The teaching of St. John Chrysostom on pastoral ministry based on his conversations and letters

Contents I. The Greatness, Difficulty and Responsibility of Pastoral Ministry II. The foundations for successful pastoral work – pastoral mood and pastoral education III. Pastoral activity IV. Pastoral sorrows, their meaning and the attitude of the shepherd to them It is useful for both pastors and candidates for the priesthood to know what the best shepherds of the church of all places and times—St. fathers and teachers of the church. Thoughts of St. fathers and teachers of the church regarding pastoral ministry, just as valuable for getting to know the organization of pastoral ministry and practice in the ancient church, they are just as useful in the types of modern dispensation and streamlining of this ministry; for candidates for pastoral ministry, these thoughts represent abundant material of instructions, edifications, advice, and for those already undergoing this ministry - abundant material of instructions and rules for achieving the goal of pastoral ministry and for error-free activity in various respects of pastoral life. In view of the importance of familiarity with the pastoral views of St. Fathers and teachers of the church, it is clear what significance the task of our work has - to present the views on the shepherd and the shepherd of the “great teacher, the greatest luminary,” the most zealous shepherd, St. John Chrysostom (346–407). This task takes on all the greater importance because in the pastoral views of St. John Chrysostom found expression in the view of the best people of his time, a view based on a deep knowledge of the Holy Scriptures, the words of which are so often repeated in the conversations of St. Chrysostom, and on a deep understanding of the tasks and goals of the ministry of a shepherd. That is why Chrysostom’s shepherd remained for all times the ideal shepherd, and his individual characteristic features are repeated by all those who wrote about the shepherd; and, it seems, not a single book on this subject could or can do without extracts and quotations from the works of this great Father of the Church. In a word, Chrysostom’s view of shepherding became the view of the entire Christian Church and at all times of its existence. Reasonings of St. John Chrysostom on shepherding is distinguished by its lyrical character, which is why they least of all fit the type of cold, dry and calm study about the duties of a priest. The ardent conviction that sounds in every word of his reasoning on this issue, the charming fascination of his presentation, the liveliness of images and paintings, these distinctive features of his reasoning show that all their content was experienced, felt by the inspired author, endured with illnesses in his soul and then poured out on paper. This explains the deeply irresistible impression that the conversations and letters of St. make in the reader’s soul. John Chrysostom. I. The Greatness, Difficulty and Responsibility of Pastoral Ministry The ministry of the shepherd, according to Chrysostom, is so high that he does not find it possible to put it in parallel with anything happening on earth, and refers it to the institutions of the heavenly order. “The priesthood,” he says, “although it is performed on earth, it belongs to the order of heavenly institutions” 1 . And in its subject and purpose, and in power, the priesthood “surpasses all other human dignities” 2. While human institutions, headed by royal power, care about “earthly things” - about the ordering of the external forms and orders of social life - the priesthood does not deal much with everyday things, but mainly it cares about “heavenly things” 3. “Royal power manages earthly affairs, bodies are entrusted to it, but spiritual power reaches to heaven, the souls of people are entrusted to it, those people for whom precious blood was shed, the dear price of the redemptive merits of Christ the Savior was paid” 4. In their activities, priests are direct successors of the work of Jesus Christ, His ministry for the salvation of the human race 5 . Just as the Divine Shepherd once and forever accomplished the salvation of the entire human race, so his successors - the shepherds - have the task of leading to the salvation of the souls of individual people entrusted to their care. The purpose of the shepherd is to serve as “the salt of the earth, the light of the world, the hail standing on the top of the mountain.” Just as salt protects the objects we eat as food from spoilage, so the shepherd is called to protect the world from moral corruption, from spiritual corruption - from unbelief, false belief, superstition, various kinds of vices and temptations. Salt makes food healthy and palatable, similarly, the shepherd by his very title is called to contribute to the moral healing of the world, to develop in people a spiritual taste for Divine things, to make people pleasing to God 6 . Shepherd "light of the world." Light dispels darkness, makes objects visible, shows one or another image of them, their beauty or ugliness; and the Christian shepherd must dispel the darkness of religious ignorance and vices that envelops the world, enlighten the mentally and morally blind, present things in their true light, and illuminate the inner world of every person. Light, then, is an element that warms and revitalizes, so the shepherd’s purpose is to warm souls with love and, by introducing the ideas of truth, righteousness and goodness into the world of people, to revive this world, to resurrect it from spiritual death into an eternal life 7 . The shepherd is “a city standing at the top of the mountain.” Just as a city standing at the top of a mountain attracts weary travelers to itself, beckons them with the promise of rest and peace, so the gaze of travelers of life is turned to the shepherd of the church, the hands of those seeking consolation from the sorrows and sorrows of the world below stretch out to him, and the shepherd must go towards everyone who requires spiritual reassurance, his duty is “to support the weak, to heal the sick, to bandage the wounded, to convert the lost and the lost collect" 8. Such a high, extraordinary calling of a shepherd is to be a moral leader of his flock or, in the words of St. I. Chrysostom: “to educate people in the highest and for the highest” 9 - sets his ministry apart from others. In its purpose, the ministry of a shepherd is higher than the ministry of a king. “Not governing nations and cities,” says St. I. Chrysostom, - we (shepherds) teach, but another power, more important than the reign itself, or, better, we do not teach, but the grace of the Spirit. What kind of power is this, the most important of the reign itself, that those who come here receive? Here they learn to dominate vicious passion, control anger, suppress envy, and enslave vanity. The king sitting on the royal throne is not so important as the man who has elevated sound reason within himself to the throne of power over slavish passions” 10. The Christian priesthood is higher than the Old Testament priesthood. “Jewish priests had the power to heal leprosy of the body, or better, not to heal, but only to testify to those who were healed, but the New Testament priests were called not to testify to the past leprosy of the body, but to completely drive away the uncleanness of the soul” 11. Spiritual fathers are higher than even the people closest to us - fathers according to the flesh. The latter “give birth to us from the blood and desires of the flesh, and the former are the culprits for us of birth from God, the blessed “pack of being,” true freedom and grace-filled adoption” 12. Therefore, “the difference between one and the other is the same as between the present and the future life” 13. According to the exclusivity of his ministry on earth, the shepherd also has exclusive authority. Spiritual (grace-filled) rebirth and communion with Christ through the eating of His flesh and blood, necessary for eternal life (John 3:5, 6, 54), remission of sins and in general all the sacraments - “all this is performed only by the hands of the priest” 14. The priests “still live and circulate on earth, but have been placed in charge of heavenly things and have received power, which God did not give to either the angels or the archangels. For they were told: “If you bind them on earth, they will be bound in heaven; and the tree that you loose on earth will be loosed in heaven” (Matthew 18:18) 15. “What can compare with such an honor,” asks St. John Chrysostom. -What power could be greater than this? Heaven receives the beginning of judgment from earth. The Judge sits on the ground, and the Master follows the slave, and that the latter awards grief. The priest stands as a mediator between God and the human race, bringing down good deeds to us from there and raising our petitions there, reconciling the angry God and us who angered Him with the entire human race, delivering us from His hands” 16 . The extreme nature of the pastoral calling, to lead the flock to spiritual perfection 17, makes the ministry of a shepherd unusually difficult. “In everything we have with you (the flock), says St. John Chrysostom, - you and I have the same equal advantages and the most important benefits. We all have the same baptism; all were made worthy of the same spirit; You and I are striving for the same kingdom. What is my advantage over you? In cares and labors and worries about you" 18. Great is the work of the educator of youth, who is obliged to monitor the development of the pupils entrusted to his leadership, and to guide them on the good path indicated to them by their good. But pastoral education is much more difficult than ordinary education. “No,” says Chrysostom, “there is no work that would be similar to the work of a priest” 19 as a spiritual (educator) leader. A variety of characters demand his care, his pastoral love is entrusted to a variety of characters, and among them the majority of people are mature, accustomed to independence and have long ago lost that mental flexibility in which an ordinary educator, diligent in his work, can easily direct his charges wherever he pleases 20 . Ordinary educators, when dealing with children, have the right to act upon them by coercion and, if necessary, subject them to penalties and punishments. And the shepherd of the church, educating the people for the kingdom of God, is deprived of the opportunity to act on his flock with coercive measures; only moral measures of exhortation and persuasion are available to him 21. He deals with free people 22 and cannot encroach on the freedom of those whom he must lead to Christ pure and blameless. “We have not been given,” says John Chrysostom, “such power by laws as to forcefully restrain sinners from sinning; yes, even if such power were given, it would be impossible to use it when God crowns those who fall behind in sin not by force, but by free will” 23 . An ordinary educator sets himself the task of promoting the development of a person’s natural strengths and inclinations. And the shepherd of the church, in guiding his flock, according to the instructions of divine teaching, should make the starting point of his educational activities the idea that human nature, in its present state, is a damaged nature, infected with sin. Therefore, the duty of a shepherd is not simply to educate people, but to correct them, not to observe their life and their development, but, so to speak, to recreate them, to kill the carnal, sinful person in them, to call out or introduce into them a new one, created by God in the truth and honor of the truth. Hence the new difficulty of a pastor’s educational action, which immeasurably exceeds the work of an ordinary teacher. Pastoral leadership, says St. John Chrysostom “is the highest art of all arts” 24. Due to the damaged state of human nature, which the pastor of the church is called upon to correct, in his post in relation to his flock he is not only an educator, but also a doctor. St. John Chrysostom, speaking about pastoral service, emphasizes with particular force that the shepherd of the church is obliged to treat the spiritual illnesses of his flock 25 . Pointing to this duty of the shepherd, he compares the treatment of spiritual diseases with the treatment of physical diseases and finds that the first is incomparably more difficult than the second. The particular difficulty of healing mental illness depends on many reasons. The first reason is that the soul that requires healing is hidden from us and is not accessible to the eye. The body is an object directly visible to our eyes, and its diseases and injuries are more or less obvious: they are revealed by signs that are more or less palpable and visible to everyone. “But spiritual illnesses,” says St. John Chrysostom, “a person cannot see; “no one knows the message from men that is in man, but rather the spirit of man living in him”; and it is extremely difficult for an outsider to find out what and how this or that soul is sick. How can one heal a disease whose nature cannot be clearly understood? How to use this or that medicine when you don’t know what disease someone is suffering from” 26. Those suffering from physical illnesses usually invite doctors themselves and seek treatment from them and obey all their orders and advice. But in relation to mental or sinful illnesses, the situation is completely different, and the position of the doctor is more difficult. Those who are sick with sin often do not realize the importance of their illness, and even if they do, they are afraid and ashamed to reveal it to others and do not think of seeking treatment. The spiritual doctor himself must look for patients who need his help, he must offer them the treatment they need and which could restore their weakened strength. But even when the spiritual doctor recognized the illness of the flock and came to him with the necessary healing, his predicament does not end. Those sick with sin do not obediently obey his advice and often not only refuse to take the medicine offered to them, but rather rudely and insultingly reject the hand that brings them healing 27 . A new difficulty is created for the spiritual doctor by the variety of sinful diseases and the lack of certain medicines at hand for one or another disease. Medicine indicates proven remedies against bodily illnesses, and an ordinary doctor should use these proven remedies in each given case, applying them to the circumstances that open before him, among which the patient is located. In relation to the healing of sinful diseases of the soul, there are no such reliable, proven remedies, and the spiritual doctor himself has to each time look for medicines that can have a beneficial effect on someone suffering from sin. It is more difficult to balance healing here with the situation and mood of those who sin, to be able to use them in relation to the individual and circumstances than in the matter of physical healing, more difficult because the morals, passions and spiritual dispositions of people are too diverse; more diverse than the structures