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“The ravings of a white fever” and about spiritualists God's mercy be with you! I hasten to correct your mistake, you began to bother about those nonsense of L. Tolstoy, which I already have. I prescribed them for you. Now I'm making sure there's nothing else to look for. What you started to rewrite was an empty thing, as you yourself saw. Don't bother anymore... And what I have is enough. All anti-Christian writings of L. Tolstoy are signed: the ravings of a white fever. He believes that a system of belief can be put together just as easily as he put together his novels and stories for a whole century. And he began to bully, and piled up such trifles that his ears withered. Listen: he rejects all Christian dogmas, does not profess the Holy Trinity, does not recognize either creation or industry; does not believe that there was a heavenly state of the forefathers and their fall, which is why he further rejects the incarnation of God the Word, the redemption and grace-filled restoration of those who believe in the Lord to a bright state, he blasphemes the Holy Church, the holy sacraments, the holy fathers, the holy Councils. And he has no future life. See?! At least roll the ball... What does he have? Is there a God? - No. He has no God. There is some kind of common life; but it cannot be recognized by God. Therefore, he is an atheist, as he has been all his life. What does he have as Christ the Savior? - You won’t understand that he has it. But it is clear that He is not God incarnate... there is only the Son of Man. Judge for yourself after this whether it is worth being gentle with such a fanatic. See how he should be judged according to the Scriptures. He composed a new gospel - a picaresque one... He puts quotes from our Gospels, and introduces thoughts that are not at all evangelical. – Consequently, his “gospel” is “different” from ours. The Holy Apostle Paul said about these: if anyone begins to preach a new gospel, different from ours, he is anathema (Gal. 1:8-9). Therefore, there is also Leo Tolstoy, the “damned” one. Saint John the Evangelist writes that “whoever does not confess the Lord, having come in the flesh,” that is, that He is God incarnate, he “is the Antichrist” and “the Antichrist himself” (1 John 4:3). Such is L. Tolstoy - the Antichrist and the Antichrists, from the flock of the Antichrist. For he does not believe in the incarnation of God. Saint Paul called a certain sorcerer who contradicted his preaching: “the son of the devil, the enemy of all righteousness” (Acts 13:10). So here is the title of L. Tolstoy: damned, son of devils, Antichrist! – I’m not adding anything of my own here. This judgment is apostolic. And you can see for yourself that it falls on Tolstoy... After this, even if in the “Orthodox Review” they called it something ugly, why be surprised? “But criticism is written in the Orthodox Review, and the critic treats this fanatic with full respect. Those who told you about this differently probably did not read this criticism. Read it and see for yourself. Read it. It’s worth... People are unhappy with the critic because he turns Tolstoy inside out. I wouldn't be gentle. And if he had begun to write, he would not have called him otherwise in apostolic words. And you have become tender... For this you should be scolded... He who is tender with fanatics becomes involved in their fanaticism. The apostles did not even order to say hello to such people, nor to bring them bread and salt. Have you really caught some delirium tremens too?! You write that those who do not believe in immortality cannot be condemned: no one has been to heaven... Whoever believes in the Lord the Savior cannot help but believe in the future life. The future blessed life is among the essential promises of our faith. Whoever does not believe this is not a Christian. I will add: he is not a person; for belief in an afterlife is common to all people, and everyone has it... except, of course, white fevers. Here is a wise speech: “there is much that cannot be understood,” but always add: “what, however, is true.” Then God gave us not reason, but faith as leaders. He made the foundation of faith not the comprehension of what we believe, but the acceptance of it with conviction, because God said so; God is Truth. You see what a strong foundation we have! God is true, so is His word. The mind is ordered to bend its neck under the yoke of faith. He who does not persuade, but, arrogantly, interrogates why this is so, and this is that way, does not stand on the true path - is not among God's... but... You are surprised: “God is merciful... and everyone suffers”... – Do you notice that there is a misunderstanding here?! Not everyone suffers... There is a very small part of those who suffer. By suffering I mean those who are outwardly suffering: the poor, the needy, the sick, and the like. There are more people suffering internally. But there is some guilt here, obvious. Among those who are outwardly suffering, there are also those who themselves are to blame. And there are those whose suffering and guilt are not visible. To everyone who is themselves to blame, let’s say: who is to blame... Select from among those who seem to be suffering innocently, those who are to blame themselves, even though it is not visible. Then yours: everyone suffers - will narrow into a very insignificant circle... Moreover, do everyone who seems to suffer really suffer?! You measure according to your own standards: give you a couple of hazel grouse, otherwise you will die, and the other... ate a loaf of bread with water and is satisfied... I just wrote in passing that your count is incorrect. All we have to say is: do you believe in God? – If you believe, you must also believe in God’s providence. And since God is all-good, all-righteous and all-wise, we must believe that everything that happens is wise, and good, and righteous. All that remains is bewilderment: what is not clear is how this is... But in fact, this cannot be otherwise, for the thoughts of God are as distant from our thoughts as heaven from earth. Whoever does not have such faith, interpret as much as you want, he will not be satisfied, for he cannot achieve a clear vision of the thoughts of God... What is spiritualism? - demonism. Demons are fooling... One beauty wrote from St. Petersburg that someone began to practice spiritualism in front of her, wanting to show her the wonder of spiritualism. And she began to read: “May God rise again.” He sat and sat... to no avail, and confessed: no, it’s not happening, you’re an unbeliever. She is a true believer, and does not believe in spiritualist demonic tricks. In the Caucasus, there was such a case that a pious family became interested in spiritualism: the husband, the wife, the husband’s brother and someone else... and they began to obtain revelations... Finally, some strong contradiction was encountered in the testimony. They are to torture the one who spoke. He turned away, but unsuccessfully. One of those present addressed him with the following speech: I conjure you in the name of the true God, tell us: who are you? - He answered: I am a demon. - Why are you fooling us? “In the hope,” he answered, “to lead you to either false thoughts or unkind deeds... Since then, the family has said goodbye to spiritualism.” If you write to A.A.K., give him my regards and full of good wishes. Save yourself! Ep. Feofan. May 22, 1886 God's mercy be with you! I am very grateful that you went to inquire about the liquid and sent the news. And at first I thought about writing it out directly. That would be a story. Thank you. You are guilty of tenderness towards Tolstoy in the sense that you expressed displeasure, how they scold him so much... but he still needs to be skinned. We must believe everything in the simplicity of our hearts. Read the Creed more often and think about every word... every day... and everything will become bright. You have such a mixture of beliefs there that your head will spin. Don’t listen... And when someone lies... and you are strong enough to overcome, rip out his eyes... Don't go to spiritualists. These are demonic servants. They’ll say the truth once or twice, and then they’ll start lying and deceiving. - Pray to God for your sister... and God