word 3: Speaks about two poles, as it were. On the one hand, he speaks of the highest, humanly incomprehensible height of the pastoral ministry, the Eucharistic ministry. And on the other hand, the abyss of temptations and dangers that await the shepherd on this path (the first is vanity, if he succumbed, he fell into the power of monsters: anger, despondency, envy, hostility, slander, condemnation, deception, hypocrisy, intrigues, indignation at people innocent, pleasure when employees are not well, sadness for their well-being, desire for praise, addiction to honor, learning with pleasure, ungrateful caressing, low humility, contempt of the poor, servility to the rich, unreasonable and harmful preferences, mercy dangerous for both those who bring and those who receive them, slavish fear). One of the signs that a person can be a priest is the desire to serve the Eucharist. It is important not to be afraid of eruption from dignity, like a dying warrior, because there will be persecutions. The main thing is loyalty to Christ. By this he predicted his fate.
Word 4. He says that part of it is not justified by the fact that we did not want the priesthood, by the fact that they were involuntarily placed. An important quality of pastes. - the ability to correctly state dogmas.
Word 5. The truth of God must be conveyed to the flock.
Word 6. On the high purity that a shepherd must possess: the one who prays for the city and the Universe must be purer than those for whom he prays, the one who communicates with the Holy Spirit must be pure. Compares the abbot and the city. priest .: the city priest is more difficult, because monks have a charter. Sacred serves the Liturgy (the monks did not serve at that time).
End of work -
This topic belongs to the section:
Subject and objectives of PB
The Savior's ministry teaching and counseling the parable of the good shepherd love as a prerequisite for the shepherding of Peter, feed my sheep .. the Savior's teaching about shepherding .. preparation for ordination ..
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