and temperaments of the bodily organism and, in addition, all care here is directed to the hidden person of the heart (1 Peter 3:4), not visible to the observing eye, but at the same time capricious and whimsical 28. The difficulty of pastoral service is further complicated by opposition to the shepherd and his work from the common enemy of the human race, invisible but evil, who, according to the words of the Apostle, “like a roaring lion walks, seeking whom he may devour” (1 Peter 5:8) 29. And this enemy is not alone, with him is an innumerable army of spirits of wickedness in high places (Eph. 6:12), and all of them are waging a fierce war against the Church of Christ 30. They sow the weeds of evil in God's field, introduce infection into the flock entrusted to the shepherd, by force and cunning they tear the sheep away from him and drag them into the abyss of destruction. The more dangerous their attacks and intrigues are, the more one must be careful and vigilant against them, because these attacks and intrigues are invisible - the enemies sneak up on the herd completely unnoticed. Not seeing the enemy in front of him, the shepherd can indulge in carelessness, without worrying about the integrity of the flock, meanwhile, at this very time, beyond all hope, his sheep are stolen and scattered 31. But this invisible enemy has servants and not only in the spirits of wickedness in high places. He finds and makes instruments for his predatory attacks in the people he seduces from the path of salvation, and forces them to serve his purpose. In order to repel all attacks of enemies and keep the verbal flock clean and unharmed, what kind of attentiveness, courage and exploits are required from the shepherd of the church 32. If there has been an infatuation and there are those who have deviated “from the path of the right faith,” then again how much effort and work does it cost for the pastor to find the erring one and convince him to return to the bosom of the Orthodox Church 33 . “The work of the shepherd of the church,” according to John Chrysostom, “is not like the work of the shepherd of the sheep; if some sheep stray from the straight path, you only need to shout loudly, and those who have fallen behind the flock will return to the flock again. And if a person goes astray from the right faith, then great work and great care lie before the shepherd of the church, for one who has gone astray cannot be attracted by force or forced by fear, only by exhortation to lead him to the truth from which he has fallen. The soul needs to be courageous so as not to weaken and despair of the salvation of those who are in error” 34. The well-known gospel truth says: “to him will be given much, and much will be required of him” (Luke 12:48). And the higher the talents that the Lord bestows on a person, the higher the power that is associated with his rank and position, the greater, the heavier the responsibility of the one to whom they are entrusted. From this point of view, the highest of human virtues—priestly—is the most responsible. The shepherd will give an answer before God, with all the severity corresponding to the exceptionally high position of the shepherd on earth and the powers granted to him for the salvation of human souls, on the one hand, and the dignity of these latter, on the other hand. The soul of man is too dear to the Lord; for her salvation, He did not spare His own blood, and so, so that she would not lose the salvation acquired for her and would not again fall into destruction, the Lord entrusts her to the care of the shepherd 35. The latter must take care of the souls of all his flock, “as if he would reward the word” (Heb. 13:17) for them at the Last Judgment. The blood of one deceased “will be exacted from the hand of a careless shepherd.” In the case when the sins of the flock arise not only from the shepherd’s negligence about saving them, but also from the temptation produced by his own behavior, the responsibility of the shepherd will be even “bitter” and heavier. “If he who seduces only one does not eat, let the millstone of the village fall upon his neck and drown in the abyss of the sea” (Matthew 18:6); and if all those who wound the conscience of the brothers sin against Christ himself (1 Cor. 8:12), then what punishment should they suffer who destroyed not one of the little ones, not two, not three, but such a multitude” 36 . Making constant appeals to himself regarding certain general considerations, St. John Chrysostom, in the present case, turns to himself and makes the following deeply instructive remark. “I believe that in my present state (i.e., the state of a layman), I will suffer such punishment as the severity of my sins requires, but upon accepting power (priestly or episcopal), I must suffer not double or triple, but multiple punishment for the fact that I led many into temptation and, having received greater honor, offended God, who honored me... Wanting to show that the sins of priests attract a much greater punishment than the sins of common people, God commands that the same sacrifice be offered for the priest as should be offered for all the people” (Lev.4:3) 37. That God punishes the priest more severely than his flock - “justice itself demands this, because the harm is not limited only to the souls of the leaders, but together it destroys the souls of the weakest who look at him” 38. Therefore, no matter how difficult it is to fulfill the duties of a priest, negligence in performing them will not find the slightest justification at the court of the Divine Shepherd. Here (at this trial) one cannot make excuses for inexperience, justify oneself by ignorance, or defend oneself by necessity and coercion. Because he who is appointed to correct the ignorance of people and to anticipate the coming war from the devil cannot justify himself by ignorance and cannot say: “I did not hear the trumpet, I did not foresee the war.” He, as Ezekiel says, was appointed for this purpose, to sound the trumpet and warn others of threatening disasters. And so, his punishment will inevitably befall him, even if one person dies. “If the watchman sees the sword coming and does not sound the trumpet to the people, and does not preach, and the sword finds the soul, it will take iniquity for its own sake, and I will exact its blood at the hand of the guard” (Ezek. 33:6) 39. In a conversation on the Acts of the Apostles, St. I. Chrysostom expresses himself even more strongly about the great responsibility that lies on the shepherd of the Church. “I do not believe,” he says, “that among the priests there are many who are being saved; on the contrary, there are many more who perish, and precisely because this work requires a great soul... And then, when others sin, the blame falls on him. Without talking about anything else, I will only say that if one person departs (from this life) without initiation into the sacraments (or without being instructed by the sacraments), will this not overthrow his entire salvation? It is known that the death of one soul constitutes such a loss that no word can express. If her salvation has such a price that the Son of God became a man for this and endured so much, then think what kind of punishment her death will entail. If the one through whom another will perish is worthy of death in this life, then much more so there... When you strongly desire the priesthood, then contrast Gehenna, contrast the account that needs to be given there... contrast the degree of punishment! So, to the pastoral service and the very person of the shepherd, St. I. Chrysostom ascribes such features and properties, thanks to which both the shepherding and the person of the shepherd are completely distinguished in their purpose from all worldly ministries and figures. Shepherding is not a service or a position, but a complete dedication of oneself to Christ and humanity in the sense of the Gospel, a service aimed at the renewal and salvation of the sinner. On the other hand, the shepherd is not an official in the generally accepted sense of the word. Endowed with divine authority to carry out his highest ministry, he, in the opinion of St. I. Chrysostom, stands immeasurably above all the servants of the world. In a word, the shepherd, according to Chrysostom, is a heavenly messenger on earth 40, albeit a carnal one, authorized by God Himself as a mediator between Him and sinful man, and at the same time a mediator who is entirely responsible before God in the difficult service he has undertaken. If the ministry of a shepherd is so high, difficult and responsible, then what, according to Chrysostom, determines the success of pastoral work? II. The foundations for successful pastoral work are pastoral mood and pastoral education In the matter of ordinary human education, actual success is undoubtedly determined mainly by the moral character of the educator. So, even more so, in the matter of pastoral leadership, the success of spiritual birth is determined, first of all, by the richness of spiritual life, by the inner mood with which the shepherd begins his work. What is St. I. Chrysostom posits the essence of that ideal pastoral mood, which determines the success of pastoral work, and to the creation and maintenance of which every shepherd should strive. A shepherd must first of all love his flock with ardent maternal love. A loving mother lives the life of her children, rejoices in their joys and is saddened by their sorrows; she, in the words of I. Chrysostom, grieves when, having a nursing baby, she cannot provide him with abundant sources of milk, but although she has little of it, she nevertheless gives the breast and the baby pulls and sucks on it and, warming the cold nipples with her lips, tries to extract more food for herself than there is in them. The mother feels pain from the torment of her nipples, but does not push the baby away, because she is a mother and is ready to endure anything better than to upset her child. “If mothers,” notes St. I. Chrysostom, “have such love for their children, then all the more we (shepherds) need to have such feelings for your love” 41. But the maternal mood rather only approaches the ideal pastoral mood, but does not yet determine the entire essence of this sublime mood. “Relationships of spiritual birth are more ardent than natural ones” 42. The highest example of the truly pastoral mood of St. I. Chrysostom points to the soul of the Apostle Paul. “His soul,” says Chrysostom, “embraced the whole universe and contained everyone within itself, honoring kinship in God above any other kinship. Paul loved everyone as if he himself had given birth to them, or, better to say, he surpassed every father in the tenderness of love... And what about the ap. Paul surpassed his carnal parents in his love, listen to the words: “Who faints, and I do not faint?” (2 Cor. 11:29). However, here the equality of love appears to us, although carnal fathers can hardly utter such words; then listen: “I myself prayed that I might be separated from Christ according to my brethren, my relatives in the flesh” (Rom. 9:3). What father would want to be in misfortune for the sake of his children? And again: “let us also allow ourselves to be much better with Christ, and to remain in the flesh is most necessary for your sake (Phil. 1:23-24). What mother would dare say this? Such is the mercy and compassion in the souls of saints." 43 “This is (in his mood),” notes St. I. Chrysostom, “there must be a shepherd” 44. In another place, citing the words of the ap. Paul: “For this reason, brethren, we are comforted for you in all our tribulation and need through your faith. For now we are alive, even if you stand in the Lord” (1 Thess. 3:7-8), St. I. Chrysostom says: “What can be compared with Paul, who considered the salvation of his neighbors as his own, having the same attitude towards everyone as the body towards its members. Who could speak such language, much less think it? “Now we are alive” - this shows that he considers both redemption and death to be nothing other than their stumbling, while life (considers for himself) their success. How could anyone else express both sorrow for the weakness of the disciples and joy? Such,” concludes I. Chrysostom, “should be the disposition of (shepherds) mentors, and then there will be nothing inappropriate” 45. Like the apostle, the shepherd must experience in his soul joy and sorrow about the moral state of his flock, and his love must extend to all members of the flock of Christ entrusted to him, without distinguishing the good from the evil 46 . “The priest,” says I. Chrysostom, “is the common father of the universe, therefore it is fitting for him to take care of everyone, just as God, to whose service he dedicated himself, cares for everyone” 47. In truth, this is where love according to God is revealed, that it strives to embrace everyone. If you love one and not the other, then your love is human” 48 . The spirit of all-encompassing love, experiencing within oneself the moral life of the flock, the readiness to sacrifice even life for their good constitutes the essence of the ideal pastoral mood. Such an elevated mood, which a shepherd should strive for, is a special gift of grace. “Spiritual love,” says John Chrysostom, “does not give birth to something earthly, it descends from above, from heaven 49 and is communicated in the sacrament of the priesthood.” “But the assimilation and maintenance of the gift of grace also depends on the aspirations of the human spirit.” Just as maternal love, preceded by the pangs of birth, receives its source in them, so gracious love appears in the soul of a shepherd after a painful renunciation of life for worldly purposes and selfless dedication to God. This is self-denial, which St. John Chrysostom calls “the first virtue” 50, is a manifestation of the independence of the human spirit; It is this that serves as a necessary condition for assimilating the grace-filled gift of spiritual love. Therefore, one who begins pastoral service must, first of all, renounce worldly pleasures and selfish aspirations; if anyone accepts the priesthood without such a disposition, he, according to John Chrysostom, destroys both himself and others 51. St. himself John Chrysostom declined to accept the priesthood at a time when, by his own admission, he was still bound by “youthful dreams, worldly aspirations, and was not a stranger to feelings of anger”; and only then did he decide to accept high service, when he was freed “from the storm of life” 52. He who begins pastoral service, having renounced life for worldly purposes in the name of the cause of Christ, receives a special gift of grace in the sacrament of the priesthood. One who has worthily accepted this heavenly gift is internally reborn; higher interests open up for him, a new meaning of life - the good of the flock entrusted to him; in the life of this flock is a source of both highest joys and constant sorrows for him. St. himself John Chrysostom, who experienced this spiritual rebirth, cannot find words to express those feelings of love and affection for his flock with which his blessed soul