will help her awaken... Old age, for sure, reduces a lot of ardor. Not Molchanovskaya, but Molchenskaya is an icon of the Mother of God in the Molchenskaya Sofronievskaya hermitage, Kursk province. Her drawing is very good... There is a book containing drawings of all the miraculous icons of the Mother of God. 11, 179. Published in Moscow in 1966. Here are short stories about them. God bless you! Save yourself! Your pilgrim Bp. Feofan. July 21, 1886 I'm late in answering you. I apologize. You are in Tambov, and you don’t yet know whether you will stay here or go to Moscow again... Whether in Tambov or Moscow, we have one thing - to save the soul and please God. How? - Doing the will of God. The matter is simple and always at hand... Death is about to happen! We must take care of being prepared to die. You know all this. And do you know what will happen to those who go against the will of God? - Now I ask you, how do you, knowing this, rebel against God? For whoever says: “You ask, you trust in God, but everything is done the other way around,” is speaking reproachfully to God. And this is all the stranger because your words are right there: “The Lord will ask everything.” If the Lord asks everything, then everything should be recognized as wise and good. For the Lord is always wise and good. In this you should also find a solution to the bewilderment: why - “you ask, but the opposite is done.” Because what we ask is sometimes not in accordance with the wisdom and goodness of God, and is not only unhelpful, but also harmful to us. What is in our petitions, God does not fulfill. And it also happens that although what we ask is not useful for us, the time has not yet come to fulfill it. “You ask, but it doesn’t come true.” But wait, and it will come true. You may think: “there’s nothing to ask for.” Bad thinking! The Lord said: “Ask, and it will be given” (Matthew 7:7). And one more thing: “watch and pray” (Matthew 26, etc.). And one more thing: be patient in prayer and do not be annoyed at what does not come true. – If the Lord commanded so, it must be fulfilled. And there is no need to split hairs. Make sure that even when what is asked for in prayer is not fulfilled, the prayer is not in vain. For instead of what is asked, God gives something else. Stop rebelling... Murmuring against God is a terrible sin. On the contrary, establish in your heart devotion to the will of God and in this devotion pray fervently, always saying: “Nevertheless, not my will, but Yours, be done” (Matthew 26:39, 42). Stop hanging around with spiritualists. This is the enemy's machination. The enemy will tell the truth once, but will lie 10 times... once he will bring good, and 100 times he will bring evil. What you said about Tolstoy is absolutely true. He is delirious as if in delirium tremens. He lies and lies! Despite any evidence contrary to that. K. – they don’t write to me. And I have nothing to answer. If you write to them, please include a bow from me. Are you asking if you need anything? - Nothing yet; plenty of everything. Thank you. God bless you! Save yourself! Your good friend Bp. Feofan. June 4, 1887 Resolution of doubts and exhortation to hold the holy faith without objection (Letters to N.N.) God's mercy be with you! You forcibly remembered me! - Thank you! I congratulate you on the holiday, and for the new year I wish you complete renewal with all my soul. In every letter of yours there is criticism of the works of God. And in the last one there is. - When will you come to your senses? Of course, you know that God’s thoughts are as distant from human thoughts as heaven is from earth... Where can we, with our little minds, get into being judges of God’s affairs? We can barely see what’s under our feet, says the Wise One, but where can we see what’s higher? – Do you believe that God is good and righteous and wise? If yes, then believe that everything in the ways of God’s Providence is wise, righteous and good; Believing this way, do not allow not only your tongue to speak, but also your mind to think that something is going wrong with God. That something else may not go as you would like, there is nothing to be surprised about; but for anything to go wrong, as it should according to God, this cannot happen. Please stop your critical comments on the works of God. All of them are close to blasphemy against God... This speech: “Why did God create this death so disgustingly?” – what to call it? - This is direct blasphemy. - Repent and cry! “The right people die, but the wrong people live.” – Who told you that if things had gone your way, it would have been better?! “I believe that it would have been much worse... And that, to avert this worst, God did what happened.” Start believing this way too, and you will be at peace... and most importantly, you will avoid the sin of blasphemy against God. “They pray for the admonition of the erring, but God does not listen.” You probably know what is not listening? – You can’t say yes. Why say that? Minds everywhere are returning to the truth - as I hear... students, for the most part, both in their way of thinking and in their disposition, keep themselves strictly in order. The current outbreak is kind of stupid... and, obviously, caused by someone outside, since it happened in all universities at the same time. Count L. Tolstoy has long lost his influence... and is the subject of ridicule, like a white fever. Are you asking whether to stay in Moscow? – If you hope that you will be useful, stay. God bless. See for yourself... Does a person who dares to criticize the works of God really need outside advice? Who lied to you, what about. Is the archimandrite crowding me? - He is very attentive and caring. God bless you! – My health is fine... Save yourself! Your good friend Bp. Feofan. December 29, 1887 You forcibly remembered the Above, and it is often very desirable for me to know about your life and existence. I thank the Lord that you are healthy and in good spirits. I wish you to always remain in good health and a calm state of mind. You once expressed that you are happy to meet new books. I am sending you such a book and wish that it will bring you spiritual pleasure and good edification. However, as you will see, this book is not entirely new: it is new in form, not in content. However, if you have not read, or have read only haphazardly, Letters on Christian Life, then it will seem new to you. I was sick with an empty illness, but for a long time: three months. Now the illness has come to an end. All that was left was dizziness in its weakest form. I wish you all the best, comforting and pleasant things. Your good friend Bp. Feofan. February 26, 1891 God's mercy be with you! You have sorrows...Who doesn't have them? - The whole earth is full of groaning people. If our ears were open for a minute to hear everything, everyone would go crazy from the noise... So make peace with it. Further, “I pray and get nothing.” And you are not alone in this. Everyone experiences this - some more, others less... You say that I never receive anything through prayer. – This doesn’t happen to anyone; and it doesn’t happen to you. It would be more accurate to say that you do not notice the mercies of God. But this guilt is not outside of you, but in you, you don’t listen to yourself and don’t see what God is doing for you. But you still get something. There is a large sum of goods that all creation, all humanity, all living beings enjoy. You enjoy them too. But what do you say to the question: do you feel this benefit? At least, are you aware of it? – And, realizing it, do you thank God for this? – If everything is no, no and no, then that’s the reason why you don’t receive special favors. And the other after this, a considerable one, is the one that asks for something that is not saving for you. Pray to God and ask Him more earnestly, so that He will allow you to believe that everything is working out by His will and everything is for the best for us, for our good; having believed, feel this, having felt it, give thanks for that. Otherwise you look like an atheist!.. God bless you! I feel good. – We don’t have cholera. Somewhere far from us there were cases... but rare, fleeting. Your good friend Bp. Feofan. August 27, 1892 God's mercy be with you! Writing about yourself, you pleased me