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"Whoever wants to be a friend to the world becomes an enemy of God" (James 4, 4)

"Whoever wants to be a friend to the world becomes an enemy of God" (James 4, 4)

12.03.2018
Tags: Religion, Christianity

The word "peace" has two meanings in the Holy Scripture.

1. The word "peace" denotes all of mankind in the following and similar expressions of Scripture: "For God so loved the world that he gave his only begotten Son, that whoever believes in Him shall not perish, but have eternal life. For God sent not his Son into the world to condemn the world, but that the world might be saved through him "(John 3, 16-17). "Behold the Lamb of God, who taketh away the sin of the world" (John 1, 29).

2. The word "peace" denotes those people who lead a sinful life, contrary to God's will, live for the time, and not for eternity. So the word "peace" must be understood in the following and similar expressions: "If the world hates you, know that it hated me before you. If you were from the world, the world would love its own; but as you are not of the world, but I have chosen you from the world, therefore the world hates you "(John 15, 18-19). "Love not the world, neither that which is in the world: whoever loves the world, in that there is no love of the Father. For all that is in the world: the lust of the flesh, the lust of the eyes and the pride of life, is not from the Father, but from this world. And the world passes away, and his lust, but he who does the will of God abides forever "(1in 2, 15-17). "Adulterers and adulteresses! Do you not know that friendship with the world is enmity against God? So, whoever wants to be a friend to the world, he becomes an enemy of God "(James 4, 4). Blessed Theophylactus of Bulgaria defines the world as follows: Scripture usually refers to the life of sinful and sinful people of carnal wisdom, so Christ also said to his disciples: "You are not of the world" (John 15, 19). They were part of the people living in the world, but, not being in sin, were not from the world (Interpretation inM. 18 chap.). Most people spent and conducts a sinful life, abominable before God, hostile to God; for this reason, and because most of the enemies of God are disproportionately large in comparison with the number of faithful servants of God, most are called in the Scriptures by the world; relating to the majority is attributed to all mankind. So it is necessary to understand the words of the evangelists: "There was a true Light. Who enlightens every man who comes into the world. In the world was, and the world through Him began to be, and the world did not know Him. He came to his own, and his own did not receive Him "(John 1, 9-11). "The judgment is that the light came into the world; but men loved darkness more than light, because their deeds were evil "(John 3, 19). "Blessed are you when men hate you and when they excommunicate you, and they reproach you, and carry your name, as dishonorable, for the Son of Man ... Woe to you, when all people speak well of you! for so their fathers did with false prophets "(Luke 6, 22, 26).

Most people did not know the Savior. He hates and persecutes most people with the reviling and persecution of the true servants of God. And so great is the majority that the Word of God recognized the right to attribute the rejection of the God-man and the persecution of His servants to the whole of mankind. There are very few people who live in worship, and who are very pleasing to their sinful and carnal lusts, the Lord testified: "Enter by the narrow gate, for wide is the gate and the way is wide, leading to destruction, and many are walking by them; because the gate is narrow and narrow is the way that leads to life, and few find them "(Matthew 7, 13-14; LX 13, 23-24). "The wisdom of God is justified" by very few "her children" (Matthew 11, 19); a few chosen ones have known it, few have given it due justice.

True servants of the True God! Study and find out the position for you by God's Providence for the time of your earthly wanderings. Do not let the fallen spirits deceive and deceive you when they are in a false false picture to represent your earthly well-being and inspire desire, desire for it, in order to steal and steal your eternal treasure from you. Do not expect or look for praise and approval from the human community! Do not seek fame and glory! Do not expect and do not look for life uninspired, lengthy, quite comfortable! This is not your destiny. Do not seek and do not expect love from people! Seek with all your might and demand from yourself love and condolences to people. Be content with the fact that few true servants of God, with whom you will meet at times on the path of life, love you, with love and participation will approve your behavior, glorify God for you. Such meetings were not frequent in the flourishing times of Christianity; recently they have become extremely rare. "Save, O Lord, for the righteous have not become, for there are no faithful among the sons of men. Everyone tells lies to one's neighbor "(Psalm 11, 2-3).