was filled. “I love you,” Chrysostom says to his flock, “you are everything to me - father, brothers, and children, you are life for me, you are my praise. If you succeed, I am glorified, so that my life and wealth are in your treasury 53... Believe me, I forget about my own salvation, worrying about yours, and have no time to mourn my sins. So you are everything to me. When I see that you are succeeding in virtue, I do not feel my own troubles with joy, and when I see that you are not succeeding, then out of sorrow I again go about my business; So I rejoice in your good, even if I myself suffered many troubles, and I grieve over your shortcomings, even if I myself had many perfections... God willing, says St. with apostolic zeal. John Chrysostom - so that you are saved, even if I have to give an answer for you, so that you are saved, even if I am condemned as having failed to fulfill my duties. For I am not concerned that you should be saved through me, but that you should be saved through someone else.”54 The grace-filled gift of compassionate love, received in the sacrament of the priesthood, should be “warmed within” by the pastor of the church, since this love determines the success of spiritual birth 55 . St. John Chrysostom deeply believes in the power and significance of such love in the matter of moral influence on a person. “Nothing,” he says, “can attract people as much as love 56 . Just as fire, falling on dry trees, turns them into one burning body, but has no effect on wet trees, so spiritual coldness does not contribute to union, but spiritual warmth for the most part attracts to itself 57 . Unite yourself with ties of love to your brother: everything is easy for people bound together by ties of love. Tie yourself to him and him to you, then you will be a master not only over yourself, but also over others. You can make a friend of anyone you want." 58 Love, notes St. elsewhere. John Chrysostom, there is a great teacher, in her she will have the strength to make a man out of stone 59. An elevated mood, of course, is necessary for a shepherd, 60 but it alone is not enough for the success of shepherding, just as a mother’s love for her child, even the deepest, is not enough to give him a proper upbringing. By the power of his love, a shepherd can win over his flock, but to reveal to them the ideal of a truly Christian life, to show them the ways and means to best achieve this ideal, he can do this only with the help of his own education. The education of a pastor, according to St. John Chrysostom, serves as another important basis for the success of pastoral work 61. The enlightenment of one's own soul should be the center to which all the forces of the shepherd are directed, so that, having received vitality here, they can strive with all the more energy for the work of enlightening others 62. The main means in the education of a pastor is the study of theological sciences and, above all, the study of St. Scripture as the basis of all other theological sciences. Knowledge of St. Scripture is necessary for the shepherd both because his own development is based on it, and in order to successfully fulfill his high duty - to instill in his flock pure religious and moral concepts and convictions, which the shepherd can acquire only on the basis of a thorough study of the Word of God 63 . “Don’t expect it,” says St. John Chrysostom, another teacher; You have the Word of God, no one can teach you like it 64. In St. Scripture sets out everything that should be done and what should not be done 65. It is one of the most important means “for teaching, for reproof, for correction, for training in righteousness” (2 Tim. 3:16); it is a treasury of healing” 66. “If you need to know anything, if you happen to be perplexed about something, you can find out about it from here; if you need to expose a lie, if you need to correct yourself or come to your senses, you can learn this from here; it contributes to both exhortation and consolation... For this purpose the instruction of the scriptures was given, so that the man of God might be perfect 67 . Only “knowledge of St. Scripture" 68 and the divine "heavenly dogmas" contained in it 69 serves as a valid sign of a true shepherd, through this knowledge one can recognize both shepherds and non-shepherds 70. Just “enter through the doors of St. Scripture "is the true shepherd, but whoever does not enter through this door is a thief and a deceiver." “And rightly the scriptures are called doors. It leads us to God and opens the path to knowledge of God; it produces sheep, it protects us and does not allow us to fall into error” 71 . In addition, the knowledge of St. Scripture and the teachings contained in it makes the soul “great and exalted”, imparts to it strength and strength, enabling the shepherd to both teach his flock the truths of faith and morality, and to successfully fight against errors and attacks. “I own,” says St. John Chrysostom - St. writing. This is my rod, this is my support, this is my serene haven. I contain the divine scriptures, I read them; these writings are my wall and safety” 72. On the contrary, from ignorance of Scripture - all evil 73, the soul becomes “timid and fearful”, incapable of fulfilling the difficult duties of pastoral service.” The pastor should pay special attention to those books of St. scriptures where instructions are given to the shepherds themselves, which are the pastoral epistles of St. Paul and his other letters. “Look, really,” says St. John Chrysostom, like Paul, in every section of his epistle, teaches such instructions that are entirely appropriate for every teacher, shepherd of the church” 74. “Left by the ap. Paul’s writings,” Chrysostom says in another place, “filled with Divine wisdom, captivate every mind” into the obedience of Christ and cast down thoughts and all praise charged to the mind of God (2 Cor. 10: 4, 5). His writings are useful to us (pastors) not only for overthrowing false teachings and defending the true, but they also serve very much for success in a pious life. The leaders of the church, using them, are now building, perfecting and bringing to spiritual beauty the pure virgin whom he betrothed to Christ (2 Cor. 11:2). Or they reflect illnesses that happen to her and protect her inherent health” 75. Enlightening his mind with the light of revealed truths, the pastor must also become acquainted with the fundamental principles of modern human thought. Familiarity with the basic principles of science is absolutely necessary for a pastor. “Many, prompted by curiosity or tormented by doubts and bewilderments, try to penetrate the realm of Christian knowledge, illuminate the incomprehensible with the light of reason and make the secret clear to consciousness; in this case, the pastor needs a lot of knowledge and experience so as not to incur accusations of ignorance, and, on the other hand, to ward off inappropriate research and controversy” 76 . The pastor of the church has to deal with dark people who are not enlightened by education, and with people who completely and unconditionally believe in all the truths of Christian teaching, exactly as the church teaches, and with people who doubt and even reject many of them. There have always been, are and will be such people who, in the words of the apostle, “do not accept sound doctrine, but according to their own desires heap up for themselves teachers who have itching ears, who reject their ears from the truth and turn to fables” (2 Tim. 4:3-4), as well as those who “are always learning and will never come to the knowledge of the truth - these are people who have a corrupt mind and are ignorant in the faith” ( 2 Timothy 3:7–8 ) 77 . It is clear that it will be hardly possible for a pastor to convince people of the truths of the Christian religion, who are guided most of all by the principles of “false knowledge”, to overcome unbelief, false faith, to show all their inconsistency if his mind is not properly developed, and if he does not have an extensive supply of information not only in the field of positive Christian doctrine, but also in many other subjects that make up the circle of the so-called humane, universal education 78 . “Whoever intends,” says St. John Chrysostom, - to join the fight... must know the artificial techniques of everyone: he must be a shooter and slinger, a warrior and a military leader, on foot and on horseback, to fight on a ship and under walls. If the one who intends to win is not versed in all types of art, then the devil will be able to bring in his robbers and steal the sheep. But he cannot do this when he feels the presence of a shepherd who has all knowledge and well understands all his deceit” 79. In a word, “when the leaders of the church are learned people,” possessing not only theological, but also general education, “then they greatly contribute to the improvement of the church and bring great benefit” 80. Therefore, notes St. John Chrysostom, “that shepherd who works, cares and studies in external sciences should enjoy greater honor” 81. III. Pastoral activities Rich in spiritual life, strong in mental and moral authority, the shepherd will not satisfy his pastoral calling if his spiritual life does not have proper expression in the activity itself. The shepherd “should not only be useful for himself, but also for many, as Christ said, calling us (shepherds) salt, leaven and light (Matthew 5:13,14). These items are useful and beneficial to others. Thus, the lamp does not shine for itself, but for the one who is in darkness... Likewise, salt not only supports itself, but also strengthens rotting bodies, does not allow them to deteriorate and perish... so do you: if God has made you spiritual salt, then support and strengthen the rotting members, that is, the careless and careless of the brethren 82 . Called to actively guide his flock on the path to moral perfection, the shepherd must be familiar with the life of society as a whole, in all its manifestations. In the most remote spheres of everyday relations, influences appear that act favorably or unfavorably on the religious principles pursued by the church, and there should not be a corner in the life of the flock that does not require the vigilant observation of the shepherd of the church; for him there should not be two delimited areas of the moral life of the flock - the secular area and the spiritual area. “Shepherd,” says St. I. Chrysostom, - must know everything of everyday life no less than those who are in circulation in the world, and at the same time must be free from everything more than the monks living in the mountains. Since he needs to deal with husbands who have wives, raise children, own servants, have great wealth, hold public positions and are vested with power, then he must be of different qualities” 83 . So, studying the life around us is the first task of a church teacher and pastor. But getting to know and studying the surrounding life is important for a pastor not in itself, but as a means to achieving the highest goal of shepherding: to raise existing life to the ideal of a true Christian life. An example of the truly pastoral way of life of St. I. Chrysostom points out in the life and work of St. apostles So, “ap. Paul, wanting to abolish circumcision, sent Timothy to the Jews, performing circumcision on him... Such, notes I. Chrysostom, are the works of God’s economy: first it descends to people, and then they restore them. Paul did not want to send Timothy uncircumcised, so as not to block the door to the teaching from the very beginning... So, he used circumcision against circumcision... He observed St. Paul Pentecost and times, to abolish the observance of times; sacrificed in order to destroy the sacrifice" 84. The other apostles did the same, “they condescend to the weak, they condescend to the weakest, fulfilling the saying of the apostle. Paul, which says: “He was as a Jew to the Jews, that he might gain Jews to those who are strangers to the law, as one who is strangers to the law to those who are weak; as the weak, that he might win the weak. I have become all things to all, that I might save at least some” (1 Cor. 9:20–23)” 85. This principle of apostolic activity must be expressed in the activity of every pastor. Quoting the words of the apostle: “Who is faint, with whom would I not faint? Whoever is tempted, no matter with whom I am inflamed" (2 Cor. 11:29), St. I. Chrysostom concludes: “this is how a priest should be” 86. The shepherd's condescension to the mood of his flock can only determine the success of the pastoral work. “He who sits on high,” says St. I. Chrysostom - if he constantly remains on top, he will never be able to lift up the one lying below; but this one must descend first, so that this one can then rise up. Therefore... the apostles descended from the heights of the gospel way of life in order to raise the Jews from the baseness of the Jewish way of life to this height" 87 . Doctors do the same: “they themselves taste the food served to the sick first, not because they themselves need this food, but trying to heal the sick person” 88 . Expanding his pastoral attention far beyond the so-called (as opposed to secular) spiritual sphere, the pastor must act not through civil, but purely spiritual measures. In shepherding, there are purely free relationships between the leader and the led, and the priest, caring about the correction and organization of the lives of his flock according to the law of Christ, can and must use what can act on human freedom. “Ordination,” says Chrysostom, “does not lead to the lust for power, does not dispose to arrogance, does not grant dominion” 89 ... “We are appointed to teach you by word, and not for superiors and unauthorized orders over you, our job is to advise you and admonish you, but not to force the listener, giving him complete freedom - to accept or not accept the advice” 90. “Whoever has external civil power, as a ruler by the force of law, and of necessity rightly, does not always take into account the desires of his subordinates; but whoever must rule over people who submit to him voluntarily and feel gratitude for his management, if he acts in everything only according to his own will and does not give an account to anyone, he will make his rule violent and unpopular” 91. Pastoral activity should be alien to violent measures, like Christianity itself 92. Even more than this, pastoral activity should provide Christians with consolation in sorrows from external leaders (1 Peter 4:14–14; 1 Thess. 