with the words: you gave everything up to the will of God; be His holy will! - This is the best location. However, you still need to pray. Prayer is not just petitionary prayer, and thanksgiving to God is prayer, and praise is prayer. And that everything should be according to the will of God must be remembered in prayer... So the Savior prayed in the Garden of Gethsemane, adding: “Not as I will, but as You will” (Matthew 26:39). God is everywhere, sees everything and hears everything... He does for us only that which is soul-saving for us. Prayer to Him never remains a gift... If it is not useful for us to do what we ask, He will do something else that is useful. “Have you not heard: “A mother would sooner forget her child than I would forget you?” (Isa. 49:15) - Think this way about everything that happens, although you do not see why this or that is useful to you. God only thinks about how to save each of us, and everything leads to that... Your sincere well-wisher Bp. Feofan. October 20, 1892 It occurred to me to write to you; stop worrying about a warm cassock. I only gave in to your incessant pestering, agreeing to your desire to sew something... I wish you health and vigor. Otherwise I see that you are putting yourself among the weak ones. Keep the holy faith... without objection. You are a hunter to object. The enemy takes advantage of this and troubles your soul. God gave us the Holy Church with all the treasures of his graces. Go to church. Here's the post: let's talk. The monastery is not far from you. And you need to read the sacred... It will be brighter in your soul. It seems you have thrown all the holy books under the bench. The enemy is making trouble. Ep. Feofan. November 30, 1892 God's mercy be with you! I share your sadness about your sister's death. May the Lord send you comfort! And you yourself find sources of consolation in our holy faith. God's care for everyone is greater and more caring than a mother's. Therefore, when you encounter what seems heavy and bitter, clothe it with the comforting belief that all this is sent not for evil, but for good... if not temporary, then eternal. Restore this faith, and you will see the fruit. And you bear the illness of another sister and teach her to bear it, and both be complacent. God bless you! Your good friend Bp. Feofan. June 14, 1893 Instruction of St. Theophan to a layman on the rule of prayer (Handwritten note, written to an unknown person) When you wake up and it’s time to get up, get up immediately without lounging on the bed. Having gotten up, sit for a while, making the sign of the cross, and say: “Lord Jesus Christ, Son of God! have mercy on me." - Then put on your shoes, get dressed, wash your face; but all this time keep God in your thoughts, saying: “Lord, have mercy...” or: “Glory to Thee, our God, glory to Thee!” Don’t turn around, don’t be distracted... Then stand up for prayer... First make three prostrations to the ground, saying: “God, be merciful to me, a sinner.” Then read the prescribed prayers: “Heavenly King...”, “Holy God” (Trisagion)... “Our Father...”, “Rising from sleep...”, “From bed and sleep...”, “In vain the Judge...”, “Rising from sleep, I thank Thee, Holy Trinity...”, “Have mercy on me, O God...”, “I believe...”, “Virgin Mother of God, rejoice...”, “Guardian Angel,” and end... make three prostrations to the ground, venerate an icon or cross, and also, sitting or standing, say 20 Jesus prayers. And if there is a hunt, even more. Read prayers slowly, delving into the words, read with your mind, not with your tongue. During the day, often read: “Our Father”... and “Virgin Mother of God”... and try to remember God all the time. And in front of the images you can bow, two, three, so that no one can see. In the evening, when going to bed, pray like this. - Before prayer, sit down and, having made the sign of the cross, say the Jesus Prayer up to ten times, until your thoughts gather. Stand up and make three bows, saying: “God! be merciful to me, a sinner.” Next are the beginning prayers - from “Heavenly King” and according to “Our Father.” - Then - prayers for sleep: “Have mercy on us, Lord...”, “Lord, have mercy on us...”, “The doors of mercy...”, “Eternal God...” and again: “Have mercy on me, O God...”, “I believe...”, “Virgin Mother of God...”, “Guardian Angel...” Remember what you did bad, and repent... and thank God for good. And the end... Three bows. Then venerate the icons... also, sitting or standing, say 20 Jesus prayers or more... Undress modestly and lie down... After lying down, do not wander in your thoughts, but remember God and say the Jesus prayer until you fall asleep. On priestly service (Letter to a student of the Moscow Theological Academy D.I.R.) God's mercy be with you! The time has come, and you are wondering what path of life you should choose? You submit this to my decision, having first told what your intentions were about this. None of the paths presented to you interferes with the work of salvation; it does not depend at all on paths, but on the moral system... Be a true Christian and you will be saved, no matter what your state. But would you like to know which of these paths is more suitable for you to accomplish the work of salvation? – I cannot indicate this. You need to decide this yourself. The general solution was proposed by Saint Paul, that he who does not marry does better, because he is freer to care “for the things of the Lord” (1 Cor. 7:32). But this is limited to the word of the Lord: “he is able to contain” (Matthew 19:12). And you alone can solve this opportunity for you. And decide. You have freedom, for, according to the Apostle, he who marries does not sin (1 Cor. 7:28). Priestly ministry is highly valuable and opens up a vast field for activity. Here you have to save not only your own soul, but also others, and the means for both are not only at hand, but also in your hands. But when you decide, take into account not this one thing, but especially the everyday side of the matter. If you make peace with her, then a decision may take place soon. It is just difficult to collect correct information about the present situation of priestly life. When you decide which path to take, take into account your previous thoughts, which are similar to decisions. Something new came and dispelled the old. Please consider what of everything that was in your soul should be considered fundamental and what should be considered alien, inspired. Because if this fundamental thing is not respected, then it will often sound a reproachful voice in life and disperse peace. I think that since your thoughts are divided, it is better for you to take a teaching position at the end of the course, in a seminary or in a school, because the content in schools now is good. There you will still have the freedom to choose the path of life and will be more able to decide your business more thoroughly, because you will see life as it is. Make it a norm for yourself to make a decision that would attract all the strength of your soul. From this will come strength for you to endure all the difficulties that you encounter on your chosen path, for there is no lack of them in any of them. Bless you, Lord, to make a decision in accordance with His holy will for you. Admonishment to those who err in faith (Letters to an unknown Master) Most Reverend Vladyka, Beloved Brother in the Lord! I would like to express my sincere gratitude to you for sending notes to Fr. N. Having looked through them, I undertake to say a word or two, not for the sake of argument, but for the sake of showing Fr. N. how to get him onto the straight road if he wanted to leave his wanderings along the crossroads. Reading his notes, I am quite surprised how such an intelligent person wanders in broad daylight. It would be good if he lived somewhere in the wilderness, among some infidels, and got confused in concepts. There is no one to ask and no one to talk to. And then, living in the Orthodox kingdom, among people who truly believe, and even among people who are especially trying to think and live like a Christian in perfection, where did he pick up such wisdom? And why is it that he so stubbornly deviates from the truth and stands in his false opinion that he doesn’t even want to talk about them. I am convinced, he says, there is