Rev. Abba Dorotheus excellently explains the words of St. Paul the Apostle: "For me the world is crucified, and I am for the world" (Tal. 6, 14). It is essential for monastics to know this explanation. Here it is: The apostle says: "For me the world is crucified, and I am for the world." What is the difference between this? How does the world crucify for man and man for the world? When a person renounces the world and becomes a monk, leaves his parents, estates, acquisitions, commerce, giving to others and accepting them, then the world is crucified to him, for he left him. This means the apostle's words: "for me the world is crucified." Then he adds: "I am for the world." How can a man be crucified for peace? When, freed from external things, he struggles against the very delights or against the lust of things, against his wishes and kills his passions, then he himself is crucified to the world and can say with the apostle: "For me the world is crucified, and I am for the world" . Our fathers, as we said, having crucified the world for themselves, surrendered to deeds and crucified themselves to the world. And we think that we crucified the world for ourselves, because we left it and came to the monastery, we do not want to crucify ourselves for the world, for we still like its pleasures, we still have its attachments, we sympathize with its glory, we have attachments to the dishes, to the clothes; if we have any good working tools, then we are partial to them and allow some insignificant instrument to produce worldly addiction in us, as Abba Zosima said. We think that after leaving the world and coming to the monastery, they left everything worldly, but here, for the sake of insignificant things, we fulfill worldly passions. This happens to us from our great foolishness: leaving great and valuable things, by means of some insignificant ones we satisfy our passions. Each of us has left what he had: he who had great things - left the great and had something - and he left what he had, each according to his own strength. And we, coming to the monastery, as I have said, feed our addiction with unimportant and insignificant things. However, we should not do this, but as we have renounced the world and its things, so must we renounce the very predilection for things (Instruction the first). After this explanation, the reason why, according to which Saint Isaac the Syrian, who wrote his instructions to the monks of the most exalted life, that is, to the silent, recluses and hermits, defines the world thus: the world is a common name for all passions. If a person does not know before that there is a world, he will not be able to know how many members he is moving away from the world and how many are attached to him. There are a lot of people who, having abandoned the world by two or three members and refused to communicate with them, have imagined themselves that they are alien to the world throughout their life. This happened to them because they did not understand and did not see it wisely that they died for the world only by two members, and the other members live within the carnal wisdom of the world. However, they could not even feel their passions without feeling them, they could not take care of healing themselves from them. On the study of (spiritual) reason, for the compilation of a common name, encompassing individual passions, the word "peace" is used. When we want to call passions a common name, we call them the world, when we intend to distribute them by their private names, then we call them passions. Each passion is a particular action in the beginnings of the world (Col. 2, 8). Where passions cease to function, they remain without the action of the beginning of the world. Passions are such: lust of wealth, the desire to collect different things, bodily pleasure, from which prodigal passion; lust of honor, from which there is envy; desire to rule, kicking with power; decorating yourself with magnificent clothes and useless little things; human glory, which serves as the cause of memory, flesh bodily. Where these passions cease to function, the world is dead. And as far as some of these parts are left, so the ascetic is outside the world, which is destroyed as much, being deprived of its constituent parts. Someone said about the saints that they were dead during life, because living in the flesh did not live for the flesh. And you look at yourself, for which of these passions are you alive? Then you will know how you are alive for the world and how much you died for it. When you understand what "peace" means, then you will learn from the above-quoted private directives what you are connected with the world and what you have renounced from it. In short, the world is a life of carnal and carnal wisdom (St. Isaac the Syrian, the Word of 2). The world is a harlot, attracting to his love those who look to her with lust for her beauty. He who is at least partly captivated by the love of the world and entangled by it, can not get rid of his hands until the world deprives him of the Eternal Life. When the world completely reveals a man and takes him out of his house on the day of his death, then man will know that the world is a flatterer and a deceiver. The striving to get out of the darkness of the world, while still in the middle of it, can not see his braiding. The world holds in fetters not only disciples, children and captives - he and non-possessors, ascetics, and exalted over him began to catch up on his own affairs in various ways, trampling them and plunging himself under his feet "(Word 21).