5:14): “if we do not console you,” says I. Chrysostom, “from whom else will you receive consolation? Judges frighten, so let priests console. The leaders threaten, so let the church encourage” 93. “If a person errs from the true path,” says St. I. Chrysostom, - then a lot of activity, perseverance and patience are required from the shepherd, for one cannot turn to the straight path by force, nor coerce with fear, but must lead through convictions to the truth from which a person has fallen, not despair of the salvation of the erring, but constantly think and say whether God will not give him the knowledge of the truth and free him from the snares of the devil (2 Tim. 2:25)” 94. As for the coercive and punitive measures that some pastors resort to to admonish those who are mistaken and to suppress the further development of false teachings that have appeared in the parish, such are resolutely rejected by Chrysostom. In his opinion, resorting to such measures “does not mean destroying evil, but rejecting a wounded soul. They help little where sinners are punished with fire and sword” 95. The next words of St. I. Chrysostom shows with what feeling the pastor of the church should treat those who think wrongly. In the fight against heretics, says I. Chrysostom, “I do not drive away by deed, but by word, not a heretic, but a heresy; I do not abhor the heretic, but I hate error and want to destroy it; I am not waging war on a being, for being is the work of God, but I want to correct the mind, which is corrupted by the devil. Likewise, when a doctor heals a patient, he does not act against the body, but corrects damage to the body. So, if I fight with heretics, then I fight not with the people themselves, but I want to destroy the error of the heretic and cleanse the rottenness. I am in the habit of suffering persecution rather than being persecuted, being persecuted rather than being persecuted. So Christ also conquered, not by crucifying, but by being crucified, not striking, but receiving blows” 96. “Heretical teachings that disagree with those accepted by us must be cursed and wicked dogmas denounced, but people must be spared in every possible way and prayed for their salvation” 97 . In general, the shepherd must be convinced “of the power of truth and the weakness of lies, while the latter disappears by itself and without any violence, the former, through the very obstacles, multiplies and rises to indescribable heights” 98 . Already on the basis of what has been said above about the nature of pastoral activity in general, one can see what means, in Chrysostom’s opinion, a shepherd can and should have at his disposal in the matter of moral guidance of his flock. These means are: the pastoral word 99, the exemplary life of the shepherd himself 100 and prayer 101. The pastor of the church must believe in these main means. A very important means of moral influence on the flock is the pastoral word in the hands of the shepherd, especially the sermon in the proper sense. A pastor must be first and foremost a preacher 102. Preaching is the moral duty of a shepherd (1 Cor. 9:16, 17). “Preach and evangelize,” says St. I. Chrysostom, this is the priesthood for me, this is the sacrifice I make” 103. Deeply convinced of the duty of a pastor to preach, St. I. Chrysostom pronounces deeply enthusiastic praises of the power of the shepherd’s word. Speaking in “words on the priesthood” that the shepherd of the church must show his flock an example of true Christian life, St. I. Chrysostom says further: “but after deeds, there remains (the shepherd) one remedy, one method of treating (the souls of the flock) - teaching by word. Here are weapons, here is food, here is the goodness of the air! This is instead of medicine, this is instead of fire and iron. Whether there is a real need to cauterize or to cut off, it is necessary to resort to words. If it does not have any effect, everything else remains invalid. With it we restore the fallen, tame the worried soul, cut off excesses, make up for shortcomings and do everything else that serves the health of our soul” 104. The word of the shepherd, as expressing the thoughts of the word of God, itself, without any external measures, is a word of judgment (John 12:48). “We do not deduce,” says St. I. Chrysostom, - sinners in the middle, in order to thus declare their sins, but, offering a teaching common to all, we leave it to the conscience of the listeners, so that each one extracts from what is said what is appropriate to his own wound. The word of teaching flows from the mouth of the speaker, containing in itself the condemnation of vices, the praise of virtue, the reproach of debauchery, the praise of chastity, the condemnation of pride, the praise of meekness, as if a different and varied medicine, composed of all kinds; but to take what is suitable and useful for oneself is the business of each of the listeners. The word flows out openly, but taking root in the conscience of everyone, it imperceptibly produces healing and often, even before the disease is revealed, it restores health” 105. The word is an incomparable wealth: “worldly goods have many envious people, but the more people receive spiritual goods, the more abundant they turn out to be. This can be verified from the present word. If I keep this word that I offer to everyone, then I will be poorer, and when I tell everyone, then, like throwing seeds into pure land, I thereby multiply my wealth, increase my wealth; I’m making you all richer, and this doesn’t make me any poorer.”106 In order for the preacher’s word to be accompanied by success and bear fruit, the pastor-preacher needs to examine the soil on which he intends to sow the seeds of Divine teaching. The guiding principle of a pastor’s preaching activity should not be an abstract doctrine taught point by point, but the present state of the listeners, the degree of their mental and moral development. When revealing certain truths, the pastor-preacher must take into account, first of all, the number and degree of those concepts, beliefs and aspirations that are already shared by these listeners, and from the positions accepted by the listeners, lead to new provisions. The apostles also followed this basic principle of every belief in their preaching activities. “Just as a person intending to build a large house, having found an old foundation, strong and unshakable, does not dismantle this foundation, does not touch the stones, but, leaving it motionless, erects a new building on it; so the apostles, intending to build a great building (church) and having found the ancient foundation laid by the prophets, did not dismantle it, did not touch their buildings and teachings, but, leaving it motionless, erected on it their teaching, the new faith of the church” 107. And St. himself I. Chrysostom justifies this principle by the example of his own preaching activity. The strength and persuasiveness of his sermons was entirely determined by the fact that he clearly determined the spiritual mood of his listeners, and his sermon was a response to their requests and spiritual needs (for example, a sermon on the occasion of the overthrow of royal statues, etc.). An example of St.'s own sermon. I. Chrysostom teaches the shepherd to observe strict consistency in revealing certain truths. “From the sensual,” he says in one of his sermons, “one must lead to the spiritual. This is what I did. Christ (John 4:13–14). This is what we do: we ascend from the lowest to the highest, so that speech is clearer” 108. “Children who are just beginning to learn,” he says in another place, “teachers do not subject them to many labors in a row, and they do not engage them much in science at one time, but little by little and often repeat the same thing to them in order to more conveniently implant their lessons in their minds” 109 . “And a child-loving mother, intending to transfer her infant child to solid food, does this not suddenly, but gradually, so we did not suddenly fill the cup of our teaching, but divided it over many days” 110. No matter how great the power of the word, no matter how suitable and valid the shepherd’s word is in all the needs and situations of the flock, the shepherd must always remember that the work of creating the salvation of the flock is accomplished with difficulty and is achieved only by persistent word, tireless, non-stop (2 Tim. 4:1-2). “When someone wants,” says I. Chrysostom, “to uproot a passion that has taken root and lived for a long time in the soul, then for this correction a one-day or two-day exhortation is not enough, but one must talk about this subject often and for many days, if only we want to preach not out of ambition and for pleasure, but for good and benefit... The best way of instruction is not to stop instilling anything until we see that the suggestion turned into action. Whoever speaks today about alms, tomorrow about prayer, the next about meekness, then again about humility, will not bring his listeners to any of these virtues, because he constantly runs from one subject to another, and from this again to another. On the contrary, whoever wants his listeners to actually carry out his words must not stop his admonition and advice on the same subject and move on to some other until he sees that the previous admonition is well rooted” 111. St. himself I. Chrysostom in his conversations shows the greatest example of the fulfillment of what has just been said. One has only to read a few parts of the works of St. father, to see with what persistence St. Chrysostom exhorts his listeners to almsgiving, the “queen of virtues,” and to eradicating the love of money, “the root of all evil,” in oneself. In his conversation “on the occasion of the overthrow of the royal statues,” he, with the greatest patience and pastoral perseverance, convinces the Antiochians to abandon the harmful habit of swearing. In one of these conversations, exhorting the listeners to the same thing, St. the father says this: “I know that I already seem heavy and burdensome and am annoying with the continuous repetition of this admonition, but I do not stop, so that you, at least ashamed of my lack of shame, leave behind the bad habit of swearing” 112. Elsewhere I. Chrysostom says: “I am forced to be difficult not for myself, but for you and your salvation, which is most dear to me. Whoever wants to, let him be upset and call me heavy and shameless; but I will not stop constantly repeating the same thing, because for me there is nothing better than such shamelessness. It may be that you will be ashamed, if not of something else, then at least of this - so as not to hear a constant reminder of the same thing - with frequent repetition, perhaps I will touch you” 113. This pastoral insistence of the word must not weaken in its power even when, apparently, it remains completely ineffective for the listeners, just as the Savior Himself did not cease to teach and perform miracles before the blinded scribes and all the Jewish people. “Because you cannot,” says I. Chrysostom, “save the universe, do not neglect a little and, if you desire something great, do not deprive yourself of a little. If you cannot convert ten, do not neglect five; if you cannot convert five, do not neglect one; if you cannot convert even one, do not become discouraged and do not stop doing what you can.” 114 Or in another place, refuting the objections of those who, based on the fact of the lack of fruitfulness of preaching, denied the very work of preaching, St. I. Chrysostom says: “What are you saying, man? Did we promise to catch everyone in one day? If only ten, if even one, were convinced, is this not enough for our consolation? I will say even more. Let no one be convinced by our words, although it is impossible for the word given to so many rumors to be fruitless, but let it be so, however, in this case the word is not fruitless to us. For, if the listeners entered the tavern (Chrysostom spoke about the destruction of this habit before this conversation), then they entered no longer with such shamelessness, and at the tables they often remembered our words of reproach and accusation, and, remembering, they were ashamed, blushed mentally, they did the usual not with such impudence. But to feel completely ashamed, to be fully aware of one’s deeds, is the beginning of salvation and a wonderful change... The Word did not lead some away from vice? But it made those living virtuously more attentive. Am I not convinced today? But tomorrow, perhaps, I’ll have time to convince? Maybe the day after tomorrow, or the next day. And the fisherman sometimes casts his fishing rod all day in vain, but in the evening he catches a fish that has been leaving him all day” 115. In a word, “the shepherd-preacher, whether anyone listens to him or not, must sow seeds and give (in interest) silver, so that God demands an account not from him, but from the money changers” 116. In this case, the shepherd should reason like this: “I will not stop speaking, even if no one listens. I am a doctor, and I offer healing; I am a teacher, and I must exhort. Am I not correcting anyone? So what? I have a reward for this! And the springs flow, even though no one draws from them, and the springs give out water, even though no one takes it, and the rivers flow, even though no one drinks from them; so the preacher, even if no one listens to him, must fulfill everything that depends on him. For we, who have accepted the ministry of the word, have been decreed by a man-loving God: never abandon our work and never remain silent, even if they listen to us, even if they run away.”117 But the shepherd also should not be tempted by the visible successes of his preaching, nor should he abandon words of edification, because it is his duty to lead everyone to salvation (1 Cor. 9:22–23). “There have been so many changes,” says I. Chrysostom, “from the time I became the primate of this city. And no one improved. When I say no one, I am not judging everyone; let it not be! For it is impossible that this fat field, having received seeds, would not produce fruit. But I'm insatiable. I want not many to be saved, but all. If even one remains perishing, then I am perishing and am thinking of imitating that shepherd who had ninety-nine sheep and went after one that had gone astray” 118. “Don’t tell me,” I. Chrysostom argues in another conversation, “that many have corrected themselves, I am not looking for this, but for everyone to correct themselves. Until I see this, I cannot calm down: that shepherd (Matthew 18:12) had a hundred sheep, but when one got lost, he was not content with the whole ninety-nine until he found the lost one and brought it back into the fold. Do not tell me that only one brother perished, but think that this brother is the object of God’s great care, for whom so much has been done, for whom precious blood has been shed and such a price has been paid, for whom the sky is spread out, the sun is lit, the moon turns, the varied choir of stars shines, for whom the law, for whom the prophets, for whom the apostles, for whom there were thousands of miracles, for whom the Only Begotten Son of God became man and was slaughter" 119. Both with failure and with great success of preaching, the pastor of the church must remain a tireless preacher; He will always find strength for this, if only he is confirmed by the thought that both the success and failure of preaching is not at his personal disposal - this is a matter of God’s grace: it finds hearts capable of perceiving the teachings of the shepherd, and it also hardens the hearts of the flock to the point of complete disregard for the words of the teacher (1 Cor. 3: 5-9). The shepherd should always imagine himself as a vessel and servant of