no need for me to argue, as you wrote before. It's a great thing to have beliefs. This is the life of the mind, or a sign of its strength and firmness. But conviction is not a sure guarantee of knowledge of the truth. It is possible to hold false thoughts with conviction, as all heretics prove. For they all did not have their lies on the tip of their tongues, but carried them in their hearts and persisted in them so much that, even being subjected to excommunication from the Church, they did not agree to leave them. It has become that beliefs cannot be left without verification. You need to verify them and then stand up for them stubbornly when, after testing, it turns out that their subject is completely true. The duty of every reasonable person is to verify his beliefs and even often repeat this verification. Whenever and o. N decided to do it now, leaving his prejudice aside for the time being. And I am writing now precisely for one purpose, to show the way to that. I don't dare try to dissuade him. A smart person will do this himself. It is enough to show him how to do it. He takes notes on Mr. Florinsky's reasoning. I haven’t read this argument and I don’t know to what extent his thoughts about his chosen subject are untenable. But notes about. N are obviously untenable. No matter how badly he reasons, everything is good, because the truth is on his side. O. N., no matter how cleverly he writes against him, everything is bad, because the thought he defends is far from the truth. There are no evil spirits; Yes, it seems that there are no good ones for him either. But since this is not the main thing, but rather expressed by him, let us focus on the first. There are no demons. Why? I looked for evidence of this in his notes, and I don’t see any. He admits that Divine Scripture often speaks about them, but that these words must be understood not in their own sense, but in a figurative one, in his way of expression - in a spiritual sense. The spiritual understanding of Scripture seems to be, if not the source, then the support for the error of Fr. N. Therefore, I believe that if he wanted to understand for himself how the Divine Scripture should be understood, interpreted and understood, then this would directly lead him to the discovery of his error. That he did not understand this for himself is proven by all the explanations of the sayings of Scripture found in his notes. Everywhere he sets out the thought of Scripture as it seems to him, and nowhere is anything given to confirm whether what he seems to him is true. I am making an extract on this subject from the lengthy Catechism. In questions about the Holy Scriptures, on page 16, it is written: what should one observe when reading the Holy Scriptures? The answer is, firstly, this, secondly, that, and thirdly, “it must be understood in accordance with the explanation of the Orthodox Church and the Holy Fathers.” The decisive voice in the understanding of the Scriptures therefore belongs to the Holy Church. There is nothing to write about this... This is what we were told to do; All Orthodox Christians do this too... Wants or doesn't want, but and about. N. if he wants to be Orthodox, he must do the same. And this is how he should approach the truth in relation to the subject we are talking about. There are many Scriptures that speak of demons as personal beings. How to understand these places? – As the Holy Church understands. How does the Church understand? – Look how the Holy Church teaches about these spirits, and you will see how she understands those passages of Scripture. For in understanding Scripture it does not depart not only from the letter, but also from the spirit of Scripture; she begins to see clearly and takes exactly the thought that the Holy Spirit had when inspiring the holy writers - to write this or that. Where can I find out how the Holy Church teaches about evil spirits? - In the same lengthy Catechism. It is an abbreviated presentation of the teachings of the Orthodox Church. Although it was compiled here in Russia, it was also accepted in the East by all patriarchies. And therefore there is a voice of the entire Orthodox Church. So, if he wants to follow this path, then let him make an extract from the Catechism of all the places where spirits are spoken of, and see how the Holy Church commanded to believe. And then - let him agree with his thoughts. And he will stand in the undoubted truth about this subject. I'll do it for him. I will copy out everything relevant here from the Catechism. In the first part, when interpreting the word invisible, it is said that this means “the invisible, or spiritual, world - Angels,” that is, disembodied spirits, gifted with mind, will and power. Then, after several questions, he asks whether all Angels are good, and answers: “No, there are evil angels, who are called devils.” From this it is clear that the Church recognizes evil spirits as personal beings - with intelligence, will and power. The third clause, page 41, says: “Where does sin come from in man? - From the devil. “It is the devil who commits sin, for the devil sinned from the beginning” (1 John 3:8). From the devil, that is, from the spirit, which has mind, will and power. “How did sin pass from the devil to men? “The devil deceived Eve and Adam and persuaded them to break the commandment.” Again the devil is a separate spiritual personality, with intelligence, will and power to act. Below are a few questions: “How did the devil deceive Adam and Eve? – Eve saw a serpent in paradise, who assured her that if people ate the fruit of the tree of the knowledge of good and evil, they would know good and evil, and would be like gods. Eve was seduced by this promise and the beauty of the fruit, and tasted it. Adam tasted according to her example.” The Holy Church does not see an allegory in this story of the fall, but a real event, where an evil spiritual personality acted through the serpent and deceived Eve. Below it is also said that “when the first people confessed their sin before God, God, in His mercy, gave them the hope of salvation. This hope consisted in the fact that God promised that the seed of the woman would “erase the head” of the serpent (Gen. 3:15), that is, that Jesus Christ would defeat the devil, who had deceived people, and would deliver them from sin, curse and death.” It is obvious that, according to the mind of the Church, the defeat of the devil is a separate action of Jesus Christ from deliverance from sin, which lies on us and acts in us, although both are included in the economy of salvation, perfected by the same Lord. From this it follows that the belief in the existence of the devil as a personal being is part of the belief in the redemptive action of the Lord Jesus Christ. In the presentation of the doctrine of the sacrament of Baptism, page 21, it is said: “Why is a spell cast on the person being baptized? “To drive away the devil from him, who since Adam’s sin has gained access to people and some power over them, as if over his captives and slaves!” This is said after it has already been said that in baptism a person dies to a carnal, sinful life... Consequently, here the devil is not sin living in us, but a spiritual person, evil, with mind and will. In the explanation of the seventh petition of the Lord's Prayer, page 113, “deliver us from the evil one,” it is said that in these words “we ask for deliverance from all evil... especially from the evil of sin and from the evil suggestions and slander of the evil spirit of the devil.” It is obvious that the spirit of evil - the devil - is a special person, and not sin in us, which is especially mentioned. Having reviewed all these passages from the Catechism, which sets forth the exact teaching of the Orthodox Church, one can no longer remain perplexed as to how the Holy Church teaches about evil spirits. She recognizes them as personal beings; and such a teaching, in her mind, is so essential in the composition of dogmas that it is included in the work of redemption - the main point of the Christian faith. After this, Fr. N decide one question for yourself: should I follow this teaching of the Church? – I will answer for him: if he is a son of the Orthodox Church and wants to be like that, then he should submit to the Church of God and accept this