Based on these concepts of the world taught to us by the Holy Scriptures and holy fathers, we challenge our beloved brothers, our monks, advice and the most convincing prayer: we will fear service to the world! Even devotees who are not attentive to themselves strictly can fall into this service. This service can be performed through mediocre attachments to insignificant subjects. We take all measures, all precautions to protect ourselves from the love of peace! We will not consider malovredny any, as if nothing significant predilection! We will not regard as unimportant any, even the slightest deviation from the Gospel commandments. Do not let us forget the terrible saying, which the holy apostle Jacob sang: "Adulterers and adulterers! Do you not know that friendship with the world is enmity against God? So, whoever desires to be a friend to the world, he becomes an enemy of God "(James 4, 4). Every predilection is, in a spiritual sense, adultery for the monk, who must turn his love towards God, as the psalmist says: "Love the Lord, all his righteous ones" (Psalm 30, 24). "Those who remove themselves from you perish; You are destroying every one that is departing from You. "(Psalm 72, 27). In the service of the world, it is impossible to serve God, it is not, even to the painful look of the slaves of the world it seemed to exist. He is not! but what appears to be nothing but hypocrisy, pretense, deception of oneself and others. A friend of the world becomes indispensable, can be imperceptible to himself, the worst enemy of God and his salvation. The love of the world creeps into the soul like a thief, enjoying the darkness of the night - negligence and inattention to himself.

The love of the world is capable of carrying out the greatest iniquities, the greatest atrocities. A terrible example of this is seen in the Jewish clergy, the modern earthly life of the God-man. It fell into the love of the world: it was infected by an arrangement to honors, to glory, to human praise; he was addicted to love of money and love for the estate; it fell into love and debauchery; it surrendered to robberies and all kinds of untruths, but in order to preserve its position among the people, it put on the mask of strictest god-worship, the most petty execution of ceremonial decrees and the traditions of the elders. What was the result of the love of the world? A decisive alienation from God, passed into a blinded and frenzied hatred of God. The Jewish clergy opposed with the hardening of the God-man, when He revealed Himself to the world; He confronted Him, having full conviction in His Divinity, as witnessed by Nicodemus, one of the members of the supreme Jewish council - the Sanhedrin (Jn. 3, 2). The Jewish clergy decided to commit suicide and committed it, knowing for sure that it was acting against the Messiah, and in dementing it expressing this consciousness in those ridicule with which it showered the Sacrifice for the world, the Sacrifice on its Altar-Cross. "He saved others, but Himself can not save Himself" (Matt. 27, 42), - said the bishops, scribes, elders and Pharisees, not noticing that they utter condemnation of themselves: they confess that they have betrayed Him crucified, and they reproach the One who miraculously, by divine power and power saved others. (That the Sanhedrin of the Jews committed the deicide in the perfect understanding of the matter, this was also witnessed by the converted Jewish priest, Affonios, modern to Christ and the Mother of God. Chetii Minei. 15 August, the story of the Assumption of the Blessed Virgin). The Jewish clergy barely heard the news of the birth of the God-man, as He hated Him, took measures to get rid of Him. This is clearly evident from the Gospel. When the Magi brought to Jerusalem the news of the birth of the King of Judea - Christ, then the Jewish king Herod was embarrassed, and the entire Jewish capital (Mf.2, 3) was embarrassed along with him. It was natural to be embarrassed, notes the blessed Theophylact of Bulgaria, the Jewish sovereign, with the news of the birth of a new King of the Jews, who, therefore, had to take possession of his throne and deprive the authorities of either his or his offspring. But from what was Jerusalem embarrassed at the news of the birth of the Messiah-Jerusalem, who for many centuries had waited for the promised Messiah, his Redeemer, his Glory, Jerusalem, whose whole religion consisted in believing in the coming Messiah and in the preparations for His acceptance? Jerusalem was embarrassed by the fact that the morality of the Jerusalemites was corrupt. The capital understood with a subtle instinct that the new Tsar, the King of Truth, would demand the rejection of immorality, would require true virtue, not being deceived and not satisfied with the virtue of feigned hypocrisy. Because of the love of the peace of the inhabitants of Jerusalem, it was more pleasant for them to bear the monster of Herod than the King-God. Guessing with faithfulness the sincere attitude of the tyrant, hypocrite and lycée, as were the members of the Sanhedrin, they decidedly point the birthplace of the Messiah to Messrs and put the Messiah in the hands of the murderer with the first question of the birthplace of the Messiah, without stopping and thinking. Christ is born in Bethlehem of Judea, they say, and, in order to strengthen the response, they add: "for thus it is written through the prophet," and prophesy is announced with striking accuracy (Matt. 2, 5-6). The disloyal position would force them to give an evasive answer, to hide the place (see the Chetii Minei 29 December, in the description of the beating of the infants of Bethlehem) about the hostile, murderous disposition of the Jewish clergy to the newborn baby-Lord.