Divine grace; by grace he is strong, grace also builds up the work of the preacher (2 Cor. 12:9). “Let no one say about me that I am imperfect,” says St. I. Chrysostom, - I mean nothing, I’m worth nothing: and let everyone listen with attention. I am one of those through whom the grace of God works. God is usually even constantly present in such people for the benefit of many. Do not think that I am speaking on my own behalf, God’s grace also works through the unworthy, not for us, but for you. Listen to what Christ says: “If the house is worthy, then your peace will come upon it” (Matthew 10:13). How is he made worthy? If they accept you, He says. If they do not accept and listen to your words, “Truly I say to you, it will be more bearable for the land of Sodom and Gomorrah on the day of judgment than for that city” (Matthew 10:15). Listen also to the words of Christ: “whatever they command you to observe, observe and do” (Matthew 23:3). You do not despise me, but the priesthood... As long as we sit on this throne, as long as we have the presidency, so long we have dignity and strength, although we ourselves are unworthy. If the seat of Moses was so honorable that those who sat on it heard from it, then the throne of Christ should be even more honored. We inherited it. We speak to you from the very seat from which Christ instituted in us the ministry of reconciliation. We have the meaning of messengers and came from God... We are God's messengers for people; If this is burdensome for you, then it is not we who are burdensome, but our dignity. Let everyone listen not to me, but to my rank” 120. But tall and strong in the consciousness of the Divine grace always inherent in him, the priest must not forget that he too is a man clothed with flesh, that he too has certain shortcomings; therefore, the consciousness of the presence of grace in him should not arouse in him arrogance in relation to his flock. This pride and arrogance must therefore be restrained in him by the consciousness of his own human weakness (2 Cor. 11:30). “It was the work of God’s love for mankind,” says I. Chrysostom, “that both the teacher and the listener are subject to the same laws, have the same nature, and everyone is equally guilty when committing a crime. For what? In order for the teacher to reprove with moderation, so that he is lenient towards those who sin, so that, remembering his own weakness, he does not utter unbearable condemnation. Therefore, God did not bring down angels from heaven and did not appoint them as teachers to the human race, so that, due to the superiority of nature and ignorance of human weakness, they would not be merciless to us in their denunciations; but he appointed mortals as teachers and priests, people overlaid with infirmities, so that the same thing that teaches and listeners are subject to the same responsibility would curb the tongue of the teacher, not allowing him to extend reproaches beyond measure” 121 . The shepherd's word must be a word of love and meekness. “We (church teachers), says I. Chrysostom, need not only boldness when we intend to reprove, but even more meekness than boldness, because sinners do not disgust and hate any person as much as the one who intends to reprove them; they try to find an excuse to evade and avoid exposure; therefore, they must be restrained with meekness and condescension. The accuser is intolerable to sinners not only when they hear his voice, but also when they first see him” 122. And not only the word of meekness should come from the lips of the shepherd, but also the word of long-suffering (2 Tim. 4:2). “For,” says Chrysostom, “there is no medicine more suitable for a teacher and so useful for subordinates as long-suffering. With it, the priest can shame and convert even the most shameless of his subordinates” 123. But the shepherd should not lead his love, meekness and long-suffering to the point of a condescending attitude towards all the weaknesses of his spiritual children, but if necessary, he should expose the vice of those who sin with full imperious severity. In explaining the word of God, according to the thought of Zlatoust, one must teach, another must be commanded. Likening the work of preaching to the organization of worldly affairs, St. I. Chrysostom says this: “When arranging human affairs, sometimes instructions are required, and sometimes orders. If you (the teacher) began to order everyone where they should teach, you would be worthy of ridicule. And vice versa, if I started teaching where it is necessary to order, then the same thing would happen. For example, what should not be evil should not be taught, but commanded and prohibited with special force... If you intend to talk about what you should distribute property, what you should keep virginity, if you think about talking about faith: then in this case teaching becomes necessary” 124. And in correcting the lives of the flock, sometimes a word of meekness is needed, and sometimes a word of reproof. “Just as it can be harmful to judge thoughtlessly, so not punishing those who have clearly sinned means giving others the way to do the same and attempt to do it. Do not reprove casually, but with severity, because in this way others will also be afraid” 125. Or in another conversation on the same issue, St. I. Chrysostom expresses himself this way: “in those things that personally concern him (the priest), let him be neglected and let him endure it, for in this way long-suffering contributes to the success of the teaching, but as far as others are concerned, it does not; because it will no longer be meekness, but indifference. When he takes revenge for insults inflicted on him, or for slander, or for slander, then you rightly accuse him. When it comes to saving others, then command and dispose with full authority. What is needed here is not meekness, so that this does not become disastrous for society” 126. These words clearly express the thought of St. I. Chrysostom that the reproofs of the shepherd are not indicators of his severity, since he must be meek, but are caused by the moral state of his flock. “Just as a doctor, in the interests of a patient, gives him bitter medicine, so a shepherd-preacher, pronouncing bitter words, cleansing the soul from vicious thoughts and overthrowing the heavy burden of sins, gives the listener peace of conscience” 127. But even in his powerful words, the shepherd must never forget the spirit of love, must not denounce with passion, but temper the reproof with a spirit of meekness. I. Chrysostom himself provides an example of such a combination. It is worth reading his conversations on the Epistles to the Colossians (where he denounces the passion of the love of money) 128 in order to see with what caution he uses the word of power, what love shines through every harsh, imperious word of his. Concerned entirely about the spiritual revival of his flock, without having in mind any external extraneous goals other than planting the word of God in the hearts of his flock, the pastor-preacher must see the fruits of his pastoral and preaching activity only in the spiritual growth of his flock; he should not be carried away by any external revelations from his flock, approval and praise of his preaching word. The shepherd should treat these praises, if not negatively, then at least as something extraneous that does not have significant significance in his pastoral work. “He who has taken upon himself the feat of teaching,” says Chrysostom, “should not look at the praises of others and become weak in spirit when he does not hear them. If the one who works in the word to please God (this is what should serve him as the only rule and the only goal of zealous labor, and not applause and praise) is approved by people, let him not reject approval; if they do not receive them from the listeners, let them not seek, let them not grieve. The best consolation in labors and the most sufficient is when someone in his conscience can say about himself that in his teaching he is guided solely by the rule to please God! And whoever is driven by an addiction to reckless praise will not receive any benefit either from these great works or from the power of his word, especially since the soul that cannot endure the senseless accusations of the people weakens and loses the desire to work in the word. Therefore, first of all, one must learn to despise praise. Whoever does not know this science, it is not enough for him to be knowledgeable in words in order to retain the ability to teach” 129. “A soul thirsting for honor and glory,” says St. father, he will not see the kingdom of heaven” (Matthew 6:5) 130. “What is the honor that the crowd gives us? Nothing, because if those who give us honor themselves perish, then much less this honor” 131. “The praise of the preacher is not applause, but the zeal of the hearers for godliness, not noise while listening, but diligence at all times. Noisy approval, as soon as it comes out of the mouth, dissipates in the air and disappears, and the correction of the listeners prepares an endless and immortal reward for both the speaker and the listener. The cry of your approval makes the speaker here glorious, the piety of your soul gives the teacher boldness before the throne of Christ" 132. “What benefit do I get from these applause,” says I. Chrysostom. – What’s in praises and exclamations? It will be a praise for me if you justify all my words with your deeds. Then I am happy and blessed when you, with all your zeal, will not accept, but fulfill everything that you hear from me” 133. It is obvious that St. I. Chrysostom, uttering strong reproaches for the external praise that is awarded to the preacher’s listeners, came out of these reproaches with the idea that praise is given to the eloquence of the preacher, which is insignificant in the sermon, but an external (albeit great and extraordinary) gift, and that, consequently, the listeners, carried away by the eloquence of the preacher, pay attention precisely to the external side of the sermon, forgetting its internal content, which, as aimed at the eradication of depravity and the acquisition of virtue, is always deeply serious, should evoke deep attention in listeners, prompting them either to a feeling of repentance, or to a feeling of bright and quiet - but not stormy and enthusiastic - joy in Christ and heartfelt gratitude to the preacher. Therefore, external exclamations, external praise should not arouse joy in the preacher, but sorrow, evoke from his lips reproaches and admonitions to the listeners, so that they listen to the internal content of the sermon, which is directed towards their salvation, and, listening to this side of the sermon, correct their lives. So, the only true fruits that a shepherd should expect from his preaching activity are moral revival from the strength of his flock, the establishment in their souls of peace and joy in the Holy Spirit - the kingdom of God (Rom. 14:17), yet everything else does not relate to his ministry, in essence. Preaching is an important means of the pastor's moral influence on his flock. But the effect of preaching in the fight against vice is quite limited, and the protective love of a pastor cannot be satisfied with sermons alone when he sees that one or another of his flock is suffering from a moral illness. A general, moralizing sermon can have the significance of a protective measure when the flock is threatened by infection with some bad customs or when many are noticeably attracted to something tempting for morality. Further, with moral teaching one can combine denunciation in a church sermon, when a pastor witnesses some outrages in the life of his flock and gross violations of the holiness of Christian requirements by a whole mass of his flock; even when many are carried away by some vice. For more or less successful healing of spiritual illnesses, a direct, personal appeal of the shepherd to those suffering from sin is necessary: ​​just as is the case with an ordinary doctor when treating bodily illnesses. For people who require spiritual healing, it is not so much general admonitions directed to everyone that can have a beneficial effect, but rather individual admonitions, and they are even more necessary here than the first. The most convenient time for these exhortations is the time of confession. At this time, his spiritual children come to the shepherd, wounds and strings of a sore soul are revealed to him; here the shepherd comes face to face with all sorts of phenomena of the internal psychological world, with the most diverse manifestations of human moral nature, ranging from unbelief and moral inveterateness to religious animation and moral asceticism of high dignity. As a guardian of souls, the shepherd cannot and should not be content with merely performing the liturgical rite prescribed during the celebration of the sacrament, and indifferently permit or bind the penitent. His direct duty is to “support the weak, heal the sick, bind up the wounds of the wounded” (Ezek. 34:4). Just as in medical practice, the success of treating a disease depends on how correctly the diagnosis is made, how correctly the causes of the appearance and conditions for the development of the disease are determined, so in the matter of spiritual healing - for the success of the latter, the pastor needs to delve into the essence and nature of those everyday conditions that were important in the formation of the character of a famous person, had one or another influence on his mental makeup and behavior 134 . Further, when a doctor, having identified a disease, prescribes remedies and at the same time is in accordance with the patient’s organization, so the doctor of spiritual diseases, when prescribing remedies, must pay attention to the inner mood of the person. “A shepherd needs to have a lot of prudence and many eyes in order to observe the state of the soul from all sides and take appropriate measures” 135. While for one a simple admonition and instruction is sufficient, for the moral correction of another, strict reproof and punishment are required. “Some people, as a result of strict reproof, fall into bitterness and are led astray from the true path, while others can only be brought to correction except by strict reproof and punishment” 136 . “The best way of healing,” says I. Chrysostom, “is not only to cut, but also to bandage wounds; and the highest rule of instruction is not only to reprove, but also to exhort, to console... He who constantly only exhorts makes the listener careless, and whoever only reproaches makes him more stubborn, because unable to bear the weight of instructions, constant reproofs, he soon moves away. Therefore, there should be some variety in the method of instruction” 137. It goes without saying that if all pastoral activity should be an expression of love, 138 then even more so this all-encompassing love should take place here, in the shepherd’s relationship with the weak and sick members of his flock. Any other relationship with them is, perhaps, even unthinkable, since it is a known psychological fact that severity towards an irritated, sick