teaching, even if it may seem in other ways not so clear and does not agree with his usual views on spiritual subjects. When during baptism he read the Creed, then, of course, with the proper thought he read the following words in it: “I believe in one, Holy, Catholic and Apostolic Church.” And what do these words oblige him to? – To complete submission to the Church. To confirm this, I turn to the same Catechism. In the exposition of the doctrine of the ninth member, page 65, we read: “What does it mean to believe in the Church? “It means to reverently honor the true Church of Christ, and to obey its teachings and commandments, in the confidence that grace abides in it, acts savingly, teaches and governs, poured out from its one eternal head, the Lord Jesus Christ.” – Obeying the Church is inseparably linked with obedience to the Lord Jesus Christ, its head. Let now o. N decides for himself whether he wants to be a son of the Orthodox Church or not? If he wants, he must obey the teachings of the Church. If he is aware of the obligation to obey the teaching of the Church - and she teaches that there are evil spirits - demons - then he is obliged to humbly accept this teaching, and understand all the points of this teaching, which were previously extracted from the Catechism, as they are set out, without the admixture of his own wisdom. That's it. I believe that our issue should be finally resolved. For as soon as he realizes that he is obliged to obey the Church and obeys, he will immediately renounce his wrong thoughts about spirits. And if he does not realize his obligation to obey the teachings of the Church, and does not submit, then it is impossible to reason with him further. We diverge in our beginnings and become foreign to each other... Doesn't he easily think about the need to submit to the Church? - No. This is a matter of utmost importance. He who does not listen to the Church becomes like a pagan and a tax collector. Therefore, beyond those who are saved. I had to hear from one wise man: what is the Church to me? I myself come to the Lord by faith and hope to be saved. Already about. N. doesn’t think so?! You can start, but will the Lord accept? The Lord is the head of the Church. The Church is His body. One head, one body. He who is not with the body is not with the head. This body is composed of all believers, livingly united with itself. If o. N is separated from the unity of belief, then he is separated from other believers, and he is also separated from its head - the Lord. Doesn't he think that recognizing or not recognizing the personal existence of spirits is a small matter among dogmas? – But who can tell us for sure what is small and what is not small in objects of belief? - The Church alone would say if it wanted... But she does not say this, but only commands: believe this way and that, and does not add to any point: believe it if you want, or not. Therefore, there is nothing to rely on this. Because we can’t guess whether it’s a little. But from the presentation of the doctrine of spirits... from the Catechism it is clear that the doctrine of them comes into contact with the dogma of redemption, which is the heart of the Christian faith. Consequently, every thought must be discarded so that the non-recognition of their existence is a small thing. Moreover, disobedience to the Church is never a small thing. Whatever this disobedience concerns, he who disobeys everything is like a pagan and a tax collector. Isn’t he deceived by the fact that, supposedly, I live strictly, I pay attention to myself and have a heartfelt conversation with the Lord, and I am not deprived of spiritual consolation? If there were wrongness in me, I could not have anything like this. And if there is, it means that either I think about spirits truly, or if my thinking is not true, then the Lord looks at it condescendingly. If there is anything like that, then this is the most dangerous aspect of the matter for him. I’m not going far into this, I’ll just say that no matter who experiences anything spiritually and no matter what level they stand at, no one is exempt from the rule of how to determine whether something is true or false. There is only one definition of truth – the teaching of the Church. Whoever, in addition to the teachings of the Church, wants to base his knowledge of the truth on his feelings and spiritual experiences, he enters the broad road of self-delusion and all deviations from the truth. Even if someone saw a vision or heard a voice, as long as what is proclaimed in this way does not agree with the teachings of the Church... one must resolutely reject it, following the word of the Apostle: “If an angel from heaven preaches otherwise... then he too is anathema” (Gal. 1:8). For it is obvious that this angel is not from heaven. So he would sit down and think, and decide to submit to the teachings of the Church, so as not to endanger his salvation. I don’t understand, what kind of trouble will it be for him if he admits the existence of spirits? - None. From this there will be good, which will come from unity with the Church in the way of thinking about this subject. And he would bring consolation to everyone who knows him and regrets that he got entangled in such a lie. And if he doesn’t admit it, the trouble is obvious. It breaks off from the living tree of the Church like a dry branch; and the end of this is known. I know very well that it is not very easy for him to abandon his concepts, perhaps long-held ones... But an intelligent person controls himself very easily. And the misfortune of death in separation from the Church will drive him to this work. That, perhaps, many passages of Scripture about this are incomprehensible or difficult to explain, I do not dwell on this. We are talking about the existence of evil spirits. The Church recognizes their existence, and we need to recognize them. And even if something incomprehensible remains in connection with this teaching, what should we do? We are not promised know-it-all. If you reject the existence of spirits, you will encounter much more incomprehensible and inexplicable things. Instead of light and ordering of the mind, this only results in confusion of thoughts and darkness. I am not dwelling on any of his notes in particular; I will only note one more thing about the image of the concept of Scripture, which he calls spiritual and which, in his opinion, alone is the real understanding - that such an understanding should not be called real. It is a subordinate clause, and only permissible within its limits. It is intended for the edification of the soul; cannot serve in any way to determine truth. He calls it spiritual; others usually call it figurative, or allegorical. The way he speaks about the temptation of Eve, the patience of Job, and the like, you can think to yourself and offer to others for edification; but the matter itself must still be recognized as it was. Every action of Christ the Savior described in the Gospel can be applied to spiritual life; but all this will be only application, and the action itself remains in its truth. It seems to him that if something can be interpreted spiritually, then this understanding is the real one, and history is out of the question. He spiritually interpreted the case of Job, and stopped there, but it was as if the story could not be accepted at all points. If he interpreted Eve’s seduction spiritually, then he had the truth, but the story was no longer the whole truth. If we accept this way of understanding, where do we go? - Here are the Molokans - and everything that Scripture says about the Holy Trinity, about the sacraments, about the Holy Church - everyone interprets it spiritually, and as if they are right?! Mystics have such an interpretation in great vogue... But they really confuse! The plain meaning of Scripture is literal. Where you need to deviate from it, there are strict rules for this. Hold it and then apply it to yourself as you wish. But the truth is direct, in the literal sense. Step away from him and you'll start to get confused. Others will encounter very little difficult in Scripture, so quickly take on the allegory. It is very convenient to get rid of it this way, but knowledge of the truth does not benefit from this. This is what I thought of saying