The Gospel ascribes to the lovers of the world all the atrocities committed by men, beginning with the murder of Cain Abel (Matthew 23, 35). The world-lovers, during the mortal life of the God-man, completed their atrocities by the rejection of Christ and the deicide (Matthew 23, 32), and in the latter times of the world will end with the adoption of the Antichrist and the rewards of divine honor (John 5, 43). The love of peace is terrible! She enters a person in an inconspicuous way and gradually, and when she enters, she becomes his cruel and unlimited ruler. Gradually people got ready and got a spirit mood, capable of suicide; gradually they are prepared, they acquire the mood and character capable of taking antichrist (2SOLX 2, 7-12).

Superbly set forth the vanity of love for peace and its harmful consequences the holy martyr Sevastian in words to those martyrs who, with love for relatives and family, were shaken in deed. Saint Sebastian said to them: "O strong warriors of Christ! Now, by your magnanimity you have already bravely approached the triumph, and now you want to destroy the eternal crown for the sake of please your relatives! ... Those whom you see crying would rejoice today, if you knew what you know. But they believe that only there is that life that is in this world, and that after the end of its death the body has no life for the soul. If they knew that there is another life, immortal and painless, in which unceasing joy reigns, then truly they would try to go with you to her and, after imputing to anything a temporary life, would desire the Eternal. This real life is fleeting and so fickle and untrue that it could never remain faithful even to its fans. Everyone who had hoped for her from the beginning of the world, she ruined; all who desired it, deceived; it must be outraged by all who are proud of it; lied to everyone; she left no one not deceived in her hope and not shamed in the hope, but she completely revealed herself to be false. Oh, if she only deceived, and did not bring in fierce delusions! The most painful thing is that she leads her fans to all lawlessness. She seduces the gluttoners with embrace and drunkenness, the voluptuous ones induce adultery and all kinds of desecrations. She teaches a thief to steal, angry - to go into a rage, a liar - to deceive. She separates the husband from wife, sows enmity between friends, quarrels between meek, injustice among the righteous, temptations in the midst of the brethren. It takes justice from the judges, the purity of the chaste, the mind of the reasonable, the good of the moral. Recall the most terrible crimes, to which she leads her fans. If a brother killed a brother, a son - a father, a friend killed a friend, then at whose instigation such lawlessness was committed? by whose beck and call? under what need and hope? Is it not for the sake of real life, too fond of which people hate each other and harm each other, seeking each and every one for themselves the greatest prosperity? For what reason does the robber kill the traveler, the rich oppress the wretched, the proud offend the humble and every one guilty of evil drives an innocent? Verily, all this evil is done by the servants of this life and wishing for a long time to remain in her love and enjoy her love. She, advising all evil to her followers and ministers, betrays them to her daughter, from her born, eternal death, into which the first people were cast down for the reason that, being created for Eternal Life, surrendered to the love of the temporal, enslaved by gluttony, voluptuousness and lust eyes, and from there they fell into hell, not taking with them anything of earthly blessings. ... Indeed, he who is afraid of losing his soon-to-be-lost life for accepting another, the Eternal, in which pleasure, wealth, joy begins so that never ends, endure forever, is reckless. Those who do not love this everlasting life, in vain, destroy also the temporary life, falls into eternal death, remains bound in hell, where unquenchable fire, constant sorrow, unceasing torment, where evil spirits live ... Oh, if you could die among these horrors and torment! But, what is most terrible, there do not cease to live, to die unceasingly; not destroyed until the end, to endlessly suffer ... "(Chetii Minei, 18 December).

Correct earthly life consists in preparing yourself during her life to the Eternal.

Brethren! We will make our short-term earthly wandering, doing only worship, borrowing only necessary from the world. The apostle said: "The great gain is to be pious and content. For we brought nothing into the world; clearly, that we can not take anything out of it. Having food and clothing, we will be happy with that. And those who want to be enriched fall into temptation and into the web and into many reckless and harmful lusts that plunge people into disaster and perdition "(1Time 6, b-9). To the same moral calamity, to which the avarice brings a person, lead popularity and voluptuousness; of these three main passions is the love of the world. Bishop Ignatius (Brianchaninov) (112, 301-312).

Bishop Ignatius (Bryanchaninov) names two meanings of the word "peace", referring only to "peace" in the meaning of "space." In the Church Slavonic language (as in Russian civic spelling before the reform of 1917-1918), this word is written through the "and" decadic (world), unlike the word "world" (irini), where "and" is octal. For example: "grant peace to Myri ..." (from the prayer of the ancestor). - Ed.

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