in spirit only irritates him even more and produces hostility towards the spiritual doctor - be it a shepherd, or a father, or anyone else. The word of reproof must flow from pure sources, namely, from zeal for God, from fatherly love for the flock and pious concern for their salvation. Apart from these pure motives, nothing should draw the shepherd to the bitter word of reproof. And there should not be a shadow of selfish motives where the shepherd is called to perform the holy work of saving his spiritual children. By using accusations, “we,” says I. Chrysostom, “are not avenging ourselves, we are not serving our anger, but we are concerned about your salvation” 139. And he reminds every shepherd: “reprove not with anger, not with hatred, not with enmity, as if it were an enemy - all this must be abandoned. How? With love, with compassion, grieving more than the person being accused, mentally regretting his situation” 140; “with patience and perseverance, tears and crying, you can attract and restore a desperate soul” 141. In addition to exhortation and reproof, a means of healing spiritual illnesses in the hands of a pastor can be penances, which he, under the authority of the spiritual father, can impose on people who come to him to confess their sins. Church punishments or penances of St. I. Chrysostom does not consider powerful medicines to destroy the root of sin, but they, in his opinion, are not without significance for the morally sick in the matter of his correction. They serve as a reminder of the sins and vices of those who caused them and, recalling them, bring the sinner to awareness of his situation and the danger that sinful passion exposes a person, and through this they can arouse the will to fight against sin or passion that takes possession of a person. In addition, wisely directed church punishment can counteract the sinful disease nesting in a person. Since the purpose of penance 142 is not to punish, but to promote the moral correction of the sinner, 143 then “the measure of repentance,” says I. Chrysostom, - it is necessary to assign not only according to the nature of sins, but also in accordance with the property of the spirit and the state of the sinners themselves 144. If in the matter of reproof and strict admonition by word the pastor needs prudence and caution 145, then all the more so is the use of church punishments, and especially such severe ones as “excommunication from the father’s table,” required. Strict punishments, according to I. Chrysostom, can be used only in the case when “sinners,” due to the priest’s condescension towards human weaknesses, “not receiving worthy punishment for their sins, become more careless, become more depraved and sin with greater boldness 146, such as obvious “adulterers.” In relation to other sinful members of his flock, the priest must use punishment with extreme caution, so as not to bring those being treated to despair of their salvation with excessive severity, since many of them cannot tolerate cruel healing. “You cannot simply impose punishments according to actions,” says I. Chrysostom, “but ask the consent of those who sinned, so as not to make the gap even bigger when you want to sew up what is torn; and so that with the desire to raise the fallen, not to increase the fall. Because weak people, as well as the majority of people immersed in worldly luxury, as well as people proud of their origin and power, if not completely, then at least partially, could be freed from their vices if they were condescendingly and gradually turned away from what they sinned. But if they suddenly resort to strict measures, hope for the slightest correction is lost. For the soul, forced suddenly to cast aside shame, will fall into insensibility, does not listen to friendly words, is not inclined to threats, is not disposed to do good deeds, but becomes worse than the city that the prophet condemns with the words: “You had the forehead of a harlot, you cast away shame” (Jer. 3:3)" 147 The shepherd must always remember that the main duty of a teacher is not to immediately punish, but to correct, wait and be slow in punishing 148; if there is a need to resort to punishment, then do it with the sorrow of fatherly love. “We impose prohibitions,” says Chrysostom, “although we ourselves grieve more than you, the bound” 149 ; “but when we are forced, then forgive us - against our own will - and we would like to better use our power to resolve” 150. The time of confession is the most convenient time for pastoral exhortations and denunciations, but not the only one. A physical doctor does not go to a sick person unless he is called to him; but a spiritual doctor in this regard should not imitate him. The shepherd is not only a doctor, but also a “caring father.” As a caring father, he himself will look for someone suffering from a serious sinful illness and appear to him without his call, in order with a word of sympathy to restore him from the abyss to which his sinful passion draws him, and to offer him this or that medicine, which his experience and pastoral love will indicate to him. With his seeking love, the shepherd should not leave the erring one from his flock after one or two unsuccessful admonitions and admonitions, should not leave him to himself and deprive him of his caring care while he is among his flock. In this case, the shepherd should not be embarrassed by the idea that no matter how much he speaks, there will be no fruit from it. The shepherd’s job is to plant and water, but to grow is the Lord’s job. As an example of unceasing concern for the sinner, despite all the ineffectiveness of admonitions, St. I. Chrysostom represents the Lord Jesus Christ Himself. “The Lord knew that Judas would not give up on betrayal, but he did not stop completely distracting him from this with advice, admonitions, threats, every way of teaching, and continuously stopped him with a word, as if with a bridle. And He did this, teaching us, so that if we knew in advance that the brethren would not be convinced, we would nevertheless do everything that depended on us, since a reward was prepared for us for our advice... If such care for someone who did not want to take advantage of this admonition was taken by the One who knew that this would be the end, then what kind of leniency do we deserve when, not knowing the outcome of the matter, we are so careless about the salvation of our neighbors that we abandon them after the first and second admonition? In addition to what has been said, let us think about what happens to us ourselves when God speaks to us every day through the prophets, through the apostles, and we disobey every day. And yet he never ceases to admonish and convince the disobedient and inattentive... For if it is necessary to say something surprising, worthy of praise is not so much the one who, knowing in advance that he who accepts the admonitions, will certainly be convinced, and therefore taught the advice, as the one who repeatedly spoke and advised, and was not successful, and despite all this, nevertheless did not stop. The first, even if he is the laziest of all, is aroused to instruction by the hope that the listener will be convinced, and the last, who constantly convinces and does not see success, and, despite this, does not cease, discovers in himself the most ardent and sincere love in that, although he is not at all nourished by such hope, he nevertheless does not leave concern for his brother, solely out of goodwill towards him. Even if, during exhortation and reproof, the pastor met from the person who evokes his care and sympathy, not only complete inattention, but also insult, even if the latter responded to words of love and fatherly reproach with words of rudeness and insult, the caring shepherd will not turn away from such a sick person, will not be content with what he told the lawless man about his dangerous situation, and has abdicated responsibility for him, although he did not see his conversion and improvement of his condition. 152. An important means in the matter of moral leadership of the flock, in addition to the pastoral word, is the exemplary life of the shepherd himself. Life practice shows that a good example is sometimes more edifying than any words. Therefore, the pastor of the church is required to prove to his flock, by example of his own virtuous and pious life, that it is possible to fulfill all the commandments of Christ. Shepherds who are called to be lamps of the teachings of Christ must act in everything in such a way as to be worthy of this great name. “The life of a shepherd is the best means in the matter of moral leadership of the flock,” says I. Chrysostom 153! “This is the dignity of a teacher - to edify his students with his own virtues” 154. “The teacher must teach not only in words, but also in deeds: “Whoever does and teaches, he will be called great in the Kingdom of Heaven” (Matthew 5:19), and very rightly so - for it is very easy to be wise in words, but to show (philosophy) in deeds is characteristic of only a valiant and great soul” 155. “Nothing leads to the truth like an honest life, because people look not so much at words as at our deeds... if a deed triumphs, then even if a teaching (word) does not follow it, the deed itself can teach those who look at us more clearly than a word” 156. If in the field of ordinary education each teacher himself must, first of all, fulfill the requirements that he places on his pupils and never allow his words to diverge from his actions, then all the more is this required of the pastor of the church 157 . Using the clear example of the life of a shepherd, the flock can, firstly, become convinced of the practical possibility of following the teachings of the Gospel, and secondly, be inspired to imitate this example. Moreover, a living example, always standing before their eyes, will constantly outline before them, as it were, a model, the path along which they should achieve salvation. “Teach yourself first,” says St. I. Chrysostom to every pastor of the church - when you learn everything that the Lord commanded you to observe, then through this you will acquire many imitators. Just as a lamp, when it is burning, can light many others from itself, and when it is extinguished, it will not emit light for itself, and will not be able to light other lamps, so a righteous life, when the light that abides in us will be bright, then we, presenting in ourselves an example worthy of imitation for others, can form (from them) many students and teachers. For words cannot bring as much benefit to listeners as our lives 158 . The powerful effectiveness of example is also revealed in a negative way, through the influence of bad examples, the power of which is, perhaps, even much greater than the power of good ones. “Which of the people,” says I. Chrysostom, “will wish to be modest, seeing the boss angry” 159. That “shepherd whose life runs counter to his calling cannot count on the good fruits of his ministry, even if he is a zealous and eloquent preacher. The power of the word with which the shepherd wants to show off, even with a good purpose to influence the will of the listeners, will not have the proper effect in relation to people who know the bad life of the shepherd. It is difficult for him to convince a listener who knows that he himself is not convinced of what he convinces others of. What would his listeners rather choose for themselves: his rantings, in which he arms himself against their vices and passions, or his behavior, indulging these vices and passions? What will more quickly influence the will, which is already disposed towards evil: his words, which say: “don’t do what I do,” or his actions, which cry: “don’t attach importance to what I say”? Thus, the shepherd, perhaps against his will, becomes a temptation for his flock, for which the Lord proclaims “woe” to him (Matthew 18:7). Where will such a shepherd get the necessary apostolic zeal and courage to be a teacher of morality? If he preaches a law that he himself violates, praises virtues that he himself does not have, condemns sins that he himself commits, then his word is a sentence pronounced by him over himself; and he, if he has not yet been tempted in hypocrisy, if his conscience has not hardened, cannot speak about virtue without blushing, and about vice without blaming himself. And from the side of his flock, in response to his admonitions and reproofs, he can expect a bitter word for himself: “doctor, heal yourself; that you are philosophizing when you teach with words; It’s easy to philosophize in words - teach us with your life, which is the most beautiful sermon” 160. The importance of the exemplary life of a shepherd is also determined by the fact that the latter serves as one of the effective means of attracting people to Christ who do not profess the principles of the Christian religion (pagans, heretics). I. Chrysostom is deeply convinced that Christianity conquered the world not through human wisdom, but through living, active faith, the greatness of deeds, before which the world bowed. Therefore, the virtuous life of a Christian society, among which live those who are mistaken in the faith and, especially the strictly Christian life of shepherds who devote themselves to the work of apostleship, is, according to Chrysostom, the best weapon that crushes the stubbornness of those who are mistaken. “Why doesn’t everyone believe now? – asks I. Zlatoust. “Because the affairs of Christians are not good” 161. “The majority of those who are mistaken - whether they are heretics or unbelievers - cannot be convinced by reason of the truth of our religious beliefs, but every simplest person is able to judge the dignity of our deeds - whether they are good or bad - and from our deeds he concludes about the dignity of our faith. Philosophy in words, not justified by the philosophy of deeds, is unconvincing, and for our preaching to be successful, we must first show the erring person our life, and then teach him in word. Life is stronger than words" 162. Regarding the conversion of pagans to the faith of Christ, I. Chrysostom says: “We must defeat the stubbornness of the pagans with life before verbal persuasion. To amaze with your life means to prove the irrefutable. No matter how much we philosophize in words, there is no benefit to it if our life does not exceed the life of the pagans. They do not pay attention to our words, but they come to see what we are doing and say: first act according to your words, and then offer advice to others. If you preach about countless blessings in the next century, and you yourself are so attached to the present blessings, as if there were no future blessings, then your deeds are more convincing to me than your words, and how can I believe you that there will be a resurrection of the dead? A pagan will tell you: why should I know that what God has commanded (in the Gospel) can be fulfilled? Behold, you were brought up in the rules of this wonderful faith and do not do anything required by faith. You will say, of course: I will show you other monks living in the deserts who do all this. The pagan