about Fr. N. I am not writing all this for the sake of argument, but so that, according to my strength, I can show the path to the truth. If Your Eminence would like to tell all this to Fr. N. it will not be against my wishes. I wish him from the bottom of my heart to learn the truth about spirits and to establish himself in it. Most Reverend Vladyka, Beloved Brother in the Lord! answered too briefly. The first impression of this writing on me was a reproach to myself for not being able to clarify the matter well and writing in such a way that Fr. N saw something completely different than what I wanted to remind him of. Please tell him to thoroughly understand what has been written. Extracts from the Catechism are not the main thing there, but only instrumental. My initial thought is that the authority of the Church is indisputable. He who is a son of the Church must listen to the voices of the Church. The voice of the Church for us today is in the Catechism, and the voice is living. Therefore, whoever is a son of the Church must accept all the teaching contained in the Catechism. This is why the Catechism is important to us! And one cannot fight off his authority so easily. If o. N. clearly saw this train of thought, he should have answered either like this: I do not recognize it as obligatory for me to obey the voice of the Church, or like this: I realize that I must obey the voice of the Church, but I do not recognize the Catechism as an expression of this voice. In the first case, he would excommunicate himself from the Church, willingly plunging himself into all the harmful consequences that the Lord combined in the words: “like a pagan and a tax collector” (Matthew 18:17). In the second, I would go against what the Church itself says. The entire living Church today testifies that the Catechism is an expression of her teaching. Despite this, one could still give in to him and say: well, let the Catechism not be the voice of the Church... but it must be somewhere. For the Church is also a living Church. Let's look for another messenger about the teachings of the Church, just don't remain in such indecision, and most importantly, give up the spirit of perseverance, warm up your love for the truth and, God be merciful, you will see it! If you love the truth, write to the All-Russian Synod, write to the Patriarchs. Don't think that they will despise you. They will give you due admonition, just be ready to obey. That's how Fr. N. the progress of the matter is good and he would direct his response words according to it. I thought that he would lead the speech this way, but he went to the side. I blame myself for expressing myself poorly. And I ask him to delve into it again and conduct his reasoning, or, as it seems I said, to test his convictions. He said that he could not prefer the authority of the Catechism to the testimony of the Spirit. These words say a lot. Who dares to contradict the testimony of the Spirit of God? It is only permissible to look for evidence that the testimony offered is definitely the testimony of the Spirit. Once the certification is given, and the certification is sufficient, then there is nothing left to do but to humbly accept what the Spirit testifies to. We have a striking example of this in the person of the holy Apostles. They accepted the true truth from the mouth of the Lord Himself; Then they were so tangibly overshadowed by the Holy Spirit, Who again inwardly inspired them with the same thing that they had previously received outwardly from the Lord. About the Lord there was a voice from above: “Listen to him” (Matthew 17:5; Luke 9:35). About the Holy Spirit, this Lord, Whom it is so publicly commanded from above to listen to in everything, said: “He will teach you everything, and He will remember everything that is mine and will tell you new things that are needed” (John 14:26). After such certifications, the Apostles could not act otherwise than as they did, saying: “If there is righteousness ... you should be listened to rather than God, judge” (Acts 4:19). Although they, brought up in the law of Moses, knew its power and believed that “God was the word of Moses,” they could no longer abide in that law, having received a new command from God, tangibly certified that the law had already ceased and the time had come for a new law of faith. God spoke in Jesus Christ, and the Holy Spirit who taught them is from God. There was only one thing left for them to do - to speak with meekness: God commanded us to teach this way, otherwise we cannot speak, and our soul and tongue are bound by obligations from above. You can do whatever you want with us, but we can’t say otherwise. If someone suggested to them: here is our Catechism - the Church of God, for the Jewish Church was only God's, and before the coming of the Lord it was obligatory for true believers in Divine revelation to listen to it in everything... as the Lord said... as he teaches you - listen... If someone said: here is the Catechism... listen to him, then the holy Apostles could rightly say: we cannot prefer the authority of the Catechism to the testimony of the Spirit. The holy Christian faith of God is based on this non-preference for the authority of the Catechism of the Jewish Church, on this fidelity to the testimony of the Spirit... The Apostles, bearing within themselves the testimony of the Spirit, betrayed the entire New Testament revelation and entrusted it to the Holy Church, which they founded throughout the universe. Their teaching, the contents conveyed orally and in writing to the Church, is for us the true testimony of the Spirit, to which nothing should be preferred. He who says that he relies on the testimony of the Spirit only says this truly, sensibly and indisputably when he relies on the teaching of the Lord and the holy Apostles of the Church, taught orally and in writing! The Church, or true believers, do not know and should not know any other testimony of the Spirit. Let's go further along this line of concepts. The witness of the Spirit is found in the New Testament revelation entrusted to the Holy Church. The Church expresses the truths of this revelation in its teaching. For she keeps the tradition; she also interprets Scripture. Therefore, the teaching of the Church contains the testimony of the Spirit. The Catechism is an expression of the teaching of the Holy Church. Therefore, the Catechism is a shortened expression of the testimony of the Spirit. The Catechism therefore stands in perfect agreement with the testimony of the Spirit. Whoever accepts the catechistic teaching does not accept anything contrary to the testimony of the Spirit, but the same thing that the Spirit bears witness to. It must be honored as a testimony of the Spirit. To say: I cannot prefer the authority of the Catechism to the testimony of the Spirit is possible only in this case if the Catechism does not express the essence of the testimony of the Spirit. But it is impossible for the Catechism to be like this. For it expresses the teaching of the living Church, and the teaching of the living Church is an expression of the broadcasts of the Spirit. To say this is the same as to say: the Church has lost the truth. But then say goodbye to the truth. If she is not in the Church, then never look for her again... You will not find her. So this is where the real testimony of the Spirit is! I will add: and this is such a testimony that every other manifestation of the Spirit must be trusted in order to distinguish the true from the false. The Holy Apostles carried the Spirit within them, and their word was undoubtedly evidence of this Spirit. About what? - About all the mysteries of God. The Apostle Paul says: “No one knows the things of God except the Spirit of God, who tests all things, even the depths of God.” Then he adds: “God has revealed to us food by the Holy Spirit” (1 Cor. 2:10-11). He revealed all the depths of God, not concerning the whole world, but the main work of preaching - the work of our salvation. The word that came from the mouth of the Apostles was a decisive definition of the truth, outside of which there is a lie and darkness. Therefore, when it was necessary to give a guiding rule on how to verify the broadcasts of spirits that appeared, then the Apostles used the word they preached as