will say: what need do I have to go to the mountains, walk through the deserts? If it is impossible to live virtuously while living among cities, then there remains no doubt that the Christian commandments are impossible to fulfill, even if we flee from the cities to the desert” 163. When we show the pagans a new life, says I. Chrysostom, and make the earth heaven, then we will clearly prove what blessings they are deprived of. As soon as they see that we live well, they will see the kingdom of heaven in this 164. The above words of I. Chrysostom relate to all Christians, but they most closely and directly relate to the shepherd, as a representative and exponent of Christian beliefs. And in his other conversations 165 St. I. Chrysostom often reveals the idea that the word of a shepherd can convince those who are in error - signs and wonders are more convincing than words, and “the virtuous life of a shepherd is more convincing than signs and wonders, especially Christian love” 166. In view of the importance of the personality of the shepherd for the flock, the latter must arrange his life in such a way as to acquire the right to say with the holy confidence of the apostle: “be imitators of me, as I am of Christ.” In the life of a shepherd, there should be no place for actions and actions that could seduce his flock. In this case, it cannot serve as an excuse for him that he is being “tempted recklessly” by his behavior. “The weakness of those who are tempted is not sufficient for our justification; it especially serves to condemn us. For the more pure we are from the tempting deed, the more we should have mercy on the weak” 167. “The stronger you are, the fairer it would be for you to support the weakest. For the strong must be strong not only for himself, but also for others... For each of us is responsible for the salvation of our neighbor. Therefore, we are commanded not to seek our own, but to seek our neighbor (1 Cor. 10:24)” 168. Therefore, Paul also commanded to help everyone, even if someone was unjustly tempted, even through weakness, 169 and he himself acted in life in accordance with this rule. So, although “very madly and recklessly” in his time some were tempted by eating meat and drinking wine, the ap. Paul, looking at only one thing - the salvation of his neighbor, vows not to eat meat and not drink wine (Rom. 14:21). And what am I saying, continues I. Chrysostom, about weak brothers? And he commands to show the same care about Jews and pagans: “without stumbling, he says, be Jew and Greek, and the church of God (1 Cor. 10:32)” 170. Eliminating in his life everything that can serve as a temptation for his flock, taking care of maintaining his good name, the shepherd should not neglect even false rumors that harm his good name. “It is necessary,” says I. Chrysostom, “to suppress bad suspicions at the very beginning, to convince accusers and not to miss anything to destroy bad fame” 171. “The primate must answer all accusations with meekness... He must do everything to destroy suspicions, even if they are false, unreasonable, and very incongruous. It is necessary not only to stop the rumor, but to see clearly from afar, to destroy the reasons from which it may arise, and not to wait until it settles and circulates in the mouths of the people. Then it is not easy to destroy it, but it is very difficult, even perhaps impossible; Moreover, it is not harmless, because harm will already occur for the people” 172. An example in this regard is the ap. Paul, who, caring about his good name, wanted to die rather than lose a good opinion of himself: “For it is better for me to die. Rather than let anyone take away my praise” (1 Cor. 9:15) 173. If blessed Paul, fearing suspicion of embezzlement on the part of his disciples, allowed others to manage the money, “so that we,” he says, “would not be reproached by anyone with such an abundance of offerings entrusted to our service” (2 Cor. 8:20), how should we not do everything to destroy evil suspicions? And as a “mediator between God and people,” as the “common father of all,” the shepherd receives the boldness to pray for his flock at the throne of God, to propitiate God for the sins of all, not only the living, but also the dead 175; therefore, it is his duty to “help his flock” not only by the example of his own life, “not only by word, but also by prayer” 176. “Prayer,” says I. Chrysostom, “is a great weapon, an inexhaustible treasure, never-exhaustible wealth, a refuge unshakable by the waves, a foundation of peace; prayer is the root, source and mother of countless blessings 177...Prayer changes human circumstances...And it is not surprising that the power of prayer can change human circumstances when it easily extinguishes and destroys the nature of sins” 178. But prayer receives special power in the mouth of a shepherd. “Often,” says I. Chrysostom - when someone clothed with a diadem suffers from a fever, doctors, military leaders, spearmen, and ministers stand around him; but neither the skill of doctors, nor the presence of friends, nor the helpfulness of slaves, nor a variety of medicines, nor wealth, nor anything human can alleviate the illness that has befallen him, and if someone who has boldness before God comes in and offers a pure prayer for him, then all the illness disappears; Thus, what wealth, art and the greatness of royal power could not accomplish, prayer accomplishes” 179. Imbued with deep faith in the power and meaning of prayer, St. I. Chrysostom places the performance of prayers as a “special duty to the shepherd” 180. “If Job,” says St. in one of his conversations. I. Chrysostom, getting up from sleep, immediately makes such abundant prayers for his carnal children, then shouldn’t we, that is, shepherds, do this all the more for the sake of our spiritual children” 181. Prayer for the people is a predominant feature of an intelligent and good shepherd 182; prayer serves as an expression of his fatherly love for his flock and morally unites him with his flock (John 17:24–26). Convincing his flock to pray for him, St. I. Chrysostom here says the following; “What preference do you give to our humility (giving us only the right) to intercede before God for so many people? For, if I do not have the courage to pray for myself, then much less for others... But since I embrace you with fatherly love, since love dares to do everything, then not only in church, but also at home, first of all, I pray for your mental and physical health. For no other prayer is so befitting of a priest as the one in which he prays and intercedes more before God for the good of the people than for his own.” 183 Serving as an expression of fatherly love, the prayer of a shepherd disposes his flock to pray for their shepherd, and through these mutual prayers that spiritual moral connection is established between them, which serves as a guarantee of the establishment of the kingdom of God on earth. And St. himself I. Chrysostom sees in the mutual prayers of the shepherd and the flock close bonds of love, which no force can break. (Eph.3:14–19, 6:18–20). Asking for the prayers of the flock for himself and pointing out his prayer for the flock, St. Chrysostom says: “let us therefore unite with each other, tie ourselves together with bonds of love, let nothing separate us” 184. The importance of the pastoral duty of praying for his flock requires that the shepherd fulfill it only with complete reverence and purity, both mental and physical. Truly, one must stand, in the words of I. Chrysostom, “above human nature and be free from human weaknesses 185 in order to stand before the throne of God.” That's why St. I. Chrysostom, reverent for pastoral service, demands that the priest perform sacred rites, as well as other prayers of the church, especially the liturgy, with complete reverence, understood in the sense of deep humility, dissolved by the feeling of the Holy Spirit. faith, love, complete devotion to God as the Supreme Being. This feeling must find a corresponding external expression - in the face, in the eyes, speech, etc. “What should he be like,” asks the great universal teacher, “who prays for the whole city, for the entire universe and propitiates God for the sins of everyone, not only the living, but also the dead? For such a prayer, I do not consider even the boldness of Moses and Elijah sufficient. He (the priest) approaches God as if he has been entrusted with the whole world, and he is the father of all - he prays for an end to wars everywhere, to calm down riots, asks for peace, fertility, and the speedy elimination of all grievous disasters, private and public. He must be as superior to everyone for whom he asks as the defender is superior to the defended. And when he calls on the Holy Spirit, makes a terrible sacrifice and constantly touches the common Master of all, tell me where to place him? Which one will require purity and reverence from him? Think what kind of hands must be that serve this, what kind of language must be that pronounces these words! Isn’t the soul of the recipient of this Spirit purer and more holy than anything else? Then the angels stand before the priest, the whole heavenly order calls out and fills the place near the throne in honor of the one lying down” 186. No matter how zealous the shepherd is in his activities, no matter how experienced and skillful he is at disposal of all the means of moral influence on his flock, by himself, with individual forces, he is not able to do everything that is required and can be useful for the flock. Every shepherd must be aware of this, and therefore, in the matter of moral leadership of his flock, he must attract sympathetic and devoted persons to the church (from among his own flock) and through them bring to life the good that he would like to bring to his flock, and for the dissemination and planting of which his individual strength is not enough. This is the mood of a shepherd, aware of the difficulty of his high duty - the moral leadership of his flock. “What can I do alone,” says I. Chrysostom. “I can’t be alone with all of you every day; I don’t have the strength to talk to so many alone.” If you want to take part in the temporary salvation of each other and each take upon yourself one of the sinned brothers, our work of edification will quickly progress.” 187 Such involvement in the work of moral influence on weak members of the flock is in accordance with the instructions of the Chief Shepherd Jesus Christ Himself (Matthew 18:16) and is sanctified by the example of His own activity (Matthew 10:1–8; Mark 3:14–15; Luke 9:1–2). And St. I. Chrysostom was deeply aware of the power and significance of such participation, and therefore he convinced sympathizers (from among his flock) to devote themselves with all the fervor of love to the work of saving the brethren and not to abandon this work in the face of visible failures 188 . “Don’t you see,” Chrysostom says to his listeners, “how fathers, often despairing of their sons, sit down with them, cry, grieve, kiss them, do everything that depends on them until their last breath. Do the same with your brother. With tears and tears they can neither drive away illness nor ward off threatening death, but you can often, with patience and perseverance, attract and restore a desperate soul with tears and tears.” You advised and did not convince? Cry and touch him often, so that he, ashamed of your care, turns to salvation” 189. IV. Pastoral sorrows, their meaning and the attitude of the shepherd to them The shepherd himself is a member of the kingdom of God; to the eternal abodes of the Heavenly Father and he must strive, endlessly take care of his moral perfection. How does his pastoral activity support him in this endeavor? In the pastoral activity itself, properly directed, there are direct grounds for the shepherd to have the bold hope of being an eternal heir to the kingdom of heaven. What is the life of a selfless shepherd like? Not that, of course, one thing is that he selflessly cares about creating the salvation of his flock, not only labors, but most importantly - the eternal, unceasing sorrows of the shepherd. “Truly,” says I. Chrysostom, “it is impossible for a person walking the path of virtue to be without sadness, lamentation, grief, and temptation. For how is this possible for one who walks a narrow and sorrowful path, for one who has heard: “in the world you will have sorrow” (John 16:33). It is impossible for a person who fights evil not to experience sorrows. It is impossible for a fighter to indulge in bliss; it is impossible for a warrior to feast in battle. Therefore, let no one who is in struggle seek peace or indulge in pleasure. The present time is a time of struggle, battle, sorrow, sighing; it is a field of exploits. There will be a time of rest there, and now a time of effort and labor. No one, having undressed and anointed himself for the fight, thinks about peace. If you want peace, then why did you undress” 190. “The business of the evangelist is to suffer from himself and from others 191. These sorrows are truly unceasing. The shepherd grieves not only for those who have completely fallen from the faith, but also even more for those who listen to their shepherd, but are immediately seduced by the enemy of God and people, who joyfully accept his advice, but at the slightest failures in life leave and forget them, who sincerely desire their correction, but forget their saving desire due to everyday worries. And the shepherd is an eyewitness to all this, these falls are happening before his eyes, his flock mocks his worries and their own salvation. He managed to revive some with the word of truth, but here he sees how these revived ones again walk along the broad road leading to Gehenna. These special sorrows of shepherding are worth any external torment. This is how I. Chrysostom himself depicts these sorrows, drawing the life of St. Paul: “just as wives,” he says, “who have experienced the pain of birth and become mothers, are always attached to their children, wherever they are - so or even more, stronger than them, Paul was always attached to his disciples, and the stronger, the more painful the spiritual birth of the flesh: for he was in the pangs of birth not once for the same, but twice, and therefore cried out: “My children, with them again I am sick” ( Gal.4:19). A wife can never experience this, she will never endure the same pangs of birth another time, but Paul endured something that cannot be seen in nature - he again conceived those whom he had already given birth to once, again endured the pangs of birth for them. Those diseases (of carnal birth) torment one moment, and stop as soon as the child leaves the mother’s womb: but these are not so - on the contrary, they continue for whole months. Paul was often in the throes of childbirth for a whole year and could not give birth to those conceived by him. There is the labor of the flesh, but here diseases do not torment the belly, but attack the very strength of the soul... The falls of the faithful caused him no small sorrow, as did the sins of those who had not yet believed; it was unbearably