a touchstone. Here are examples of this. Saint Paul founded the Church of Thessalonica, giving it the true teaching about everything and about the latest events of the world. When he was forced to leave Thessaloniki, incorrect concepts about the end of the world arose there, which were, among other things, spread by such persons who spoke according to the movement of the spirit. Having learned about this, the Apostle writes to them not to listen to anyone at all, even if someone claims to be speaking according to the movement or testimony of the Spirit, and to strictly adhere to what was handed down to them orally. It turns out that the apostolic word is the measure of truth and the test of all spirits, whether they are true or untrue. In the primitive Church, the gifts of the Holy Spirit were revealed in various ways. Among them, the gift of knowledge and reason, or teaching, was the most vocal and applicable to business. Persons of this kind in the assemblies rose up as the Spirit moved and spoke. The others listened to them. Since the movements of the Spirit of God are similar in manifestation to the movements of natural inspiration under the influence of deepening into striking truths, it was easy to confuse them both in the consciousness of those who had them and in the concept of others who heard them. Meanwhile, while the Spirit of God is always the Spirit of truth, the spirit of man can accept as truth that which seems only true, but is not. Why in the Church of God there was a special gift of discernment of spirits and a special rule, or norm, of truth, by which they determined whether the one who pretends to speak according to the movement of the Spirit speaks the truth, or offers the testimony of the Spirit. What is the norm? – This is an apostolic word that precisely defined the truth. Anything that disagreed with this word was brushed aside, even if the speaker assured that he was speaking at the inspiration of the Spirit. The incident in the Thessalonica Church confirms this. We have a second indication of this in the words of St. John the Theologian in his First Epistle. “Do not believe every spirit,” he says, “but tempt the spirits if they are from God” (1 John 4:1). What perfume is this? – These are people who were speaking from the Spirit, offering as if the testimony of the Spirit. What is the method of testing, are they from God? Is it the inner feeling of those who said that they have a spirit... or something else? – Not an internal feeling, but an external word of truth, handed down by the Apostles. Saint John does not list all the truths, but points to the most important dogma - the incarnation of God the Word... But to say this means to say everything. This is the whole mystery of faith and the whole system of dogmas, that is, it means the same as saying: trust the spirits with the apostolic word. This method of testing the spirits with the word of the apostles was so decisive and exclusive that Saint Paul did not hesitate to anathematize everyone who began to teach anything contrary to this. “If we, or an angel from heaven, bring you more good news than he who brought good news to you, let him be accursed” (Gal. 1:8). And this is the third instruction. So, the apostolic word is the test of all spirits, whether they are from God, whether they speak the truth or are deceived by phantoms of truth. Let us add to this: the word of the apostles, or New Testament revelation, constitutes the content of the teaching of the Church, the teaching of the Church is expressed in the Catechism. It turns out that the Catechism is a sample of all the testimonies of the spirit, which appear in this capacity after the original normal testimony of the Spirit that came from the lips of the Apostles. “Every spirit,” who speaks with them in agreement, “is from God,” but “every spirit,” who speaks in disagreement with them, “is not from God, and this is the Antichrist” (1 John 4:2–3). After what I have said, it is natural to express bewilderment at what Fr. N under the testimony of the spirit. I guess that by this he means an internal or external testimony that was given to him, which he considers to come from the Spirit of God. Every Christian receives the grace and gift of the Holy Spirit. Or “you do not know,” says the Apostle, “that the church of God is in nature and the Spirit of God lives in you” (1 Cor. 3:16). Therefore, not a single Christian can be denied the opportunity to manifest special actions of the Spirit of God in him. Are they possible in Fr. N? But if he really had some kind of testimony of the Spirit, then, following the apostolic experiments shown before this, he should put it to the test, is this testimony truly the testimony of the Spirit of truth, and not the deception of the “spirit of flattery”? (1 John 4:6) - The sample, as the same examples showed, is the apostolic word, devoted to the Church and preserved by it, which it offers to everyone in its teaching. And the abbreviated teaching is the Catechism... So we come to the same point again: let him check his visions - with the Catechism. The spirit of grace that overshadowed the apostles was a gift given exclusively to them alone. This is the actual apostolic Spirit, the Spirit of the revelation of the mysteries of God regarding the economy of our salvation. After the Apostles, His gift was no longer repeated. The Church of God has been given the spirit of knowledge and understanding of the mysteries revealed by the Apostles. This gift is given to every Christian. Whoever retains the grace of baptism and confirmation and, working on himself, cleanses himself from passions, to a certain degree of heart purity, the action of the Spirit with His gifts is revealed, including the gift of knowing the truths of God - the anointing with which he knows everything is revealed, as the Apostle John teaches. – But the whole message is not everywhere, for that is the work of God’s mind, but all within the circle of the truths of faith, in the economy of salvation. You can learn the truths of faith with your mind, especially now that they are not only contained in the word of God, but are also extensively interpreted in the writings of the fathers and in theological systems. But such self-made knowledge is only an external study, similar to the study of other sciences. It accepts only a bare sketch of the truths in the aggregate and of each truth separately. And all this is understood by the mind and stored in memory, in the head. In its measure, heartfelt conviction is also attached to this. But real knowledge of everything is given only by the Spirit. “No one can speak the Lord Jesus properly, except by the Holy Spirit” (1 Cor. 12:3). that is, to properly comprehend the mystery of the economy of salvation - both in general and in parts. A heart devoted to the Lord and purified for the Spirit of God becomes a charter on which He writes the secrets of God. And then the one who is worthy of this receives real knowledge of the truths. But this knowledge from the Spirit does not give new things, it does not reveal new mysteries, but the same ones that have already been revealed, it allows us to understand and feel them in all their power. At the same time, the same thing happens that happens to someone who, having read a description, for example, of Jerusalem, and having sufficiently assimilated what was described, then sees Jerusalem itself. He sees the same thing in the same places as he had previously imagined, but only in a different force. Exactly the same thing happens to someone who, after mentally studying the truths of faith, then the Spirit of God imprints the same truths in his heart, for working on purity of heart and fidelity to the commandments of God. All the same truths, only a different force in them. And vice versa, although there is a different power, all this is not a revelation of new mysteries, but a clearer and more vivid comprehension of the same truths... At the same time, no matter how pure someone is, no matter how overshadowed by the action of grace, new truths are never revealed to him, but the same ones, or in the same circle, greater details. From this it goes without saying that the anointing from the Holy One, which is a gift of some chosen ones, can never communicate to them that which would be contrary to