difficult to see how they (the believers) after participating in such sacraments deviated into wickedness” 192. St. himself I. Chrysostom, who experienced these sorrows of shepherding, says: “Do you know the pangs of spiritual birth? How the one who experienced this birth would rather be broken into a thousand pieces than to see even one of those born perishing and corrupted” 193. “I gave birth to many of you, but even after that I suffer the pangs of birth. Carnal mothers first experience the pangs of birth, and then they give birth, but here, even until our last breath, we are tormented by the pangs of birth, fearing that even after birth someone would be born at an untimely time” 194. This likening of the work of pastoral service to carnal birth, taken from Holy Scripture (John 6:20–21; 1 Cor. 4:15; Gal. 4:19, etc.) and so clearly explained by I. Chrysostom, clearly indicates what unbearably bitter sorrows a shepherd has to endure in his work. “If you had been quicker from the world,” says the Chief Shepherd I. Christ in his farewell speech to his disciples, the world would have loved its own: as if you were not from the world, but I chose you out of the world, for this reason the world hates you” (John 15:19). Peace, understood in the sense that the Lord Jesus Christ connected with this word, with all its temptations, exists for every shepherd, as a continuer of the work of Christ. The attitude of the shepherd to the world, or, better, the attitude of the world towards the shepherd, creates for him a new source of sorrow. The shepherd often encounters distrust, dislike and even hatred even from his flock. “At the shepherd,” says St. I. Chrysostom, - there are always many ill-wishers... His soul is no different from a ship overwhelmed by the waves. From all sides she is hurt by both enemies and friends.” Human malice always finds a way to accuse the most innocent. In relation to the shepherd, as a servant of love and truth, she is especially picky. She charges him with something that she completely forgives others, and which others are ready to boast of as a feat. “Priest,” says St. AND. Chrysostom, - is subject to the judgment of all - both intelligent and foolish" 195. Do not think that leniency was made for him, as a person wearing flesh, having a mortal nature. No! He is judged as an angel, uninvolved in human weaknesses 196 . Others, when they are angry, forgive, but he never. For others, if they sin, they are willingly excused, but he is not. How many envious and unfriendly eyes watch every step of the priest 197 . Whether he gets angry, whether he laughs, whether he wants to rest himself with sleep, there are many mockers, many who are tempted, many legislators, many who remember the past and condemn the present. This is not done because they want to praise those - no, they remember the former bishops and presbyters only in order to hurt this one 198. “If the shepherd is not able to speak eloquently, then there is murmuring; if he is able to speak, then the censure begins again: he is, they say, vain. If he does not raise the dead, then they say he does not deserve any attention - so-and-so is pious, but he is not! 199 And the shepherd cannot take revenge, because he who reproaches him is his own womb. Just like our own womb, even if it is swollen and causes pain to the head and whole body, we do not dare to take revenge, for we do not take a sword and do not cut it, so we cannot take revenge on a subordinate who acts in this way, causing you anxiety and grief, this is alien to the father’s soul, which, of necessity, must endure grief” 200. To endure all the sorrows of pastoral work, “a special strength of spirit is needed” 201. Where will the shepherd find the means to maintain this “strength of spirit” in himself? As a bearer of a Christian worldview, a pastor can and should find consolation for himself in sorrows, first of all, “in a sublime Christian-philosophical view of the significance and meaning of the sorrows and disasters that befall people” 202 . “Whoever spends his life among sorrows” and trials and walks on a narrow path is close to Christ, since He Himself walked along the same path (Matthew 8:20)” 203. Sorrows and temptations determine a person’s moral growth: “nothing drives away carelessness and absent-mindedness like grief and sadness; they concentrate the soul from all sides and turn it towards itself” 204. What happens to gold that has passed through fire many times, the same thing usually happens to souls under the influence of trials. The substance of gold, having spent as much time in the fire as required by the requirements of technology, becomes much purer and more brilliant from its action; and the human soul, having gone through the crucible of continuous trials, becomes purer and more perfect 205. “In the midst of trials the righteous flourished; all through temptation became glorious and were awarded great crowns. For then the soul is purified when it endures sorrows for the sake of God” 206. “And God led all the saints along this path, the path of sorrows and hardships, both for their own benefit and for the safety of others, so that they would not think of themselves above their own dignity” 207 . “Remember how much the blessed apostles endured,” says I. Chrysostom, “as a consolation to the “presbyters preaching the faith to the pagans in Phenicia”; They spent the entire time of their preaching among temptations, dangers and intrigues, languishing in prisons, bonds, in exile, exhausted from scourging, hunger, lack of clothing... Reinforcing yourself with these and similar reflections, hold firm, not succumbing to deception, awaiting the fulfillment of your hope in God and God’s help, against which everything is powerless” 208. So, the shepherd must look at his sorrows and temptations as special actions of God’s Providence, aimed at his own moral improvement and spiritual growth. But this is not the whole meaning and significance of pastoral sorrows. Since the shepherd bears sorrows and hardships for the cause of Christ, to that extent he, through the sorrows of his shepherding, is a participant in the sufferings of Christ (Phil. 1:19-20; 1 Pet. 4:12-13; Rom. 5:5-8), and, consequently, in the glory of Christ. Therefore, “in order to receive dishonor” and bonds for Christ, one must be worthy of this. “This,” according to I. Chrysostom, “is a matter of grace” 209. If “there is no,” as I. Chrysostom says, “a better feat than care and concern for the flock,” 210 then there are no better sorrows of suffering than suffering for the cause of Christ. Pastoral sorrows, like the spiritual dying of a shepherd, bring life not only to him, but also to his flock. In their sorrows and hardships, shepherds are spiritual heroes. This is where the wealth of their moral strength is especially revealed, and the latter cannot remain without a good influence on their flock. The suffering and death of the martyrs, and such are the sorrowfully laboring shepherds 211, is, according to I. Chrysostom, the instruction of the faithful, the boldness of the church, the establishment of Christianity... the teaching of wisdom, instilling contempt for present goods and the path of striving for future ones, consolation in befalling disasters, an incentive to patience, a guide to courage, the root “and the source and mother of all blessings” 212. In view of the significance of pastoral sorrows, they should be joyful for the shepherd. “Let us not be annoyed at the insults that we have to endure for the sake of Christ 213,” says St. I. Zlatoust; - the stronger the storm, the more profit, the more brilliant the crowns for patience, the higher the reward. Therefore, we must rejoice and triumph; This, at least, was what Blessed Paul did in such cases, saying, for example: “We glory in our sorrows” (Rom. 5:3), or in another place: “I rejoice in my sufferings” (Col. 1:24)." under the command of earthly kings. If it is characteristic of a royal warrior to endure suffering, then not to endure suffering is unworthy of a warrior (of Christ). Therefore, you should not grieve if you endure suffering, but you should grieve if you do not tolerate it. Saint I. Chrysostom himself, depicting the sorrows of pastoral work, rejoices like the apostles (Acts 5:41) in these sorrows and in his service, which produces these sorrows. “Despite these sorrows, I strongly desire to endure them”... There is nothing more pleasant for us than these sorrows 215. “I rejoice that I am devoted to such service and never wish to free myself from this slavery, for this service for me is more beautiful than freedom” 216. This ideal pastoral mood, based on a deep understanding of the meaning and significance of pastoral sorrows, was preserved by St. I. Chrysostom not only at the sight of sorrows and hardships, but even death itself. “My children,” says I. Chrysostom before going into exile, “do they intend to kill me? But why should I be afraid of death? Even if I die, I have gain (Phil. 1:21). Will they send you into exile? But “the earth is the Lord’s and the fulfillment thereof” (Ps. 23:1). Will they take away my property? But “we brought nothing into the world; It is clear that we cannot take anything out of it” (1 Tim. 6:7) 217. Whoever wants, let him strike me; whoever wants, let him stone me; evil intentions serve as a guarantee of crowns for me, and the number of wounds is the number of rewards.”218 So, pastoral service is full of labor, hardships and sorrows, but thanks to these labors and hardships, the highest spiritual joys are also revealed to the pastor. Rightly performing his ministry, the shepherd revives his flock into a spiritual life of grace, makes them participants in eternal bliss, and he himself, as one who has fought a good fight in sorrow (2 Tim. 4:7), ends the work of his ministry with bold, joyful hope - to stand on the last day at the right hand of the Judge with his spiritual children (Heb. 2:13) and receive from the Chief Shepherd an unfading crown of glory (1 Peter 5:4). Ibid.; Wed Demon. 2 Cor. 341. Conversation on 2 Cor. 338, 341. Conversation On the r.m. Holy Scriptures II, 79–80. Wed. Demon. R. Cases II, 346. Conversation on 2 Cor. 259–262. Demon. On the last Rome. 18. Conversation on the river m. Holy Scripture II 391–392. Ibid 392, Discourse on 2 Cor. 337. loses. Chapter 34, Sl. and a conversation at a time. cases II, 506. Conversation on the river passages of Holy Scripture II, 398. Ibid 417–418; Wed Conversation on the river cases II, 346 –347. Conversation on the river Scriptures I, 245. 254. Conversation on the last day Eph. 197. Conversation on the last day Titus 13–14. Conversation on the last Titus is 13. Conversation on the last Hebrews 475. Oh priest 408–9, Imp. in the village Titus 13–14. Discourse on 2 Cor. 262; Conversation on the river m. Scriptures III, 126. On the priesthood, 459-460; Wed Discourse on Acts. II. 252. Conversation on the river m. Holy Scripture 1, 207. Conversation on the last to Kolos, 11; Demon. on the river sl. 1, 169. Conversation on Ev. John I, 151–152; Demon. on the river months Holy Scriptures II, 79. Conversation in the village Hebrews 369. Conversation. on the river m. Holy Scripture II, 604. Discourse on Acts 1:71; Sl. and a conversation at a time. cases II, 519. Discourse on Acts II, 257. One-time conversation. m. Holy Scripture I, 4. Oh priest 412; Demon, on 2 Cor. 337; Discourse on 1 Cor. II. 222; Wed Conversation Col. 179, 155. Discourse on I Cor. II. 222–223. Discourse on 1 Tim. 83; Discourse on 2 Corinthians 337. Conversation on the last Titus 13–14. Oh priest 412, Conversation in the village. Titus 25; Discourse on 1 Tim. 132. Discourse on 1 Timothy 74; Wed Conversation in the village Col. 147. Conversation on the last Ear. 144–145. Conversation on the last Col., 144–145. Conversation on Tim. 121; Wed 128; 1 Tim. 178. Conversation. on John. II, 307–308. One-time conversation. cases II, 531. Conversation in the village Col. 145. Conversation on the river m. Holy Scripture II vol. 391 pp. Words starting with r. sl. II 365–366; Wed. Sl. on the river m. St. Pis. II. 334–340; 298. Conversation on the river m. St. Pis. II v. 288. Conversation on the river m. St. Pis.II. 339. Conversation on the river sl. II. 331. Conversation with ant. to the people I vol. 328. Conversation on the last Galat. 12; Wed. Words and conversation at a time. case I. 143. Sl. and conversation on the river sl. 1t. 115. Conversation on the last Eph. 206; Sl. and conversation on the river sl. 1. 115 etc. Conversation on the river And. St. Scripture II. 398; Wed Discourse on Acts. II, 248; Conversation on the book. Genesis I, 124–5. Conversation on the last Rom. 656. Conversation on the river m. St. Pis. III. 351. Conversation with ant. adv. II. 610–611. Conversation at And. Holy Scripture I. 2S8. Conversation with ant. Nar., 1. 78. 277. Conversation with ant. to the people II, 154. Conversation on the river m. St. Pis. II. 388. Discourse on I Cor. 1 hour 47. Conversation with ant Nar. I. 19–20. Conversation with ant. adv. II. 86. Conversation with ant. adv. I, 16–17. Sl. and conversation on the river sl. II. 476. Conversation with ant. adv. I. 471. Conversation Col. 58–59; Discourse on 2 Cor. 341. Conversation on the river m. St. Pis. III. 414. Conversation on the river m. St. Pis. 1, 257. Conversation on the river m. St. Pis. III, 416. Conversation on the last, to Titus 30. Conversation in the village Ephesus 214. Conversation on the river m. St. Pis. II. 388, cf. Conversation Kolos. 57. Conversation with ant. adv. 1, 224. Conversation on the river m. St. Pis. III, 412. 416; Wed 1.97; Conversation with ant. To the people II, 506; Conversation II, Timothy. 129; Discourse on Titus 24. Conversation on various case II. 331. Discourse on 2 Tim. 129. See Conversation on the river. m. St. Pis. III. 415. Conversation with ant. adv. 1. 261–262; Sl. on the river cases II. 475, 526, 421–424. Letter 251, 252, 105, 171, 226, etc. Conversation with ant. adv. 1. 24. Conversation to Rome. 335; Conversation Heb. 85. Conversation on the last 2 Cor. 429. Conversation on the last Heb. 85. Conversation with ant. to the people 1. 24–29. Conversation on the last Heb. 475. Conversation on the river m. Holy Scripture II, 398. Discourse on Acts. II, 248. Conversation on Ev. John 594. Conversation on the book. Genesis I, 124–125. Conversation. in the village 2Sol. 82–83. Conversation on Ev. Mf. II, 291–294. Conversation in the village I Cor. Part I 44–45. Conversation in the village Rome. 624–626. Conversation on Gospel. Matt. 43. Ibid. Discourse on 1 Cor. 6. Discourse on I Cor., ii, 221-223; Conversation on the last Col. 179. Sl. on the river sl. II, 431–432. Conversation on the last Rome. 713. Conversation on the river sl. I, 446. cf. about the priest 419. Conversation on the last Rome. 7.13. Conversation with ant. adv. 1, 24. Conversation to Act. to the people II 277–278. See Conversation. on the river case I 447. Conversation in the village Col. 196. Sl. and conversation on the river cases I. 460. Conversation on the river cases I. 63. Conversation in the village to Col. 196. See conversations at a time. cases I 519. Conversations at a time. cases II 597.