the truths revealed by the apostolic word, contained and witnessed by the Church. Again I come to the same conclusion that no true broadcast and testimony of the Spirit can be contrary to the Catechism, as an expression of the teaching of the Church, the keeper of revealed truths. What kind of evidence of the spirit is this from Fr. N., for whose sake he stubbornly goes against the teachings of the Church? In the history of the Church there are heretics who dreamed of the Spirit and the teaching from the Spirit. There are two kinds of them: some argued that the true understanding of Divine revelation is given only by the Spirit... and then only the true ones must recognize what this Spirit inspires about the truth of the word of God. Others taught that external revelation was not necessary at all; The gracious Spirit teaches everyone, and what He teaches is true. When you have the Spirit, at least do not have an external word. There is no need for it. The Euchites of the 5th century had a part of such views; then among the Bogomils. But in modern times they have been more fully expressed by the Anabaptists, Quakers, Illuminati and other mystical sects that have proliferated in the West. Here they found a place for themselves among the Doukhobors and, in a somewhat more modest form, among the Molokans. - All of these are erring and rejected by the Church... For their uncontrolled teaching, as if according to the testimony of the Spirit... is full of arbitrariness and therefore does not have one norm. Whatever the face, it’s a new perspective on something. It is very undesirable for Fr. N belonged to this category of those rejected by the Church - like spirit-bearers - who are clearly in delusion and serve as a laughing stock for demons, the enemies of all truth. One of those who were in the Suzdal fortress in my time can see what ugliness such seduced people can reach... He was from Astrakhan, it seems, or from the Caucasus, and he said that on them, that is, on those whom he led, the Holy Spirit descended as on the Apostles, and they heard a stormy spirit, and the room shook. And the like. How does the enemy not fool the poor... And so he bends over backwards to stand his ground... that he is something like an apostle, destined to transform the Church. – And all such seduced ones, every single one, are full of reformist aspirations. The messengers of God... have appeared! It's a lie to preach. Lies are not from God, but from the devil, whose children these unfortunate ones are, as the Lord said... I prescribe all this about the Spirit and the manifestations of the testimony of the Spirit, so that Fr. N., as an intelligent man, sat down and reasoned... and returned to the truth, and did not give himself up as a laughing stock and a playground to the enemies of all truth, who, under the guise of some kind of evidence of the Spirit, tear him away from the unity of confession of the truth, and through this from unity with the true Church and with the Lord Savior. For whoever is not with the Church is not with the Lord. And all his labors go in vain (to no avail or use). May the Lord, who endured the cross and death for our souls, enlighten the eyes of his mind and grant him to see the truth! The main difference between revealing thoughts to an elder and confessing to a confessor God's mercy be with you! Your confusion and anxiety regarding the fulfillment of the obedience entrusted to you is completely legitimate, because even a good deed can be done incorrectly and thereby destroy its fruit. A precise definition of what is subject to your jurisdiction can reassure you, especially what should be finally decided by you and what should be passed from you to your confessor for confession and sacramental resolution. Who should determine this? - your abbot. You, the elders, need to get together, explain the difficulties you encounter in your practice, come up with measures to eliminate them, and then come to the abbot, report to him about everything and ask him to make authoritative orders regarding everything, either in your opinion or in your own. After everything, all you have to do is carry out your tasks wisely and be at peace. I don’t have to decide anything on this matter at all. For it is very possible that I will decide this way, the elders this way, and the abbot another way. And there will be a pouring from empty to empty. But you and I have things on our hands that are not empty and empty. How is it possible for you to be perplexed?! After all, this holy soul-saving work has been carried out among you since ancient times: I mean eldership and revelation. I think in practice all sorts of cases have already been resolved more than once. If these decisions were collected, a code of senile decisions would emerge. If this has not been done, then, in addition to the superior definition of the circle of your action, you can only turn to the elders involved in the matter, and not to anyone else unfamiliar with this matter. I'm completely unfamiliar with this matter. I have a general discussion about this matter. Get a small book published by the people of Athos, “What does one who has repented and entered on the path of salvation need.” The matter of eldership is quite defined there, but only in general terms, or in theory... As for practice, there is not a word about it. Because those who have not had practice should not undertake to depict the affairs of this practice. Regarding the duties of eldership, I have always been of the opinion that this involves only the revelation of thoughts and confusion and their resolution or, better, an explanation of what to do. If, from what the brother reveals to the elder, something comes across that requires confession and mysterious permission, then this must be referred to the confessor. What exactly should be recognized as such, decide among yourselves, I mean the elders, and ask for the abbot’s approval. That you did not dare to renounce old age is okay. But when the abbot notices that you are worthless and leaves you, then bow and thank him. Say: “the elder has to be allowed to punish.” I think that the elder should neither be allowed nor punished. His job is to judge and determine the student’s condition, explain to him how he came to the worst, and indicate a way to avoid this in the future and how to extinguish the passion from which the matter arose, and to pray. The elder is an adviser, not a judge or a punisher. His job is to have pity and encouragement, betraying his brother to the grace of God. “A student comes and repents of breaking a commandment. The elder punishes with bows and forgives.” Conscious violation of an explicit commandment requires confession before the confessor and sacramental permission. The elder, after listening to the student, gives him an explanation regarding the fall and indicates ways to avoid such falls... and then sends him to the confessor; he permits and imposes penance. The elder only gives advice: you should pray more diligently, you wouldn’t let yourself eat as usual... and you’d lose some sleep, and the like. The words: “God will forgive by His grace” have a benevolent meaning. May God forgive you, brother, or: God forgive you, brother! Don’t be discouraged - be strong and fight, but the resolution in the power of the tree does not belong to him. The Elder's permission does not have the permissive power inherent in the mysterious permission. This belongs to the confessor. The resolution of venial sins belongs to the elder, and they are resolved by revelation itself. As such a sin is discovered, so it is forgiven. Saint Demetrius of Rostov lists such sins in his daily confession and in his prayer for sleep there are few indications. What power does eldership have? Great and great, only all of it is not of a legal nature, but of a moral nature: advice, explanations, inspiration, prayers. It is the duty of the elder to ensure that every disciple leaves him as if washed, as if having bathed. If the elder changes, everything advised by the previous elder must be abandoned. The apprenticeship begins again for the apprentice. I have nothing more to say. The main thing is to get together and determine everything, and be afraid to enter the spiritual realm. God bless you! Your good friend E. Feofan. You might be interested in: