Письма к духовным лицам

Metropolitan Filaret. Unknown artist. 1830–1840s CAC MDA Letters to Metropolitan Gregory 456 If in the situation of the Church not everything is as desired, in my opinion it is more useful to complain about yourself than about others. How much respect did the eparch show Basil the Great? But this did not prevent the pillar of the Church from supporting its arch. Let us humble ourselves before Him who, even to those who have little strength, yet gives open doors to those who keep His word. […] This is a doubt that would be difficult to write on a manuscript. You order 14 articles to be taught from memory to a peasant boy from 8 (if he enters school at this age) to 11 years old. I doubt the convenience. One article: church commandments, in the book of the Orthodox Confession 458 fills five sheets, and is laid out in such a way that it is not convenient for a boy to learn. During the last revision of the Catechism, they demanded that I introduce these commandments into it, and I wrote an article about this, shortening them as much as possible, but Metropolitans Seraphim and Philaret decided not to include it in the Catechism, because there are not nine church commandments, and the entire Kormchaya Book contains church commandments; because the Church did not define the nine commandments by any decree, but they were taken into the book of the Orthodox Confession from imitation of Latin books; finally, because from the ten commandments of God, with great conviction for conscience, what is contained in the so-called nine commandments of the church is deduced. Note also in the book of the Orthodox Confession how they are placed in the form of a member who is not included in the correct organization. These are commandments, but they are not stated in the article on commandments, but in the Creed. Isn’t it enough if a peasant, standing for prayer in the morning or evening, reads the Creed, the Lord’s Prayer, “Rejoice to the Virgin Mary,” then calls on the Guardian Angel, one of the other saints and asks God for his needs, as his soul says? And could it not happen that, having learned to read many prayers for memory, he will be more satisfied with the prayer of memory and less likely to evoke prayer from his heart? […] Gregory (Postnikov), Metropolitan of St. Petersburg and Novgorod The Orthodox Russian Church diligently prays for the most pious sovereigns and for their noble family. From the second half of the 17th century and in subsequent times, the remembrance of their names in worship gradually became more complete and more often repeated 459. This can be seen from the note attached with this (On the elevation of the names of the most pious sovereign and his noble family in the Orthodox church service). With God's blessing, the imperial family increased to 23 persons. This series of names on the royal day, during the service of the bishop, at one liturgy with a prayer service (except for Vespers and Matins or the All-Night Vigil) is proclaimed 12 times and is remembered 2 more times in prayers secretly. Even before the present time, some persons of the highest family have noticed that the frequent repetition of the same numerous names unnecessarily prolongs the service and is not conducive to the attention of prayer. There is an urgent need to think about some reduction, and this requires not innovation in worship, but a return to the simpler order of the ancient liturgical books. It is in this sense that the accompanying note was written. […] Thank you for your attention to what I wrote about the prayer book and the translation of the Holy Scriptures. Count A [Alexander] Petrovich] 460 approximately does not share our opinion on the last subject; and this is the first fault of the late ruler of Kyiv 461. But if the work pleases God, people will not stop it. Is it better that a Russian translation of the Bible, announced in London by a printed advertisement, be distributed throughout Russia, in which they promise, for the sake of clarity, to destroy characteristic expressions and words, such as, for example, apostle, testament, under which direction, of course, dogmas will not be spared? It is true that we and the Orthodox people need some kind of missionaries. But it is difficult to organize this and education for this into one institution with missionary work for non-Christians. May the Lord help you to find the best and capable of faithful fulfillment. […] Letters to Metropolitan Innocent 462 It is easier to discover and expose shortcomings than to correct them. The misfortune of our time is that the number of errors and carelessness, accumulated over more than one century, almost exceeds the power and means of correction. Therefore, it is necessary to rebel not suddenly against all shortcomings, but especially against the more harmful ones, and to propose means of correction not all at once that are necessary, but first primarily those that are necessary and possible. […] Saint Innocent (Veniaminov), Metropolitan of Moscow He who has called you to a ministry fraught with special difficulties will not leave you without grace-filled instructions for getting out of your difficulties. But if you would like to know my idea about the confession of priests removed from others, I present it to your judgment. I don’t consider confession through a letter convenient. The letter may fall into the wrong hands. The fear of this will give reason to reveal the state of conscience unclearly and, consequently, not entirely sincerely, as a result of which conscience may remain unsatisfied. And the falling of a letter into the wrong hands can sometimes produce publicity that is unpleasant to the ears, and temptation. What should a priest do if he does not have a spiritual father nearby? On each fast, let him prepare for confession, applying prayers to himself, and the last permission can be pronounced like this: “Lord our God, Jesus Christ, by the grace and compassion of Your love for mankind, forgive me all my sins, and because I am now not Your servant, may He absolve me from all my sins in the name of the Father and the Son and the Holy Spirit. Amen". It's out of necessity. As soon as he can have a confessor nearby, he should take advantage of the convenience and confess to him, even if it was not with fasting and without preliminary preparation, due to lack of time. So I think, but you decide, according to the power given to you in your area. […] Letter to Metropolitan Joseph 463 I look with sorrow at the difficult situation you depict, instead of the peace deserved by a long-term, difficult and useful feat for the Orthodox Church and the Fatherland 464. In order to combine your relief with the general benefit, in my opinion, it is not your removal from business that is necessary, but other means. But I have no right to extend myself to reasoning about this. Joseph (Semashko), Metropolitan of Lithuania and Vilna David’s prayer is beneficial: strengthen, O God, this which you have done in us 465. And if God wanted you to actively serve the creation, then it is quite natural that you should continue to serve the affirmation. When is human help completely reliable? But God's help is never hopeless. If your matter is not entirely clear, the Knower of the Heart sees it and the Orthodox Church will preserve the right memory of it. You must hope that the Orthodox government of the most pious sovereign, in proportion to the difficulties of the feat, will support you with its reinforcements. Praying to the Heavenly Shepherd for all your well-being, more than we ask or mean, and entrusting myself to your prayers, I abide with perfect reverence and love for the Lord Your Eminence's most humble servant Filaret, Metropolitan of Moscow Letters to Metropolitan Isidore 466 The New Year arouses heavy worries for everyone, and it seems that everyone understands that these days are evil 467. The spirit of the time, boasting of its desire for prosperity, does not hide its efforts to destroy what stood firmly. Universities brazenly instill in the new generation that science and faith cannot live together and, as former trustee of the Kyiv educational district Rebinder put it, the Orthodox faith is a bridle for enlightenment and Lutheranism alone contributes to the development of science. The spirit of freethinking is beginning to penetrate our higher educational institutions. They advise that no one should become a monk. Ordinary people at the stations of the Kharkov province asked whether the passing landowners were telling the truth that soon there would be neither monks nor priests in Russia. All this fermentation of minds, given the current peasant question, bodes ill. May the Lord add His mercy 468 to Orthodox Russia. […] Since it came to the attention of the Holy Synod that the Most Reverend especially relies on the lot he used as an expression of the will of God, then let the leading member of the Holy Synod, Metropolitan of Novgorod, in a special way explain to the Most Reverend Nektary 469 the incorrectness of this opinion and offer him conviction so that he corrects his way of acting, which the Holy Synod would rather recognize as a consequence of a misunderstanding than disobedience... Regarding the use of lots, the following considerations must be taken into account by His Eminence Nektarios: The Lord God did not promise that He would express His will to everyone who casts lots. Isidore (Nikolsky), Metropolitan of Novgorod, St. Petersburg and Finland If we admit that every lot shows the will of God, then not only would it be necessary not to reason, not to collect information, but only to cast lots. But God wants us to seek what is just by reasoning, by labor with good will. If every subordinate, upon receiving an order from his superiors, cast lots whether to carry out or not to carry out, and by lot refused to carry out the order, order could not exist. So, it is permissible to use lots only: 1) in an important matter, 2) in extreme necessity, 3) with a complete lack of means to resolve the issue by work, reasoning and law, 4) with the fear of God and faith. There was no need to resolve the question of the abbess by lot, and even this was unnecessary, because the question had already been resolved by a majority vote. And the question was not at all necessary, since the Holy Synod did not prescribe election. Consequently, the lot was illegal. An illegal action does not attract the will of God. There is only God's permission over him... From the lips of the Most Reverend Nektarios one can judge him. He submitted his choice for approval by the Holy Synod. Consequently, he admitted that the will of God does not yet exist in him, but the will of God lies in determining the sacred power of the Holy Synod. […] Letters to Metropolitan Philotheus 470 If the censorship received an article by Professor Shevyrev 471 on the ancient state of Christianity and church writing in Russia, I ask you not to delay it. It will probably come to you corrected, but if it is in the same form as it was in my eyes, then you need to carefully examine its contents. The writer sees more paganism than is there. For example, the Russian names Dobrynya and Istoma, given in addition to those received from the Church, are simply national, but they seem pagan to him. He also considers processions of the cross with the blessing of water to be a replacement for pagan rites, while the beginning of going to the water at Epiphany, Midnight, August 1 is firmly within Christianity and has nothing to do with anything pagan. […] Thank you, Father Rector, for your comments on the text of St. Gennady 472. I took advantage of others, and accepted others for the sake of obedience. There is one thing I wish you had not insisted on. The rule “love dishonor” will seem exaggerated to others, and others, according to this rule, will decide to create disorder in order to incur dishonor. False ascetics of this kind are in the eyes. One-sidedness is eliminated and the true meaning of the rule is determined if we say “love undeserved dishonor.” This is not an addition, but a translation of the true meaning of the rule. […] Have peace. And don't upset him with memories. The temptation encountered should bring experience and caution and not interfere with complacent action according to the duty of your rank, in trust in Providence, to which I diligently entrust you. […] Letters to Archbishop Alexy 473 Be generous. When faced with temptation, one must not grieve uselessly, but ask God for relief from the temptation and for merciful protection in the time to come, for which I pray with you. […] God's providence does not allow shocking events to happen by chance, but either as punishment or as instruction. What lessons can we learn from what happened? 474 Are there not many hypochondriacs and mentally damaged people in the world who endure the troubles of their lives, and if they do not protect themselves, they are protected by Providence? Why is this? Is it because some good thoughts and feelings were previously rooted in them and there were some good deeds in their previous life, as a result of which the grace that protects them does not completely leave them? If the enemy allows souls to play with a person’s life, is it not because the principles of good, with which grace-filled protection is connected, were not sufficiently established in him before? And so, in this case, ministers of spiritual enlightenment should turn to careful thought about whether they are trying hard enough to gain the highest power for their teaching against the power of the underworld? Does it penetrate deeply enough into the souls of those being taught? Is it enough going into life? With these thoughts, resorting to God and trying to strengthen good zeal in oneself would, of course, be fairer, more useful and more pleasing to God than trying to cover up an unhappy death with a brilliant burial. If my thoughts and words seem harsh to you, then remember the words of Solomon: the wounds of a friend are more reliable than the free kiss of an enemy (Prov. 27:6). Alexy (Rzhanitsyn), Archbishop of Tver and Kashinsky It seems to me, Father Rector, in the words: This is My Body, broken for you, suffering, dying, this is My Blood, shed for you, said for all times until the Lord comes, there is an idea about the eternal continuation and renewal of the same sacrifice, since there is only one Body of Christ. […] To the question of who speaks in the third chapter of the prophet Malachi, if, Father Rector, you certainly require a wise answer, then look for it further than me, and if you want to have one that happens to me, then have it. In the Old Testament, the Persons of the Godhead are not as clearly visible and distinct as in the New. This is characteristic of the Old Testament. The words of Revelation fall to the prophet like lightning from heaven. He catches them on the charter, without having time to make critical questions. The face of the prophets often changes without warning. An example in the second psalm. The New Testament throws its light on what is unclear in the prophecies, while at the same time repeating them, and we look at the letters and ask if they are all exactly the same. Why do you think that Christ speaks in Malachi? Suddenly the Lord will come to His church 475 - this is said about Him; Consequently, we can believe that it is not He who speaks, but God the Father or the Holy Spirit. In the words: Behold, I send My angel, and He will look upon the way before Me 476 You stop at the last words and conclude that Christ says: “I send John the Baptist before Me.” If so, then it does not matter that the evangelists present to the speakers the Person Whom we have already found speaking in the words: the Lord will come to His church. But let us take for comparison the words of the Lord in the Book of Exodus (33:14): My face will go, and I will give you rest. Why doesn't it say "I will go"? Is it not the unknown Face of the Divine that God the Father points to the Face revealed, to the Son of God incarnate? Therefore, the prophecies of Malachi cannot be accepted on behalf of God: Behold, I send My Angel, and He will look upon the path before My face, that is, before the incarnate and revealed Face of the Divinity, before the God-Man Christ. But in the Evangelist this speech is addressed to the Son of God: I send My Angel before Thy face. This means that the evangelist contemplates in the realm of the divine the word that the prophet wrote, which has already descended to earth to people, the same you are looking for 477. Let us not be exacting because the evangelist contemplates higher than the prophet. You may complain that this interpretation seems refined. I won't argue. But you will not argue that in the Old Testament one cannot look for such clear expressions of the sacrament of the Holy Trinity as in the Fathers of Nicea, but one should look for indications of this sacrament there too, because the Most Holy Trinity acted there too and with unclear revelations prepared for a clearer one. […] One can marvel at the wisdom of today's people. Having served for thirty years in the rank of bishop, I feel in some cases the need to consult with archpriests, students of my students, but they do not find this necessary. […] The introduction to the article about the miracles of Jesus Christ as evidence of the Divinity, where the words are given: He had done no works, etc., is presented in such a way that people whom you called frivolous can consider themselves chosen and not refuted. Many miracles lead to no conclusion. One miracle can be sufficient proof of Deity. And thousands of miracles can only show a prophet. The resurrection of Lazarus reveals God the Wonderworker, but in order to see this, one must discover in it the features that elevate this miracle above similar, apparently, miracles of God-bearing people. I don’t understand what your words mean: “They didn’t find anything to justify Ahaz.” Why justify it? And what do you find him guilty of that time when Isaiah invites him to ask for a sign, and he said: I will not tempt the Lord 478? Perhaps the extreme danger actually brought him into humility before God and gave him the best moment in his life, and that is why he was honored to hear the prophecy about the Messiah. […] It seems, I told you and I still say: you must beware of preempting the rules with your desires. No law is made outside the Providence of God. If civil law constrains what is not constrained by church rules, it is clear that this should have been allowed due to our sins. The current rules on acceptance into monasticism can be considered strictly ecclesiastical. The matter began with the fact that the former strict civil rules wanted to be made even stricter by civil laws. But God was pleased to take the matter to the church path and arrange rules that are easier than before. Consequently, the more binding they are on the conscience. Also, in order to strongly intercede for a person, you need to know him correctly. If we have not yet been given a fairly deep look, let us not rush into confidence and give time to observation according to the rules. […] I looked at the article about Jewish poetry and am not angry with the archimandrite 479 who does not praise it. The nature of your publication is edifying: there is nothing like that in it. And from a literary point of view, I don’t know what can be learned from it. Uncertainty and one-sidedness reign. They want to define the character of Jewish poetry by the fact that its subject is God. Not much is open. What else could be expected from the poetry of Holy Scripture. […] […] Great Psalm (21): My God, my God, you have forsaken me everywhere and are presented as an example of poetry. The prophet contemplates an event that shook the universe; with amazing literal accuracy he depicts what happened on Golgotha ​​for so many centuries, and the wordsmith on the trembling earth, under the faded sun, looks for the flowers of poetry. Let the estheticians blame me for not liking it. I'll look for excuses on Calvary. I cannot, Father Rector, give you help in your battle with the thought of the tripartite composition of man. Enough is the need to fight against enemies, against teachings that are contrary to dogmas: what is the need to fight against opinions that are not hostile to any true dogma? In the monthly Menaion of June 25th 480 in the canon you will find the following words: “Wash the body, cleanse the spirit, and sanctify my soul.” Don’t you want to fight with this church book? For the word “spirit” is placed here in such a way that it cannot be understood in the sense of a gift of grace, in order to evade the concept of the composition of the being. I think that the solution to this dispute lies in the depths to which the disputants do not penetrate. I return to you, Father Rector, the speech to the newly tonsured 481. In my opinion, it is not very convenient to say and not very convenient to listen to a beginner that he is entering a “primarily high” life. Therefore, I propose to change this expression. […] I am returning, Father Rector, your work. The evidence is well collected, and by the way, at the end is the one that destroys Nestorian objections 482. But at the beginning of the essay, the exhibition of evil opinions seemed unpleasant to me, and I indicated in pencil what I would not want to read here. At the end of the essay, it is not difficult to read the objections one after another with the resolutions following each. But a chain of absurdities without denunciation is outrageous, and especially can give the enemy an opportunity to arouse thoughts in simple souls that have not occurred to them before. The publication in which your essay will be published goes not only into the hands of scientists, but also into the hands of the people. […] The reviewer praises the definition of the “Orthodox Confession”: “The Eucharist is the Body and Blood of our Lord Jesus Christ under the guise of bread and wine.” And it's in vain. By this definition, it would be enough to see the Sacrament on the throne and never receive communion. […] According to the definition of the “Orthodox Confession,” “The Mystery 483 is a service that brings grace to the soul”: but this happens through the communion of the Sacrament, therefore, in the definition of the Eucharist, it is necessary to say about communion, and not enough to say about the existence of the Body and Blood of Christ in it. […] Are we not theologically following fashion? 484 Previously they relied on the Holy Scriptures and paid little attention to Tradition. Then they forcefully noticed this shortcoming: the words “Orthodoxy” and “Tradition” began to sound more often and merge into one sound, and they began to theologize according to Tradition, sometimes leaving the Holy Scripture behind, and some even disparaged the Scripture. The New Testament sacred writers wrote after the descent of the Holy Spirit on them, and they also testified about the Old Testament ones that the holy people of God are enlightened by the Holy Spirit 485. Is it really possible to determine the moment when a church writer became a saint, and therefore not only a writer subject to ordinary human shortcomings? The Church, of course, has thought about this issue and teaches to recognize Traditions that agree with the revelation of God. And therefore, isn’t it more correct to base the teaching mainly on the Holy Scriptures, and supplement it with Tradition, explain it, and protect it from the wrong-minded? St. Basil the Great strongly proves the holiness of St. Gregory the Wonderworker and on this basis refers to his testimony and Tradition. And Metaphrastus? And Kirill Turovsky? 486 Are they miracle workers? Are you included among the saints? Are these the foundation stones? The Holy Apostle says that the devil, like a lion, walks roaring, looking for someone to devour 487. Isn't this enough to warn the believer? Is it still necessary to follow the hints to the details of the devil’s order, to assert that the devil “attaches” an evil spirit to a person “for life,” and, stopping there, to ask the one who hears this teaching the questions: Is this overseer here now? Does holy baptism really not remove him in the least? Really, the holiness of the saints and the grace given to them do not remove this assistant, assigned, as they say, for life? Or Tradition knows the devil better than the Apostle, who says that the evil one does not touch what is born of God 488 . This is what came to my mind: and you argue whether this is true. Visions that have their own truth are not always convenient to turn into general dogmas. You dogmatize about ordeals, and then cite an account of posthumous states from the priest Macarius 489, who does not say a word about ordeals. This is where difficult questions arise. Should the visions of St. John the Theologian about souls under the altar 490, about souls in white robes, about twenty-four elders 491 be ignored in the teaching about the posthumous state, while this teaching is based primarily on the vision of tollhouses? Read, Father Rector, the enclosed word. I don't think about typing. There is a lot of arbitrariness in the application of “Prophecy” to Russia. Nowadays we boast a lot and do not repent enough. And time advises us to boast less and pray more. […] Having read partly the work of Deacon Palmer 492 in Greek and partly in your translated abbreviation, I justify more than before that no close contact was made with him during his stay in Russia. He is not now looking for the true Church, but from existing Churches, as from materials, cutting and chopping them off, he wants to build a new Church according to his ideal. After 1800 years of existence, the Christian Church is given a new law for its existence - the law of development. It is known that the Apostle Paul wrote against those who would have thought of preaching the gospel to a lord rather than what they received from the apostles 493 . Will they now say to him: take back your anathema; we must evangelize more, according to the new law of development. They want to subordinate the Divine cause to the law of development taken from the tree and the grass! And if they want to apply the law of development to Christianity, how can one not remember that development has a limit? A blade of grass emerges from the ground, then it becomes a tree, grows, produces a flower - a fruit: development is over, a constant life of fruiting follows, then old age and destruction. The seed of faith was sown at the beginning of the world, grew for centuries, flourished and bore fruit in the opening of the Christian Church: this and according to the law of development must be followed by a constant life of fruiting, and if we do not preserve the living tree, other branches will break off, wither, dry up, or the half-broken ones will turn green half-vitally, until the living tree turns into a tree obviously of paradise, and a limp, dry, dead one will be cut and thrown into the fire. […] You are asking me to comment on Palmer. No time to write a book. On behalf of the Roman Catholics, Palmer represents the impossibility of Russian bishops turning from the spirit of the Prokopovichs to the spirit of Adashev, Philip, Nikon 494. And during Prokopovich’s time, there was only Prokopovich in the spirit of the Prokopovichs. Why attribute this to the entire hierarchy? Why does Palmer want the Russian hierarchy to have the entire spirit of Filippov and Nikonov, who happened to be in competition with earthly power, and not the spirit of Saints Peter and Alexy 495, who carried out their ministry apostolically in peace with earthly power? In England, earthly power recently imposed a heretic 496 on the Church as bishop, and the English hierarchy did not protect itself from heresy. In Russia, thank God, there was nothing, although sometimes another bishop suffered from wrong-minded people, which was the case in all times of the Church, but the Russian Church was never involved in heresy. Palmer, in accordance with his misfortune, wants to control others and demands bishops who would resist earthly power. But here is a subject that, instead of my remark, can provoke an academic discussion: is the predominant number of members a sign of the Catholic Church? It is not superfluous and not difficult to write a discussion about this. Don't tell me something that is far beyond my measure. If you think about me with good will, then think with prayer. The word of prayer is good and true more than the word of praise. I earnestly invoke God's blessing on you. It is surprising that the writer puts next to the meeting with the teachings of Fessler 497 and with another false teaching, mysticism. As this is next to Fessler, does the writer really think that the academy taught the false doctrine of mysticism? Or does he find this in the then clergy outside the academy? And does he understand the matter? There were misunderstandings, but it was difficult for anyone seeing them to make out, much less from a distance. For example, it happened that when one proposed publishing the Philokalia and the book of Isaac the Syrian, another objected: won’t they say that this is a mystical trend? But the Philokalia is still in print. The writings of Isaac the Syrian were published in “Christian Reading” in parts, but now they want to publish them in full. Will the writer say that this is all mysticism? Will he accuse the publishers of the new translation of the writings of St. Macarius of mysticism? For historians of mystical theology classify Macarius among the mystical theologians. […] In my time at the Lavra Seminary they already wrote in Russian better than in Latin, and there were many Russian books. Previously, Latin was known better than Russian. In my opinion, it is in vain that the writer mixes completely extraneous subjects into the biography, such as, for example, a description of the meeting of Emperor Alexander I; in vain digs up barbaric words: bursa, fara. It seems to me that the extract from the work that the world is the product of an intelligent cause does not decorate either the work or the author of this work. An essay freed from extraneous objects and trifles will have more dignity and entertainment. Trim the grape tree, there will be more fruit. […] The writer... indiscriminately... laughs... at magic and contracts with an evil spirit. What does he think about the magical books that were burned in Ephesus 498 after the preaching of the Apostle Paul? If these were vain nonsense without meaning or effect, why did they spread so widely and were so valued? And if the words of these books produced an effect (for which experiments gave value to the books), then how will he explain this, if he does not assume through magic words the connection of a person with a spirit, whose appeal and effect on the visible world is more subtle than a person, and which therefore can do something extraordinary for a person. An evil spirit will not please a person disinterestedly. Consequently, we must assume an agreement according to which a person acquires extraordinary deeds from the spirit, and the spirit acquires the dependence and obedience of man. Will the writer say that it ended in Ephesus? No. Magic books from all over the world could not have been collected in Ephesus; they remained after the burning of Ephesus in other countries. A theologian discussing this subject could laugh at the scoffer in turn, if it were not indecent for a theologian to laugh. […] Several foreign paintings were sent to the Censor Committee from me. In my opinion, these are holy images painted with a more or less secular or fantastic brush. Some may be allowed, and some, it seems, should be prohibited, for example, the Savior with a heart glowing from the outside, as not approved by Church Tradition. […] Take the trouble, Your Eminence, to explain to the Nikolokuznetsk priest that the pictures of the Creed and the Lord’s Prayer are compiled by the icon painter through arbitrary inventions, some of which are incomprehensible, incompatible with the work, and do not represent anything sacred. Such paintings can be tolerated in church when they have already been painted. But if it is decent and useful to have true, understandable and edifying images in the church, then their objects must be taken from the Holy Scriptures and from the history of the Church and the saints. It is regrettable to see an ignorant layman in charge of icon painting in the church, and a priest looking with dull eyes and not realizing that it is his duty to judge what is appropriate for the church. How long can you live in this world! […] I changed the word “darlings” to the word “beloved.” The first one has more affection. Nowadays children are petted too much and they get in over their head. […] Three services in the Chapel Church a week - isn't that difficult? It is a good thing to pray, but it is also necessary to do the work of service. […] Regarding service, I told you that you need simplicity, naturalness and a clear word, without haste, but also without inertia. I wouldn’t recommend preaching without a lectern. We are accustomed to seeing the preacher behind the lectern, and the preacher can lean on it with relief. Speaking without a lectern seems to want to hint that he is speaking without preparation. I had the lectern in front of me when I spoke even without writing. One day I happened to speak without him, but because late on the way to church I was thinking whether to speak and what to say, and decided to speak when it was too late to stop to claim the lectern. […] Orthodoxy requires protection, but one must beware so that the protection does not turn out to be such as the following epigram is written about: Religion suffers from everyone: Forgive my idle talk. […] The fathers teach us not to stop our thoughts on those people who occupy a better position than us, although apparently they have no more or less rights to do so, but it is better to look at those who have no less, or more, rights to the position we have taken, but are in a more unpleasant position than we are. The former leads to grumbling or envy, and the latter encourages us to be pleased with our situation. It’s time for you to make peace with God’s fate. What was done was not done without the will of God. People make mistakes, but the all-wise Providence allows them to make mistakes in such a way as to direct events in accordance with His good intentions. What happened showed that you need to strengthen your spirit so that external winds do not shake it. Be strengthened by God's help and follow your path, looking at the instructions of Providence, and not at the actions of human passions, moreover, more suspected than proven. And if there were special relations between certain people in the Tula diocese, find relief in your removal from such a diocese. […] That in the letter to the Reverend D. you called your appointment 500 disappointing, this lack of pretense is in order, but that you called yourself embarrassed, this was not necessary. Our spiritual state must be discovered in spiritual relations, in the hope of words of consolation and benefit, and not in political and ceremonial ones. […] I do not consider the review of the Kyiv ruler about those of St. Petersburg worthy of imitation. Do not speak evil to the prince of your people 501. If we allow ourselves to speak about the Holy Synod and its orders with the words that you retold and which I do not want to retell, then who will we respect? To whom shall we show obedience? […] You know that in our rank we must not only act blamelessly, but also refrain from blameless deeds if they present an opportunity for the ignorant or ill-intentioned to make an unfavorable interpretation of them. You know that your justice met people who were not thinking about correcting themselves, but about taking revenge for the accusation. You know how widely slander travels these days. […] Your Eminence Vladyka, beloved brother in the Lord! Your letter of January 28 is such that, having read it, I do not put off answering. Recently, someone, encountering difficulties in running the affairs of his service, decided to leave it. Having learned about this, I reminded him of the word of the Lord: if you are persecuted in a city, flee to another 502, and added: the Lord does not say: “leave when it is difficult for you,” no, be where you are assigned, do what is entrusted to you to the last opportunity; only when they are chasing, do not fight, but retreat. It seems that he doubted whether his haste in his determination was in vain. Now you yourself have spoken the same word of the Lord. I offer you the same understanding of this word. And when they drive. The Lord does not say: “go away and sit idle,” but run to another city to continue your previous apostolic service there. And you got the idea to run away and leave the business. Where did Ephraim learn and hear thousands and thousands of people? By what criteria were you counted as many enemies? It seems to me that there are few enemies, but those who are more ill-intentioned due to a mistaken understanding of people and their deeds. One or two people punished for guilt tell friends and patrons that they were punished too severely or completely innocently; they are trusted, they make unfavorable comments about the person who decided the case. If you flee from such cases from the service, it would not be good either for the service or for those running away. You also have people who did you justice, and even more so than other people of similar service. So, if there is sorrow, there is also consolation. May the Lord calm the wavering of your thoughts and confirm you in the feat for which His Providence has assigned you. Do not offer a difficult post to someone less strong and less experienced, in order to choose complete inaction. Is it virtuous to call on another to go and lay down his soul for his brethren, and to take his soul wherever it wants and where it is easier for it? Strengthen yourself in difficulties with hope in God and consolation from the flock who is well disposed towards you: and strive. […] This time is sad, because much is seen and heard that cannot be approved, and again it is sad because when you condemn what is seen and heard, you will need to condemn yourself when you remember what was said: do not judge, lest you be judged. If even where good is seen and expected, one withholds the next from the other and blames him: where is the hope? I would like to think better that all people are kind, but misunderstand each other. Whoever becomes more patient and through patience becomes calmer: I rejoice in him. […] You are all about sorrows. Who doesn't have them? Only the types and degrees are different. […] If rewards for secular service are more generous than for spiritual service, this is not new, and it is fair for this to happen. If secular people must serve unselfishly, how much more spiritual ones. For a clergyman to think that he is not comparable in reward to a secular person is a temptation that must be overcome; and to complain about this is a certain concession to temptation. Forgive me and pray that when I talk about temptations, I will not be given over to temptations and that I will not remain among those who speak and not those who do. Your Eminence's most humble servant. If you endure and are ready to endure: glory to God! This is worthy of a Christian and a bishop. Only from the troubles you encounter, take new caution against them for the future. […] When a thought of mistrust arises, an unpleasant meaning is certainly given to others, which is done simply and accidentally. You want to see Russia: it's simple; open your eyes and you will see. You are far away - and, moreover, near the cradle of our Orthodoxy 504... What is the use of preoccupying ourselves with the desire for what is not in our will? Isn’t it better to calmly do the work that is in your hands... You shouldn’t be afraid of slander, but you need to be careful against them. Slander teaches caution; and caution makes slander powerless. Since the time of Equal-to-the-Apostles Constantine, state power has protected the world of the Church with the stronghold of state laws 505. Then, when state power weakened in Rome, the popes decided, not content with the defensive help of the state, to act offensively on the state and had too much time in this. Finally, opposition arose, and the states, intensifying to overthrow the papal yoke, began to destroy the strongholds protecting the Church. Those prejudiced in favor of Western education transferred this action to places where the Church never burdened the state, but always helped it. What should the ministers of the Church do in such circumstances? Remember and put into practice the memory that the apostles and ancient fathers of the Church established and spread the Church and destroyed the accumulation of heresies not by the force of the external laws of the pagan world, but by the force of strong faith, love and self-sacrifice. […] About Christians who feasted with a Jew during the first week of Lent, it is difficult to say what to do with them. You are talking about whether to write to your superiors. If you write or think about it, they will put it aside and forget, or make a remark to the local authorities. What will happen in this last case? Will it get better? He will probably only be offended and look for an opportunity to pay with displeasure for displeasure. Our calling, if possible, is to correct people, and not to irritate them. To whom one can, it must be said with meekness and goodwill in private, how offensive it is for the Church and for him personally to despise pious rules in order to catch a sweet piece or a pleasant sound, and how tempting it is for others; and woe to him by whom temptation comes. Then teach and reprove in sermons, without directly pointing to faces. […] Letters to Archbishop Gabriel 506 Separation from relatives is also a benefit, although painful: it has been noted that in our state the proximity of relatives is more constraining than facilitating, and in general, when Providence rejects private love, this, according to its intention, is an attraction to universal love, to which it must hasten, although not without fatigue along the way. Follow the Providence that leads into narrowness: it will also lead you into wideness. Compassionately accept the difficult power of attorney from your superiors: and they will not forget your obedience 507. […] If you are persecuted in a city, flee to another: this power is given not to the servants of a city or home, but to the servants of the world, who, wherever they go, are always at their place. It is too much for us to demand such a right. If everyone runs and no one stays in place, then those running will have nowhere to run: this absurdity points to the true duty of everyone to stand in their place and protect it. You want to have experience in another place: how do you know that you will (not) get into a place that is even more difficult? What are you asking yourself so decisively? Do yourself a favor, dear brother, strengthen yourself again and continue the feat that has been entrusted to you. It used to be said that there was a spacious door where there was resistance to a lot of 508. Fears, while being as careful as possible, should be cast into the hands of Providence, whose hand is still with you in that here 509 there are known good testimonies about your service in previous places, and the current circumstances of your place. […] Blessed is Christ the Lord, the Author of the world, the Mediator of God's favor, the Renewer of mankind: blessed is He even to this day, that even to this day the solemn remembrance of His saving appearance is marked by peace and mutual consolation between those who believe in Him and those who serve Him. With such gratitude I received from Your Eminence a word of consolation and goodwill in the name of our born Savior. […] If the unity of believers with Christ and in Christ among themselves was the lofty subject of His own prayer and is the basis of bliss, then solemn moments are truly blessed, in which at least the beginning of this unity, with the name of Christ risen in the heart and lips, is expressed by exclamations, hugs, and in the distance and in writing. In such communication with Your Eminence, I glorify the Lord, thank you, I pray to Him for success in you and through you I entrust His sacred grace and myself to your prayers. […] It seems to me that it is too early to ask you to resign. How many of us are unhealthy? Should we take the yoke of Christ from everyone and put it on strong-willed oxen and donkeys? If you were still serving in Kaluga, then, in my opinion, you should also serve in Mogilev 510. Is it easier for you to march to Tobolsk and Meletia to Irkutsk? 511 At least you and your weakness will not go to a cold climate. I must admit that the thought of resignation also comes to me, as happened just these days, when I was forced to leave the Lavra, having received the decree on the ordination of Mikhail to Orenburg. And even today, trying in vain to overcome my weakness, I was forced not to attend the prayer service on the occasion of the capture of Warsaw. However, I haven’t decided yet. And my turn, it seems, is before you. To put it briefly, I advise you to follow the instructions of God’s Providence as much as possible and not choose your own path unless absolutely necessary. […] In exposing errors and the erring, tolerance, calm, meekness, condescension, and caution are just as necessary as zeal. I look with reverence at the custom according to which, celebrating the Resurrection of our Lord Jesus Christ, the shepherds of His Church send to each other words of joy and prayer in His name. This is one of the solemn expressions of the unification of the church hierarchy in the Great Bishop who has passed through heaven. Through this communication, sincerely extended and acceptable, joy is elevated, prayer is opened, love is nourished. With such a disposition, having accepted your joyful and benevolent writings, I pray to the Risen Lord that your joy in Him will remain fulfilled and your life for the benefit of the Church will be long-lasting and prosperous. […] The fate of books is strange. In others, even what is harmful is not persecuted, but in others, what is strictly persecuted is that, although not entirely right and unpleasant, is not harmful. […] It is a common feature in our time that some people think they know the matter, are zealous for the benefit, and serve God 512, but in fact they guess (and not always successfully) an idea that is now in fashion and is patronized by the powerful, and serve it, in the hope that it will serve them too. This is not how the true good of the Holy Church is created. […] Now I have received your letter dated 23 days and I am not delaying the answer for an hour. I sincerely mourn the insult caused to you 513. The incident is so strange that one possible explanation for it seems to be Varlaam’s madness. But be that as it may, whether it is involuntary or voluntary madness, you could be bothered by the unexpectedness of the adventure, but with the end of it, your concern should cease. According to the reasoning of the ancient philosopher 514, one should not be alarmed by a blow from a donkey. You, of course, heard that the late Metropolitan Seraphim of Novgorod once, when he was leaving the front rooms to go to the Holy Synod, an unknown person, who turned out to be a schismatic, hit him on the head so that he bent him towards the wall. The Lord suffered the blow and remained calm. The madman was apprehended; I don’t know how they dealt with him, but it is likely that there was no shadow left on the insulted person. By forgiving the offender, you fulfilled what was in accordance with the commandment, your title and dignity. Nothing better could have been done. […] Letters to Archbishop Gabriel 515 If you, brother, are sick from one monastery and seminary, then I, from the entire Yaroslavl diocese, should have died long ago. For God's sake, work hard, but do not be upset: what God helps you do is enough. If only evil does not take root from our negligence. […] I think that it is useful for us to see the unpleasant side of our affairs in order to improve them, therefore I did this to you, hoping that you would not be angry. If you want to pay me in kind, I extend my hand to accept this payment. I would not be able to interpret the Catechism in Greek 516. And I noticed, not even in minors, that a foreign language delays the flow of concepts. It seems to me that the teaching of faith should turn a school into a church, and mixing it with language teaching turns a church into a children's school. […] You helped me mourn the Right Reverend Simeon, and now help me mourn the Right Reverend Theophylact. He served, had dinner, slept, woke up, confessed, died. I hardly believe it, but I can’t help but believe it. […] Blessed be the one who dies in the Lord 517! Shouldn’t we also say what follows these words from the Seer of Mysteries: woe to those who live on earth 518! […] It is written: defeat a man's household 519. This word has come true more than once for bishops when they surround themselves very closely with relatives and accept their advice and petitions without caution. Have ears to hear and hear 520. Let us think, beloved brother, whether it is clear, whether we are teaching 521 usefully, whether we are leading subordinate teachers on the path, or whether we are leading them astray if, following the example of the bishop, they begin to play with the words of the Holy Scripture as they please. Let us humble our thoughts, reduce our confidence in ourselves, and test our work before it goes to the people. […] You say good things, but often it’s as if you let the word out without control, and it doesn’t go the straight way, it doesn’t say what you wanted to say, it says something else, it doesn’t allow itself to be understood. […] Read Saint Tikhon, and see what church simplicity is. […] Previously, I drew your attention to whether you find it difficult for Mohammedans to enter Christianity, and you refuted this fear; Now I will draw your attention to whether you are being forced into Mohammedanism with Christianity. Not only do you boast in your letter to me, but it is also printed in public papers that you sang the Lord’s Prayer in the mosque. This means that you have been publicly accused or have accused yourself of violating church rules. Gabriel (Rozanov), Archbishop of Tver and Kashinsky If it is not allowed to pray with heretics, even more so in a Mohammedan mosque, even more so the highest of prayers, which we want to say in church during the liturgy, we prepare for this with a special prayer: “Grant us, O Master, with boldness and without condemnation to call on You, Heavenly God the Father, and say: Our Father.” You have not gained a single Mohammedan soul, but you have broken the rules and seduced the Orthodox. Will you defend yourself and say that the Apostle Paul entered the synagogue? I answer: a synagogue is not at all like a mosque, especially at the time when St. Paul entered it. The Christian Church was just being born; Until then, the synagogue was the abode of true religion, which through the preaching of the Gospel should be transformed into the New Testament Church, for which Saint Paul entered it. But we do not see him entering pagan temples to pray and preach, for this would mean irritating and outraged and, consequently, blocking, and not opening the path of edification in the faith. Saint Paul did not come to the Areopagus himself, but was brought and asked, then it was in order to proclaim the truth. That the Mohammedans, listening to you in the mosque, remained silent, was their modesty. But if they decided to insult you, you would be subjected to this in such a way that you would not have the right to ask for satisfaction... We must also pay attention to acting in peace with the civilian authorities. Peaceful authorities support each other in a matter of general benefit and make its progress successful and reliable. […] The present time looks strictly like John the Baptist. And we, it seems, bear little fruit of repentance to remove the ax from the root of the tree. Pray for the Orthodox Church and for the Orthodox Fatherland. Pray for my unworthiness too. […] Letters to Archbishop Evlampius 522 Most Reverend Father Archimandrite! There is no longer any room for hesitation. Your lot came from the hand of God. It is worthy of note that before the election itself 523 the voters 524 expected greater difficulties from the election, at the request of the place 525, but when the election began through prayer, it happened quickly, and the thoughts of the voters especially fell on you. Accept this instruction and commit to the Lord the weaknesses and difficulties that you fear: He is able to prosper your ministry, just as He has given your election. […] Desert silence is a good thing. But when God commands us to come among people, we will come, taking note, as long as He commands 526. […] You say: the cathedral is two miles from the bishop’s house. And I'm over four. Would you order Moscow to be rebuilt? If you don’t order it, then the local inconvenience of Ekaterinoslavl 527 can be tolerated. If you build a cathedral closer to the bishop's house, but it will be further from the crowded city and less visited, will it be better? I think not. […] I don’t remember the plan of your house: therefore I cannot judge the need to change the location of the house church. Nowadays they think that a bishop's house should be magnificent. I don't really believe this idea. Oh holy simplicity! Just return before the destroyers call you with the destruction of vain splendor! But I'm starting to dream. So it's time to shut up. Splendor belongs to the kings, they, by mercy, gave part of it to the monks, and we think that this is how it should be. On Pererva 528 I have the entire house of Patriarch Adrian, but it was already too small for Metropolitan Plato, and he built another one for himself: I like the patriarch’s house, but I also did not destroy Plato’s house. You see that I judge not others, but myself first. This explanation was needed before silence. Now let us fall silent in peace and with a new wish for peace for you 529. The failure to admonish a willful priest, which you described with care on June 19, is what should have been expected from such a person under such circumstances. With the number of people like him decreasing, it is more advantageous for him to be willful now than ever. Secular power, of course, could act differently and more help what is fair and useful: what if it looks at the matter as it was used to before, and not as the perspicacious government now points out? You have presented the truth to your conscience and done your duty. The will of the listener was to heed his conscience or vice versa. Whoever tramples conscience with selfishness and whoever helps in this will eat the fruits of their labors 530. In the word for the Week of Orthodoxy, the last part is good, where you invite us to peer into the Church. But if you intend to spread it, then it will not be unnecessary to test how it will come to the ears of those for whom it is especially needed. It is large enough to bring attention to the last most necessary part; a lot of it is not quite simplified and close to people; some accusations are very serious, but not very reliable, for example, that the schismatics rebelled against God and Christ. Can we say that faith is the realization of everything we understand about God? What does it mean to be imagined in the image not only of a holy man, but of a trinitarian God? It seems to me that in your position it is especially often necessary to ask yourself whether what I am saying is quite simple, and whether it is quite undeniable against those who contradict me. Forgive me for my frankness if, as I think, I use it for good, and if I am mistaken, forgive me the mistake. […] Archbishop Evlampy (Pyatnitsky) I also read a conversation on Sunday about the Samaritan. There's a lot I like here. It’s good for you that the Samaritan woman teaches schismatic wives. The idea of ​​showing schismatics how similar they are to the Samaritans has occurred to me for a long time. If I happened to talk about this, I would perhaps say that the Samaritans left the cathedral church in Jerusalem and built a chapel on Mount Garizma. But other parts of the conversation seem to require revision. Why do you think that the saying: have ears to hear and hear 531 had a place only in Judea? How does the Lord not demand unconditional faith when he says: faith in Me 532? If well-known icons and so on were incompatible with the idea of ​​​​spirituality and the unlimited nature of the Divine, then not only schismatics, but also Orthodox Christians would be to blame. The word for the day of Peter and Paul is pleasantly readable due to the ease of style, which our teachings often need. But in the introduction, which was quite lengthy, I was stopped by the paraphrase of the words: flesh and blood shall not be revealed to you, but the Father who is in heaven 533, made in the manner of Rosenmüller 534 and the like, who want to transform everything that is above the natural into a natural work of reason. I say this without attributing such opinions to you, but guessing how it could happen from reading that you did not give all the due significance to the saying: Reveal the Father 535. New interpreters of the Holy Scriptures should be read with great caution. After reading the whole word, it was not clear to me the direction of all its parts towards one goal. You can guess why you wanted to talk about the founding of the Church, but in words the application of this teaching to your listeners is not quite close and clear, as it seems to me. The Homily of St. Sergius chose a difficult way of presentation for the difficult subject of communication with God. The effort to present contemplation in the forms of reasoning, I don’t know if there is a reliable way of instruction in general, at least - this is not a popular way of instruction. What you say about calling on the name of the Lord from the Philokalia is clearer than anything else, but because it was taken from experience and not from speculation, but even in the Philokalia not everything is for everyone. It is necessary to lead the people to spiritual activity, but with simple, clear, active instruction, and not through the dark paths of fortune-telling. Those who speak to the people often need to remember the apostolic: not high-minded, [but] humble in conduct 536. […] March 16, 17, and 18, 1834 If during a guest’s stay it happens to be a Sunday and your sovereign heir wishes to listen to the Divine Liturgy, pay attention to the fact that the service does not last too long for a traveler who carefully calculates time. I don’t remember whether I told you what I heard, that in general your service is too long 537: I am not a preacher of haste, but condescension towards the weak is also necessary, so that their attention and zeal are not shorter than the service. It may happen that the Tsarevich will ask, among other things: where is your theological school? Have something to show, how to respond 538. You cannot arbitrarily leave the place in which God has placed you, as long as it pleases God. By staying where you are, without a doubt you want to be useful to Him. How? To achieve this by discussing your current difficulties before your superiors would be more unpleasant than reliable. Meanwhile, you cannot act separately from the local bishop. Consequently, we must never stop looking for means of rapprochement. Try with patience and humility to show His Eminence Arkady 539 what is bothering you and how this can hinder the common good; ask God to help you understand each other. I really don’t know what to tell you better than this. […] They have already told me more than once that your priestly service is too long. Pay attention to human weakness. It’s time to return to you the history of the Russian Church and tell me what I think, although this is not very easy, because I am reluctant to trust my thoughts. I’ll say what I think, but don’t hastily accept my thoughts, but consider whether there is anything right in them. If a book is written for children, and especially for children of the common people, then simplicity is necessary. It seems doubtful to me whether your essay satisfies this requirement. It seems that you looked at the story of the Right Reverend Innocent 540 as a model, but I think that it is not a model for your work. The effort to bring particulars under a general view, and to present history in the form of reasoning about events, is not a childish direction in history. History for children should consist of simple, only correct and coherent stories: judgments should be thrown between them like salt, with caution so as not to oversalt. I doubt whether you told a lot, whether you thought and reasoned a lot for the children of the bourgeois and villagers. It is true that the chronicles and the Degree Book 541 are the sources of our church history. I again doubt whether it is necessary to point out and praise new scientific manuals to children. A look at the case, perhaps, gives me an idea that would not have come from just thinking about the supposed case. I ask: how to write church history to admonish schismatics? If you write directly polemically, you must be wary of the same disaster to which historical writings in general are subject; They will run around with such writings and will not know the truth and will not come to their senses. So, it is necessary that history, without declaring itself polemical, should tell the events correctly and, especially in those cases that are doubtful for schismatics, point out the reasons for which what is being told is true. A person will read or listen to a story, notice that they are telling him the truth, and therefore accept what is being told, and from this it should naturally follow that he will accept information that serves to refute the schism. Are some places in your work not too openly controversial? I will also say my opinion, about which I am not very sure how many will share it. I would not highlight the case of the heretic Martin so harshly: the more importance given to this case in history, the more damaging the rather strong objections that exist against it can be. It is difficult to draw clear and convincing conclusions from the dark beginning 542 . […] The first page of a letter from Metropolitan Philaret to Bishop Evlampius dated December 28, 1838. Autograph. NIOR RSL. F. 316, room 20, e.x. 27 I wish that even now it would not be too late for you to express yourself with your Eminence, so that with the spirit of hierarchical unity you can overcome the temptation of disunity. Humility and patience are more victorious than rebellion, although perhaps based on justice. It is also necessary to say about many other subjects of your letter: it’s a pity! But what others do and what we have neither the power nor the calling to correct, we must pray about, so that it will be done for good. And if we are trusted and entrusted less than before, let us fulfill what still lies with us, and by faithfulness in small ways, perhaps we will regain the trust that cannot but be extorted, or from the Providence of God we will call upon ourselves a better arrangement for our destiny. The late Right Reverend Eugene, Metropolitan of Kiev 543, for some reason generally trusted and entrusted little to his vicars: they served in the St. Michael's Monastery 544, did little that was entrusted to them, and in their turn received a field of action more open to their jealousy. […] The goal of everything I say now is the desire for peace, as much as possible. However, one should not lose heart in human temptation: God is faithful to create deliverance. I wish to hear from you better news than the present 545. […] Your letter of January 23 consoled me with the fact that you are writing to His Eminence Arkady. Let's hope it bears fruit. If I'm not mistaken, it's already starting. I already had the opportunity to find out that the Right Reverend accepted it with joy. Whatever the source of disagreement, it is, of course, not good. And to overcome evil with good is, indeed, a good thing. If for this you use patience and humility as an aid, this is all the profit of good. We need to take advantage of such opportunities. […] Do me a favor, let us not strictly judge the affairs of others, for which we are not responsible, but let us carefully examine our paths, so that we may guide our steps steadily in the paths of truth and peace. […] I also heard that in Orel they notice the length of your priestly service. Compare the work of holy zeal with the weakness of many and choose a middle that is satisfactory for the rank and those who are zealous and not too burdensome for the weak. And forgive me that I say this, not just teaching, to which I have no right, but, if possible, to promote your peace and your service, wishing to advance with love 546. […] I read the word you sent me with pleasure, especially the second half. In the first, the effort to put all parts of the legends about the Resurrection of the Lord in precise order of time, I confess, did not completely satisfy me, and this is not due to your fault, but due to the nature of the subject. It is difficult to reconstruct with a guess the chain of circumstances that have reached us in separate links. To show that different parts of the legends do not contradict one another is necessary and possible, and for this purpose the so-called harmony of the Gospels is being undertaken. But an exact summary of time and circumstances is a task that I would not dare to work on in a sermon, where edification is required, and not difficult research, more curious than necessary. […] By the way, let me continue my frankness further with your challenge. I wrote to you before and I am convinced to repeat that your long-term sacred service requires careful consideration of whether it corresponds to the goal of edification. I was told that one of the members of the higher service classes, known for his zeal for the church, who willingly endured the rather long church service of another bishop, could only listen to the liturgy of your service once, and then had to move to another church. Such people should be attracted to the communion of prayers, and not removed: and therefore, shouldn’t the feat be proportioned to the weakness. A faithful personal listener recounted to me the review of the late Bishop of Novgorod 547 about your service: “If he is an ascetic, let him strive in prayer in his cell as much as he wishes, and in church let him conform to the custom and the measure of attention and strength of those present.” I agree with him and draw your attention to it for the benefit of the Church and your benefit. Some rumors also prompt me to tell you that caution is required against the inconspicuous influence on our judgments about affairs from people close to us. You hear, for example, a retelling, apparently originating from innocence or from chance, presenting the guilty person as innocent in the case: you think that you are inclined to represent good nature, but in fact, you may be carried away by corrupt speeches. Metropolitan Platon of blessed memory was more perspicacious than you and me, but he was also deceived by a very stupid clerk, to whom he granted the apparently unimportant power of attorney to open packages. A request for a position, protected by the clerk, came into the hands of the Metropolitan and, without competition, received a favorable decision, while the request of the most worthy remained in the pocket of the clerk and reached the Metropolitan late, after the matter had been decided. Remind me, Holy Master, of caution, as I do to you. Have patience with me: and I have true respect and love for you. Letters to Archbishop Innocent 548 Monasticism was designed so that people would go to serve God and the Church with the donation of everything; now they go into it, keeping in mind the benefits ahead (for example, the position of a sacristan) and behind (for example, the production of a son in their place), and that’s not enough! Looking at this and many similar things, you might think: isn’t it time for us to say to ourselves: it’s time to begin judgment from the house of God 549? […] Tell the governor to sort out his thoughts. His signature: “poor Theophilus” is vain and proud. Without the need to call oneself wretched, one is vainglorious about one’s imaginary humility. The name of a person without the name of a position is written only by people whose name is very well known, for example sovereigns, and Theophilus!!! Tell him that a monk needs to be simple, and with genuine simplicity, and add that he should accept my speeches simply and not think that by denouncing him, I am humiliating him in my thoughts or am angry with him, no, I am only fulfilling what was said: Better than reproof is revelation of secret love 550. It is necessary to get to the truth in order to give justice to what is right. Injustice often turns out to be a cover for the wrong for the right, and mutual trust suffers, without which, rightly, it is difficult. […] I would agree to consider the slander of others first; but it is not my business to consider the slander against me. […] How our time is like the last! The salt is overwhelming. The stones of the sanctuary fall into the dirt onto the street. During my current time in the Synod, I look with grief and fear at the abundance of people who deserve to be defrocked. But it’s also true that I’m afraid of other people’s sins, not my own! Pray for me, and for us, and for everyone. Even if I do not accept your praise, this is not humility, but only the necessary awareness of my shortcomings and wretchedness. If you think that by my behavior towards you I have earned something from you, then reward me not with praise, but with frank communication of the truth, advice, reproof and prayers. […] If war had to be declared on any clothing, then, in my opinion, it would not be on the hats of priestly wives, but on the magnificent robes of bishops and priests. At least this is the first thing, but this was forgotten. Let Your priests, O Lord, be clothed with righteousness 551. Sadly! When a good soul lands: it occurs to me that one of the influxes of blessings to what remains on earth is being blocked. The death of the Empress 552 shows that there was a blessing with her. Having suffered a lot over the years with the care of love for her son and the Fatherland, she was consoled by the return of her son; she began preparing for death in good time, before confession she remained a considerable time in solitude, no doubt in order to gather herself through preliminary prayer, reflection and review of life; confessed and partook of the Holy Mysteries with great attention; did not allow haste in reading prayers; then she blessed the children, some in person, others in absentia; said goodbye to everyone; died quietly, with the sovereign next to her, kneeling. The Emperor and Empress mourn her like the best children of the best mother; and everyone mourns like a mother. Peace to her soul! […] The Jews celebrated badly: and as punishment, the Lord turned their holidays into mourning. We celebrated badly: and the Lord allowed the holidays to be turned into weekdays. People think that days in which they work for themselves and the world are more useful than those in which they serve God. They complain that there are frequent holidays in the Church, but in the theater there are holidays every day. Holidays are lost in spirit, which is why they are not wanted in ritual. What then? Perhaps it is already necessary for us not so much to demand them in the ritual, but to mourn them in spirit, whether the Lord of the holidays will not take pity, will He do according to His word: Evening will be mourning, and in the morning joy 553 - a holiday of accepted repentance and given grace. […] In our relaxed age, it is hardly possible to conduct penance exactly following the rules; it is necessary, most of all, to observe the state of the penitent, so that penance leads him to correction, protecting him from two extremes - from fearlessness due to relaxation and from despair due to severity. […] Deus meliora! 554 – the late Metropolitan Platon used to say. Our sins do not allow this prayer to be fulfilled. Blessed is he who can sit in his own corner, mourn his sins, pray for the sovereign and for the Church, and does not need to participate in public affairs in the sins of others and multiply his own sins! […] My soul is sad, Your Eminence! It seems to me that the judgment starting from the house of God is opening more and more... How thickly the smoke comes from the pit of the bottomless pit (Rev. 9:2) and how high it rises! Smoke eats your eyes; and they say: the sunlight is so devouring! They suffocate from the smoke and have difficulty pronouncing: how harmful is the water from the source of life! Blessed is he who can not only lift up his eyes to the mountains, but even run there to the clean air, to the living water! But let’s stop speaking, for which I, too, might have been deprived of the Bible, if there had been power for that. Bear with sidelong glances that are cast unfairly, without responding with sidelong glances, but simply. Don't be afraid: these are not arrows. To avoid sidelong glances, one should not fall into people-pleasing and encourage ambitious people. […] If my advice is not too late, act simply, without worrying too much or in a hurry, but calmly doing what is due, relying on the will of God and the king’s heart. In your speech, do not praise the sovereign, but say something useful and truthful, and not much. […] Letters to Archbishop Joseph 555 Bishop Seraphim 556 of blessed memory said that in Smolensk he worked for more than a year to build a church belonging to the bishop’s house, in which there was a miraculous icon of the Mother of God; and when he received a decree to transfer him to Minsk, he could finish and consecrate it in a few days and was asked to do so, but he left this to his successor, strictly obeying the instructions of the authorities and the dispensation of God. The question regarding St. Tikhon is difficult to resolve. The resolution of such issues must be expected from the Providence of God. The platform collapsed over the tomb of St. Demetrius and revealed the grave and incorruptible relics, at the same time the praying believers receiving help multiplied; and at the same time, the empress’s office asked the Holy Synod if he knew about the increase in healings from St. Demetrius. Thus began the investigation through the local bishop and then through a charged commission; and the discovery of the holy relics followed 557. With such instructions the path to the glorification of St. Mitrofan is opened 558. The transfer of the relics of St. Tikhon by the late Right Reverend Anthony, as far as the circumstances of it are known, provided an opportunity for the beginning of the matter; and then there was a rumor that the case would begin. But after that, those who promised this began to respond with ignorance. If the matter was stopped somehow by accident, then now the Holy Synod can give it movement, asking you what is being seen now. Without this instruction, you can do one thing: report on the recent, if any, beneficial actions of the saint, based on reliable news, but without formal research. The Most Holy Synod will consider this with the report of the Most Holy Anthony and will see what must be done. Here, in my opinion, is what is possible on your part. But here is the opposite example. The Right Reverend Eugene, when he was Kursk, wrote to me: “How long is it to sing requiems for St. Joasaph 559, and not pray for him, when the incorruption of his relics is obvious, and many flock to him with faith and receive help? Is it possible to tell him about this? I read the letter to the other members of the Holy Synod; and they answered: “This is known yesterday and the third day, and nothing has been started for this reason, why will we start now, when today is no different from yesterday and the third day? “This is the end of the matter. […] The present age is smart. One is wise in luxury, the other is wise in simplicity, and it seems they do not believe that they can make a mistake. […] I don’t argue that your position 560 is not easy. Lack of vision reduces independence. It is not easy for someone accustomed to activity to give it up. But what is sent by the fate of God should not be accepted with peaceful obedience? Shouldn’t such a state of mind be a relief from the burden of the situation? The habit of activity easily gives rise to an addiction to activity: therefore, shouldn’t we submit to the fate of God, which removes a person from caring about earthly affairs for the freest care of heavenly things? The time is now such that one of your brethren, even without having lost sight, would bless God if he could, without being subjected to the guilt of laziness and self-indulgence, be removed from external activities in order to mourn in silence his sins and the present and threatening time. So, peace to your soul. […] If a thought tells you: “It’s a pity that you are not active,” answer it: “There are people who would consider themselves happy if in these dark and stormy days they could leave work and struggle and mourn their sins and time in silence.” […] Letters to Archbishop Kirill 561 What to do? What is commanded: pray for those who harm you. Meanwhile, let me tell you my thought that this temptation would not have happened if you had not led yourself into it with the thought of splendor. Why a huge retinue? Why pomp? The apostles did not enlighten the world with retinue and pomp. Look at how Paul and Barnabas visited their diocese. Or, if we are too far behind these models, did not Metropolitan Michael travel around the diocese with two deacons and one choirmaster? The Synod's decree allows you to have your own retinue more than Metropolitan Michael had, but even that is not enough for you. Forgive my madness. If the apostle is not to others, I am to you 562. But let's make peace. […] I pray to God to bless your new career and give you new successes in spreading truth and goodness for the glory of His name. […] So, be complacent, beloved brother in the Lord, be zealous to serve the Kingdom of Christ, and to justify the good thought of the princess; enter into your new flock with meekness towards the humble of the earth, with patience towards the imperfect, with penetrating attention to benefits, with caution against obstacles and obstacles, with firmness in truth, calm and generous, with the invincible power of Christian and pastoral love. […] Let no news about your new flock hinder you from being happy. Everywhere there are difficulties: and everywhere God is a Helper to people of good will. You didn’t look at Vyatka cheerfully, but then you made peace with her. Hope that you will make peace with Podolsk. The climate there should be favorable to your health. What is not arranged, they know that it is not arranged before you. And whatever God helps you arrange will be received with attention. […] I will also tell you: be zealous with the zeal of God, pure and peaceful; don’t get irritated, say what’s wrong and what needs to be fixed, but don’t tease people. You see that the ruler of Kyiv also judges that there is no need to tease; only he says this about you, and I tell you; he says that there is no need to do dangerous things, but I say that it is necessary to overcome evil with good. It’s a pity that your relationship with the governor is not what you wanted. Even from here he can be seen acting strangely: he finds some difficulties in what others have easily done in more difficult places. It seems as if one cannot understand that his and your position requires that you be unanimous in your position, if you are not so by will. With love and prayer, conquer grief in yourself in order to overcome dislike in it. There is a painful God... of our hearts 563. A heart that loves for God's sake is stronger than a heart that does not love. […] About the interpretation of the Epistle to the Hebrews, someone asked me: is it possible after St. Chrysostom? I said it was possible. Because people did not forbid themselves, even after St. Chrysostom, to make new questions on the Holy Scriptures, and St. Chrysostom cannot be required to answer questions that will be asked after his death. However, this man again asked: wouldn’t it be better to translate the interpretation of St. Chrysostom again? And he made me think about this question. […] Letters to Archbishop Leonid 564 It seems that the questioner, without offering a question, could say: Do I dare to place next to the memory of the Lord’s death on the cross the memory of the death of my mother 565, when on this day the Church does not allow the commemoration of glorified saints? If he does not want to completely obey the rules of the Church, let them celebrate the requiem mass tomorrow before the liturgy, and not on Friday. May the Lord grant you strength and in holy sorrow 566 holy consolation. If you turn and turn my gaze to the past, it will be true if I turn it to the merciful ways of God’s Providence. To go through a forty-year career is not my acquisition, but a gift of God's mercy 567. To survive, for example, several epidemics 568, and especially the first one, which made it no less difficult with exaggerated fear as with its own strength, is also not my acquisition, but the mercy of God, which appeared at that time in a special way. They said that gatherings of people in churches and in religious processions were dangerous, and they presented as an example a city in which the churches were locked. I promised some precautions: and they gave me freedom of assembly in churches. And when, after religious processions were completed in the middle of the city and near all the churches, the sovereign emperor arrived the next day and, following, of course, the judgments of the doctors, asked me whether it was dangerous for me to gather masses of people and kneel in prayer on the damp ground, Providence gave me the opportunity to immediately answer: “Your Majesty, the Lord justified the church action, at least against this doubt; the number of people falling ill after religious processions is not more, but somewhat less, than in the days before the religious processions.” This further confirmed the freedom of church prayers. Leonid (Krasnopevkov), Archbishop of Yaroslavl and Rostov I won’t multiply examples. I won’t have enough time to tell you how many times and in many ways the Lord allowed difficulties in my career and mercifully resolved them. To him be confession and glory. Addressing my beloved brethren and co-servants in Christ and the good children of the Moscow Church, who at this time have significantly expressed their favor and goodwill to me, I accept this with consolation in the sense that I see in this not only a good-natured thought, but also zeal for the Holy Church, without which the thought of counting my years would not have occurred. I see with consolation that good-natured thought is free. She united many within herself, which reveals unity in the church spirit. […] God gives health so that a person can act, but also takes care of health so that he can ensure continued action; and sends illness so that a person can endure inaction in calm obedience to the will of God and thereby contribute to the restoration of health. Let it not be hard if the prayers need to be shortened. It is sufficient that the heart speaks 569 to the Lord. In any case, care for health should be entrusted to the mercy of God, but on our part we should not put off what can be useful to our health. We do not dare to demand miracles, surrendering ourselves to His care, but we humbly ask to bless the beneficial means that He placed in the forces of nature and which we use according to our ability and understanding. If God has given us strength for 70 years, we have no right to spend it in 7 years or less, which can happen if we completely give up caring about maintaining health or strengthening those who have wavered. Thank you for remembering my chronology, for which I must thank God with fear, and ask others for prayerful help. […] The Polish members of the humane institution are severely judged for buying future children from poor Orthodox mothers in order to raise those born in their Latin religion. How to judge mothers who sell their children and their faith? And if this trial begins, will it not affect Orthodox priests and Orthodox laymen who are not poor, who could have the best Polish love of humanity and piety and prevent the sale of Orthodox children and their faith? A great bitch in someone else's eye. God grant that a clean eye does not open a log in our eye! May Saint Sergius again justify our faith. […] The logical and mathematical mind is dissatisfied that it was not he who built the Ten Commandments according to his own forms, and he “looking at the connection of the ten commandments of the law of God” decided to rebuild them according to his own forms, not noticing that he was not so much building as breaking. In its construction, the commandment “II. Know God rightly.” But this positive thought is contained in the first commandment. The second has its own thought, a negative one. "IV. Do it right." This is so vague that there is not even a hint of the true fourth commandment. "VI. Do no harm." The Holy Apostle does not understand the sixth commandment that way. He says that he who hates his brother is a murderer, although he does not harm the “body” of his brother. "VII. Do not harm the soul." Does breaking the seventh commandment only harm the “soul” and not harm the “body”? "VIII. Don't harm the property." Gold does not feel any "harm" from being stolen. A thief does not harm the property, but the owner. The Catechism says more carefully: “Do not harm property,” that is, not the substance of the property, but the right of ownership over the property. “Contradictions and correspondences” between the commandments are drawn up forcefully and can hardly lead to conviction and benefit. For example: “the fourth corresponds to the eighth.” Fourth Commandment: Remember the Sabbath day 570. Eighth: Don't steal 571. Is there any consistency here? Don't you need a lot of tension to find it? Is it necessary for the logical mind to take upon itself the claim to compile a system of commandments when God’s wisdom has already compiled it? The first and great commandment: love God 572; the second is subsequent: love your neighbor 573. This is the true source of spiritual and moral life! Here is a pure stream of spiritual and moral life from this source! The Apostle adds: fulfillment... of the law of love is 574. There should be no embarrassment in accepting what happens according to the will of God. Be calm. […] I deeply regret Vladimir Ivanovich 575. May his Guardian Angel inspire him that the destinies of the Lord are inscrutable, but always wise and good, and that in humble obedience to them one can always find reinforcement for enduring a sorrowful visit. […] I return the article “On the superiority of Christian moral teaching over others.” The thought of such a comparison, if processed clearly and accurately, can bear fruit. But the experience made does not seem satisfactory to me. Who is this for? Of course, for those tempted to doubt the divine dignity of Christianity. He who does not trust the Holy Scriptures and the Church will not trust some writer who defends Christianity, who tells from himself the opinions of peoples and philosophers. Where did he get this from? Did I understand and present it correctly? It is necessary not only to indicate where the information was taken from, but in the most important cases to provide accurate extracts. This is the only way to influence those who doubt. “Work worthy of more than one hand.” But if you undertake enormous labor with many hands, you will not increase, but decrease the benefit. How many people have the means to buy an expensive book, the time and the desire to read it? An essay of a small volume in this distracted age may not intimidate the reader with difficulty, but attract with thoroughness and attractiveness, and may find many readers. “Those who present one worse side in the concepts of pagan peoples sin.” Let's not argue against this. But the best and worst sides must be presented very carefully, so as not to show that the mind wandered in the darkness, and then the light shone, and continues this in Christianity. The path of clarification is better and will pave a reliable path for the matter. How the image of this age changes in various ways, pleasant for some and inconsistent with the desires and hopes of others! […] I am bothering you with a matter of philanthropy, perhaps with little hope of success: but in matters of philanthropy it is permissible to act with little hope of success and it is not a shame to be refused. […] We, the servants of the Church, according to ancient Tradition, have the right and duty to intercede for the unfortunate. […] Letters to Archbishop Sava 576 In trusting in God, let us endure difficulties and preserve our peace, even if we do not encounter it from others. For it is said: be at peace with those who hate peace 577. May the Lord grant them also to love the world. This age is crafty and reluctant to believe in pure goodness; cases of criticism and slander are greedily caught; The sting of ridicule, even unfounded, sometimes stings, not without harming the success of good enterprises. […] Portrait of a bishop (presumably a portrait of Savva (Tikhomirov), Archbishop of Tver and Kashinsky). Unknown artist. Third quarter of the 19th century. CAC MDA Letters to Archbishop Philaret 578 We should not be angry that others do things that do not agree with our beliefs. We must do what is fair and useful according to our conscience and place our business in the hands of Providence. If you are blessed with success, thank God. If even what is directed through our sins is turned to good, let us humble ourselves and condemn our thoughts, and not begin to judge others and grumble at them. […] Filaret (Gumilevsky), Archbishop of Chernigov and Nizhyn A mistake is not a crime. An unclean printed page is not the same as a bad conscience. The only pity, and this is not the first time I have complained, is that despite strong reminders of caution, we still end up with either careless or self-confident imprudence. Or is it time to begin judgment from the house of God 579, and therefore the light will be taken away 580? Let us humbly bow our necks to this judgment, but let us be zealous for the purification of our affairs not only before God and conscience, so that we may have peace, but also before men, so that we do not embarrass our neighbor, whom we must edify. […] Someone who was in your region also told me that the Reverend Plato 581 in Vilna was more successful in his courtesy with everyone than you were at home. Of course, this is a superficial success, but one should not always neglect it. We can serve God by running away from people; we cannot serve the management of people except through communication. It is only necessary that it does not contradict the nature of the service. Even if you said that your strength has been reduced to exhaustion, I hope, however, that you will still have the strength to say with the apostle: when... I am weak, then I am strong 582. […] There is no need to prohibit leaving the clergy. A slave is not a pilgrim. And why is this enslavement of the free now, when the unfree are given freedom? 583 […] I, an unworthy servant of St. Sergius, consider myself obliged to be indifferent to what concerns his honor and holy glory. Before me is a leaflet from his life, written by you, thrown with your diocesan records. You write that St. Sergius “decisively renounced the episcopal rank” because this “meant both to aggravate his conscience and to doom himself to a long series of anxieties.” I don’t understand what would aggravate the conscience in this case. Moreover, a holy man, with the help of God, can always keep his conscience unburdened even in the midst of external worries. But what is especially regrettable is that you attribute the renunciation of St. Sergius from the episcopate to political calculations or selfish protection of himself from difficult concerns for the good of the Church and thus obscure the pure virtue of humility, which, according to the true story, is the only reason for his renunciation of the episcopate. It is not reliable for us to penetrate with guesses into the souls of saints, which are far beyond our contemplation. It is safer to follow the simple stories of eyewitnesses and those close to them. […] Letters to Bishop Anthony 584 I confess that it is incomprehensible to me why the most tragic consequences could arise from translating the Bible into Russian for home use, instead of interpretation. Is it because of poor performance? It is true that execution requires multilateral diligence. Our spiritual periodical publications are intended, as it should be, for general public reading. For this, apologists and Western fathers are of little use. The writings of the Eastern Fathers are a sufficient treasury of dogmas and spiritual teachings both for theologians and for the people. Western ones are more needed for references and extracts by scientists, who can use originals rather than translations. […] Anthony (Amphitheaters), Bishop of Kazan and Sviyazhsk Your speech at your naming as bishop reached me. Sayings: How will this happen? - The Holy Spirit will come upon You, and the power of the Most High will overshadow You; - behold, the Servant of the Lord: be unto Me, according to your word 585, signifying the highest Divine mystery of the Incarnation of the Son of God, would it not be better to leave in their immeasurable, incomparable and inviolable height and not reduce the naming of a bishop to a sacred, but humbly limited measure? Your reverence for the highest mystery, I hope, will forgive me that for the same reverence I propose this question to your reflection, no doubt guided by meekness and humility. If you want to punish me with such frankness for my frankness, you will not punish me, but reward me. Letters to Bishop Nicholas 586 Someone said that God would not have demanded Abraham's sacrifice from his mother. Dull wit in knowing the secrets of a believing heart! Did faithful Abraham suffer as much during the sacrifice of his son as did the Most Blessed Mother during the sacrifice of Her Sweetest Son on the cross? […] Strange age! Under the old laws there are abuses, under the new ones there are misunderstandings every now and then. […] In the title of the clownish performance, put the idea of ​​the end of the world: it is true that it is absurd. But this age is so passionate about disorder and nonsense and has so forgotten the first principles of common sense and decency that between strict jealousy, which it does not think about and cannot tolerate, and between the lack of jealousy, which is criminal against the truth, it is difficult to navigate the path of patient jealousy. […] Listen and tell me what they will say about the Alekseevsky Monastery moving from its place. What to do? A church is needed in the middle of Moscow; and among it you will not find an empty field. The significance of the Alekseevsky Monastery is not very great. The memory of Saint Alexy remains preserved in the most important monuments. The monastery will not be destroyed, but transferred. I defend this idea impartially: for I did not submit it. And it’s not bad to show the right side of this matter to those who are more willing to look at the left. The Spasoborsky monastery was transferred outside the city and named Novospassky: why not move the women’s Alekseevsky monastery from a crowded place to another, quieter one, and call it Novoalekseevsky 587 . […] Nikolai (Sokolov), Bishop of Kaluga and Borovsk I do not at all approve of the rule: lie so as not to bother. No matter how bitter the truth is, it is still sweeter than a lie. If God sends me humiliation in some sorrowful adventure, who dares to correct the path of Providence? And why do they want to deprive me of the instruction that God sends me? If a person once deceived me under the pretext of not bothering me, should I not fear every minute that he is deceiving me in some way now? So, in order not to disturb once, they deprive you of peace of mind forever and destroy the power of attorney. […] The apocalypse has reached me too. The original Novocherkassk visionary has signs of genuine piety; and the description of his visions, in my opinion, should be looked at with respect. But the saying: “The end is soon” is significant. The author of the interpretation of the Apocalypse understood this saying strictly, and from this it turned out that his interpretation was a matter of the mind, and not the spirit, if you allow yourself to judge this. Holding on to this saying, the authenticity of which he was sure of, but which he did not suspect himself of incorrectly understanding, he tried to throw all the images of the Apocalypse into the past, so that the speedy end would not be late, and fell, as I think more than once, into one-sidedness instead of the truth. This is the fate of many interpreters who want to break the seals of the Apocalypse with their minds before their spirit and experience remove them. So I think; but I don’t doubt either the sanity or the good intentions of Mr. Zolotarev. You say: “What should we think about the imminent end?” I answer: it is much better and more necessary to think about the admonitions that the seer gives to us, the priests. […] The works of God must be revealed, but to believers or those who need reinforcement of faith, and not indiscriminately; and putting them on display, with selfish motives, gives rise to fears, but what will happen to the delivered one is no worse. The maiden Bode, who was healed here and is mentioned in the legend about St. Mitrofan, was in good condition when the bishop and I saw her; She and her mother were then told that it was necessary to take care of the gift of God, and she herself then asked for blessings for the fulfillment of certain spiritual undertakings, but when she became an object of curiosity and was not protected from this, they even scattered her, took her to the theater, now, they say, she fell into some strange state, similar to mental damage. […] You need to know that all consistories in the world are just as active for the empty form of affairs as they are inactive for their essence. […] Finally, we need to return to the Moscow outpost. At Vasilyevskaya Church, a priest came out of his shop to me with a cross. About these cases I think this way: if you look at them as personal honor, then it would be best to stop them. But I look at them and think that we should look at them as a blessing of the Church, and by the way, as a test of the clergy in its rank and structure. In this mind, I wish to receive a blessing from the church, and not from a shop, and to see a priest doing his job effectively, and not ineffectively. He will say: “You can’t see it from the church”; I answer: “You have a bell tower and a ringing that will tell you when to leave the church.” […] Letters to Archimandrite Anthony 588 It is not bad to record and punish non-existence in the church; but think about this measure more maturely before doing it. It’s not bad to beware of notes and deductions, but it’s better to be afraid of words and conscience. That fear is slavish, but this is free; This one is further from love, and this one is closer to it. […] What greatness are you talking about between monks? Let the pain in you be your servant 589. Where do we put this word? […] Personal frankness, which a person would not dare to demand in excess, should be accepted as a matter of free reasoning, with the same respect and fear of God as one should accept the mystery of the Christian soul, which is God's. I pray to God that He, not because of my ability or dignity, which I do not recognize in myself, but as a reward for your sincerity, will turn this sincerity into the true benefit of your soul, whether through my sometimes, albeit unworthy, service or the message of fate. […] Only on truth and truth can you build peace for yourself and others. […] If they ask to take in a sick boy, I think they should not refuse when his previous stay in the monastery gives some hope for the future. The ways of God are unsearchable, the wisdom of God is manifold. If there is any hope of serving in any way to the relief of a bound soul, and the opportunity for this was not arbitrarily found by us, but given by the Providence of God, there is no need to push away such an opportunity. May the prayers of St. Sergius help you. I am glad that father I.’s health is better than before. If you don’t come up with a recipe for him, then I’ll try to offer mine, for example the following: take Father I. of rather cruel self-reproach, put it in a fairly deep mortar of humility and pound it with the pestle of patience; Take this powder every time lofty thoughts begin to enter your head 590. […] Peace in the future for the soul of brother Paul, who departed in peace, and then for the soul of Leontius 591, who came a lot. About twenty-eight years ago, when he came running from Moldova, in my eyes he lay in the hospital 592 for the winter in relaxation and suffering, and after such a crucible, how much more struggle remained! Prayer is very necessary: ​​tempt me, O God, and test me 593, and so on. […] I remember the deed of Abba Bishop Amon. But what do you think? Is it easy to imitate such examples? The people there were no worse than our Makhrinskys, but no one thought of acting like Amon. At least they understood it this way when it was done: you won’t find this anywhere else. Also think about whether you need to have a gift in order to forgive, otherwise you will be indulged. Eli thought that he dealt meekly with his children; but it was not for the mercy of anyone, but for the destruction of everyone 594. Amon covered his brother with the spirit of love and the spirit of grace told him: “Take heed to yourself,” therefore the consequence was repentance in this, edification in others. […] The gift of forgiveness is higher than the gift of correcting with punishment. The one who takes up the task of his own measure succeeds. […] According to rumors, there is no need to indulge in the spirit of suspicion, much less condemnation, but when a rumor about a brother reaches the observer, is this not some kind of indication of Providence? It is precisely an instruction to intensify attention and observation, in order to then treat either the disease of vice, or the disease of suspicion spread by rumors. For pilgrims during Lent, it is true that it is not a time for the silence of the monks, but it is a time for their own silence. Absent from the city and from their family, they, silent, practice prayer. What to do? We must bear each other's burdens! I like the custom in some monasteries of not opening the gates in the first week of Lent, at least until the first Presanctified Liturgy. But is it convenient for us to be here? It is necessary to tell pilgrims to humbly choose a place in the church, which is convenient, because there is no crowding during Lent. […] Reverend Anthony (Medvedev). Unknown artist. 1858 Humiliation at will, of course, is easier to endure than from others, like any feat, but what is more useful? […] Convict [N. N.] is hardly necessary, unless she herself gives an opportunity to tell her the truth. It is difficult to expose oneself without self-justification getting in the way. Moreover, reproof can turn into trouble for another person through whom the speeches passed. Isn’t it better to just pray that God will instruct everyone to look at the work of their neighbor with a simple eye, without condemnation and suspicion. […] If we complain about laziness and coldness, we need to look to see if any of those thoughts that weigh down and do not soar up grief have entered our souls; and these are thoughts in which something is appropriated or ascribed to oneself, the success of a business, praise, noticing the shortcomings of others with a preponderance in our favor. Tempt me, O Lord, and test me, and see if there is a path of iniquity in me, and guide me on the eternal path 595. There is no need to do less than is required out of laziness, but there is no need to do more arbitrarily. You can pray in your cell as much as you like; for the church there is a stricter order. One might ask: why don’t they pray? So they may ask: why do they pray? Perhaps I told you that in 1821 I asked the late sovereign for permission throughout Russia to hold a memorial service for the murdered Patriarch Gregory, but it was not allowed. Stop doing anything that is not prescribed. Peace be with you, father governor, and the brethren. May peace from above be given to you as the daily bread of the soul every day; May it be multiplied to you and may it not be taken away from you. […] Yesterday one baby told me that he loved the Metropolitan, and made me say the same to him. If I had not been forced, I would not have told him this, but would have loved him just the same. We do not love, it is said, in word or tongue, but in deed and truth 596. So, love does not lose by silence. Truth does not cease when the word ceases 597. Let us trust each other's silence as we trust each other's words. […] The glory of God’s deeds comes by itself, and people sometimes create temptations for themselves out of God’s very good deeds. Therefore, the Lord sometimes said: Return to your house, to yours, and tell what God has done, 598, and at other times commanded to tell no one what happened 599. […] Using the power of prayer is a Christian thing! And this is not dangerous for anyone. Using willpower means going into the labyrinth of nature. Do we know the way and the way out? I happened to hear that one clairvoyant sometimes ordered a person who had a beneficial effect on her to use the reflective action of the will, citing as the reason for this requirement that otherwise, upon awakening, she would feel too much affection for him. Think what a warning a sleepy woman gives! But the sleepless person has no idea. […] I submit to the judgments of Elder Paisius and Elder Seraphim. But here is a word that also does not pass by: woe, to whom temptation comes; une and so on [other] 600 . From this should we not conclude that a brother’s weakness must be covered up and quietly corrected until there is a temptation for many; and when a temptation arises, then it is necessary either to bring the matter to justice, or to advise the brother to retire, so that he is less embarrassed and less embarrassing to others. Accordingly, I think what should be done with those you named. Father Seraphim’s advice is excellent - do not scold for a vice, but only show its shame and consequences. May the prayers of the elder help us learn how to fulfill them. It's good to get rid of what bothers you. But the words - “I feel it’s harmful to me” - should only be spoken to someone to whom one should reveal one’s thoughts and to whom one can bear it. The enemy can derive harm from unnecessary frankness. […] Today we read at the liturgy from the Apostle: providentially good not only before God, but also before men. I put this word at the beginning of this letter, and may it be my protection from judgments that are wrong due to ignorance or passion. The Apostle collected alms, and he provides goodness not only before God, so that it is used correctly, but also before people 601, so that they do not doubt its good use. Here is an example and instruction for people holding public positions. This, it seems to me, requires some limitation of your thought, that in relation to evil tongues we should judge not as the secular think, but as the conscience and the spirit living in us feels and sees. I remember you said that the late father Seraphim was judged for freely admitting females to him. He could neglect this: it was his measure; and he was not obliged by his public position to present himself as a model of ordinary order. Neither our position nor our far inferior standards will allow us to do this. This, it seems to me, is how many similar cases should be judged. […] Thank you for your thought about nationwide fasting and prayer due to current circumstances. It was not useless, although I did not reach its full implementation. When I consulted with my colleagues about this, some believed that this matter could find its way in the middle class of the people, and some of the elders believed that it was out of time. Not seeing those closest to them take this up quite firmly, I concluded that we can expect nothing more than mediocre excitement in a few, and inattention and disobedience in many who hear; consequently, the good goal would hardly be achieved. Moreover, when the 22nd day of August passed safely, the worries seemed to lessen. Then on August 26, being in the procession of the cross 603, I only did what I added to the clergy, was at the Most Holy Theotokos of Iveron and reached Sretensky, with kneeling read the prayer about which you wrote, with some applications to the circumstances of the time. Perhaps my lack of faith is the reason that I did not rely enough on the faith of others. Pray for me and that the Lord will send skilled workers to His field, in which the enemy man does his work with a sleeping man 604. May God, through the prayers of the monk, preserve the monastery, and you and the brethren, unharmed and in peace. There were three days without a fire 605 ; but yesterday it was; and now I see smoke, it seems, on Lubyanka Square. You have been a friend of mine for a long time; when God's Providence arranged it in such a way that you and your father received the Sacrament 606, then it remains for your soul to decide to what extent it wants not to be alienated from my humiliated soul. The Lord, who calls everyone to unity and promised to be where there are at least two gatherings (no doubt, by promise and unity of spirit) in His name, bless this fellowship in His name and direct it to the salvation of our souls. […] Let us pray that the Lord bless both the word and the silence; let neither the word be idle nor the silence wordless. […] Paying attention to ourselves, we must not without attention look at the many surrounding sorrows, from poverty and others, according to the righteous destinies of God's visit. They should encourage others to be patient, others to correct, others to do good, and those who have dedicated themselves - especially to God - to deepen their prayers for our sins and for human ignorance. […] What is the case for fearing exaltation? What can a thought say? Is your friend somewhat higher in apparent rank? – But God does not look at this, but at the depths of the heart. Is your friend a poor creature, toiling and burdened? “But even such people are called by the meek and lowly-hearted Jesus. And pretend to stand and be observed 607. Don't be arrogant, but be afraid. The weakest, unless He who perfects His strength abandons His weakness, 608 will not be burdened by the weakness of a friend; but let this one bear the infirmities of that one and, seeing a cure for the infirmities, let him give or indicate. It is truly good for a person when the Lord Jesus Christ is his heart and his life - and not only to him, but, through him, to those who approach him. For whatever force is in the center, the same extends to the circle and acts in it. And the opposite: whoever deprives himself of this gift through his negligence deprives something, perhaps also others. Let us pray to the Lord, that it may be with the heart of those who live to Him and with the belly of those who die to themselves and to the world - death for those in whom the old man still lives, so that at least we do not spread a false life, when we should live the true life and spread it. I wish that, upon a special test of conscience, the communion of the Lord’s Table will be for you and the brethren both for the consolation of souls and for the advancement of a life pleasing to God. […] I wanted to respond to your letter from an unknown date about the effect of Christ’s death as soon as possible, but I still couldn’t find the time. In my desire that Jesus Christ be death for those in whom the old man still lives, so that at least not to spread false life, perhaps there is not only something unclear, but also something sinful. However, I want to show you how, in my opinion, my words could be understood; then again tell me the court, so as not to spread a false word out of bewilderment. It seems to me that the basis of my words is in the sixth chapter of the Epistle to the Romans. If we were conformed to the likeness of His death, then we will also be resurrected 609. Here two states are visible: the state of conformity with the death of Christ and the state of conformity with His Resurrection. One thing has already happened, another is expected. Further: even if we die with Christ, we believe that we will live with Him. Again two states: the state of death with Christ and the state of life with Him; and again one thing is already there, and the other is expected. Further: if I die, I die through sin alone; but if I die, I live because of God. In the same way, think about the dead for sin, but the living for God. Here is the interpretation of the two states. Here, however, two states come together: the apostle, so to speak, hastens to induce and stir up new life: this should be the intention, out of zeal. But when he looks at what already exists, and does not separate himself from others, he does not suddenly assign two states, but, partly by truth itself, partly by humility, he assigns only that state, the lower one, preparatory to the second, when a person becomes conformed to the death of Christ, when our old man is crucified with Him, so that the body of sin may be abolished, for no one will work for us to sin 610. This is what I was thinking about in my wish. Here Christ acts by the power of His death, or death becomes saving for those in whom the old man had previously lived. The power of dispassion with which Christ endured suffering and death, through this very thing He introduced into humanity and through it it works in believers, killing passions and lusts and burying thoughts. I needed to separate this object of desire, at least for myself. I wish for the best the best - the revelation in them of the life of Christ, when with a revealed face they behold the glory of the Lord and are transformed into the same image from glory to glory (2 Cor. 3:18). Let the best pray for the worst, and let those who go ahead attract those who are lagging behind. Christ died in order to be resurrected; and for this reason we die with Him in order to be resurrected together. But one is not the other; and in Christ Himself there are three days of death before the three-day Resurrection. So, you can ask for the previous one, in the hope that mercy will also give the subsequent one. Now let's talk about false life. The apostle said about the one who eats half-heartedly that she died alive (1 Tim. 5:6). If she died truly, then she is alive falsely. Therefore, every carnal and sinful life can be called false. Everyone who acts, more or less, spreads the life he lives, new or old. The gift of spreading a higher life in others is the highest: it is good for him who uses grace as an instrument for this. But, not daring to attribute this to himself, a person may wish, at least not to spread a false, carnal, sinful, hypocritical life - with a wrong word, an unworthy example. A hypocritical life, presenting only a superficial image of piety, is especially befitting of the name false. You attribute false life only to the Antichrist. But will the Antichrist create something completely new? But evil cannot create, but only damage what has been created and upset what is damaged more and more. To form his false life, the Antichrist will take its elements in hell and unclean people. And now there are many Antichrists 611: consequently, there is a false life. Just as true life spreads through the exploits of believers and saints, the Body of Christ is created and grown - the Church, until the appointed number of the elect is fulfilled - so through the sins of carnal people and temptations, false carnal life spreads, which, if, on the contrary, it ceased, then the Antichrist would have nothing from which to form his body - the church of the evil ones 612. […] Another saying about false life came to my mind: the name imashi is alive, but you are dead (Rev. 3:1). This was said not to the Antichrist, but to the Angel of the Church of Sardis. Let's stop arguing about false life. It seems that the difference between us is that you look more at its center, and I look at the circumference and atmosphere, where it approaches the atmosphere of natural and even spiritual life. You are afraid of suspiciousness and tell the repentant sinner: do not be afraid of being involved in a false life, this is completely different. I am afraid of carelessness and I say to a sinner who is not quite zealous about correction: beware lest you become infected with a false life and become an instrument for its spread. […] Those called to public service cannot help but care about order and earthly things. If Savvaty does not take care of the order of the fraternal cabbage soup, the brethren will not be happy, some will sin by murmuring, his conscience will reproach him for giving rise to this by his negligence, and you will not praise him. If it is not suitable for the refectory person to act somehow in the affairs of the meal: is it also suitable for you and me in the affairs entrusted to us? I would like to entrust others with the care of necessary things and leave them to their will; but if therefore the benefit of the place to which we are assigned is not respected, this is not good. The worst thing is if, due to our lack of attention, people fall into negligence, and then into infidelity and sin and remain without awakening to correction. It is not necessary to work a lot out of passion, unnecessarily, but it is necessary to care about order with reasoning and peace. Remember what is written: be vigilant and strengthen the rest, even if you die (Apoc.3:2). We would say: why care, watch, affirm what is already doomed to die? Let's leave it, let it remain somehow until death. But this is not what the true word commands: be vigilant and affirmative. Don't be careless. Do not allow it to be destroyed prematurely. If we say: we will not repair the dilapidated house - next spring we will move to a new one, and the dilapidated one will be broken, then winter will come before spring and will make us repent that we decided to live somehow without repairs. […] You are worried about rumors about an investigation allegedly against you. Is it not because they prolonged Peter’s insignificant interrogation and made it public and did not rush to cover it with a decision? - But no matter where these rumors come from: I think, if you need to know this, that these rumors mean nothing in the face of a good opinion of you. But I would not want your sorrow to be healed by human glory. May the best consolation of Christ heal her. Blessed are you when people revile you. Blessed! Shouldn't we try to get closer to bliss? How can we achieve to be blessed when we are always reviled, if we cannot bear it when they say that we are under investigation or trial, not yet condemned, while there are many who have been condemned by the court, but who are therefore not yet reproached? May the Lord teach you to reason better than I; and you pray, but no matter what, preaching to others, I myself will be turned off 613. […] The Church teaches us to pray for the departed, without speculating whether any of them are in hell, although it is likely that there are such among those commemorated in the Church. This is good and humble, because we do not know the lot of those who have departed, we do not entertain the condemning thought about anyone that they are in hell, and we ask boldly. In the prayers of Pentecost we have evidence that the Lord “deigns to accept prayerful cleansing for those held in hell” 614. But perhaps the Church had a special idea: to relate this prayer, which contains much boldness, to a particularly important day, and not leave it to every person and time. That's what I wanted to talk about. One of the holy Roman popes, accidentally remembering the virtues of a certain pagan emperor, prayed for him and had a revelation that his prayer was not rejected, but that he should not offer such bold prayers. I remember correctly that I read this, but I don’t remember about whom and in what book 615. God is infinite in mercy: but we are commanded to know our limits. Among those held in hell there are those about whom the Church has not allowed either singing or sacrifice. We do not lock them up in hell, but we obey the Church. And isn’t it safer to strictly adhere to the limits of this obedience? Let's move on to another subject. The Church prays to us “An Angel is a peaceful, faithful mentor, guardian of souls and bodies” 616. Prayer is important, and it is advisable that everyone, every time, pays heartfelt attention to it. During the sacred service, the Church asks for “Angels to serve with us” 617. And in this case, it is important for the servant that he offers this prayer with full attention and understanding. But at the proskomedia, did the Church really forget the Angels? Have you really just guessed this? To think so would be to think too little about the Church and too much about oneself. The bloodless sacrifice is a remembrance of the saving death of Christ. Consequently, it must be offered for those for whom Christ died. The Church does not teach that He died for the Angels. Isn’t that why during proskomedia only people are remembered and angels are kept silent? Prayer to Christ God, glorification of Christ God is common to us and the Angels; to this we call them: the Body of Christ has been given to men. They, Angels, concelebrate our Sacraments, but they partake of the Holy Mysteries of God in their own heavenly way and order, unknown to us. […] Thank you for sending me the thought of death; he was a good guest. But why did you decide to say that you don’t have much time? This word resonated so sadly in my heart as I did not expect. If I had the boldness, I would ask the Lord for myself to die in your arms; at least I ask Him to lead me through prayer on a path that requires good guidance, given the lack of deeds that would reliably follow me. As for enduring with love to the end, thank God, you have no need for my patience, and often have the right to gratitude from me; but you tolerate my weakness or sometimes impatience, with which I sometimes notice small things, while I do not always express gratitude for great things. […] It seems to me that our affairs are not leading to a golden age. Someone says: we need to pray so that the storm does not overtake us, not protected, not having finished and, perhaps, not starting our work, scattered outside and not gathered inside. I hear this, and yet it is dormant. Send me Petrov's loop to wake me up. […] If we were more abstracted from earthly things and more purified in order to contemplate the power of the Resurrection of Christ acting on everything damaged by Adam’s fall, from the spiritual to the physical, how many new sources of wonder, reverence, thanksgiving and glorification would open up to us! But the dust of earthly vanities and addictions falls asleep on the eye of the mind, and, without turning our eyes away from vanity, we block ourselves from contemplating the truth. However, one thought, quite visible in our very darkness, that the Lord was delivered up for our transgressions and rose up for our justification (Rom. 4:25) - what light is already shed on those sitting in darkness! Let us rise. Let us stop multiplying the suffering of the Lord with sins; Let us not leave the justification ready for us in Him. Prostrating myself before the Cross of the Lord, who suffered for us, and before His life-giving tomb, I invoke His blessing on the ministry of philanthropy in the hospital for strangers, may it be a relief to those who suffer, not only physically, but also spiritually, and to those who work in this institution as a good testimony in conscience and before the judgment of Christ. May the saint bless 618 so that this undertaking does not become impoverished by those who are zealous to continue it. Obedience in simplicity is a thing better than which one cannot wish for. But it seems to me that it is easier to say and show the boss what is being done, than not to say and do it according to your own mind. And at the same time, this simplicity is more careful than simplicity, which does things in its own way. […] Last November, around the day of Michael the Archangel, someone said to someone in a dream 619: “The earth celebrates their days, and they have a bitter duty to be on earth. That’s why you need to connect with them. They ask for our prayers and say: “We will bring your prayers, already purified by our means, before the throne of the Most High.” The intercession of the saints is the link connecting the weak beings of earth with heaven.” Doesn't this explain the church's remembrance of the day's saints well? And wouldn’t it be good for the priest to have this in his thoughts when he says dismissal? They are attentive and think like that. Oh, if only everyone would only name the daily saint with attention, and not from memory! Silence, of course, is a good thing. But I think whoever is called to serve in society should not leave this without special instructions from the Providence of God. […] The teaching of literacy from church books, without a doubt, came to us from Greece. I think this was the case everywhere in Christianity before. It is a pity that the vain age did not understand the importance of this and went astray from this path so that it is now difficult to return from stupid crossroads those who have more claims to enlightenment than others. […] It’s time to answer God’s servant Peter about the fourty-day fast. If he asks for a blessing for this feat, as for one that he has already decided on (just as if a pilgrim, leaving the Lavra, asked for a blessing on the path that he will certainly go on), then my duty is to say from the heart: “May the Lord bless his feat and help him accomplish it, with attention and humility, towards purification and enlightenment.” But if, asking for blessings, he asks whether to undertake a feat, then this is a different matter. I think that in order to resolve this question, you need to know more and see more closely the structure of the questioner than is possible for me in the present case, except that I do not judge myself worthy of resolving something that is far from my experience. The examples of fathers, as far as I know, are different. Some, coming from the deep desert closer to the community, strengthened their fast, without fear of exhaustion, because in this case the help of their neighbors was not far away, others, on the contrary, said that in the deep desert, at a distance from human help, the Lord more abundantly bestows strengthening help for fasting labor and there intensifies this feat, as if to replenish others who have no opportunity in the desert. What can we say about the main examples of the Pentecost in Moses, in Elijah, in the Lord Himself? They are so high that I don’t know whether I would dare to advise anyone to tighten their fast until this measure is fulfilled, but rather I would advise lovers of heroic deeds to humbly set their measure, although somewhat lower, for example, at 33 days, in honor of the same number of years of the Lord’s earthly life that were continuous fasting, and in which the Lord, according to the word of the Apostle, drained Himself of the glory of His Divinity. […] It is necessary to correct the feat of obedience and humility, so that the feat of fasting can be blessed. […] It is good, by covering sin, to support a repentant person who is not brought down by Providence on the path of reproof. And whoever does not repent and is led by Providence to the path of reproof, to him, I think, the ancient law must be applied: do not show mercy to the poor in judgment (Ex. 23:3), without leaving someone brought to correction without correction, do not use mercy alone, where justice is also needed, although not strict, but lenient. You will present me with examples of saints who forsook grave sins without rebuke, but there, I think, there were circumstances that cannot be applied to everyone, namely insight into the action of this mercy and the power of prayer, by which the forgiver accepts the sinner and makes the help of penance unnecessary. […] Showing mercy and secretly healing is undoubtedly good when healing is accepted in this way. But when a misdemeanor and clear disobedience to correction are obvious, and when a person strives further on the obstinate path, I don’t know whether it’s enough to say: go in peace. Some caution is needed so that self-will and bad example do not become victorious and triumphant. […] On March 9 and 10, I was not worthy to receive consolation, but I believe that the Lord eased my temptation. The note on aids to the understanding of the Holy Scriptures 620, which you have from me, was strongly lured from me under the pretext of better understanding the thought that was not initially given by me; it was private, I thought that if they found this possible, they would discuss this in the Holy Synod; instead, the note, not yet affirmative, is presented in the form of my personal opinion, without telling me that there is an opposing opinion; a refutation was written in exaggerated terms, by which any interpretation of the Holy Scriptures was recognized as unnecessary and dangerous; this was signed by the Bishop of Novgorod, and his opinion was highly approved. This happened on March 7; 9 I was in the Holy Synod, not knowing this, and to this day it has not been announced; 10 I arrived at the Holy Synod, also not knowing what was being prepared for me; but halfway through the meeting, feeling unwell, I went home, and the sudden announcement prepared for me, which in a state of health would have been especially difficult to listen to, followed without me, not without the surprise of others that I left so suddenly just before the announcement. Pray that the Lord will enlighten me on what I should do, and give me a good word of advice. The concern is not about what happened to me personally, but about whether I can be of any use to the service. Is it not time for me to retire in order to mourn my sins and, outside the turmoil of affairs, to pray for the well-being of the Holy Church? If you want to tell me anything, it would be good for me to hear it soon, because the time is approaching when I usually ask to go to Moscow. My health asks for relief from traveling to St. Petersburg. To spend the days of Great Week in saving contemplation and to achieve the joy of the Resurrection of Christ, may the Lord vouchsafe you and your brethren, I humbly pray for His goodness. Bring me to the feet of our venerable father Sergius. The false, incompatible with the dignity of the Holy Scriptures and harmful concept of prophecy and some books of the Old Testament, which was expressed and more or less spread through lithographic translation, requires medical remedies. Prohibitive means alone are not quite reliable when curiosity, which is spreading more and more every day, rushes in all directions for its satisfaction, and even more strongly strives towards illegal paths, where legal ones are not well organized. Therefore, care must be taken to provide a correct and convenient aid to the understanding of Holy Scripture. For this purpose, the following assumptions are submitted to testing and selection: I. To publish gradually the interpretation of the holy books, starting with the prophetic ones, which are especially attacked and whose thorough interpretation is especially important in relation to their contents to the New Testament. Interpretations should be based on: a) Greek text of seventy commentators; b) where necessary, according to the expression of Blessed Jerome, the Jewish truth, that is, the Jewish text 621. c) (sic) self-interpretation of the Holy Scripture of the Old Testament in the New; d) (sic) interpretations of the saints father. Interpretations should not be burdensome with space and heavy scholarship, but short, simple, aimed at confirming faith and edifying life. II. To make an edition of the entire Slavic Bible, adapted for the most convenient use and understanding. So that it is not too huge, it is necessary to exclude from it additional articles, such as: an extensive report in previous amendments to the text and a catalog of proper names burdened with unnecessary words. Instead, above each chapter of the Slavic biblical text, which must remain inviolable in its composition, briefly but sufficiently state its contents and print it in distinctive small letters. Such an indication of the content will generally be a useful direction for the attention and reflection of the reader, especially in prophetic and difficult chapters it will guide the correct understanding of the text. Then, at the end of the chapter, where necessary, also in distinctive small letters, print brief notes in which: a) explain obscure words and expressions in the text; b) for darker texts, point to other passages of Holy Scripture that are clearer and serve to explain them; c) in prophecies, briefly indicate the most important events; d) on some texts, which are especially harmfully abused by false teachers, make brief protective interpretations, for example the text: they are eunuchs, who have accumulated for themselves the Kingdom for the sake of the Heavenly 622 interpret so that the eunuch, having opened the Bible to defend his teaching, immediately finds a refutation. III. To publish a Slavic Bible, with a sign above each chapter of its contents, and at the end to attach a dictionary of obscure words with an interpretation of them, which, however, it must be admitted, is difficult to make satisfactory, because the darkness does not always lie in the word, but often in the composition of words that are separately incomprehensible 623, and because it is tiresome for the reader to often switch from text to dictionary. How has he still not learned to renounce self-love, not only in anything important, but in petty vanity? […] How have you not guessed until now that simplicity reveals, but sophistication torments? May his soul forgive me, and may the Lord grant it peace and salvation in selflessness. […] It is also true that good is strength, and not good is weakness; but not without care, so that the passionate will does not get confused and obscure the light. May holy fasting be beneficial to you, Father Viceroy, and to the brethren for the purification and sanctification of souls. May it not be fruitless for me, for this I ask your prayers. The spiritual world does not easily fit into the ordinary shell of our earthly concepts. Therefore, the word of Joel 624, if he really speaks and if he is heard correctly, he will understand better who has raised his ascents higher from the earth in his heart. After the service by candlelight, the service by icons, it seems, there is some ascent, but what do these local images mean? Is it that the soul first illuminated the light for itself, and then with it gained the opportunity to contemplate heavenly images? It is also noteworthy that the hierodeacon was first seen serving the Divine Liturgy, but then appears wanting to see the Lord’s Supper - just to see. But instead of testing, let us pray that we may be worthy to partake of Him in the eternal days of His Kingdom. The unity and union of the Church in heaven and on earth is comforting and beautiful. I don’t know how to talk not only about the bright heavenly things, but also about the dark things you ask about. I’ll say something, and you reason. There is no doubt that the degrees of the spirits of darkness are different. It is noticeable that among them there are lower clans, similar to those among people who are unintelligible and wild, or like the cattle of the spiritual world. When they come into contact with this world, they do childish and stupid things; but it can hardly be said that they will not do any harm. It is already harmful that they disturb the inhabitant of an alien region. But what is more dangerous is that they can be tools of the most cunning and evil. Those who tried to make St. Macarius laugh made the mistake of presenting their stupid spectacle to such a one, and gave us an example of defeating them with contempt. But what harm such a ghost could do to another is difficult to determine. Therefore, the tempted one should not be told that they cannot do harm at all, but that God will not allow and the Guardian Angel will not allow harm to the believer who calls on the name of God and defends himself with the cross. For encouragement, we can add that from the signs of actions, God’s guardianship is already visible in that it is not allowed to attack strong enemies, but to arouse attention and caution to insignificant ones. To the advice not to heed the actions of the evil ones, but to strengthen the mind in the presence of God and in prayer, shouldn’t we add the advice to carefully examine oneself, whether a person voluntarily retains any passionate thought or something dark in his conscience that opens the way and access to the inhabitants of darkness, and carefully preserve and restore peace of conscience? Is it still necessary to advise that a person generally maintain calm firmness in his actions and beware of any excitement and irritation? For excitement and irritation of the nerves enhances the ability to receive impressions of the dark invisible. That the souls of the dead under a curse and some others sometimes attack the living and produce a kind of demon, the example you encountered is not the only one. I know of three with signs of authenticity. One woman was troubled by such a spirit and named her mother, from whom he apparently took his life, and the village where she lived. The priest, to whom this was revealed, helped the suffering woman with peace of conscience and the Sacraments, and then inquired about the mother, and what was said was confirmed. By the power of Your Cross, save us, Lord. And the mental image of the Cross is a weapon against attack. It is necessary to tell those who sing that skillful singing is pleasant to people for a short time, but reverent singing is pleasing to God and people, useful, introducing into them the spirit with which it breathes. […] It is unpleasant to see the empty wood of the iconostasis in the altar, when the front side is gilded, there is inconsistency and insincerity; they want to boast in front of the audience, but the shrine, they say, will not condemn. But this will not happen when there is a tree on both sides of the iconostasis. […] That from the depths you can see the stars every day is true; only the depth should be narrow and steep, inaccessible to sunlight. The deeper a person is in humility, the better he sees heaven. […] The need to protect the shrine by lack of wealth seems to increase. Sacrilege is frequent. May God grant that it be unfair that they say here that a robe was stolen from the image of the Mother of God in Voronezh, standing near St. Mitrofan. […] Between 20 and 25 April 1844 Swift justice reduces the power of the temptation made. […] God will bless you to observe this order and perform reading and prayer with heartfelt attention, for the good of the souls of those who read, and they pray for them 625. The true duty of the commander and his assistant is not to walk blindfolded among his subordinates, but to, having recognized the stumbling block of his brother, not to think that we are better than him, and to act towards him as without anger as before this information. If there is anything to grieve about, it is not about what we learned and said out of duty, but perhaps about the fact that we did not have enough vigilance and insight to earlier notice the one who was wavering or going astray and to hold him back before he strayed far and fell deeply. […] It is good to expose people to experience, but not to temptation. […] When the time comes for the earth to go into the earth, it would be good if my earth, smoldering from sins, not prepared for the better by cleansing deeds, descended into the earth and remained in earthly worship at the feet of the praying nomads. But there is a thought that contradicts this, perhaps it is a thought of unbelief, but it is true that it is a thought of knowledge of one’s unworthiness. Will the monastery with its wooden churches be strengthened and durable? Will prayer and bloodless sacrifice continue in him? It is worthy for my unworthy ashes to lie in the desolate desert; but what others learn to be worthwhile, I would desire for the sake of mercy for my unworthiness - the intimacy of prayer, the intimacy of bloodless sacrifice. Saint Plato rested in Bethany 626 and established it - from me the monastery can only expect that which seeks approval for itself from the more firmly established. […] Metropolitan Philaret in the cell of the Gethsemane monastery Peace be with you, father governor, and the brethren. And if someone did not refuse to be at peace with those who hate the world, 627 do not refuse to have peace with those who sin, who do not renounce correction. I agree to be admitted as an ignoramus in philosophy; but the thought is bitter to me, if it is true, that there is a seduction by philosophy - vain flattery. […] I have not heard, and I do not consider it probable, that traveling to saints and bowing were classified as superstitions. Is there any misunderstanding here? Of course, it is rude to say and prove that prophets are not cunning. But since there is a side to theology that is against unbelief, and since unbelievers say that the prophets are cunning, there is reason to say the contrary. I should have explained it more carefully. I made a remark about this when reviewing the notes. All theologians in the world speak about Christ as Prophet, Priest and King, regardless of the doctrine of His Divinity; and this is necessary because in the Old Testament He is often depicted as a king; because His teaching is sacrifice, and consequently [the teaching] about the priesthood is essential in Christianity, because Moses prophesies about Christ as a Prophet. Forgive me. I would not dare to say to my neighbor: “I want you to love me”; but I think. I wouldn’t say, “I don’t want you to love me.” There is something reflective and alienating here, and it can hit hard on the heart of a neighbor. […] To celebrate the assumption of office as a dean with a treat means to proclaim in a secular way one’s rank, which has not yet been given, and not to enter into the matter of obedience with quietness and humility. […] I did not prohibit singing from notes, but I never found it decent to sing partes in nunneries and therefore never approved of it. There is more labor in it than benefit, more vanity in imaginary art, rather than edification and help in prayer. Teach, and let them teach others to establish church order based on reverence and fear of God. Then he will be good without the multiplication and variety of police orders. […] The Apostle always does not want to do an innocent thing if it could serve as a reason for temptation, although unfounded. Not imam, eat meat and so on 628. Isn't that how it should be done? Or is it not likely that there could be temptation? For me, this improbability, unfortunately, has been refuted. […] I don’t know that the fathers talked about the descent of the soul of the Mother of God into hell. The descent of the Savior had a special purpose, peculiar to Him alone: ​​to crush the eternal faiths containing the bound 629. It is true that the word “hell” has a very broad meaning in Holy Scripture. If we take into consideration that the apostle speaks about the spirits of evil in heaven 630 and that it is common for the spirits of evil to be in hell, then won’t we have to conclude that our poor world, on the one hand, by the gift of creation and by the grace of redemption, is permeated by the grace-filled light atmosphere of heaven, on the other, by the disastrous sinful damage, is not completely locked to the dark atmosphere of hell that has expanded in it? Souls, blessed and perfected, emanating from the body, reflect this atmosphere with the blessed light infused into them, and, without feeling it, go to heaven; she attacks souls less purified, less strong in the light - and here comes the ordeal. But be that as it may, the glory of the Mother of God is divine and unparalleled, and with this it would be consistent to imagine that when this glory was revealed in the spiritual world, its abundant light not only passed to the limits of the pure spiritual world, but, perhaps, like lightning, penetrated into a certain part of at least the dark atmosphere. I express myself about the spiritual part in images of the visible world, not as satisfactory, but out of need and lack of purely spiritual ones. I could not slavishly submit to the thoughts of the Greek compiler of Sequence 631, because the publication does not represent an ecclesiastical statement. And therefore I have translated the sayings about the descent into hell so that they do not present a new dogma; but so that they can be sensibly interpreted according to generally accepted concepts. For example, instead of: “in hell sneed” I put: “in dark sneed.” What is said in the first expression in a Greek word, the same in the second is said in a Russian word. But in the dark, the descent can mean a position in the grave, and nothing more. The composition of the verse is not damaged. […] It is necessary to guard monastics against relations with secular people, which, although well-intentioned, may, under certain circumstances, be subject to controversy. It is a good deed to edify souls, but only those to whose edification a person is called. But it is also a good deed not to give rise to embarrassment and temptation. May St. Sergius inspire you to graciously accept what has been said now and carefully apply it to edification, since, according to the Apostle, all are to fly, but not all are to edify 632 . When a person is in grief, it is comforting to think that he has not done harm to others. Thank God this is the case. At the same time, it is not superfluous and not useless to ask: whether too little caution was used and whether there are cases in which it is useful to strengthen it. O[father] governor! The destructive disease that has befallen some places in our Fatherland and, perhaps, threatens us as well, rightly gives a special incentive to offer prayers to the Lord God for mercy. It is good to begin these prayers freely, out of pure love for mankind, for the distressed brethren before a close natural danger, and not out of captivity in the face of an imminent danger that oppresses the heart. I know that others are afraid of this anticipation, due to non-spiritual reasoning; but I think there is also a fair reason to position ourselves cautiously. If it were possible to hope that everyone who heard about early prayers would enter into a sense of humility and the spirit of prayer, this would be good. But if many do not strengthen themselves in this way, but are prematurely indignant at the danger announced through prayers, then this will not be the desired fruit of the work. Therefore, I would consider approaching prayer more privately than solemnly. […] It is not superfluous to pay attention to whether we are right in order to more easily act on those who are wrong with love and humility. […] Let us try to correct those who have sinned with patience, in order to correct what has been omitted, perhaps by ourselves. […] You retold to me the instruction of Father Seraphim, that one should not reproach, but show a person what evil lies in his action and comes from him. […] And it would not be bad for the monastery to remember the example of a novice 633 who, having spent his life with a cruel old man, answered from the grave that the obedient do not die, and thus saved the cruel old man with him. […] Do not repent that you conveyed the word of condemnation. My ear is somewhat shelled; and do not be angry with the speaker: it is only painful that there is not enough peace among the ministers of peace. However, knowing the word of condemnation is not useful. This is a cure against pride and an instruction to be careful. We must endure temptation when it comes, and not lead ourselves into temptation and at the same time others, when we are commanded to pray: do not lead us into temptation 634. You say: “If only the person prayed, in whatever words.” I agree and add that in simplicity, a believer sometimes prays in discordant words better than one who understands, which is an example in the legends of the fathers. But it is another thing to pray for oneself, another thing to publish it for the use of others. The Church gives us prayers, taking from the rules of the saints, so that the prayers are good with feeling, example, and reason. The one who offers others his stupid expressions of prayer is wrong. I translated the prayer to which I objected from the Greek closer to the original. Read it. You will see that there is no Satan violating freedom here; there are expressions that show his strength and are explained by expressions attached to him that show his cunning, which eliminates the incorrect concept. […] You say that prayer is not a dogmatic teaching. Again I say that it is different to pray silently, and it is different to pray publicly for the use of many. This must be carefully faithful and dogmatic. Was it not for this trait of prayers that the Monk Dionysius suffered 635? […] For me, the death of the good in times of temptation casts a shadow on the next time. Righteous men take to their feet, and no one understands in their hearts: for from the face of unrighteousness has the righteous taken hold 636. […] If you demand useful words from me, which, however, I don’t consider myself capable of, then I will say it. One pagan philosopher said: “When you feel irritated, do not say or do anything immediately, but stop and read all the letters of the alphabet” 637 . The pagan found nothing better than the alphabet to pacify the spirit: we Christians know the best words that can be given to the mind and heart to calm anxiety. […] Regarding the supposedly newfound and most perfect example of prayer with the heartfelt pronunciation of the words “Jesus Mary,” I agree with your reasoning, Father Vicar. Perhaps what I want to add will not be superfluous. Wouldn’t Father Hilarion have received a thought that would bring back the new teaching he had encountered, reading chapter 50 of Callistus and Ignatius? It says there: “Before you have succeeded and accomplished in Christ, you are also content with one name, Jesus.” But this does not in any way favor the new teaching: because it speaks of what happens sometimes, and moreover, among the perfect, whose soul, even in one spoken name, feels the whole prayer, with which it has already been previously nourished and permeated; but this is not proposed as a general rule for everyone. I think it would not be unfair to note that on the one hand, the fragmentary pronunciation of two names does not represent reverence; on the other hand, their combination represents something discordant in relation to dogmas. We say, according to the institution of the Church: “Glory to the Father and the Son and the Holy Spirit,” uniting equal Divine hypostases. But the name of the Blessed Virgin, although pronounced, is not equivalent to the name of the Divine. Therefore, the Holy [Holy] Church teaches us to say: “Save, save us,” that is, by Your Divine grace. And also: “Most Holy Theotokos, save us,” that is, with your prayers and the grace of Christ. But it does not teach us to say: “Jesus and Mary, save us.” The Lord vouchsafed me to receive about a hundred people in his church at the Lord’s Table. I was also consoled by those who flocked to Saint Alexis at Vespers and on the day of his feast day and during the first week of Lent at Compline. But what I heard about the frenzy of spectacles during Cheese Week is very sad. Europe is mad and suffering: we see and are not afraid to follow the path of madness, not being enlightened by either what has already befallen us or what may threaten us. […] I received and read the newly published Lavsail 638. The book that I have in manuscript from the late Father Archimandrite Photius, under the same title, is not the same. In both, however, there is an article about which I expressed doubt about [tsu] Photius. This, in article 133 of the printed book, is a legend about a wife who, in order to preserve her chastity from violence, took her own life. This legend, placed between the legends of the saints, may be subject to incorrect use. In article 131 there is a legend about a similar temptation, in which the tempted one acted more correctly. Even more dubious is the legend in article 68 about the envious Jerome, who, according to the description of the circumstances, is none other than the famous blessed Jerome. As far as I remember, Westerners do not praise the writer Lavsail. However, it is pleasant and instructive to travel with this book in the ancient monastic world. […] Now strangers are strict with us, but we want to be lenient with ourselves. In order, outsiders should be lenient with us, and we should be strict with ourselves. The adventure with Matthew, I think, is more than an act of imagination. And it is likely that if he had remained at his prayer and had not touched the dark atmosphere that was approaching him with his speech, he would not have suffered suffocation and coughing. It seems to me that when attacked by dark forces, a person who prays internally is like someone imprisoned in a solid fortress; and he who turns his speech to those who oppose him is like one who makes a sortie, which is possible for the strong, but dangerous for the weak. […] About the patient whose strange changes you describe, it seems that I had heard before and was inspired to seek help from saints, and not from doctors. Blessed is the power of the holy, which so conveniently overcomes the power of the enemy and is accomplished in our weakness. But how pitiful is a person who cannot hold back the power of light that has already visited him! And how conveniently the belly of hell is approaching! May the Lord further reveal His holy power through the intercession of the Most Holy Virgin and St. Sergius, over the humble prayers offered for those in need out of love for mankind. […] A strange adventure of a peasant widow. But the question may be: was the alien unclean spirit a dream or was the departed soul attracted by earthly passion? I read a case or heard that a deceased mother came every night to the remaining baby and, apparently, breastfed him. During the day the baby did not take milk and a few days later, eating only dreamy food, he died. Truly, a person walks between nets supplied by the enemy, and he knits nets for himself or strengthens the enemy’s with his passions. Break, O Lord, the snares and deliver every Thy creation. […] Glory to Christ God, who appeared in the humility of our nature, may he show us images of humility. He appeared in a den, so that we would be content not with a red cell, in a manger, so that we would not demand a soft bed, in swaddling clothes, so that we would love simple clothing, in the silence of an infant, let us, like children, be simple and gentle, and let us not allow our tongues to indulge in idle talk. Let this be wise in you and let this be wise in me, for this I ask for your prayers. […] It seems incredible to you, Father Viceroy, that there are false brethren. That's how it should seem. And we must believe in the good as much as possible and the bad as little as possible. However, experiments show that a look of caution is also needed. There are sincerely good ones who will not act contrary to sincerity; and there are those who want to appear good, but who are not always what they seem. […] It is true that modern upbringing encourages self-will. I am often amazed at how important and independent young children behave in front of their parents, and they seem to not dare to touch them. […] The Church rites of Holy and Bright Week, or, as the ancients said, Easter of suffering and Easter of resurrection, are truly a wonderful treasure. Every day of Holy Week you see in the church what is happening in Jerusalem and on Calvary on that day. With what completeness and accuracy one continuous fabric of events and contemplations is woven from the four Gospels! How significantly close are prophecies to events, and prophecies mutually illuminate events, and events illuminate prophecies! One cannot help but be convinced and feel that the Holy Spirit 639 and the Fathers of the Church are tormented in this way. […] You see that the father of the Archimandrite of the Sergius Hermitage, Ignatius 640, wrote a book against the book of Thomas a à Kempis and wants me to see it and encourage him to publish it. I don’t hope that if I read the book, I could write something about it that he would like. The idea of ​​writing an edifying book against the book of Thomas à Kempis seems strange to me. It seems to me that it is most convenient to continue the silence in which I have remained involuntarily until now. But this gives him a reason for displeasure. Without reading the book, if I say that I don’t hope to agree with it, it will be cruel, and perhaps I can say even less gently when I read the book. I will be glad if the Optina fathers publish the book of Isaac the Syrian in Slavic. And I don’t foresee any difficulties for censorship. It would be desirable for some passages to be explained from the original, as was done in the edition of Barsanuphius the Great. But if this turns out to be difficult, it’s good to print without it. And with explanations, the Slavic text is better for me than the Russian one, because by the nature of the language the translation is closer to the original. I trust new translations less. […] As the Lord judged that the generation would pass away 641. Glory to Him for the fact that the race comes, and so does the monastic race. May the Lord grant the new generation to reach the level of its fathers in deeds and virtues. […] Peace be with you, father governor, and brethren. You are asking whether the hieromonk sins if he separates part of the Holy Gifts during the priestly service without blessing and takes them to his cell for communion on the days of non-departure from the cell. I'm almost surprised you ask. How can such audacity be considered right? I ask: why is the church built and consecrated? For worship in general? It also takes place outside the church. For the Sacraments? And most of the Sacraments can be performed outside the church. Only one Sacrament - the Sacrament of the Body and Blood of Christ - certainly requires a consecrated church. Consequently, the church is built and consecrated especially so that the Body and Blood of Christ can be sacred and preserved in it. This greatest Shrine on earth required a holy repository. From this it follows that only in extreme need can the Body and Blood of Christ be taken out of the church, and whoever has them in a simple house or cell needlessly insults this shrine. But what is the need for someone living in a monastery or near a monastery to receive communion outside of church? Is it really necessary to show more respect to his cell silence than to this Divine shrine? Don't point to the times of martyrdom. Then there was a need to have Divine guidance close by, because it could be needed suddenly, without the possibility of resorting to the church. Do not point to the ancient desert dwellers: the distance from the church provided a reason to have spare Holy Gifts. But, on the contrary, other desert dwellers spent many years without daring to demand this, and only before their death, according to a special dispensation of God, were they honored with holy communion. You can point to perfect recluses. In this kind of people there are people who cannot be judged by general rules, but whom not everyone can imitate. It must be thought that, with an inner attraction and calling from above, they decided to go into retreat and receive the Holy Mysteries in retreat not only according to their own reasoning, but with the blessing of their spiritual fathers and superiors. If a monk sins by doing a small deed without blessing, how can he not sin gravely by deciding without a blessing to do a deed of great importance and holiness? I urgently ask you to admonish and protect those who gave you the reason for the question you proposed, and to guard against arbitrariness, which is the opposite of obedience and humility and in which self-will and pride are hidden. Those who strive will not get married, otherwise it will be illegal to strive 642. Behold, obedience is better than sacrifice. Just as idolatry is sin, so is disobedience (1 Samuel 15:22, 23). Sorry. It’s not me who says it, but the holy books say it. I have long thought about saying something about confessor Filaret. Why is he strenuously demanding his son from Optina Pustyn? The son, they say, does not want to go otherwise than they will send him and not let him go. I talked about this with Filaret and noticed in him on this subject a certain elasticity that I had not seen in him before. It seems to me that it is better for a son to be in a monastery in good hands not with his father than with his father. With a father, natural love can more conveniently take precedence over spiritual brotherly love, or so it may seem to others, which is also not useful. Is there anything special here that I don't know? Thank God that the cave society was not shaken by the separation of the one who started it. Thank God also for the fact that the rule of St. Pachomius rules the cell of Philaret. But even here I would like to ask: are there children? Do they follow the same path as their father? […] Among the pure prophets and among those falsely claiming to be prophets, or dreaming of being such, are there not a middle class of people who, striving for good, although still in a mixed state, have some contemplations, just as they have some virtues, and the Providence of God, allowing them to reveal their presentiments, has the goal of arousing some to goodness by what is good in them, and by what is mixed in them, to facilitate the judgment of those who are not they will believe it. Judge my thoughts and tell me the best. […] Thank you, Father Viceroy, for your discussions of spiritual caution. I share them, but I think that my thoughts, which gave you the reason for this reasoning, do not contradict them. I did not consider the state of the people about whom I spoke to be either wrong or safe, but I only said that God’s Providence allows some to act from mixed states and turn to their advantage the glimmers of truth that occur. Balaam was in the right state when he refused Balak's envoys; entered into a confused state when he was seduced by the importance of the second embassy and wished to go, already knowing the will of God, which forbade him to go; the donkey was already denouncing his wrong condition; then he completely lost his way and died. But through this confusion, a great action of Providence passed through, and an important prediction was pronounced 643. […] You offer me a question that is not my small business to answer: is there now a need for prophecies, albeit private ones? And will people of great measure undertake to answer this? The Lord, who rules the world, knows whether He still needs this instrument, which He often used before. The prophet Amos (chap. 3) testifies: the Lord God will not do any work unless He reveals His punishment to His servant the prophets. The prophet presents it as if it were customary for the Lord to reveal every work that He does to His servants the prophets. The fact that the Lord stopped this custom is not visible in the word of God, as far as I know. Prophecies were especially appointed to indicate the coming of Christ. They were fulfilled during Christ’s earthly life, but did not stop. We could ask: is there any need to predict to the Apostle Paul that he will be bound in Jerusalem when he goes to this extent, even if he is restrained? However, Agabus predicted this. Would you say that this was necessary in order to demonstrate apostolic firmness and readiness to suffer for the truth for edification? So you admitted that there is a need for private prophecy. Didn't Anthony the Great predict the end of Julian the Apostate to Athanasius the Great? Did not Theodore the Sanctified predict to his disciples the darkness of Arianism in the Church and then the abundant light of Orthodoxy? Where is the limit to this? Did not Father Seraphim predict many things to many? If the Lord arranges this, then one must think that this is needed for something. We can and should say to everyone who strives for his salvation: there are no secret needs 644: do not seek to know the unseen or the future. To be saved, you need to believe, fulfill the commandments, purify your heart and not be curious. It is dangerous to want to know what is hidden; and wanting to open it is even more dangerous. But all this does not prevent God’s Providence from revealing the secret and using it for its own good purposes, even with the imperfection of the instrument, as can be seen from experience. […] Thank you, Father Vicar, you and the brethren of the monastery for the prayers brought and offered for the newly deceased servant of God Evdokia 645. Her life and death give assurance that she died in blessed hope. The number of her years and the last painful year prepared me for deprivation. I look at her departure with reverence; however, I often want to cry. Thank God that I was honored to pay my last debt to her. Tired of studying with the chief prosecutor, in her last days, I had to often come to her, sometimes at night, and sometimes spend several hours with her: and I already felt a breakdown in my health before her death, but God arranged it so that before her death I said a prayer in front of her, and witnessed her last quiet breaths, and, immediately after their cessation, offered a prayer for the deceased. But when I came to the funeral service at her house for two days, I got such pain in my head and insides from a cold in my legs that on Sunday I lay for most of the day and had a difficult night that day, but now I was able to fulfill my duty. I was consoled by my fellow servants, of their own free will, who gathered in sufficient numbers for her removal and burial, and by the multitude of people not only from home to church and in church, but also in the country cemetery. Enough love and prayer. […] Moscow. Metochion of the Holy Trinity Sergius Lavra on Samotek. Unknown artist based on the original by S. Pavlov. 1840s Do you know the sister of the Diveyevo community, Elisaveta Tatarinova? Gabriel Pavlovich wants to have her as the head of the hostel being established. She hesitates and finally agrees to submit to the election if I allow her to break the oath that her confessor and mistress took from her not to leave the Diveyevo hostel. It seems to me that I should not do this both because she is not in my department, and because in this oath, although perhaps not entirely reasonable, there is nothing harmful or criminal. If Herod had asked me to release him from the oath, as a result of which he was led to the murder of John the Baptist, I would have allowed him so that no evil would happen. When this is not in mind, what right does one have to destroy an oath, which, perhaps, God’s Providence arranged for some good purpose? Is it true what I think? […] I asked Antoninus if he knew the commandments, what the third commandment was and against which commandments the one who lies sins. He only said that there were ten commandments; but more refused. To this I spoke to him the word of the Lord: if... you want to take it into your belly, keep the commandments 646. How do you observe them when you don’t know them? After the initiation, I gave him the Catechism and ordered him to read it and protect me from condemnation for assigning to the priesthood someone who did not know the commandments. Let us assume that the elders have the spirit of the commandments, although they do not remember their letters. But why shouldn’t young people read, if not the Long Catechism, then the Shorter Catechism, so that they understand the Creed and the Commandments? […] It is a pity, of course, that military leaders think in arrogance to find strength, and not in hope in God. They think that the audacity of words belongs to courage. This is not how good warriors think. It is noted that Wellington, in reports of victories, never spoke about glory, but about the performance of duty. I was told that Nakhimov 647, going out to look for the Turkish fleet, as soon as he set out on the open sea, raised a prayer flag, and there was a prayer service on all ships; then he gave the password to the entire fleet: “God and glory.” Although he did not forget the glory, thank God that he remembered God: and now he was given the opportunity to destroy the Turkish fleet. […] It is also a shame to see that non-Orthodox are better than Orthodox in observing Sunday. Sometimes this disorder becomes incorrigible by human means; we must fear corrective measures from Heaven, stronger than what we are already experiencing. […] There is also service to God in not insisting too much on the fulfillment of one’s, however, good desire and complacently heeding what is offered with good intention and love. […] My thought about the akathists is to use the ancient ones for the Sweetest Jesus and the Mother of God, and not to introduce new ones, which are allowed to be published, but which have not yet received the full character of the Church. […] I am glad that you, Father Viceroy, rejoice in fasting. And I grieve that I’m going through this feat poorly. You think there will be fasting in heaven. But I think this: that on earth there is a feat called fasting, then in heaven there is a natural state, because there they do not eat material food, which along with nutrition is burdensome, but feed on spiritual food, the grains of which fall to the ground here and make up the sweetness of fasting. […] Count Alexander Petrovich visited me and brought me information about the arrest of the magnetizer, about whom I wrote before. This one said about himself that he read the Philokalia, had extraordinary sensations and thought that he had received a gift. But his morality did not correspond to this. In Nizhny, the Eminence demanded that he not be allowed to act, but the Eminence was not listened to. The magnetizer had a strong effect on the sick, so that the paralytic began to walk, but then everyone felt worse than before the magnetizer. […] The word about God was sent to Sevastopol by the Emperor and the Empress. He told the soldiers that the Lord would reward them for their exploits. She sent an icon. The latter was done almost due to the fact that the Right Reverend Innocent was traveling, they say, to Sevastopol with the miraculous icon 648, but Prince Menshikov rejected his arrival in Sevastopol. We live in an amazing mixture of thoughts and deeds. They retold to me what was said by one significant person, that Prince Menshikov is not disposed towards the Right Reverend Innocent, considering him a free-thinker, whereas it would be incredible to me if the Right Reverend had such an opinion about the Prince. Savva the Sanctified, or Theodore the Sanctified, believed that there were hundreds and thousands of people living in their deserts: but we do not believe that they accepted anyone because they gave money or land, and thus supported the community. God, work and virtue will support community life: this is what they thought in the old days. […] I am sending you two things: the first is a letter from an unknown person with two silver rubles to fulfill his will and a petition from Yakutsk to St. Nicholas, which I am instructed to present. I could tell the Yakut tradesman Grigoriev to contact his diocesan bishop. But can a petition to St. Nicholas be ignored, no matter what it is? Would you please instruct us to perform a prayer service before the miraculous image of St. Nicholas and remember the servant of God Paul? Peace to the soul of Father Archpriest Fyodor 649. When the good ones land, it occurs to me whether punishment is approaching for us who remain. […] Some blessedly say that a person does little by himself, but more by either the help from above or the intervention of the underworld. Of course, it was not the Angels who helped invent tools that intensify murder and death or unnecessarily cater to human impatience and insatiable self-interest. Do the current daily inventors of evil think this? […] I also heard that the Right Reverend Innocent was in Sevastopol and was coldly sent away by the commander, but after the Battle of Alma, the Right Reverend announced to the Tatars that he would give two rubles in silver for each wounded person who was brought to him from the battlefield; and they brought him up to a hundred on the second and third day. This is a blessed bishop's work. And how difficult is the feat of soldiers - to suffer from a wound and wait for more than one day for help! Lord, grant them martyr's fortitude and martyr's crowns. […] God's blessing and peace to the vicar father and the brethren of the monastery. I haven’t written to you for a few days, and it’s as if a century has passed in this time. This is another reign. The Lord will roar with the voice of power over Russia. But we, like Paul’s companions to Damascus, are amazed when we hear the voice and do not understand what it says. Will the Lord bring some healing to defeat? They irritated Europe a lot by placing the blame for the discord personally on the late sovereign: the current one comes as an innocent soul, and there is nothing to say against him. Will the peoples not come to their senses and think that they are ruining themselves in vain? But it's doubtful. Signs have long been visible that a general European conspiracy against Russia is being prepared; he makes it slowly, but doesn't stop. […] From two or three noble visitors to the Lavra... it is known that they were seduced by the picture of the Last Judgment in the Trinity Cathedral, where in hell there are people in uniforms with epaulets and a journalist with a notebook sticking out of his pocket. If something like this has happened, try to correct it these days. We were also tempted by the image of St. Nicholas in the Cathedral striking Arius on the cheek. I remember that I saw this too, and, of course, it would be better not to imagine the action that the Council of 650 condemned and which the Seer of Hearts forgave, but which, of course, should not be an example to follow. But this was written for a reason. We were also tempted by the fact that Arius has an evil spirit depicted on his neck. And in this case there was no need to display for everyone what only seers saw. Don't complain about what I'm writing. We must be edified with caution against temptation. Put aside the thought of envying the hermitage monk who enjoys peace and freedom. Was the apostle closer to salvation than the monk of the monastery, who said: free from everyone, I am enslaved to everyone; I will save everything for everyone, and I will save everyone 651. He wrote: For death is at work in us, but life is in you 652. Apparently, in his labors and sorrows for the salvation of others, the light of Divine life was sometimes hidden, but nevertheless the treasure in the meager vessel was preserved and grew invisibly. Consequently, to suffer some deprivation of inner consolation in serving one’s neighbor is not a loss. […] Undoubtedly the right word: when the word comes, they will recognize the prophet 653. But with some signs, even before fulfillment, it is hardly prudent to ignore the warning word. If we accept the word of warning as sent and use caution, then, even if it seems unnecessary, there will be no sin or harm. And if we ignore the warning, and it turns out to be fair, there will be guilt and harm. […] I am never captivated by frames on icons. They represent wealth, but the liveliness of the images is obscured. In bad times, bad people are tempted to sacrilege and insult the sacred. […] Some piously-minded people expressed grief, which was met on behalf of the deceased sovereign in Bose and was met on behalf of the current one in praise of the soldiers: I am proud of you. Why, they say, did this word, alien to him, creep into the language of the most pious sovereigns? The Word of God does not approve of pride and says: God opposes the proud (1 Peter 5:5). […] There is an insult to the holidays worse than teaching: auctions, untimely opening of drinking houses, spectacles. If this is incorrigible, is it not necessary to endure even that? What kind of misfortune is it that everyone talks about abuse and no one can overcome it? […] In your affairs, pay attention to what the law and the authorities allow or do not allow, and the supreme law is not to do to your neighbor what you do not want for yourself. […] If, even in one year, you take all the bad things from secular magazines and combine them, then there will be such a stench against which it is difficult to find enough incense to drown it out. Your guess that what is happening in the school tower comes from some departed, unpacified soul, in my opinion, is acceptable. It seems that this is not one soul. It's darker. Who knocked at night with iron boots, and therefore, after the presence of the shrine, the place visited by the shrine became inaccessible to her. For another, it remained accessible, and, moreover, during the day, as less alien to the light. When the current Vladyka of Novgorod was the rector of the St. Petersburg Academy, soon after the death of the disabled Nestor, who served at the academy, the secretary of the academy began to imagine at night that Nestor was walking around his room with familiar steps. After several sleepless nights, the secretary opened up about this to the rector. The rector inquired to see if Nestor had cared about anything before his death, and found out that he owed a small amount of money without paying the debt. The rector ordered the debt to be paid and a memorial service for Nestor to be performed: and the secretary rested peacefully after that. […] Peace to the viceroy father and brethren. I have not answered you for a long time, Father Vicar, about the word of St. Demetrius about the Mother of God: They worship Your sinless conception from holy parents 654. And now I don’t hope to answer enough. I don’t know what’s happening to me, but I’m so unable to do the things that are set before me that I’m beginning to think whether I’m being told to admit my powerlessness and completely abandon them, perhaps even with the discomfort of obvious incorrigibility. The words of Saint Demetrius can be understood about a pure conception from voluntary sin, for this happened after a long honest life, in old age, not according to the desire of the flesh, but in obedience to the prophecy of an Angel. But it is not incredible that he understood it the way they think about it in the West today. He received his initial education in a way that included Western teachers and Western books. The opinion met, marked by reverence for the Mother of God, could be accepted out of a feeling of this same reverence, while it did not occur to the idea to strictly examine it in relation to the dogma of the redemption of the human race from original sin solely by the Blood of the incarnate Son of God. At the same time, I remember my conversation with the Desert Archimandrite Ignatius 655. He disapproved of the book about the imitation of Christ so much that he forbade it to be read. I objected to him that Saint Demetrius cites the words of this book, stipulating that Thomas a Kempis, although a foreign merchant, brings good goods 656. The archimandrite answered me: “We do not know when Saint Demetrius was introduced into the grace-filled dignity of a holy father, and perhaps he wrote what I indicated even when he was simply a pious writer or preacher.” And Saint Barsanuphius the Great said that the holy fathers, under the protection of the grace of God, wrote the pure truth, but meanwhile, sometimes, without protecting themselves with prayer, they wrote opinions heard from mentors, not strictly tested, which the reader, without insulting the holy fathers, can and should put aside, without being obliged to accept them. I doubt whether it is necessary to write discussions about the conception of the Mother of God and whether it is useful. It seems that we look at this issue quite calmly. It would not stir up strife, the resolution of which is difficult to foresee. Let us assume that one, being careful not to shake the dogma of redemption, imagines the birth of the Mother of God as pure only from arbitrary sin, while another, reverent for the Mother of God, considers it pure from original sin, without having in mind what relation this opinion has to the dogma of redemption. God bless them both. If they ask us, we will speak in the words of the stichera for the Annunciation: The Son of God dwelt in the womb of the Most Holy Virgin, purified by the Holy Spirit. Was it really true that the Holy Church, at 1850 years old, had not yet had time to establish its dogmas? The Western Church apparently thinks so when it now proclaims a new dogma that was not previously a dogma 657. The Eastern Orthodox Church is content and saved by the dogmas sufficiently established at the seven Ecumenical Councils. It seems to me that the reasoning of some French bishops is blessed, who said that the Church did not decide the question raised by the pope dogmatically, but left everyone to freely discuss it without prejudice to their Orthodoxy and salvation, and that for this reason some saints had an affirmative opinion about it, and some had a negative one, and, consequently, if an affirmative opinion is made a dogma, then the negative opinion opposite to this will become a heresy and turn out to be saints with heretical opinions. What to do with them? Should we exclude from the saints those already recognized as saints in the Church? Should we admit that people with heretical opinions can be saints? Why voluntarily produce this insoluble confusion? That is, why turn a free opinion into dogma? This is what I think, or, more precisely, I write, almost without thinking. What is given to you to understand, you tell me. The righteous instruction to His Eminence Anthony is that one does not come down from the cross. But what if I’m not only not crucified yet, but I’m also carrying the cross poorly, or I’m barely carrying it, and perhaps I’m not preparing it, but I’m also blocking the path of salvation for others? We don’t know what we want. Have mercy, Lord! […] You can laugh at what are called omens. But sometimes the meaning is hidden in them, although the connection between the preceding and the consequence is unclear. The bird flies in the spring and flies away in the fall, sometimes earlier, sometimes later: and it turns out that it seemed to have foreseen how the weather would follow. Not without experience, it was a sign that the unusual appearance and impudence of animals was a bad omen. […] Greetings on the eve of Lent. Blessed be the entrance, and the procession cheerful, and the fruit of the feat soul-nourishing and joyful. Let your prayers awaken me from laziness. […] I am returning a letter in which the sayings about the spiritual dispensation encourage one to trust the sayings of foresight. And what we see with the eye of ordinary observation and understanding unfortunately corresponds to the threats of the gift of insight. We have sinned, we are lawless: but do not betray us to the end, O Fathers, God 658. […] Sorry; I do not think that I made a mistake when I subordinated my project to the reasoning of my elder. It is not my measure that, by asking for God’s help and by faith, what is asked for will be literally fulfilled. I called on God’s help at the intercession of the saints, but I don’t know whether God wanted to show me help, and what kind, or to leave me to my thoughts, so that someone else would later correct them to my humility. If the matter only depended on me, then, having called on God for help, I had to act, surrendering the matter to the will of God. And when the matter in order had to be subordinated to the reasoning of another, I don’t think that the right was to vigorously stand up for one’s thoughts. […] Thank you for the discussion about visions, which was given by the case of Esaul 659. It is obvious that in his manuscript there is an admixture of his personal concepts; and other things could have been aroused in him by rumor, such as, for example, the demand for the liberation of the peasants. But he has thoughts that are difficult to imagine born in a Cossack’s head. How did the original idea come into his head that the multiplication of nobles, endlessly continued, should finally produce thousands of beggars with claims to nobility and that, as a precaution against this, it is necessary to limit nobility to the fourth class, through which advantage is preserved and excess is eliminated? It seems to me that in this phenomenon there is something from the Providence of God, which does not send us perfect prophets, so that we do not make ourselves more guilty by not paying attention to them, but allows some people of a mixed spiritual state to convict us in the name of God, through which we are given the opportunity to awaken and not fall under punishment; meanwhile, inattention to them is not a very serious sin, partly excused by their mixed condition. […] St. Sergius did not care about receiving guests, even high-ranking ones, you say. Is it true. He was not like us; and the guests were differently disposed; and these were not customs that could not be completely neglected. We will take care, as best we can, of goodwill towards good guests. As for silence, I hope that you are not deprived of it either and that external prayer does not penetrate much into the inner cell. To bear the burdens of the brethren is a matter of patience: and in patience, I think, there is a grain of silence. […] The book “Warning” 660 is definitely of a good spirit, but not to interpret the millennia of Satan’s bonds. You point to the time of Arianism as the time of Satan not yet bound and to the events of the 16th centuries as the time of Satan already unleashed. But does the time of the imaginary millennium of the cruelty of Mohammedanism, iconoclasm, disorder, and in some times the shameful deeds of the papacy mean the time of a bound Satan? I wanted to ask you about that part of the schema that you call “weavers”. On the head of the Monk Isaac the Syrian, it seems to me, there is a bandage with the word “agios”, that is, Holy, Holy, Holy Lord 661. In the vestments of the Old Testament high priest there was a bandage with the words: holiness to the Lord 662. There is a legend that the holy evangelist John wore such a bandage, if I’m not mistaken by his name, or the apostle James. Did it not pass on to some ancient bishops?[...] I thought about the proposal about crosses 663 - excuse me. Now is no longer the time of coronation, when people conveniently agreed with me, as the late Bishop of Novgorod set as an example, adapting to the circumstances and, perhaps, being pleased with my respect for his primacy. Now they will make an ordinary calculation according to proportion; if for 50 hieromonks of the Lavra and monastery there are suddenly 3 crosses, then for 800 priests of the Moscow diocese there should be 40 or 50, which is too unrealistic. It is possible to imagine one of the three, but it is difficult to decide which one. Obadiah is a worthy person, but a recent one. Wouldn’t it be a shame to assign a distinction to a monastery builder in front of the venerable elders there? Remember, Lord, the builders Samuel and Maxim, who did not want to have a legguard, so as not to arouse in the other hieromonks of the cenobitic monastery thoughts of external difference. […] For spiritual work, the blessing of God is primarily needed, which is acquired through pure motives, and not when pleasing vanity is pledged. […] One nobleman came to me and suggested that I tell the government about the inconvenience of the measures being taken regarding the peasants 664; because the nobles are perplexed and do nothing. I replied that this was outside the scope of my duties and that this could only be proposed to an English bishop who legally sits in the highest state office. Does this seem like I should have responded? Read the attached letters about the Christian life and, when returning, tell me your opinion. The teaching in them is Orthodox and paternal; and there are convincing instructions. But are the composition and presentation of thoughts in everything such as one should desire? It seems to me that a virgin, the Christian truth, can receive both the splendid robe of meditation and sublime words, and the modest robe of simple words; but her dignity is not matched by patchwork clothes and dirty stains, low and careless words, as in places in this book. It seems to me that the book would be more useful if it had a more sedate appearance and greater precision in expression. Consider my thought, which comes to me also with other books of spiritual content, dotted with the ignoble language of the latest common literature. I thank you very much, Father Viceroy, for your thoughts about translating the Holy Scriptures. I am writing out the words of the rector, which you wrote down: “The Greek text is faithful to the Slavic one; and other expressions do not correspond to the thought of the Gospel.” The first half of these words is not entirely fair; I don’t understand the other one. I remember an example: the Greek text says: it has been given to you to understand the mystery of the Kingdom of God. In Slavic: it has been given to you to understand the mysteries of the Kingdom of God. I suggested following the Slavic here; and the employees accepted this. Slavic reading is preferred, by the way, because the Evangelist Luke puts it in the same saying: mysteries. What are these “expressions that do not correspond to the thought of the Gospel”? How can there be such expressions in the Gospel? How can we know the thought of the Gospel, if not from the expressions of the Gospel? I don’t understand and therefore I can’t answer anything. You ask why there are deviations from the Slavic in the new translation? I don’t remember whether it is in the chapters of St. Mark that have been translated until now. If they had indicated the places, I would have given an answer. But didn’t you read the translation before the corrections? For example, the committee decided: “The Gospel begins.” I proposed not to deviate from the Greek and Slavic and put: “the beginning of the Gospel.” And so it was done. You ask: why are there deviations from the previous Russian translation? I answer: because the previous translation, during the revision of which the clergy members of the committee were in a fight with the secular ones, in some places is not quite close to the original and to the Slavic: the current translation is closer and more accurate. I would like to see the indicated passages of translation that made a grave impression on you, so that I could explore them further. Some think that the secular want to delay the translation; they do not admit this: the Lord knows the truth. If the Moscow Academy were entrusted with the translation of the entire Gospel and one could expect the firmness of this task, then of course it would be good to form a council not only from people of knowledge, but also from people of pious feeling, but now, when an experiment is being made that can be turned upside down, it was inconvenient to do more than what has been done. As for me, I did not put a single word in the translation according to my decision 665, but offered my opinions to the committee and repeatedly inspired that I was leaving them to free discussion. […] The Holy Church recognizes the saints of God not by the incorruption of the body alone, but mainly by their grace-filled beneficial actions. […] Whatever you write about Christian letters, everything is blessed. But I don’t see any resemblance to the letters of the recluse George 666. These are simple and modest. These are usually the instructions of the elders. The writer of new letters throws out words with some kind of boldness and carelessness. […] The good doctor fast is coming; carries the medicine of repentance. I wish that he would find in our brethren only minor and treatable illnesses; and so that, healed and revived by the Divine food of the Body and Blood of the Lord, with bright souls you will greet the bright day of the Resurrection of the Lord. I ask your forgiveness and prayers, so that I may not be deprived, at least in part, of what I wish for you in perfection. […] You heard, of course, that I was invited to the anniversary of the St. Petersburg Academy... It was on Friday; and on Monday I had to be in St. Petersburg, because the anniversary was on Tuesday. Consequently, I had to get ready on Saturday and rush to the railway on Sunday. Even if I were healthy, it would not be very convenient. I'm glad I couldn't go. And the thought of an anniversary is unattractive to me. For the Jews, the jubilee was an important law both in relation to the Church and in relation to the civil order. He freed those who fell into slavery and returned the mortgaged lands. Popes in the Middle Ages introduced it into the Roman Church in order to receive income from those visiting Rome and from indulgences. Why and why did the anniversary come to the theological academy? And the example of one academy will probably lead another along the same path. […] Gethsemane Skete. Unknown artist. Mid-19th century The rector of the St. Petersburg Academy writes to me, asking me on the occasion of the anniversary to give money to create some kind of capital and collect money from others. For Jews, debts were forgiven on anniversaries, but with us, taxes are imposed on anniversaries. I sinned. Sorry. Peace to you and brothers. As for the burial place: would you like to prepare 667 for yourself here? I don’t want any more new worries for me. May the Lord protect me from surviving the Assumption Church. If the fate of God comes later, so that there is only dust over my ashes, I don’t deserve anything better. Whoever has the mercy to pray for me can do this wherever he remembers. […] I am sending you, Father Viceroy, a letter from Father Macarius and a manuscript: looking for warnings, I ask you to tell me your thought 668. It seems to me that this is a necessary thing. But is everything here accurate and sufficient? The fathers also give instructions in case a reliable leader cannot be found. And I think there are many such cases nowadays. Wouldn't the place have added a warning about this? An unfortunate custom can be born from an unfortunate example. […] Lord bless; forgive insolence and guide us to Thy truth. You ask a blind man about flowers when you ask me about what happened on February 20th. However, I will say what I think, based on the teachings and experiences of others; and you will believe it with your experiences. A person who seeks to please the Lord, entering into spiritual work, naturally desires success: for this he tries to learn and notice some signs of success and signs of God’s mercy. This is partly what is necessary so that the worker does not have difficulty doubting whether he is on the right path: and the Lord gives signs of His mercy in order to attract a person to Himself and grow him in spiritual life. Having gained experience in this, a person feels the need for it all the more. Entering into the service of God, especially the secret service, he feels a special need to prepare himself well and to be convinced of this by the manifestation of God's mercy. By striving for this, a person in some way stops in his striving for God and focuses on himself. The Lord accepts this too, but wants to lead man to perfect devotion. Questions: “Am I now adequately prepared? Am I finding grace-filled consolation?” - must be cast at the feet of the Lord without permission. “I am nothing; but You, Lord, call me to serve You: lead me after You 669; create from my insignificance, or worse than insignificance, whatever pleases You!” There is no doubt that the more perfectly a person surrenders to the Lord, the more abundantly the Lord grants him His communication. Marvelous is the mercy of the Lord, Who, on the path of the innermost life, where there is no elder, observer or guide, Himself indicates when what is not good enough, because the best is required; and speaks His word: “Leave yourself and serve the Lord.” Whether the Angel of the Lord, according to the will of the Lord, forms a word in the heart, or another hidden action of the grace of God, let this remain in His knowledge. But we can be sure that a good word has been sent: let us use it carefully. It seems to me that you can continue your spiritual exercises without changing what you have devoted and learned: you just need to beware of voluntarily and self-strenuously seeking the desired arrangement and consolation, and sacrifice all your work to the Lord as a sacrifice of perfect devotion, forgetting your strengths, even spiritual ones. Someone said: “The soul, which has gone out of itself through love for God, returns to itself, loving love, and thus does not rush towards God with all its strength” 670. The Optina people lost Father Macarius. I think there are good spiritual heirs left from him, but is there anyone who could support them in unity of spirit and lead them? 671 About magnetism (when they asked me whether to use it), I also answered that Christians have been given the highest and truest powers, faith and prayer, and therefore to embark on the lower path, gropingly applied by human thought, is a decline. […] The news from Warsaw is sad, but home news is no better. The ill-intentioned are cunning, bold, mutually united, the defenders of order are slow-witted, timid, divided. Rebellious Poland is apparently connected with Hungary, Hungary with Italy, in Spain a rebellion recently broke out in favor of Garibaldi and Mazzini: but how far do the underground roots of these branches extend, who can see? Europe continues its obsession with the word "freedom", not noticing how in America freedom sheds blood, betrays and barbarizes. […] Everyone cares about peace: and everyone is waiting for war and arming themselves more than ever. Truly, this is like the approach of a time of temptation that wants to come to the entire universe 672. […] The sad thing is that we see, and the sad thing is that those who see do not see. Do not betray us to the end, Fathers God! Count Alexander Petrovich 673 demands that I write about my election as abbot of the cenobitic monasteries from among my own. On the other hand, they tell me that the late father Macarius of Optina, before his death, ordered the same thought to be conveyed to me. In my opinion, it is difficult to resolve this issue. Sometimes the election of the brethren may be incorrect. If you entrust the election to the elder brethren: how to determine its composition? The matter may fall into unpeaceful hands and into private arbitrariness. When elected by all the brethren, votes that have little weight will be counted, along with those worthy of respect. […] When I came to the idea of ​​transforming the Arzamas Alekseevskaya community into a monastery, then, before I had even read your opinion, I thought that this was very doubtful and could hardly be useful. This institution, begun spiritually and humbly, is marked by the blessing of God in its godly leaders and in the fact that, through invisible means, it has grown, expanded and, despite the multitude, retains the qualities of simplicity, obedience, brotherly love, and unity. And if secret tonsure is also given to those who strive well, then what will happen to the name of the monastery, will they appear as a person 674? But the law of Christ does not command us to seek this. In the search for a new external advantage, would such a disposition not creep in, no matter how satisfied one is with the ancient spiritual blessing and does not hold fast to it? It seems to me that the Alekseevsky hostel, like many today, can say: hold it, you imash, so that no one will receive your crown (Apoc. 3:11). I think so. However, you and the sisters of the monastery reason. May the Lord send you His light and His truth, may they guide you 675. Housekeeper Agapit's question is not very easy to resolve. You want to have a basis for resolving this in the fact that Macarius the Great even prayed for a dead pagan. It is not convenient to turn the wonderworker’s boldness into a general rule. Gregory the Dvoeslov also prayed for Trajan, and received notice that his prayer was not fruitful, but that he would not bring such bold prayers in the future. Holy about the husband, we will return the wife who is unfaithful 676 - it is said about cohabitation and childbirth, and not about the rights of a pagan in the Church of Christ. In St. Petersburg, a widow, a boyar, undertook the construction of a church so that her Lutheran husband and she would be buried under it. They asked Bishop Seraphim about this. Good people convinced me to say a word to the Bishop to achieve leniency, and I imagined that the church had not yet been consecrated and that my husband was a Lutheran and was admitted to the consecrated church for priestly service at the time of marriage. The Lord did not deign; my petition was made public; and those who were zealous for Orthodoxy condemned me a lot. To do a thing not according to the rule, to the consolation of one, but not without temptation for many, I think, would not be blessed. You can sing a prayer service for a living Lutheran and ask him for the grace of God, drawing him into the unity of the true Church, but for a deceased person it is a different matter. We do not condemn him, but it was his will to remain outside the Orthodox Church to the end. Knowing some Lutherans who had respect and faith in the Orthodox Church, but died without union with it, for the consolation of the faithful, I allowed prayer for them, not open in the Church, with which they were not openly united in life, but commemoration at proskomedia and memorial services in the house. The Synodal rule allows for one church action for such people - for an Orthodox priest to escort a deceased non-Orthodox person to the grave in vestments, singing “Holy God.” I can’t say more about the housekeeper’s question. Peace of the Lord to the viceroy father and brethren. You wanted information from me about the Zadonsk holiday 677, but now you have two eyewitnesses. It didn’t happen much to talk about this with the Bishop of Novgorod, because during the one meeting we had, there was a lot to talk about regarding service matters. He said that there were those who received sight, even those blind from birth, who received the word. One, crouched so that his legs were brought to the back of his head, when they applied him to the holy relics, he straightened up and stood on his feet. During the carrying of the holy relics, people were not allowed near the monastery, so as not to hinder the procession, but stood around and on all the hills with burning candles in silence and threw canvases, scarves, money, etc., on the path of the holy relics in such a multitude that the thick layer of things on the way made it difficult for those carrying them. Someone, seeing others bringing their gifts to the saint in this way and not being prepared for this, took off his sash and threw it on the path of the holy relics. The Metropolitan told me this; and others also said that after the relics were transferred, the one with the stomach pain took this sash, girded himself and was healed. The Metropolitan said that he himself asked one healed woman; and when he finished the conversation and was leaving, she asked: “Where should I go? To a prison or something? - "For what?" - “They say that everyone who is asked is sent to prison.” They say that this is the effect of ill-intentioned disclosures about the police: why many healed were in a hurry to hide and leave. So the enemy comes everywhere with tares into the Lord’s pasture! […] Here is the question that was proposed to me: If a person, jealous of the good of the Tsar and the Fatherland, suggests to another that for the same purpose he should decide to act outside the scope of his duties and give advice that is not required; if this second person sees that he can only indicate what is unsatisfactory, but does not find the means to determine what would be satisfactory; if he foresees that the advice, if any could be given, will either not be fulfilled, or for execution it will fall into such hands that the unsatisfactory will become more unsatisfactory: will he act justly if jealousy does not carry him away beyond the bounds of his duties? If someone acting within the limits of his duties sees the unsatisfactory nature of his work, he can soothe his conscience by saying that he acted according to his duties as best he could. But if the consequence of activity outside the circle of duties turns out to be harm, then the actor will suffer a double reproach in his conscience, that he became the cause of harm and that he acted when he was not obliged to act. I would like to hear your reasoning about such a combination of circumstances. But the word about this is only between you and me, and no further. […] For this age it is not enough to act justly; one must be careful not to take up arms against the truth with the letter of the law and the form. The Right Reverend of Smolensk 678 composed an akathist to St. Cyril and Methodius, presented it to the Most Holy Synod, and the question was born: shouldn’t it be read on the day of the millennium in all the churches of Russia? I have sinned; It seems to me more contrived than arising out of deep zeal and gratitude to God. We do not know how to perform the universally obligatory divine service in full, without haste and abbreviations, but we invent extended services, rich in words rather than in force. It is doubtful to argue: for my part, I would propose to draw up only a canon, as edifying as possible, and order a prayer service to be sung so that the canon can be clearly read. Or is this just my lazy wisdom? It occurs to me that the prayer of gratitude for the 1000th anniversary should be combined with the prayer of repentance for many, especially in recent years. Peace of the Lord to the vicar father and brethren... The dream about Father Macarius and Father Leonid truly encourages the belief that there is truth in it. There is an indication of their characters in it. Father Leonid 679 acted with some freedom and authority, and father Macarius with deep modesty and humility. […] Venerable Leo, Elder of Optina Hermitage. Second third of the 19th century. Hieromonk Gabriel (?) About the service to Saints Cyril and Methodius, we heard that the Right Reverends Eugene and Philotheus were thinking about how to insert my draft troparions into the printed canon, but were not thinking about composing a new one 680 . They want to translate the Psalter into Russian before other Old Testament books. I said that the Bible Society did this for special reasons which no longer exist; that the Psalter is used separately for prayers and teaching children and that for this a Slavic one is needed, not a Russian one; that it is natural to begin the translation with the first book of Genesis; that historical books are easier to translate and by continuing to translate them, one can better prepare for the more difficult task of translating the Psalter. They didn’t deign to heed this. Do not be angry at the question attached to this. Such letters often come to me, and they should not be ignored. I have never allowed the Chrysostom liturgy to be performed for commemoration or a holiday during Great Lent, except on the day of St. Alexis; but now we have moved this from Monday to Sunday. I allowed the Chrysostom liturgy during Lent only in house churches, for two extreme needs: for the ordination of a priest, so that the parish church would not remain empty for a long time at such a time, and for the communion of numerous cadets, whom it would suddenly be impossible to confess on Saturday and to commune on Saturday. Under the patronage of the Empress, at the end of his last stay in Moscow, a concert was given by court singers, a small number of whom were asked to supplement mine. I agreed. Having seen this example, the society for the publication of useful books asked me for singers for such a concert. What prompted me to agree was that the flow of bad books needs to be countered with at least a small dam with good books. I did not allow only the singing of what was sung in the liturgy, but I allowed what was sung in services and in homes. The unnamed letters complained about this and presented to me the incongruity that in the first concert they sat while singing the Lord’s Prayer, but stood up to sing “God Save the Tsar.” Then I learned about the second concert that there was applause. After this, I already refused four or five requests for a concert. But some, even spiritual ones, say that spiritual concerts are better than secular or live paintings. Analyze my thoughts, am I right now and was I very guilty before? The celebration of the Chrysostom liturgy on fast days is not, in essence, an important change in order. In ancient times this was not viewed in the same way in some places as it is now generally viewed in the Orthodox Church. But we must spare the true zealots who, without delving deeply into the spiritual, are easily seduced by the visible. Those who wish to commemorate the deceased can do this on Saturday. […] You say that there is no untruth in the adventure of the Kokuev priest, but there is a little lack of truth in him and in the one who held the veil during communion. They had to see that the shrine was not only accepted, but also consumed, before the communicant departed from the veil. This is also necessary because some intentionally hold a particle of the Holy Gifts in their mouth. Tell the priest on my behalf to read the akathist to the Lord Jesus and the akathist to the Mother of God and, condemning his thoughts for inattention, pray for forgiveness and preservation. Now he is allowed, and he no longer needs to come to me. Let him bow down to the one holding the shroud to purify inattention. The fear of investigation is in vain. Such cases are not investigated, unless under some special circumstances. It is better to take out part of the floor, for example the stone on which the shrine fell, completely and put it in the river, where no foot will trample on it. To the Father Superior and the brethren of the holy monasteries, we extend a mutual voice of faith and joy from our hearts. Truly Christ is Risen! By His life-giving grace, may the Lord grant to all of us that our faith will be justified and strengthened, and that our spiritual joy will be protected by a life true to faith. My word to you was slow because it failed. I was privileged to celebrate this great day with the great Church. I've been sick ever since. Help me with your prayers on the path of relief or patience. Brethren, let us take heed to this time, so as to awaken ourselves from neglect and slumber. The tongues are reeling. People learn vain lessons. From Christian societies come men who say depravity. Reckless blasphemies are proclaimed as wisdom. Temptation and lawlessness open wide paths for themselves. In such circumstances, living sacrifices are especially required - for themselves and for others, struggling in repentance, prayer and correction. This requirement applies to our title more than others. The question is whether the clergy should not express to the emperor the feelings aroused in the hearts of loyal subjects by the present circumstances of the Fatherland 681, but illness did not allow me to do this in good time. And I think that this would be a very dubious step. This is not visible from the side of the clergy in states in which it is closer to politics and where the addresses of the people or classes have long been common. It is difficult for a church word to enter the political sphere without leaving the spiritual field. But having once entered this path, there will be some need to continue walking along it, and may even lead to an inconvenient path to follow. During the war of 1806 or 1807, the Holy Synod, thinking to strongly support the government, called Napoleon the Antichrist, and then made peace with the Antichrist. The address of the Holy Synod would be out of the ordinary: because both the State Council and the Senate do not write addresses. As for me, I have said my little word; when the Emperor and the Empress deigned to greet me via telegram, and I responded with a most loyal letter. […] Around April 30, 1863 A. I asked about the commandments of God. He said that it was ten: but when asked which commandment he sins against, who swears or swears falsely, after a long silence he read the ninth commandment. Holy Trinity Lavra of St. Sergius. Church of the Descent of the Holy Spirit with a side chapel in the name of Righteous Philaret the Merciful, where Metropolitan Philaret and Archimandrite Anthony were buried. Photo from the beginning of the 20th century. The question is: how does he hope to be saved? - I did not get him to mention Christ the Savior. It is difficult to decide to ordain. Tell A. to teach the younger ones to understand why they are Christians. […] You want to show mercy to someone who has sinned. Good deed. But justice is also needed. The judgment of God is 682, said the pious King Jehoshaphat. That is: judgment is a matter that God entrusts to man in order to serve God’s justice. […] The Bethany adventure is sad, but not such that it should be the cause of despondency, from which, however, may God always save; and man, trusting in God, must protect himself. Isaiah did not suffer from vice; the case is such that it was impossible to foresee and prevent it. Suspicion of a beggar is likely. The monk was merciful to the beggar, and the beggar became a robber. Why is this turned into a disgrace to the monastery and monasticism? True, the world often, without examining the matter, points to a black line and pokes it into the eyes, which especially happens with the clergy. The prudent know this; and they are not in a hurry to condemn, but will judge the matter. And people of the present century are ready to condemn virtue along with vice. If it were permissible to indulge in despondency, then what deep despondency one would have to fall into when looking at not just one incident, but at everything, or at least at many things that are around us! Let us grieve, let us be sad, may the Lord accept this as a sacrifice of repentance, but may he save us from despondency and may he not deprive us of our hope in our humility. The disciple of the prophet Jeremiah, Baruch, grieved over his personal misfortunes. The Lord commanded Jeremiah to say to Baruch: Behold, even I have planted, I will destroy; and have you sought the great 683? Don't look. Here Jerusalem is threatened with destruction, the people of God are threatened with captivity: grieve for what was promised and in the face of this do not consider your personal misfortunes great. […] Letters to Archimandrite Athanasius 684 From the Lavra it was reported to me about what had happened, by the grace of God and the prayers of our reverend father Sergius, the healing [...] It would not be superfluous to remind you of what the Physician of souls and bodies once said to those being healed: your faith will save you: go in peace; - Behold, you were healthy: let him not sin 685. Remembering this, let the healed woman and the closest participants in her joy, her parents, be confirmed in faith and hope in God and in this find peace for their souls. Let them preserve gratitude for the special gift of God as a special motivation to always live and act according to the holy will of God. […] The tomb of the governors of the Trinity-Sergius Lavra, Archimandrite Athanasius (1818–1831) and Archimandrite Leonid (1877–1891) behind the altar of the Holy Spiritual Church Truly, Father Viceroy, God visits us for our sins. And what else can we do but cry out to Him: we have sinned, we are lawless, but do not betray us to the end, O Fathers God 686; and at the same time correct our lives and exhort others to correction? […] I wrote to you about the laughter on the choir. Please, see and advise that such temptations do not exist. How long will it take us monastics to act worse than the worldly? Time stopped 687. Some unexpected death, God knows, caught someone ready. Who knows how far away such a case is from each of us? Meanwhile, the general time keeps frowning; seems to be heard: woe to those who live on earth 688; and those who live on earth burden their hearts with gluttony and drunkenness 689 and do not think about those who are coming to the world 690 . But in order not to sadden everyone with such thoughts, when you are already gloomy, I remind myself and you that God is our refuge and strength, a helper in the sorrows that have come upon us greatly 691 if we seek Him with all our hearts. Yes, we will punish you! And may it be demanded of us, let us pray in common and mutual prayers. Pray for the soul of Empress Elizabeth 692. Her meek suffering was a sacrifice pleasing to God, and perhaps it appeased Him for us as well. […] It is becoming more and more clear what horrors and abominations God delivered us from, strengthening the sovereign on the 14th day of December. Pray that this evil will be completely destroyed through truth and wisdom. But there are people who, after the former visitation of God, which they previously spoke about, now still talk about the wrath of God lurking against us. […] If we do not rush to follow our fathers in spiritual exploits, isn’t it necessary to at least serve others and help our salvation with the patience of others, through compassion? […] Disputes over business should not interfere with peace. According to the position, it is necessary to encourage everyone to correct the matter: because this is required by the truth and the benefit of the matter. I heard that Plato and Gabriel, after a heated argument in the Synod about business, went straight from the Synod together to one or the other of them for dinner: so business did not interfere with the peace then. […] Do not become decrepit in soul, brother beloved in the Lord, but be strengthened in faith and hope. When God is patient with us, He truly desires our repentance. And when he frightens us with examples of punishments, he excites us to repentance. Let us use both the fear of punishment and the hope of pardon to excite ourselves and strengthen ourselves in the saving feat. Moreover, we must not forget that the only true Conqueror of the world and its prince is our Lord Jesus Christ: the more firmly we hold on to Him, the more faithfully we participate in the victory. Without Me, He says, you cannot do anything 693. If our work is not being done, is it not because we want to create without Him, that is, we rely on ourselves. Let us acknowledge our weakness, let us recognize His power, all in His name, and prosper for us. The fate of Professor Sokolov is noteworthy. During the exam at the St. Petersburg Academy, he read a reasoning approved by the academy, in which some found daring judgments, but it seemed to me that he was judged too harshly. I took him away from persecution, telling him that he should try to justify my action by sound doctrine and a good life. If it is true that his last conversation before his death contained daring judgments, then it is a great pity. May God have mercy on him! If one death frightened you, then I will tell you about another that will console you. The Starogolutvinsky builder Samuil could not go to church for the last three weeks of his life due to weakness; at this time he was unctioned with oil twice, confessed twice, received the Holy Mysteries four times; On February 12, in the morning, he called all the brethren and said goodbye with tears and exhortation; ordered the liturgy to begin earlier than usual; He received communion from the liturgy and died an hour later. Between his last sayings were these: “When I come and appear to the face of God! Were those on whom the pillar of Siloam fell more sinful than us? Unless we repent, we will all perish 694.” And after this we can say: Honorable before the Lord is the death of His saints 695! Where can we escape from temptations, Father Viceroy? Nowhere. We must endure, and what others do not according to us, we must endure, and what we may have done wrong, we must note and correct. […] Is there some confusion among the brethren as a result of your strife? One listens to Afanasy and is indignant against Arseny; the other listens to Arseny and is indignant against Afanasy. It’s not appropriate for things like this to happen. Look after yourself, whether you are giving the brethren reasons for just displeasure; and see if displeasure is aroused by the unpeaceful speeches of others. Beware of arrogance, beware of acting on the first movements of your own will; discuss every matter with attention; there are very few things that would be safe to do as it happens; consult often with the elders and most well-intentioned of the brethren; love to listen to the truth and know how not to be angry for the harsh truth. […] Peace be with you, father governor, and brethren. And until the days of repentance come, I ask forgiveness from all of you for myself and I grant you forgiveness, through the grace of our Lord Jesus Christ, the only one who has the power to forgive sins. May God rest the soul of Father Irenaeus. And for this, we are grateful to the deceased for bringing the hour of death into memory for you and me. Yes. We must stay awake and be ready, especially at a time when the drowsiness that engulfs everyone, from the bourgeois to the wise, I don’t know, with many exceptions, is a poorly noticed harbinger of sudden danger. […] I postponed my journey to St. Petersburg in order to die with my 696 people. […] Letters to Archimandrite Joannikius 697 Bogomolets need to be edified, not confused; that prayer obedience should be performed for the sake of God and for the benefit of one’s neighbor, and not for selfish reasons; that a zealous pilgrim will not remain helpless, and one greedy for money will always be hungrier than a selfless one. […] With my participation, I will learn about the painful seizures that happened to you, Father Viceroy. You should both ask for medical advice from a doctor and take it from a thorough and experienced doctor, because the disease is subtle. They told you the truth that drinking porter can serve to strengthen; but for your illness I don’t think it could be a cure. Your weakness is not in your muscles. One of our predecessors, who had already departed to the Lord, told me that at some times during his priestly service he had an attack of nervous weakness, from which he was afraid to fall if he did not have something close to lean on, that the attack was less sensitive when the proximity of the support calmed the infirm, and that this lasted about a year. What did you do against this, I asked. He answered: “Nothing, he endured, he tried not to give in to exhaustion and fear, but surrendered to the will of God, remained calm in spirit, strengthened by prayer.” In this example, will you find some medical advice for yourself? The peace and strength that the soul has when protecting it from the disturbance of passions, while maintaining peace of conscience, with quiet and humble prayer, is communicated to the adjacent forces in the body and sheds a vital, healing and restorative balm on them. Meanwhile, the body undergoing seizures needs care so that it is not exhausted or irritated by stress beyond its strength and so that it is not burdened with food that is not due to its condition and inaction. An important need of the body is fresh air. But in order not to interfere in someone else’s business - in the giving of medical advice, for which there is a special science - I will draw your attention to medicine, which is actually entrusted to us, the use of which is always beneficial and can hardly ever be sinful. I'm talking about the consecration of oil. It is now usually used in serious illnesses and in noticeable proximity to death. But this limitation does not exist in Christ’s and apostolic institution. But it seems to me that for a subtle illness, healing is especially appropriate, receiving its power from the Spirit and prayer. And I say this not without some experience. Only, if you decide to use this remedy, it must be done in silence, among a few who are quite sincerely united in faith. It is especially convenient to do this in the Lavra, where the governor 698 will carefully arrange this, and St. Sergius will bless the prayers. However, may the Lord grant peace to your soul and health to your body, He Himself knows what the best means are. Letter to Archimandrite Isaac 699 Beyond my hopes, by God’s grace I was granted fifty years of service in the episcopacy; and beyond my aspirations is the attention that the venerable fathers and brethren, associates of the hierarchical and sacred service to the Throne of the Lord, paid to the limit of this field. With consolation I see in this the active spirit of communication, unity, love, so longed for in the class that the Lord designated for Himself as a special lot. Reverend Father Superior and Reverend Brothers, accept my sincere gratitude for your good and benevolent remembrance of me, along with my true respect for the Lord in love. Venerable Isaac, Elder of Optina Hermitage Letters to Archimandrite Macarius 700 It is dangerous to seek public service when we know our shortcomings that prevent us from pursuing it with success, but we must also beware of this, so as not to leave the service to which we are called and into which we allowed ourselves to be led of our own free will, out of impatience, out of displeasure to see our personality as less than our place. We need to test ourselves in this before we leave our place. If we see for sure that our abilities and strengths do not allow us to fulfill what our service requires, we can decide to leave it, so as not to be guilty of damage to the common good, and at this point present to our superiors what ability or strength of ours, according to our note, does not correspond to the need, and wait with obedience whether they will still decide to tolerate our shortcomings or consider it necessary to take our place differently. As for temptations from irritability, there are cases of them more or less everywhere. Silence of spirit calms morals. Archimandrite Macarius (Glukharev), Altai missionary. Engraving. 2nd half XIX century There is also no need to base peace on man, although he is the son of peace and even a peacemaker. Well-being is to find such a person, but if, as you say, he ends his life, who knows whether he will continue it as long as we need? We must keep this in mind and, relying on the man of God, confirm our heart in the Lord Himself. […] That the present time is like a sad night, I don’t argue against that, if you like. But what kind of star do you think is there? Come on, doesn’t a rotten thing look bright in the dark? And you, Father Macarius, having taken up the ministry of truth, decided to caress, magnate people with stars. Come on, father and brother, tell the truth; and awaken, and do not lull those who slumber on this dark night. Learning to sacrifice to God everything that somehow occupies us between people - that’s what it’s all about! May God grant you success! It was time to think about where you were going; and wherever one has gone, not without the wing of Providence, there one must sit or walk in the paths of truth... Wrestling against spiritual wickedness in high places 701 and spirit against flesh where did Saint Paul find? Is it in Siberia? Is it only in Siberia? Is it only among missionaries? And if there and here, in both, then let Father Macarius not be angry, why don’t they give him peace without war. Don't interfere. Strong is the Hero, and the Leader, and the only Victor for everyone and in everyone. What do you think about someone suffering in the flames and wanting his son to pray for him alone and not exhaust himself on others? Self-serving? We know how to condemn without understanding the matter. Isn’t the true reason for the demand contained in the words not to exhaust oneself? Doesn’t a soul that prays earnestly enter into communion with the one for whom it is praying? In this communication, does not a current of power sometimes extend to a soul seeking help? Consequently, in this case, isn’t the other one exhausted if its measure is not sufficiently fulfilled? Isn’t that why Isaac the Syrian said to his disciple about those who asked for prayer: pray once, and that’s it? 702 Or did Saint Isaac also want to restrict the communication of prayer? Tell me: how is it prescribed for everyone to pray for all people? This is a different matter. Here the measure of the soul stands more evenly, does not bend to one side with strong frequent desire and therefore does not spill to the point of exhaustion; and by uniting in the name of the Lord, both full and incomplete souls receive the fulfillment of Christ. So, you are right that you do not divide Apollos and Cephas 703: but do not rush to declare someone else wrong. Whether for all or for one, as the Church wisely teaches, let us pray to the Lord in peace. If the soul of a person praying in the world boils, it is with a quiet and pure fire, burns, but does not burn, boils, but does not boil away, pours out, but is not exhausted. Yes or no? Consider, you who pray closer to the East, and remember us, who are stagnant in the West. By speaking humbly, you apply to yourself such a likeness that I cannot repeat. I’ll simply say that at my meal there was no need to be angry, and therefore to forgive, and although tomorrow I would have received my former interlocutor in peace... How much longer will we have to come with you? Since this letter began, I wanted to get better, and again I fell ill, and again I think about getting better and not dying. Let us not, however, forget death, but let us move forward and pray, that we may live of the Lord, and that when we die we may be the Lord's 704. God's blessing to you, and to those who cooperate with you in the work of the Lord, and to those newly planted by you in the heirloom of Christ. Think: from the heads that considered themselves capable of rebuilding the whole world, how soon can all this huge nonsense come out without a trace? They say about some that they have humbled themselves and practice religion: thank God? But the spirit of repentance demands that they admit not to error and delusion, which pride sometimes admits to, but to madness and crime. Let us leave this to the One who wants to save everyone. […] For food, it seems to me, you need milk; and there is no doubt about it; but I doubt that something even stronger is needed... The word of the Apostle: the imam shall not eat meat forever, lest I cause my brother to stumble 705, it seems, does not go past your position. Brother! We eat the flesh of the Lord at the Lord’s Table: isn’t it more nutritious and more healing than anything nutritious and medicinal? Isn’t it here that we bring up our hunger, and thirst, and the need for reinforcement, so that bread, from which those who eat live forever, will strengthen the heart and our physical person, and bless all our food so that it is quite nutritious and beneficially medicinal? In no case do I judge you for your food, but what my thoughts tell me, I offer you with the desire that the Lord will instill in you what is truly best. Pray, and I will guide the humble and weak for good and better. It seems that we need to start our conversation with you with your thoughts about a complete translation of the Bible into Russian. You have spent a lot of effort in expressing these thoughts, but your sowing did not come to ready ground and not at the time of sowing. Doubts about the usefulness of the translation previously made, and controversy about its merit, either ceased or arose again, so that the continuation of this work would be more threatening with the increase of doubts and controversy, rather than encouraging with the increase of spiritual fruit. If the liturgical language must be preserved as liturgical, then we must try to keep it as generally understandable as possible, and for this it is useful so that we do not lose the habit of reading Holy Scripture in it. It seems to me that this consideration should not be neglected. […] You are talking about deaconesses: but why did this rank cease in the Church? Is it because our fathers knew less than us what is useful for the Church and what is convenient and inconvenient in time? I do not consider the restoration of this rank to be either useless or impossible, but you saw that your thoughts about the deaconesses reached the authorities and were met only with silence. […] Letters to Hieroschemamonk Macarius 706 Most Reverend Father Macarius. Christ is Risen. Accept this kiss from me for the common consolation of common faith. May the Risen Lord grant you the fulfilled and inalienable joy He promised. Sorry for the late thank you for posting your comments on the new translation of Ladder 707. I gave them to the translators and do not yet have a report from them, which I expect and demand in order to talk with you about the book through your comments. Our mutual acquaintances 708, telling me information about you, aroused in me concern for your health; and from this was born the thought that I am telling you. You traveled far to the Kyiv miracle workers: why don’t you take a trip not so far to the Moscow miracle workers and to St. Sergius? They would not leave your visit without blessing. By the way, you could listen to the advice of doctors, and we would take advantage of your communication. If I called you to my place, you could refuse without thinking. But as I call you to the Moscow miracle workers and to St. Sergius, I hope you will think about this not without attention. May the Lord arrange for Him what is pleasing. I ask for your prayers. Reverend Father Macarius! First of all, thank you for your kind visit. I hope that your work is not fruitless. I regret that I didn’t talk enough with you. But thank God for everything. Thank you for books 709. You are very generous, and I was ashamed to take advantage of your generosity, but they convinced me not to contradict. The benefit that those who read will gain, may the secretly working God turn into spiritual gain for you. Kissing my humility to all your brotherhood. Grace and peace of the Lord be with you. I ask you not to deprive me of the good help of your prayers. To the Most Reverend Father Macarius, rejoice in the Lord. Pray for us, who are struggling with the waves of people and affairs, may we not get bogged down, but may we touch at least a little on the shore of silence and freedom. Several months passed until I finally found time to tear myself away from the affairs of captivity in order to do what I wanted - reading the manuscript of St. Isaac the Syrian, prepared by you for publication, but even now, without finishing this, I am forced to return to the inevitable affairs of the post awaiting me. I read about half of the book continuously, listening to the teacher and your interpretations. Then I looked through some places, but unable to continue and fearing that the matter would be stopped for a long time, I decided to send the manuscript to the censor tomorrow. Forgive me that I boldly touched some of your notes, without being able to first explain to you why I touched them. Some passages of the book are obscure in the Greek, as well as in the Slavic text. Probably the reason for this, by the way, is the Greek translator from the Syrian. Some of the notes on such passages seemed to me only conjectural and not quite consistent with the Greek text. In such cases, it seemed to me better to leave the dark dark, rather than run the risk of giving the reader our thought instead of the thought of St. Isaac the Syrian. In some cases it seemed to me that the interpretation was not in accordance with the spirit of the teaching. This is the following passage in Word 44: Text: “Simple silence in the midst of truth is reproachful.” Note on the word “simple”: without the feeling of beneficial actions. Is it really always when grace-filled actions are not felt that silence is already “reproachful” or worthy of condemnation? And do good ascetics immediately receive a sense of grace-filled actions? And do not those who have achieved sometimes hide these sensations, either through imperfection or carefully? Venerable Macarius, Elder of the Optics of the Desert. Optina Pustyn. Hieromonk Gabriel. 1854 Therefore, I changed this interpretation as follows: without other feats and virtues. In this sense, a remark was made in the Greek book. I did not dare to change one interpretation on my own and am presenting you with a note about this. If you agree to the proposed change, then return to me the interpretation I propose in order to transfer it to the censors for inclusion in the manuscript. There is no need to talk about the changes of lesser importance that I allowed myself to make, and quite a few of them are inconvenient. Diligently calling on God's blessing and peace to you and your brotherhood, I entrust myself to your prayers. Especially to [father] abbot 710 express my respect and recognition of my guilt that I did not write to him in particular and that I was silent for a long time, for which I apologize to both of you. Rev. Father Macarius, rejoice in the Lord. As I am writing to you upon entering into fasting, it is time to ask for your forgiveness, perhaps in greater wines than the one I am now thinking about, in long silence. I hear with sympathy that your health is poor. Give yourself a break. Do not deplete your strength, which, if used in moderation, can serve you longer. I also hear that you are concerned about incorrect judgments about some people who received instructions from you. As far as I know the circumstances, they need to be advised to be patient, because the opinion of their superiors cannot suddenly be changed. However, there is no reason to fear that difficulties similar to those that happened with the late Father Leonid could happen. Peace and silence to your soul. Pray for me, overwhelmed by the rumors of everyday life. […] Kissing to your Father Archimandrite and Father Anthony 711. I also ask the first one for forgiveness in silence. Peace from above to Rev. Father Macarius! I return the translation of Abba Thalassius 712, which I have riddled with, perhaps, as unsightly in relation to the mind as in relation to the letters. I leave it to your consideration. I don’t think it’s superfluous to say what I did and why. I compared the first hundred only with the translation of Elder Paisius. Having doubts about a few chapters, I resorted to the original. Something prompted me to constantly compare the other three centurions with the Greek original, and sometimes with the Latin translation, which was printed with the Greek original, but is not always similar to it. It turned out that for some chapters the help of the Greek original, and sometimes the Latin translation, was necessary, although in some other chapters our translation is obviously correct, and the printed Greek is dark and obviously corrupt. In chapter 59 of the third centenary, our translation is left inviolable; and the translation from the Greek is included in the note, because it is somewhat doubtful which reading is correct, although, in my opinion, it is more likely that the true reading is Greek, for only by guesswork and compulsion can one give the meaning to the words: in a hardworking friend you will find protection for your eyes; but the words: in a hardworking friend you will find a covering for your mistakes give a clear meaning, and you can see their source in the words of the apostle: converting a sinner from error... covers a multitude of sins 713. A special note is attached to the fact that chapters 89 and 92 of the fourth centenary of the translation are out of place. I am also enclosing the last 21 chapters, specially rewritten, so that you can read better than what I am writing coherently due to lack of time, weakness, and most of all, laziness, from which help me get rid of with your prayers. Kisses of peace to you, and to Father Archimandrite, and to Father Anthony. Reverend Father Macarius! I greet you and the rector of your monastery, and to your entire brotherhood, peace and blessings of God and the unfailing flow under the shadow of God’s Grace along the path of salvation and perfection. Blessed is your compassionate sorrow for the uprising of people against the Orthodox Church, who came from us, but did not run away from us 714. Pray that the Lord, with His invincible help, will protect her and comfort her, and may comfort us humble ones about her and with her. The Orthodox Church, always militant on earth, protected for many centuries in our Fatherland, now, due to our sins, is approaching to appear persecuted again. Establishment of those who hope in You, establish, O Lord, the Church that You have acquired with Your Honest Blood 715. I ask for your prayers for my unworthiness and weakness, remaining with sincere love for you in the Lord Filaret, Metropolitan of Moscow Rev. Father Macarius, rejoice in the Lord. I am comforted by your remembrance of me on the day of my Angel: understanding that this remembrance is prayer, in which my weakness and unworthiness have great need. May the Lord richly comfort you with His consolation and may He renew your strength through your many infirmities. Physical infirmities, exercise of the spirit, frequent insomnia and general weakening of bodily strength. May He accomplish His power. I read the “Warning” 716 and I think that it is beneficial for some who boldly enter the secret path of internal spiritual work without an experienced guide. However, I still keep the manuscript and hope to tell you a word about it. I earnestly invoke God’s blessing on you and the head of your monastery and your companions. Bless me with peace. What will someone weak in spirit say, looking at an ascetic who suffers in body but is not weak in spirit? Be patient with the Lord, father, take courage, and let your heart be strong. But, Lord, even if those who have not struggled and are worthy of rebuke are merciful, make it easier for those who have struggled for Your sake. If it is righteous for him to desire to be allowed to be with You, but also to remain in the flesh, is it not right for him to eat for the sake of many? Look upon these and grant it to them again. Otherwise, You alone know the best and bestow the most useful. Thy will be done, and to Thee be the glory forever. Amen. Letters to Hieromonk Parthenius 717 I remembered some harsh expressions that you, speaking about your interlocutors in St. Petersburg, used about those who deviated from the Orthodox Church and those who disobeyed it. And as you expected to soon visit places filled with such people, a caring thought came to me about how you would talk to them. Take into account that harsh words irritate people, and irritation prevents them from receiving edification, and that, on the contrary, meek words soften harsh people. According to the Apostle, the servant of the Lord should be meek, teachable, and gentle 718. I know that with Christian love you use labor and care for the conversion of those who go astray; I rightly connect jealousy with this: but let jealousy not be cruel; and let the word of jealousy be softened and sweetened by the word of love. […] It occurs to me that you are not as at peace above the cradle of a newly born monastery as you would be in a newly built monastery. That’s why I’m writing to you and asking you to be kind. Good reward is acquired through heroism and patience. If for the sake of God you graciously bear difficulties, God will bless the work with success, and then, according to the prophet, you will be called the creator of the fence and your feet will rest 719. […] Maybe you don’t like the fact that the matter is not done simply, but requires a legal written procedure. And I would like to be content with relying on your conscience, and not worry about writing. But when there is a law, you must obey it. The most pious sovereign deigned to give us alms, and then good fellow citizens, we need to conduct business in such a way that we can clearly show them how faithfully and carefully we used what was given for good. Think also that, perhaps, I will soon leave and whoever will not 720 and someone else who does not know you will stand up for the observance of order the more strictly. […] Letter to Archpriest F. A. Golubinsky 721 With condolences, I learned about a new deprivation with which the Lord wants to test your parental heart. What shall we do? What else but submit to the Father in spirit, so that we may live 722? I hope that this is how your spirit is located. May he be strengthened and may he preserve so much peace in grief so that his weak flesh will not be too shaken. Now is the time to show the fruit of wisdom, which you have been preaching for many years, and not to be shaken by the deprivation of the visible and temporary, in the contemplation of the invisible, in the hope of the eternal. I earnestly pray to the Lord to send you help, consolation, and peace from above. Letters to priest G. G. Ponomarev 723 Should I comfort you or cry with you? What am I saying? I have already cried for your misfortunes. And is it possible to prohibit feeling your own misfortunes when you cannot help but feel those of others? No! You have a heart - you need to sigh and cry. But let me tell you in the spirit of the prophet: your tears are necessary for your joys, your misfortunes for your own happiness. Do not lose this thought in your very tears, and your tears will be sweet, your sorrows will be quiet. Do not think that I am telling you this as a preacher, I write what I feel. May I be excluded forever from among the sons of the Heavenly Father if I think differently about His Providence. Providence! Think about him, my friend! These thoughts will shed a balm of consolation on your heart wounds. Expect the future when you lose the present, hope when you lose. Look at your past life. You have seen the smile of happiness, be able to bear his stern gaze, learn from the impermanence of happiness that unhappiness is not endless. Don't forget that you are not the only one who is unhappy. If you could suddenly see the sea of ​​all human misfortunes, you would not at all notice the wave that now threatens to plunge you into despair. You may not even imagine that the one who offers you these consolations sighs for the days himself - marvel at this! - about the days that he didn’t think were completely happy with you, but which he now considers the best in his life. However, he is consoled and still consoles. God grant that you do not need these consolations! Forgive and remember to notify your friend of the consequences of your current condition. Comfort your comforter! I’m not quite used to life here and it’s unlikely that I’ll ever get more used to it. Imagine a place where there are more tongues than souls, where hope is mostly in the front, and fear is everywhere, where there are many obedient servants, and to be a well-wisher is considered discourteous, where luxury demands too much, and nature denies almost everything - you will agree that in such an element only those who were born in it or for it can breathe freely. […] You worry a lot about the word bachelor in vain. For those who have triumphed over prejudice and matured in enlightenment, you can derive it from bacca lauri: but for me, if you wish, derive it from the word baculus 724. My word for you: when teachers became scarce in the Church, then doctors, professors and bachelors appeared. The spirit of the gospel, like alcohol, began to be measured in degrees 725. […] Letter to Abbess Antonia 726 Why does your spirit waver because an alien wind has come and tilted an alien blade of grass onto your field? The wind has passed; incorrect movement rejected: Your field is left alone. Some timidity is not a problem. With it, a person is naturally, without effort or feat, protected from insolence, which would be worse than timidity. And so that timidity is not excessive, in hours of peace you need to arm yourself against moments of war. Let us be prepared and not be dismayed (Ps. 119:60), says the prophet. What should you prepare for? Through prayer, faith, devotion to the will of God, hope that the Lord will not allow one to be tempted beyond the power of his might, but will create an excess of temptation 727. There is no need to persecute an uncalled prophet 728; However, one cannot completely ignore it. He is in a position where he can do harm to others and himself. It is necessary, if possible, to use spiritual healing. […] Letters to Abbess Apollinaria 729 Bees fly away from the hive and return bringing honey: monks leave the monastery and often return having lost a lot of honey and bringing something not as good as honey. […] Regarding your coldness towards those who show coldness to you, I do not condemn you and do not demand anything special from you: just be careful that the appearance of coldness shown by some for the edification of others does not turn into a feeling of coldness and does not harm love. Simple, peaceful, calm behavior, both without refined affection and without artful coldness, is useful in relation to non-peaceful people and will not harm peaceful ones. […] Why allow yourself to be shaken by every wind of human words? The grass sways in the wind and calms down when it passes: the word has passed you by, but you never cease to sway. It is necessary for a person, and especially a believer, to be harder than grass. […] Letters to Abbess Eugenia 730 Thank God, sister in the Lord, that although He thundered menacingly over your church 731, He kept His shrine unharmed. I can’t imagine in absentia what the iconostasis looks like now. If the trace of lightning does not really represent an ugly appearance, then perhaps it would not be bad to leave it as is, as a memory of rebuke and pardon. But if the appearance is unsightly, then correct the damage. […] It's good to leave the iconostasis as is. Time will tell if and when it needs to be corrected. That you look with faith at the path of Providence in not leaving your monastery, I am consoled and I pray to God to confirm you and those with you in this faith and justify your faith with his good and merciful visits, as until now. Regarding the money bequeathed by the Zuevs, you need to instruct someone to find out who has it in their hands and make every effort to ensure that this part of the will is fulfilled. Sometimes the good deeds of charitable people, bequeathed, get bogged down in the networks of orders and in the hands of executors. […] Be healthy in the rural air, the value of which I now know on the Fontanka 732, comparing the effect of the local air with the rural air during the past three days of travel to the Sergius Hermitage 733 and to Peterhof. In the inscription, do not use your own words, but only the words of the psalm: God of glory will roar 1835. May 14. The meaning of the day will force everyone to ask what it means, and the memory of the event will thus be preserved. Princess E. N. Meshcherskaya. Watercolor by V. S. Ozerova. 1845 Muranovo Estate Museum Let Seraphim’s illness 734 serve to resolve our perplexity. If the Lord takes her, may He receive her in peace; and it’s good that you showed her love at this time and gave her possible consolation. And if she remains, accept her to you according to her wishes, acting in this established order. […] Letters to Abbess Maria 735 Why do you think that joy is far away? She is close: behind the sorrow, as in the Song of Songs, the groom is behind the wall near the bride. Weeping may endure on Venus, but joy will come in the morning 736. Is it far? 737 […] Loneliness is not a bad thing when you know how to use it. Isn't it good when no one and nothing in the world stops a person? Then, if he knows and remembers God, he goes straight to Him. Loneliness on earth leads to heavenly society. […] Abbess Maria (Tuchkova), abbess of the Spaso-Borodinsky Monastery. Unknown artist. 1840s The Lord and His joy are with you especially now. Water from Jerusalem roses is something extraordinary. She wouldn't be for me; but let it be brought to the altar from you like pure, blessed tears. Oh! Something is happening in Jerusalem now: is the water pure, like tears, or are there many tears, like water? He says he was robbed. Knowing your faith and hope, I force myself to think that sadness now has less power over you and that your heart, exhausted by suffering, begins to feel consolations that, like drops of dew, flow from the Source of eternal bliss. Two years of painful, desperate grief - a contented sacrifice to the world and the flesh. Do not be surprised at this name: even the mourning of the saints for temporary deprivation is not called an acceptable sacrifice to God, and our prolonged and difficult lamentation is not only not pleasing to God, but can even be sinful. We are told: do not grieve like others who have no hope!.. 738 It’s time for you to look at those who have settled into eternal bliss as you would at those who have gone to a distant city to serve the King, the most flattering. You are happy to rush to them, but are you ready to be there with them? There is no sadness in the Kingdom of Heaven - and [those who come] with sadness are not accepted there. Not to mention other preparations, it takes quite a lot of time to be freed here, with the help of God, from the burden of sorrows with which the soul cannot ascend to the heavenly realm. Pray for the healing of your sorrow and together ask the Lord to continue your temporary life, as much as is needed to prepare for the eternal. Your husband is with the martyrs, your son 739 is with the virgins, the Lord leads you this way and that, to make you a participant in both joys. The martyrs did not shed tears during their suffering, and the virgins did not complain about loneliness. Let's follow them as much as we can. Our job is to bear the crosses imposed with love, childlike humility and Christian hope, and not to measure them and compare them with others, not to complain in deprivations, but to watch over ourselves and strengthen ourselves, so that when we are exhausted we do not lose the prepared reward. – Time to believe you, without horror and sorrow, that there is no better path for you to the Kingdom of Heaven. Remember often: the power of God is made perfect in weakness 740. The Lord in due time will gird and lead 741 His chosen ones in whatever way they desire, but wherever they desire to reach. Take care of your health to save your soul, talk with your family and friends, help the poor in the name of the Lord Jesus Christ, be comforted by comforting the unfortunate. It is not a sin to think that perhaps you have been chosen as an instrument to comfort thousands of suffering people. If a reward is promised for a cup of water 742, then how great will be the reward for a thousand cups? And how dare we refuse labor and reward? Isn't time required for merits that are individually small, but collectively make up the great? Thank the Lord for giving you two years of life and wish to live another twenty 743. And how to live and what to do - He will teach you and show you. Speak with your heart and soul: Blessed be the name of the Lord 744 from now on and forever! May the Lord Jesus Christ grant you peace and consolation and accomplish your salvation for the glory of His most holy name. I am afraid that I will remain silent for a long time, I hasten to begin briefly with what I consider necessary to say. You can lead a monastic life without a vow. Who legitimized making a vow and remaining in the world? When you want to accept a blessing, you need to look at whether the one promising the blessing has the right to bless and how and to what extent he received this right. What is done for a lifetime, it is better to do it slowly rather than hastily. He who shepherds Israel tends both the shorn and the unshorn of His flock. May He shepherd you in green places, may He nourish you on calm waters, teaching you on the path of righteousness for His name 745. May the risen Christ be with you and may he resurrect you spiritually, may the resurrection in your body be blessed. Invisible, but genuine sins sometimes prevent a person from seeing visible, but imaginary virtues. Another, for example, without true need, of his own will and invention, will burden his body with chains and think that he has already entered the true rank of Christ's crusaders in spirit, but does not notice that on the inside of the chain it is written: in unauthorized service and... not sparing the body (Col. 2:23). This, however, I say not against faiths, for which there are people, and times, and reasons. The fathers also say: if there is no contrition and tenderness, one should suspect whether there is vanity. You need to test yourself, but also not rely on this test, and then pray: Tempt me, Lord, and convince my heart: and see if there is a path of iniquity in me, and guide me on the eternal path 746. Maybe I didn’t write these words exactly - find them in the Psalter. Do not stubbornly run away from people: among them there are people of God. We must try and conduct good deeds with caution, so that our wisdom and our will do not go ahead of them. […] You don’t like the liveliness of crowds, and a meeting with a dead person seems like a meeting of two dead people... What do you want? Do not stubbornly run away from people - among them there are people of God. Meet peacefully with the dead - there is no God of the dead, but a God of the living 747. If your late aunt shed tears of compassion for you, shed tears of love over her, but light ones, not fiery ones. In another sense, everyone is dead, but for everyone there is resurrection and life. Let us remain in the hope of life, for by hope we were saved 748. You should not be angry at illness, but should take care of your health - I advise you to carefully consult with an experienced doctor. “The world has become empty,” you say. So, a small number of kind souls made up the completeness of the world. Is this true? Why is it empty where, just as before, He is everywhere and Fulfilled everything? Behold, I am with you all the days until the end of the age 749. - When could it become empty? – Christ is with you, full of grace and truth 750. May God bless you with such a blessing as He pleases and which is appropriate for you, only, truly, a blessing that He does not refuse to anyone, unless someone does not want a blessing according to what is written: he does not desire a blessing and will move away from it 751. And you probably want a blessing when you ask, and if you hadn’t asked, I would not doubt that you want it. It was in vain that you invented the idea of ​​a false desire for God and surrounded it with various guesses that complicate you, instead of praying and saying: “Either I want or I don’t want, save me!” You left Moscow and are heading to the Spasskaya Hermitage. Having walked a lot or a little and not seeing the desert, you stop and, instead of going further, torment yourself with concern whether you have lost your way. It is true that the limit of the path is not visible, but it does not follow from this that we have lost our way. But doubt does not bring you closer to your goal. Find out for yourself whether this parable is similar to your condition. If this is not all, let us add: something flashed in your eyes, and it seemed to you that this was the Church of the Savior. But then it disappeared. Is there trouble again? Not at all. Having gone down the mountain, you do not see what you saw from the mountain, but this happens not only when you return back, but also when you continue to follow the path. You ask: with physical weakness, wouldn’t spiritual strength rise? This means in other words: shouldn’t the power of grace act as the will pleases! Remember the words of the Lord: My soul is sorrowful even unto death 752 - and with this mortal sorrow heal your sorrow, which is not yet mortal. May the Lord strengthen you. Sorry I'm in a hurry. The one who waits, not your messenger, but someone else, does not give freedom. He alone is rich not only in righteousness for the righteous, in love for the good, but also in mercy for sinners. We are all poor, and he is closer to wealth who knows and feels his poverty more. So, let it not be boring for us to recognize our poverty, let it not be hard to feel it with hope in Him who is rich for our poverty, so that we may be enriched by His poverty 753. In your weakness, whether mental or physical, may the power of God be perfected, healing and saving. May God bless you and those who are with you and for what you require forgiveness, may He forgive and allow you to find peace and joy in Him. I also ask you to forgive me, among other things, for the words with which I sometimes rebuke you, although, however, I do this to punish you. The persecution of the world against those who want to be not of the world was predicted by the Lord 754. Should we be embarrassed that His word is being fulfilled? Let them be driven out of the world, but where to? Look for where you can drive out of the world, and you will not find anywhere except to God. Beyond the world there is nothing but God. So, is persecution a bad thing if the persecuted one does not spoil the work of the persecutors, which they wanted to do as badly as possible and which is hiddenly controlled by God better than one can imagine? He who is persecuted or fears persecution and sympathizes with persecution must pay attention to himself, so as not to give a just cause for persecution and thereby deprive himself of the just protection of God’s Providence. I doubt whether Hieromonk Macarius is doing the right thing by inviting people from afar who, perhaps, God is not calling to you. It would be a different matter if someone innocently persecuted sought refuge, then accepting him is a matter of philanthropy. But we must try and conduct good deeds with caution, so that our wisdom and our will do not go ahead of them. When you send me simple and necessary handicrafts, then I have a true gain and willingly think that during cholera my legs were preserved from cramps with the help of stockings, worked with kind and humane hands, but a vessel with gilded edges from the desert to a person around whom there is already a lot of luxury, is it really a proof of luxury? In this case, the denunciation could have been written and sent with less care, so that it would not be broken on the road. The world has taught us enough about vanities and whims. Let us encourage each other to remember simplicity and meeting our needs with the easiest, most unsophisticated means. I asked for forgiveness in contradiction and I will contradict again, forgive again, and forgiveness and blessings will increase for you. You are in trouble 755, you say. - Which ones? At least not in one trouble, that is, in the danger of illness? If this is so, then remember that you can die every minute, even when there is no threatening illness, that danger did not come to you first, and that God, by His Providence, preserved many around whom she walked. Those who still need to strive in earthly life, God will leave them in it, as long as they do not attract troubles upon themselves. Whom it is time to take in peace from the world - the blessings that you have chosen and accepted, Lord! 756 Use the caution that you know, and what you do not know, then entrust it to the will and providence of God and say: even if I walk in the middle of the shadow of death, I will fear no evil, for You are with me 757. In order for God to be with us, you know what is necessary - for us to be with Him. I pray to Him to grant you this in prayer, and in faith, and in love. At least in the days of correction 758 at least to some extent it is necessary to correct the guilt of my silence in front of your desire to speak. You promise not to repeat your grief when you notice that someone doesn’t like it. Come on, are you right in your point? Does he really love less the repetition of the sad memory of the meek child taken by the Heavenly Father than the stories about the playful children of the earth, whose joy will last long and what fruits it will bear? However, be that as it may, the point here should not be man-pleasing, so as not to do what someone does not like, but for a person to try to make himself the way God likes to see a person. God in His word says: Cast your sorrow upon the Lord 759; Do not grieve for the dead, as do others who have no hope 760, and so on. I would listen to how you would begin to prove that these words, spoken to all Christians, do not apply to you alone? Jesus Christ calls the Holy Spirit another Comforter - therefore, at the same time he means Himself as the Comforter. Who dared to steal these names from the Divine, voluntarily appropriating inconsolable grief for himself for all the days of his life? But I find no consolation? This happens, but we must not forget that God can give consolation to the inconsolable in a minute, and we must live in this faith and hope of consolation, if not in the very feeling of consolation. You are talking about the internal structure and then about the bell tower. I earnestly wish you the first. I don’t know what to tell you about the construction of the bell tower. Anthony and Pachomius the Great did not have even a small bell tower; Do you think that this is why their deserts were extremely insufficient and imperfect? Rather, what I can say with the apostle is: you yourself, like stone, are built alive into a spiritual church 761. May the grace of our Risen Resurreator be a faithful and unblocked source of true life, peace and joy. To recognize the insignificance of superficial splendor, which people now call enlightenment and education, is one of the degrees for ascending to sound and right wisdom. Whoever is elevated to it, let him give thanks to the invisible Leader. He who has lived for a long time with love for the created [man], although not lawlessly, and then learned the duty and need to live with love for the Uncreated [God], let him patiently endure the feeling of the poverty of love. It must take place in order: then created love must die in order for Divine love to be born. […] As for the memory of his late mother, which aggravates him (the priest of the village of Mytniki - editor's note), this requires careful consideration. Let him, going to sleep, pray: “Lord, rest the soul of Thy servant and grant to our souls communication about Thy name in faith and grace, and in Thy Heavenly abodes, more than short-term intimacy on earth and in the grave.” I am returning a letter to my daughter after the death of her mother. She needs to be consoled by the memory that God granted her to fulfill her filial duty at her death, and then by the prayer and hope of faith. […] One of those living with you let it slip to me that you are looking for a singer for the choir. Isn't this a desert luxury? It is not the one who sings skillfully who sings well to God, but the one who sings wisely and diligently. Last summer in the monastery, in the hospital church, I heard an elderly man sing alone and discord with himself, but Vespers was good. In the ancient deserts they kept the rule - I will not destroy the future 762. And I haven’t heard of that being dialed. I wish that your desert would not be a beautiful ornate structure, but pleasing to God through the simplicity and purity of God, a quiet, silent life. […] I send you the cross. Not immediately, because one was not found ready, and when he was found, he had to first be in the church. The commandment to you is not mine, but the Lord’s: take up the cross 763 every day, that is, always with a ready heart, with obedience, with love, accept the sorrow that comes internally or externally according to the destinies of God’s Providence. May the head of the crusaders make your cross comfortable to wear and life-saving in action. Yes, it is more useful to worry about preparing for the future than to guess about the time of transition. Constant attention to preparation makes it beneficial. Whether sooner or later, curiosity will not make him the best. And when they remind you of the time, they excite you to prepare. May God help you to continually live in anticipation of the blessed hope of our Lord Jesus Christ and in purifying preparation for accepting this promise faithfully and without restraint. Entrust the one who has many mansions in heaven 764 with an earthly mansion. He, looking at the intention and faith, will order its preservation through one or the other. We can promise care, but He can only give success. Rejoice in Him with awe 765 . This immediately came to my mind when reading your letter of October 31st. It is good if we rejoice in God, our helper 766. But when joy about God is joined by joy about His gifts to us, you don’t always notice how joy about yourself gets mixed in, and this mixture deprives the Divine joy of the purity that is characteristic of it. Therefore, it is very necessary to be careful to add to the pleasant, spicy - to the joy of God, the awe of one’s unworthiness, which can disturb a pure source with excessive movement, and obscure the light or turn it into a superficial shine and ghost. You are rightly wary of boldness. The Fathers command us to remain insolent both in relation to people and to the place where one resides, and even more so towards God and Heaven. Don’t you know that child Nicholas departed with faith, with childlike love for the Divine, that for such is the Kingdom of God? Isn’t this enough for you to remember it with peace and hope? Is it still necessary to bother Heaven so that from time to time they send you a messenger from there to tell you what child Nikolai is doing there? Stop it now at least; surrender to the will of the Heavenly Father both merciful notification and sacred obscurity. Father Alexey wrote to me asking for a ticket to the hospital and nothing more. I ordered to give a ticket, and it was difficult to do anything else: [you cannot] break into the door of your neighbor’s heart when it is not opened. However, I instructed one of the spiritual ones to try to enter into sincere intercourse with Father Alexei. You ask, how dare the enemy touch an altar server? Just as rain passes through a thin roof into the altar and into the room, just as the wind through a well blows out the candle in the altar and in the room. The altar and the service remain holy, but he who neglects the integrity of his church is exposed to the consequences of this neglect, small or great, and is encouraged to fix the roof, block the well, in order to prevent greater harm. Here comes blessing, peace and joy to your desert from Him who was born in a manger and glorified before the shepherds. […] Let us bless God, who works in secret and gives us to experience and feel that His secret works bring His strength and life, His light and peace. And if He is merciful to the undeserving, we will be faithful to the Merciful. Whoever feels internally that the Lord is near 767 must stand quietly but alertly at the door of his heart and not allow the rumor of earthly thoughts that are incompatible with the presence of the Heavenly Guest. Let the hidden person of the heart live in the incorruption of a meek and silent spirit, which is of great value before God, 768, as the apostle says, and therefore very worthy of vigilant guarding from man. May the peace of God guard your heart, mind, and life. […] Having read your saying that the consistory is pressing you, I regretted the minute in which it was written, I thought that the next minute would easily correct the matter. To my great surprise, I found the same view of the matter in another letter from you. Let's see who's crowding you. Hermogenes, Archpriest Kutnevich, Archpriest Trekhsvyatitelsky (I remember, your spiritual father), Archpriest Nikolo-Khlynovsky, an elder known for meekness? Are they? I hope you say no. But now there is a majority of the consistory votes. Who is crowding you? I am not defending consistories; Sometimes I also complain about her for inattention or inactivity, but the spirit of oppression is not at all the spirit of the Moscow consistory. Listen now. A spiritual person does not condemn anyone, and the worldly do not consider it a virtue to blame the innocent. Did you think about this when pronouncing your judgment on the Moscow Consistory? A minute of temptation shows whether we have achieved as much in spirituality as it seemed in moments of delight or in hours of peace. You apply to yourself the apostolic saying: abandoned, but not lost 769. Is it humble and fair? Who abandoned you? No one has ever touched you with a finger before. Isn’t it just in your imagination that you imagine yourself as persecuted and rejected? You confess to murmuring and insolence. Doesn’t this mean that you only admit to not observing patient silence, and yet you think that you grumbled and boldly spoke against people who were unjust and worthy of condemnation? If so, then truth and humility are not satisfied with your very recognition. You see how my view is different from yours. Choose who sees the truth, you or me? Perhaps some benefit for self-knowledge will be derived from this investigation. And if you find that I defend the persecutors and persecute myself, bear with me without anger, and may the Lord give you peace and a crown of patience both for all sorrow 770 and for that which I inflict on you by contradiction. […] Pray for God’s mercy, without blaming people for their disfavor, who for some reason could be unmerciful to you. I think [otherwise] you can’t think. Spaso-Borodinsky Monastery View from the village of Semenovskoye Borodino. 1911 Photo by S. M. Prokudin-Gorsky (1863–1944). Restorer: Oleg Polyakov Here are some thoughts on your thoughts. It’s unpleasant when a person finds himself not the way he would like. But would it be better if he were pleased with himself and said: I demand nothing - as someone said in the third chapter of the Apocalypse? 771 Let us fall with our poverty to the rich one in mercy and from Him let us ask for a white robe 772 which we cannot sew or weave for ourselves. Let him who is attached to an earthly place remember the saying of the apostle: the earth and the works on it will burn up 773. Let him who is attached to those of one accord strive even more closely to bind them and himself to the One, who binds His own with a union of pure and free love. Let faith give you boldness. But we must not forget the rule that the fathers give to instill humility: acquire insolence. […] And what do you say about the crosses of monasticism - it is good to accept them from the hand of God with humility and obedience, but there is no need to work them out for yourself. You see in the Scriptures that some are given a name that no one knows, only accept it 774, and it is not difficult for you to understand that it would be wrong to divulge such a name against the order of the one who gave it 775. Understand that you are not for the world. And you did not have any proof for the world that it was given to you. Why act against these instructions? After renouncing one’s will, what is one’s own will? Why be vain before people about what you have received only for your soul and for God? Humble your thoughts. This was not a virtue, but a sin. It was not a legal confession of the truth, for Christians did not dare to confess the very name of Christ willfully and as they pleased. […] Blessing and peace from the Lord to the leader of the hostels, Melania, and to those who strive in the obedience of love. Do you see that they did not take away your name, which was given with blessing? And what is the old name put in the eyes of the world, what is there to cry about? Grand Duke Vladimir was named Vasily in holy baptism; did he really need to cry that they continued to call him Vladimir? Good names are not always proclaimed before everyone. There is a new name..., no one knows it, just accept it 776. If only they gave this name, let them not tell others about it. And if someone were to say that he does not want to announce this name out of vanity, I would doubt whether he is right. Maybe not out of vanity, but with obedience, or with reasoning? If you are loved, thank God for those who love you and for the fact that He gives you the consolation to see this. Just be afraid to think that you deserve it. The love of God loves in the children of God, and it also loves the unworthy, out of condescension and love for mankind. Therefore, a person cannot say: “Apparently, I am worthy to be loved.” - No, the mercy of God is that kind souls love you. Feed on their kindness and love and serve them with love in return. In good moments, slowly remove from her (one sick) heart the deepening thoughts of passion, then a quiet light will come to her nerves, and the attacking darkness will not embrace them. […] Someone speaks well about John the Baptist. It is truly wonderful that from his mother’s womb he strove for Christ and spent almost his entire life separated from Him. This is submission to the destinies of God. Here is a lesson on how to position ourselves when something close to us passes from the visible to the invisible. Unable to hold on to the one who is leaving, we then hold on to the memorable images. Fate says: don’t hold on to this stubbornly. Ask where I heard her say that? I answer: she speaks not in words, but in events. She takes memorable images from you and thereby preaches submission and self-sacrifice. If you understand your loss or theft from you in this way, then you will not be too sad about what was lost or stolen. Peace be with you and again. […] Dear word - behold, az, Lord 777! I don't know how to add to this. And it seems to me that the point is not to add, but to say it well. If the heart speaks, it is well said. If you want to learn prayer from a person, then you are responsible: for what we will pray, as it should be, we do not know 778. If you say: Lord, teach us to pray 779, this will be answered more than once. You want to be taught to love the Lord. But did anyone teach us to love the people we love? Haven't we loved strongly without learning to love strongly? Is it really more convenient to love something that is less worthy of love? Her many sins are forgiven, for she loved a lot 780. – Where did she learn to love like that? Instead of oil, she had tears of repentance. God's love for the repentant, like heavenly fire, fell on them, and its lamp was kindled. Well, you notice that the Lord brings us closer to kind and humble souls as an example to us. Let us love Him in these instruments of His, and let us love them in Him. […] Give a prayer to the one praying 781, I hope he will not take your prayer away. But experience [shows] that after prayer it is difficult to tell the sisters to love the fence of the monastery and beware of external prayer. Do not demand much from a weak body so that it does not become weaker, but show it indulgence to preserve its strength, so that, as St. Maximus says 782, “to have in it a co-worker in serving what is better.” Why did you tremble on February 23 at the thought of dying on June 14, when without any prior knowledge you knew that you could die on the same day, February 23? If we live, we live in the Lord; if we die, we die in the Lord 783 - soon or not soon, foreseen or unforeseen. However, if the thought of June 14 reminds you of preparation for the great journey, take advantage of this reminder, preparing yourself with purification, faith, prayer, and love. A dream is not yet a prophet, the prophet Jeremiah teaches about a prophet: when the word comes, they recognize the prophet 784 - that is, the time of the prediction will come - and it will be fulfilled, then only, and not before, can you know that this is truly a prophet and a prediction. So, use the reminder of something useful, which is good no matter how it comes, but do not bind or confuse yourself with the thought of an unknown day and hour and after the reminder of it. […] May the gracious joy of His Resurrection strengthen your hope about our co-resurrection with Him, which begins secretly in the spirit and, finally, brightly, has the potential to be accomplished in our entire being, even to the body of our humility. May this hope be stronger than the fear of death. That's enough. That there is a fear of death is not a problem. They also saw it in the fathers who labored a lot. It’s even more natural that he comes to us. But tell fear: “You are right if our fate should be decided by the justice of God only, but now the matter is in a special situation. Christ died and rose again 785 in order to destroy the fear of death, in order to wash away the handwriting of our sins with His Blood, in order to forgive us who believe in Him, and to judge us by the court of mercy, which will take pity on us, among other things, because we are afraid of our unworthiness. So, fear, I'm not afraid of you. Stay, if God pleases, with me and be my guardian from oblivion and entertainment, but don’t stop me from believing, loving and trusting!” Apostle, if we delve into the name, is a sign of those called to an apostolic life completely consecrated to God. Perhaps it was the veil of virgins who lived in churches, but not in monasteries, which, when the monastic image became more general, was kept by some and abandoned by others. According to its original form, it should have been a veil covering the head and shoulders, cut in one place so that one could breathe, read and speak freely. […] The gatehouse in the Spaso-Borodinsky Monastery, where the founder of the monastery, Abbess Maria, lived. Borodino 1911. Photo by S. M. Prokudin-Gorsky. Restorer: Oleg Polyakov To the two sisters, bound by friendship to the point that their grief from separation by residence extends to fits, it must be said that in the house of the Heavenly Father there are many abodes, 786 that they cannot demand from Him placement in one heavenly abode, for there is given to everyone what is prepared according to faith, works and predestination; (to say) that a person brings into the future life what he has acquired in the present; that, therefore, if in Heaven they were divided into different abodes, they, with their private affection and sorrow for each other, could not be blissful and, therefore, would be incapable of heaven. And for all this, it is necessary in good time to moderate stubborn private affection and subordinate it to general love, meek and obedient. With this and similar admonition, those who are overly bound by friendship must be encouraged to gradually accustom themselves to endure separation complacently. […] Blessing and comfort from the Lord. There is a good and beneficent order in the affairs of the Lord's destinies. Calling you to heavenly love, the Lord gradually took from you objects of earthly, although, incidentally, immaculate love. The soul that shared with you the memory of this love remained next to you, giving you time to get used to the hardships, He finally took her too. Give Him this pledge too in peace, with prayer and with hope. Now your child and your friend are the Spasskaya Monastery. Accept consolation and keep your peace for her peace and consolation. […] The Lord does not require harsh food, a hard bed, or the like from your weakness, but quiet prayer, love, caring for your sisters and preserving your health in order to fulfill your duties. Indulgence towards the obstinate is a different matter. This is good instead of a hard bed. […] May God the Word speak peace upon His people and upon those who turn their hearts to Him, 787 and may peace cover the soul of His servant Mary in them. But why do we call for peace? Why does the Lord Himself command to call him? Without a doubt, either because we have a deficiency in it, or we possess it imperfectly, or we do not possess it without the danger of violation and loss of it. This happens with everything in time: the unchangeable, inviolable, safe belongs to eternity. Therefore, it is not surprising that the states of the soul change, and sometimes in such a way that it is difficult to give oneself an account of the reasons for the change that has occurred. Not only do natural states pass from one type to another, but also grace-filled states ascend by the gift of God and descend according to God’s dispensation, so that man may be humbled. So, we should not be too alarmed by changes, but consider, firstly, whether it was due to our negligence or infidelity that the change from better to worse occurred, in order to hasten to cleanse our negligence or infidelity through repentance and correct it; secondly, how, in the state that has befallen us, we can correspond to the intentions of Providence and turn the worst into a means for the better. In peace and consolation, let us offer a sacrifice of glorification and gratitude to God, who gave them; in sorrow and deprivation, let us offer Him the sacrifice of patience, devotion to His destinies. Let us say to our despondent soul: how sorrowful art thou to my soul! Trust in God 788. And let us remind the careless of the commandment: By the works of the Lord with fear 789. Let us also point her to the barren fig tree, but, so that instead of exciting her to bear fruit she is not devoured by horror, let us also remember the Good Worker, who digs in and makes her fat. May the Lord make you wise for salvation. […] Peace to the soul of God's servant Mary, despite the waves of confusion from those who do not care about peace. Look calmly at people who do not know what they are doing 790, using unpeaceful words and, consequently, depriving themselves of peace before disturbing it in others. I would say, look at them with pity, if I were not afraid that condemnation of your neighbor might creep in here. It used to be that they looked for dignity in speaking softly, but now they look for it in speaking sharply, and therefore they sometimes speak worse than they think. If you have to pay for a charitable deed with the patience of unfavorable words, do not hesitate to make a clear payment. It’s good that you have to pay in coins that don’t need to be borrowed. […] Blessings to you, and peace, and salvation from the Lord. If you want to know my opinion about the letter, know that I cannot approve of it. The content of the letter is as follows: “I do not want to become one of the sisters, but I want to become an abbess.” Can monastic lips speak like that? And what is the goal? If the venerable bishop wanted to have the writer of this letter as abbess, then after this letter, of course, he will not want to. Is it possible to send this letter so that they will show it and say: this is how they write from the Borodino Monastery! Having reasoned about the letter in this way, I could not allow it to be sent before you knew my opinion, as you wished, and therefore I am forwarding it to you. If it is absolutely necessary to send, let it be done in such a way that I will not be guilty of it. And if it is truly clear from the records that there is an abbess, then how can we demand that the bishop destroy her and make another? It seems that things would go better if you followed the official direction, that is, you would demand from the summoned a response prescribed, without wasting time and without waiting for confirmation, which should not slow down. I know that I do not need to ask you to do everything possible to admonish or calm the tempted one; I ask that you do not complain too much about temptation and with a peaceful heart call on the Lord for its peaceful cessation. I ask you to maintain peace of mind in every possible way - this is a medicine that you can always give to yourself and which is no less important than external medical remedies for the body, much more so for the soul... I knew a man who, having become ill, said to himself: “Now the Lord does not require from you efforts that, perhaps, you would use incompletely, or incorrectly, or not to the point, nor deeds for which you should be responsible, but requires that you simply and obediently accept what He is doing with you.” And thus he had peace in illness rather than in health. May the Lord help you endure your illness in peace and with benefit, for He sends everything for the benefit. […] I conveyed your wishes about the road to the civil governor. He said it could be done in time, but now there is no way. In anticipation of this, think that our fathers lived - and even loved to live - in places where there were no roads at all. Thank God that the path to the Kingdom of Heaven is prepared for everyone. General view of the first church in the Spaso-Borodinsky Monastery Borodino. 1911 Photo by S. M. Prokudin-Gorsky. Restorer: Oleg Polyakov Truly Christ is Risen! Rejoice in the risen Lord, with the myrrh-bearing women offering Him instead of peace a prayer fragrant with His name. Myrrh for His name was poured out 791. May the Lord bless you and those who struggle with you with peace and joy. Earthly joy is permeated with sadness, because the soul intimately feels the unsatisfactoryness of earthly things and the need for something better. Sorrow for the Lord is permeated with joy, because the soul anticipates what the apostle said: Sorrow, even according to God... brings about salvation 792. Let us seek joy in which the sting of sadness is not hidden. Let us not be afraid of sorrow, which will turn into joy 793. […] You already know that what you did without permission is permitted. So, you see that there is no harm in what is done in the spirit of brotherly love. It does not interfere with management and does not banish reasoning. Let us set aside passion and our will from the authorities, and let brotherly love rule and let reasoning be his assistant. That there is no constancy in the state of mind, of course, this is not order and perfection. But remember that the constant and unchangeable is in Heaven, and we live in a world of change and are ourselves subject to change, which is what needs to be so that we can change for the better. So, let us, as much as we can, try to change ourselves for the better, and let us endure involuntary changes without impatience and anxiety (which would not be useful), constantly calling on help from above. There is goodness when we can serve God with inner fervor and delight. The feat becomes easy because it rewards itself. But if, despite our involuntary coldness, we continue to serve God with peace and firmness, isn’t this also good? The Lord will look upon the unsatisfied feat and will not deprive him of his reward, now hidden. Are you not yourself hindering the internal order with external worries? Cast your sorrow upon the Lord 794. Do not compare your monastery with the St. Euphrosyne Monastery, so that the thought of envy does not creep in, so that the thought of humility is not lost. Ask yourself: is it possible to demand for Abbess Mary what they do for St. Euphrosyne? – The answer seems to be not difficult. […] The peace of the Lord, which surpasses all understanding, may guard your hearts and your minds 795: the heart in devotion to His will, the mind in obedience to faith. Perhaps there is no need to complain too much about the inactivity of the mind. Let him be silent and listen to how the heart cries out to God, let the heart give movement to God to the mind. If the heart does not soften before God, the fathers order to test oneself to see if a cruel thought has crept in, for example, conceit or improper concern for something earthly, and to reject it in every possible way and cast oneself before God, forgetting oneself and one’s own, with the sole desire to serve Him. And with continued coldness of heart, holding yourself before the eyes of the Lord and waiting, as you say, is the correct position of the spirit, according to the teaching of the saints. Having endured the Lord, he listened to me and heard my prayer 796. If this is translated closer to the original, and together to our vernacular, then we must say: “I waited and waited for the Lord, and He paid attention to me and heard my prayer.” Wait for the Lord, and he will listen to you and hear your prayer. […] I am returning the letter. May the Lord save the writer, giving him humble repentance. He confesses his suffering, not his mistakes. He already sees and preaches the first resurrection, and our fathers loved to preach cleansing from passions and sins, not daring to touch secrets and destinies. He teaches generously after the Church took the authority to teach from him and placed him in the place of the penitents. Forgive me for these remarks. Wish him well, but leave him to go his own way; You have the royal path, the ecclesiastical and paternal path. I sympathize with your sorrow for your fields. May the Lord forbid the worm to consume the grain created for the service of men 797 and to prepare bread for them. There have been frosty mornings here for several days now. It seems they should kill the worm. Meanwhile, you had to resort to the punishing and merciful Lord through common prayer. One eyewitness told me that when the manager of the village reported to the landowner that a worm was damaging the fields, the landowner immediately invited a priest and gathered all the people; They went to the fields, blessed the water with the prayer laid down for this occasion, sprinkled the fields and their edges, where devastation meant the trace of a worm. The next day, the steward brought the landowner many dead worms from the field as proof that the disaster was over. It was not this year, but our God and Lord Jesus Christ is the same yesterday and today, and forever 798. Cry to the Lord, so that He will not be completely angry and will not reward us for our sins, but may He look upon our humility and satisfy His poor bread 799 . Let us fall down to Him together. If the apostles also had troubles in their false brotherhood, 800 one should not be surprised if our weakness is accompanied by sorrows from the imperfection of brotherly love. You will not have a shortage of people, but you pity the soul that is worried at the pier and wants to go, not knowing where. Wish well to the departing one as well as to the arriving one, and remain in peace. Your Guardian Angel teaches you to purely contemplate the Divine in its immeasurable height above the insignificance of the human (although called to serve the Divine, out of immeasurable condescension), so that humility is simple and so that under its roof man-pleasing and the arrogant cunning of your own mind are not hidden. Accept the instruction and pay attention to yourself. […] The Lord's blessing and peace to the Venerable Abbess Mary. By the power of His Cross, may the Lord heal all your sorrow and grant you spiritual consolation. Without knowing exactly what kind of rumor about the novice that upset you, and from what source the slander arose, I cannot judge this definitely. I don’t think that Abbess A[pollinaria] would neglect, if she could, to counteract the slander. But slander does not ask permission from those in power and does not accept orders from them to shut up. The grave of Abbess Maria and her son in the Spaso-Borodinsky Monastery I told you against teaching music. If we abandoned this not very monastic activity, there would be less need for relations with people who are subject to rumors and gossip. True, the prophet, apparently, felt the burden of slander when he wrote: Deliver me from human slander 801. But there is no need to attribute more burdens to her than there are. Some slander drives you out, leads you into poverty, throws you into prison - this is hard. Isn’t it easier when slander passes by your ears like the wind? Go into your cage 802 and do not listen to the sound of the wind. Compare two people: one slandered and one justly blamed. Which one is more unhappy? Of course, blameworthy and guilty. So, the one subject to rumors of slander is not the most unfortunate. And perhaps it is not unfair to say about that person: he is happy that he was slandered by rumor and not accused by his conscience. Heal your wounded heart with sound reasoning, prayer and trust in God. And if experience reveals the unpleasantness of slander, then teach the sisters not to allow themselves much freedom in the hope of their integrity, but by strict observation of themselves, like armor, to protect themselves from the arrows of the human tongue. May the Lord deliver from human slander all those entrusted to your care, and may you keep His commandments. God's blessing and peace to the Venerable Abbess Mary. You complained that you were being prevented from praying. You would remember the Abba, who, having come to the royal house, stood in the corner waiting for the king and read the clock 803 to himself. […] If there is a feeling of indifference to earthly things, as long as the soul is not torn away from heaven, then let the soul preserve this feeling and let it hold on to heaven. But it does not contradict this to not be indifferent to a grieving neighbor. There is brotherly love in this, but it does not separate one from heaven. It is only necessary to moderate the concern of brotherly love. It is not care that will help your neighbor, but a word or deed of consolation and prayer. […] Rev. Abbess Mary and her sisters rejoice in the Lord. The position of the nameless sister you are writing about is worthy of participation, but participation must be done in a legal way. She has not yet been officially assigned to you, therefore you cannot use her in obedience and give her a collection book. And now I don’t see any reason to send anyone with a collection of books. If the mother of this girl, saddened by the death of her son, demands her presence, this circumstance is respectful. Remember St. Sergius, who delayed his departure from the world by fulfilling the word of his parents and calming them down. If staying near the mother does not threaten the daughter with any special temptation, then it would be in order for the daughter to stay with her for some time, trying to console her from her sadness and gain her consent to the chosen path. We also know other examples. Alexy, a man of God, left his family no matter what, and God justified his path. But not everyone has the same measure of strength, and not everyone has the same measure of gift. Reason about this with the one who wants to be your daughter and choose for her a trustworthy path, protected by humility. You complain that the feeling of illness has closed off other feelings that would be desirable. Of course, it would be better not to do so, and we need to strive so that no sorrow separates us from the memory and love of God, even for a short time. But if we still retain some earthly feelings - and everything earthly must die so as not to interfere with Heavenly life - and if therefore the merciful Lord wants to kill the earthly in us through suffering and deprivation, and with this His action the best feelings in us are closed, then we will not doubt His mercy, although it is not obvious, but hidden, we will prolong faith and hope, and in them an inextricable union with Lord. What will happen at the hour of death? What the Lord gives is the same as we always have what He gives, for in Him alone is the source of good. That is why the Church cries out: let us betray ourselves and each other to Christ our God for all the hours of our lives and for the hour of death. Having read that on the day of the Entry of the Most Holy Theotokos into the church you prayed in your cell, I thought: “And for that thank God,” and it would be even better if you partook of the Holy Mysteries. And there would be a church in the cell. The Lord mercifully visits the sick. Perhaps it is not superfluous for you to know this thought of mine in case. Christ is Risen! May this word and its power be established in the heart of God’s servant, Abbess Mary! Hear also the word of Saint Chrysostom and strive to fulfill it: “Let no one fear death, for forgiveness comes from the Tomb” (from the Word for Easter). The universal teacher instructs us wisely and comfortingly. If he had only said: “Do not be afraid of death, because life has shone from the Tomb,” we would still be in doubt whether we could be in communion with this life because of our sins. But when he does not command us to fear death because “forgiveness has risen from the Tomb,” then we sinners only need to open our souls through repentance and faith and see in them the light of forgiveness that has risen from the tomb of Christ, and at the same time the light of the life of the Risen Lord. So, obey Saint Chrysostom and do not indulge in the fear of death in the hope of the forgiveness of Christ, and if this fear comes, despite your desire to remove it, endure it without embarrassment as a means sent from the Lord to humble your thoughts. […] To the Venerable Abbess Mary - blessing, peace, good help and salvation from the Source of life and salvation, Christ our God. […] Healing comes from the Lord; entrust yourself to Him. But thank Him for this, that you have good doctors. He sends them and instructs them to do something useful, and acts through them. If the pain continues, accept this as a good visit from God, for benefit, although perhaps now invisible, and remain in obedience to His will in peace. In case of suffering, remember the saving sufferings of the Lord Jesus for us, and through the communion of faith, may your sufferings also be alleviated and become an acceptable sacrifice to the Lord. If we suffer with Him, we will be glorified with Him 804. Follow the advice of doctors at home, and if they advise, come to us. For salvation is in much advice 805. May the Lord not forsake you and those with you with His mercy. Letters to Abbess Sergius 806 Don't be exhausted by the fact that there are difficulties. It is not surprising that the enemy of souls becomes angry at good enterprises; Temptations naturally arise from this. But God is a faithful corrector of good intentions. There were sometimes grumblings against St. Sergius, but he was generous and invincible, and his patience was blessed with an unshakable blessing. […] I can’t help but tell... You that in your words there is a lot of power and judgment and not enough condescension and mercy. Fire is not extinguished by fire, but by water. You say: “The enemy has taken great possession of her.” This is too heavy a judgment on one's neighbor. If you tried to see more misunderstandings and mistakes and some acts of passion in her actions, and at the same time, not without worries, thought about whether there was a mistake on your part, with your humility and peace you could more easily bring her into humility and peace. It is not in this spirit that your last words were spoken: “you are too bold,” etc. The Apostle gives us instruction and example to treat our brethren not like rulers, but like a nurse holding a baby in her arms. If he stubbornly shouts, he is brought to rest not with abuse and threats, but with kindness and meekness. Do not think that I am writing this in displeasure with you. I only want to show you a way of acting, which, in my opinion, or, better, according to the teachings of the fathers, is more reliable. The accusation of insolence is one of the weakest accusations. The son mentioned in the parable boldly said to his father: I am not going; but when he did his deed better than his words, he is justified. It can easily seem that a boss is putting himself in high esteem when accusing his subordinates of insolence. Your word: “Stop pleasing the demon” is not good, even if it was not said in church, especially in church. Why should we remember him unnecessarily? Only calm and meek reproofs admonish people: the cruel ones irritate more than they benefit. The fact that the nun came alone to venerate the image is not such a disorder that it would be necessary to immediately stand up for it. You caused more chaos by holding court about this during the service and using the above words. If you, having noticed Claudia’s slight disorder, had prayed about it internally and calmly continued to listen to the service, and the next day admonished her in modest words, without mentioning the demon, then perhaps the matter would have ended as it should on her part. Your order that Claudia ask you for forgiveness would not have been used by another boss. The boss must be above the insults of his subordinates and stand up for truth, for order, for the peace of others, and not for himself. One boss 807, to whom a subordinate wrote offensive words in a petition, gave the following resolution on this: “Inform the petitioner that if he had written or said such words not to me, but to another, then I would punish him as an offender.” I think that such a decision is calmer for both the boss and more useful for the subordinate. I advise you to beware of harshness in your actions and words and to control your words and actions with meekness and patience, with which you accept what is written here. It is not uncommon that an attentive person in his natural character finds something that needs to be corrected and that is difficult to change. It is correct that a person resorts to God, asking for his help in this. And if help is not given quickly, one should not be discouraged, but continue to strike at the doors of mercy, and at the same time one must strive to restrain the unfavorable movements of the heart and will. In moments of indignation and anger, you should not allow yourself to speak and act, but you should take time, calm the passions with reasoning and prayer, and then pronounce reproof with moderation and with condescension determine the punishment for the sinner. The fruit of righteousness is sown in peace by those who create peace 808. I hear that you continue to be burdened by your position. Consider that temptation can be endured, as the Lord will not allow one to be tempted beyond his might, if we endure and trust in him, that the temptation endured is beneficial, and the desire to avoid temptation cannot always be successful. Some, burdened by the temptations of the abbot's service, abandoned it and fell into new, no less or greater temptations. Caring for candles for the church should not be excessive. Tall and thick candles and their unnecessary multiplication often harm the appearance of the church. The light of a candle should signify reverence for the holy icon and make it easy to see, while a large candle shields it from the viewer. One must do what is necessary and decent, and not dream of useless splendor. Gregory (G.P. Postnikov, 1784–1860), during the period of correspondence, first the Archbishop of Kazan and Sviyazhsk (1848–1856), and then the Metropolitan of St. Petersburg and Novgorod (1856–1860). During his student years, Gregory was the favorite student of Metropolitan Philaret. During the Kazan period of his life, he carried out energetic work on translating the Holy Scriptures into the Tatar language, and planned to establish a missionary higher educational institution. He was a sincere supporter of Metropolitan Philaret on the issue of the benefits of translating books of Holy Scripture into Russian. – Approx. comp. “Orthodox Confession of the Catholic and Apostolic Church of the East” (1640) - Catechism compiled under Metropolitan of Kiev (1632–1647) Peter Mohyla. – Approx. comp. In the Service Books of 1602, 1616, 1627 printed in Moscow. prayers for kings were only in litanies. In the 16th and 17th centuries, when the tsar was personally present at the liturgy, he was remembered without a title (“may the Lord God remember your nobility (!) in His Kingdom”). Name mention of the tsar, queen and heir to the throne appeared only in the Service Book of 1659, edited under Patriarch Nikon. (I.K. Smolich. History of the Russian Church. 1700–1917. Part 2. - M.: Publishing house of the Spaso-Preobrazhensky Valaam Monastery, 1997. P. 424). A typical anecdote is about how the emperor asked the Moscow Metropolitan whether it was possible to shorten the tediously long service. “It’s possible,” the elder immediately answered. “It can be shortened by 15 minutes if the commemoration of the entire imperial family is reduced.” (A.I. Yakovlev. Saint Philaret in the church and public life of Russia // Saint Philaret (Drozdov). Selected works, letters, memoirs. - M.: PSTBI, 2003. P. 50). – Approx. comp. A. P. Tolstoy (1801–1873), count, chief prosecutor of the Holy Synod (1856–1862). – Approx. comp. Metropolitan Filaret (Amphitheaters). – Approx. comp. Saint Innocent, Metropolitan of Moscow (I. E. Veniaminov-Popov, 1797–1879), during the period of correspondence, Bishop of Kamchatka, Kuril and Aleutian (1840–1868). Subsequently, the successor of Metropolitan Philaret at the Moscow see (1868–1879). Canonized in October 1977. Commemorated March 31/April 13. – Approx. comp. Joseph (I. I. Semashko, 1798–1869), Metropolitan of Lithuania and Vilnius, one of the initiators of the reunification of the Uniates of the Western Region with the Russian Orthodox Church (1839). – Approx. comp. Difficulties caused by pleasing representatives of the Russian administration of the Polish party. – Approx. comp. Isidore (I. S. Nikolsky, 1799–1892), during the period of correspondence, Metropolitan of Kiev, later Metropolitan of Novgorod, St. Petersburg and Finland, first member of the Holy Synod. – Approx. comp. See: Ps.35:11. – Approx. comp. Nektary (N. S. Nadezhdin, 1819–1874), Bishop of Nizhny Novgorod, later Archbishop of Kharkov and Akhtyrsky. The disturbances were associated with the failure to comply with the orders of the Holy Synod on the management of the Diveyevo convent, founded in 1861 - Approx. comp. Philotheus (T. G. Uspensky, 1808–1882), during the period of correspondence, rector of the Bethai Theological Seminary, later Metropolitan of Kiev and Galicia. – Approx. comp. S. P. Shevyrev (1806–1864), historian of Russian philology, critic, poet. We are talking about “Readings on the history of Russian literature,” the main scientific work of S. P. Shevyrev, the first part of which was published in 1845 - Approx. comp. Rules of Saint Gennadius, Patriarch of Constantinople († 471), on faith and Christian life. Alexy (R.I. Rzhanitsyn, 1812–1877), Archbishop of Tver and Kashinsky (1876–1877). Since 1838, inspector, and since 1843, rector of the Moscow Theological Seminary. Since 1847, rector of the Moscow Theological Academy. In 1853, Bishop Dmitrovsky, vicar of the Moscow diocese, in 1857 Bishop of Tula and Belevsky, in 1860 transferred to the Tauride diocese. Since 1867, Archbishop of Ryazan and Zaraisk. He was tonsured a monk by Metropolitan Philaret. – Approx. comp. Suicide of a mentally ill academy student. – Approx. comp. Canon to Saint John the Baptist, hymn 9, troparion 2. – Approx. comp. Speech at the tonsure of Ivan Tikhomirov, later Archbishop Sava. For letters to him, see p. 552–553. – Approx. comp. We are talking about the work of Archimandrite Alexy “On the Most Blessed Virgin Mother of our Lord Jesus Christ,” published in the Supplement to the works of the holy fathers, 1848, VII. That is, the Sacraments. – Approx. comp. Notes on the work of Archimandrite Alexy “On Guardian Angels”, published in the Supplement to the works of the holy fathers, 1849, VIII. Symeon Metaphrastus († 940 or 976), saint of the Greek Church. On the instructions of the emperor, he collected and retold the ancient lives of the saints, adding to them on his own for the “beauty and strength” of speech and eliminating from them everything that, in his opinion, were mistakes and could cause “ridicule and even contempt” in the reader. Kirill, Bishop of Turov, an outstanding church writer of the 12th century. Memory April 28/May 11. – Approx. comp. “Orthodox Dogmatic Theology” by Archimandrite Macarius (M. P. Bulgakov, 1816–1882), later Metropolitan of Moscow and Kolomna (1879–1882), was originally published in five volumes (1849–1853). For ordeals, see Part II, §§ 250, 260. – Note. comp. See: Rev.6:9. – Approx. comp. See: Rev.19:4. – Approx. comp. Palmer William (1811–1879), English theologian and deacon of the Church of England, who sought union with the Orthodox Church, but later converted to the Roman Catholic Church. He described his trip to St. Petersburg and his impressions in “Notes on a Visit to the Russian Church.” His visit to Russia aroused interest in the Anglican Church. – Approx. comp. Feofan (E. Prokopovich, 1681–1736), Archbishop of Novgorod and Velikolutsk (1718–1736), associate of Peter I. A. F. Adashev, okolnichy, governor, adviser to Ivan the Terrible. Saint Philip (F. S. Kolychev, 1507–1569), Metropolitan of Moscow (1566–1568). Nikon (N. M. Minin, 1605–1681), Patriarch of All Russia (1652–1666). – Approx. comp. Saint Peter († 1326), Metropolitan of Moscow, Kyiv and All Rus'. Saint Alexy (E.F. Biakont, between 1292 and 1300–1378), Metropolitan of Moscow and All Rus' (1354–1378). – Approx. comp. Henry Manning (1808–1892), Anglican clergyman and preacher in Oxford. In 1851 he converted to Catholicism. In 1865 he was appointed Archbishop of Westminster by the Pope, and a cardinal in 1875. – Approx. comp. I. A. Fessler (1756–1839), Catholic, then Lutheran, in 1809 invited professor of oriental languages ​​and philosophy of St. Petersburg Academy of Sciences. In 1810 he left the department. The letter was written regarding the biography of Kirill (K. L. Bogoslovsky-Platonov, 1788–1841), Archbishop of Podolsk and Bratslav, compiled at the Academy. Fessler was a professor at St. Petersburg Academy of Sciences during the ministry of Archimandrite Philaret at this academy. – Approx. comp. See: Acts 19:19. – Approx. comp. Exact quote: “Oh, how the sacred religion suffers: //Voltaire scolds it, Kutuzov defends it.” Epigram of the poet A. I. Turgenev (1781–1803). Voltaire (1694–1778), French enlightenment philosopher and writer, known for his anti-clerical views. P. I. Golenishchev-Kutuzov (1767–1829), mediocre poet. – Approx. comp. In August 1860, Bishop Alexy was moved to Simferopol to the newly opened Tauride diocese. – Approx. comp. Exodus 22:28. – Approx. comp. See: Matthew 10:23. – Approx. comp. See: Deut.33:17. – Approx. comp. City of Chersonesos. – Approx. comp. In 313 in Milan, Constantine the Great signed an edict of toleration. – Approx. comp. Gabriel (E.I. Gorodkov, 1785–1862), during the period of correspondence, rector of the Orel Seminary and archimandrite of the Assumption Monastery in Orel (1818–1819), bishop of Kaluga and Borovsk (1828–1831), archbishop of Mogilev and Mstislav (1831–1837), archbishop of Ryazan and Zaraisk (1837–1858). – Approx. comp. The letter is addressed to the bishop, embarrassed by the translation supposedly “as punishment.” – Approx. comp. See: 1 Cor.16:9. – Approx. comp. In St. Petersburg. – Approx. comp. The appointment to Mogilev shortly after the Polish uprising took place on the recommendation of Metropolitan Philaret. Subsequently, the residents of Mogilev called the bishop “meekness personified,” and even Catholics respected him. – Approx. comp. Pavel (P. A. Morev, 1799–1831), Archbishop of Tobolsk and Siberia, and Melety (Leontovich, 1784–1840), Archbishop of Kharkov, who received new appointments that year. – Approx. comp. See: John 16:2. – Approx. comp. The retirement of Archbishop Gabriel was caused by an absurd incident. Someone, as it turned out later, was insane, approaching the bishop, as if for a blessing, and hit the saint hard on the head, so that the latter fell. This incident left a grave impression on the bishop. He retired and settled in the Olga Monastery, spending time in prayer and charitable works. – Approx. comp. Socrates. Diogenes Laertius. "On the life, teachings and sayings of famous philosophers." II, 18–47. – Approx. comp. Gabriel (V.F. Rozanov, 1781–1858), during the period of correspondence, first the abbot of the Yaroslavl Tolgsky monastery and the rector of the seminary (1820–1821), bishop of Yekaterinoslav (1828–1837), later archbishop of Kherson and Tauride. Subsequently, Archbishop of Tver and Kashinsky (1848–1857). – Approx. comp. We are talking about the tradition of teaching theological sciences in foreign languages. – Approx. comp. Rev.14:13. – Approx. comp. Rev.8:13. – Approx. comp. Review of one of Archbishop Gabriel's sermons. – Approx. comp. Evlampy (P.N. Pyatnitsky, ?–1862), Archbishop of Tobolsk and Siberia. During the period of correspondence, the Bishop of Yekaterinburg, vicar of the Perm diocese (1834–1840), and the Bishop of Oryol and Sevsky (1840–1844). Some letters contain notes made by the recipient, indicating the deep reverence of the addressee for Metropolitan Philaret. The notes are given from the manuscripts of letters stored in the Manuscripts Department of the Russian State Library: NIOR RSL. F. 316, room 20, unit. hr. 15–30, 32. The manuscript of the last letter is missing from the collection, and the letter is reproduced from a journal publication. – Approx. comp. Vicar of the Perm diocese. Members of the Holy Synod, and among them Metropolitan Philaret himself. The Yekaterinburg Vicariate was established on December 25, 1833 - Approx. comp. The letter has an inscription made by the recipient's hand: May the will of God and the good pleasure of the ruler be done (?). I received this news from the archpastor as if from the hand of the Lord Himself! – Approx. comp. Possibly a typo, it should be “Ekaterinburg”. – Approx. comp. The Perervinsky Nikolaevsky Monastery is mentioned in the 15th century. Patriarch Adrian (1637[1639]–1700) often visited this monastery and lived in it for a long time. The monastery housed a seminary founded by Metropolitan Plato. An interesting testimony about Metropolitan Philaret of the Venerable Pimen of Ugreshsky (P. Myasnikov, 1810–1880, commemorated on August 17/30), rector of the Nikolo-Ugreshsky Monastery: “He (Metropolitan Philaret. - Ed.) was too thrifty with monastic money, although he personally was not at all acquisitive and completely disinterested, for he generously distributed his money those who asked him for help, and sometimes those who didn’t.” Archimandrite Pimen. Biographical sketch. St. Nicholas Ugreshsky Monastery. 1999. P. 237. – Note. comp. The letter contains an inscription made by the recipient’s hand: Everything that was spoken by the archpastor for my admonition, I received as if from the lips of Christ. – Approx. comp. See: Proverbs 1:31. – Approx. comp. I. G. Rosenmüller (1736–1815), German Protestant theologian. – Approx. comp. See: Matthew 16:17. – Approx. comp. Rom.12:16. – Approx. comp. To attract the attention of schismatics. The Monk Pimen of Ugresh recalled Bishop Eulampia, who “performed the liturgy with unusual slowness, so that, starting the service at the usual time - about ten o’clock, he ended it very differently - in the first hour, in the second and in the third, about which those who served with him greatly grumbled.” Archimandrite Pimen. Biographical sketch. St. Nicholas Ugreshsky Monastery. 1999. P. 59. – Note. comp. The letter has an inscription made by the recipient’s hand: He consoled him like an Angel of God, he provided him with caring instructions like a father. – Approx. comp. Arkady (G. F. Fedorov, 1784–1870), Archbishop of Perm and Verkhoturye (1831–1851). – Approx. comp. Saint Innocent (I. D. Smirnov, 1784–1819, commemorated October 10/23), saint of Penza and Saratov. This refers to his work in 2 volumes: “The Outline of Church History from Biblical Times to the 18th Century.” in favor of spiritual youth,” published in 1817 in St. Petersburg. – Approx. comp. “The Degree Book” is a monument of Russian historical literature. Compiled in 1560–1563. the future Metropolitan of Moscow Athanasius and covers the period of Russian history from Equal-to-the-Apostles Prince Vladimir to Ivan IV. – Approx. comp. The letter has an inscription made by the recipient’s hand: How a beloved father consoled his child with a word of wise admonition. – Approx. comp. Evgeny (E. A. Bolkhovitinov, 1767–1837), Metropolitan of Kiev and Galicia (1822), scientist in the field of archaeology, Russian and church history, member of several learned societies and universities. – Approx. comp. St. Michael's Golden-Domed Monastery, founded in Kyiv by Metropolitan Michael in 1108 - Approx. comp. The letter has an inscription made by the recipient's hand: The voice of God is heard, the voice of Christ, teaching me humility, lessons of prudence and disposition to peace. – Approx. comp. The letter has an inscription made by the recipient’s hand: This is why the letter was written, to receive the word of truth for the welfare of the world. – Approx. comp. Seraphim (S.V. Glagolevsky, 1757–1843), Metropolitan of St. Petersburg, Novgorod, Estonia and Finland. – Approx. comp. Innokenty (I.M. Selnokrinov-Korovin, 1778–1840), during the period of correspondence, Bishop of Dmitrov, vicar of the Moscow diocese (1827–1831). Subsequently Archbishop of Oryol (1840). – Approx. comp. 1 Peter 4:17. – Approx. comp. Proverbs 27:5. – Approx. comp. Empress Maria Feodorovna (1759–1828), widow of Emperor Paul I. – Approx. comp. Lord save (lat.) – Approx. comp. Joseph (I. I. Bogoslovsky, 1800–1892), during the period of correspondence, first Bishop of Orenburg and Ufa (1849–1853), and then Archbishop of Voronezh and Zadonsk (1853–1864). In 1861, with his participation, the relics of St. Tikhon of Zadonsk were discovered. Since 1864 he was in retirement, spending his life in vigil and fasting. He began each day by singing psalms and ended it at one in the morning by singing: “Behold, the bridegroom comes at midnight.” He had the gift of insight. – Approx. comp. Seraphim, (S.V. Glagolevsky, 1757–1843), Bishop of Smolensk and Dorogobuzh (1805–1812), later Metropolitan of St. Petersburg, Novgorod, Estonia and Finland (1821–1843). – Approx. comp. In 1752, the Glorification took place in 1757 - Approx. comp. In 1714, in connection with the repair of the cathedral, incorrupt relics were discovered, and in 1820, records of miracles at the tomb of the saint began to appear. On August 7, 1832, a church glorification took place. Saint Joasaph of Belgorod (I. A. Gorlenko, 1705–1754), Bishop of Belgorod and Oboyansky. The glorification took place on September 4, 1911 - Approx. comp. On November 14, 1864, Archbishop Joseph was retired to the Voronezh Mitrofanovsky Monastery due to loss of vision. – Approx. comp. Kirill (K.L. Bogoslovsky-Platonov, 1788–1841), Archbishop of Kamenets-Podolsk and Bratslav. During the period of correspondence, Bishop of Vyatka (1827–1832), Archbishop of Kamenets-Podolsk (1832–1841). An active participant in the translation of the Holy Scriptures into Russian, a doctor of theology, a strict ascetic and a brilliant preacher. See about him in the letter on p. 488. – Approx. comp. See: 1 John 3:20. – Approx. comp. Leonid (L.V. Krasnopevkov, 1817–1876), during the period of correspondence, Bishop of Dmitrov, vicar of the Moscow diocese (1859–1876), later Archbishop of Yaroslavl and Rostov. Metropolitan Philaret was directly involved in his fate: Krasnopevkov, after the death of his father, at the suggestion of the Moscow Metropolitan, moved from St. Petersburg to the Trinity-Sergius Lavra to continue his spiritual education. – Approx. comp. Request from Baron M. L. Bode to perform a memorial service on the anniversary of his mother’s death. – Approx. comp. During Good Friday services. – Approx. comp. Reply to the congratulations of the Moscow clergy on the fortieth anniversary of service in the Moscow see (July 3, 1821). – Approx. comp. Cholera epidemics in Russia in 1831, 1847, 1853. – Approx. comp. See: Job 31:29. – Approx. comp. Ex.20:10. – Approx. comp. See: Mark 12:30. – Approx. comp. See: Mark 12:31. – Approx. comp. Rom.13:10. – Approx. comp. The doctor who treated Bishop Leonid’s son died. – Approx. comp. Savva (I. Tikhomirov, 1819–1896), Archbishop of Tver and Kashinsky. During the period of correspondence, Bishop of Polotsk (1866–1874). When he took monastic vows, he received a paraman and cassock as a gift from Metropolitan Philaret. He was, according to the Metropolitan, “his right hand and best assistant” - a vicar of the Moscow diocese. Known for his scientists and literary works. – Approx. comp. Filaret (D. G. Gumilevsky, 1805–1866), tonsured and favorite student of Metropolitan Filaret. During the period of correspondence, the rector of the Moscow Theological Academy, Bishop of Riga, and subsequently the Archbishop of Chernigov and Nizhyn. – Approx. comp. See: 1 Peter 4:17. – Approx. comp. See: Rev. 18:23. – Approx. comp. Platon (N.I. Gorodetsky, 1803–1891), Metropolitan of Kyiv and Galicia. After the reunification of the Western Russian Uniates with the Orthodox Church, he was consecrated Bishop of Kovno, Vicar of the Lithuanian Diocese (1843–1848). – Approx. comp. 2 Corinthians 12:10. – Approx. comp. This refers to the upcoming abolition of serfdom. – Approx. comp. Anthony (Ya. G. Amphiteatrov, 1815–1879), during the period of correspondence, Bishop of Chigirinsky, later Bishop of Kazan and Sviyazhsk. – Approx. comp. Luke 1:34–35, 38. – Approx. comp. Nikolai (I.P. Sokolov, 1780–1851), Bishop of Kaluga and Borovsk (1834–1851). During the period of correspondence, Bishop Dmitrovsky, vicar of the Moscow diocese (1831–1834). – Approx. comp. The Spassky Monastery was moved from the Kremlin under Ivan III in 1490. The Alekseevsky Monastery was founded in 1358 (now the Conception Monastery is on this site). In 1547, after the fire of Moscow, he was transferred closer to the Kremlin. – Approx. comp. Venerable Anthony of Radonezh (A.G. Medvedev, 1792–1877), archimandrite. He was tonsured a monk in 1822 and in the same year ordained hieromonk, vicar (1831–1877) of the Trinity-Sergius Lavra. He began his monastic feat in the Sarov desert and used the instructions of the Venerable Elder Seraphim. – Approx. comp. See: Luke 22:26. – Approx. comp. The form of advice in the form of a recipe for preparing medicine can be explained by the fact that, with the blessing of Metropolitan Plato, the then young teacher of primary seminary classes, Filaret, was studying medicine. – Approx. comp. Inhabitants of the Lavra. – Approx. comp. Initially, Vasily Drozdov lived in the monastery in the hospital building. – Approx. comp. See: 1 Samuel 3:11–14. – Approx. comp. Ps.139:23–24. – Approx. comp. See: 1 Cor.13:8. – Approx. comp. See: Luke 8:56. – Approx. comp. See: Matthew 18:7. – Approx. comp. 2 Corinthians 8:21. – Approx. comp. More frequent fires. – Approx. comp. The procession of the cross, which took place every year from the Kremlin to the Sretensky Monastery in memory of the deliverance of Moscow in 1395 - Approx. comp. Matthew 13:28, 25. – Approx. comp. Of course, arson, which for the most part was the cause of fires at that time. Archimandrite Anthony was the confessor of Metropolitan Philaret. – Approx. comp. 1 Corinthians 10:12. – Approx. comp. See: 2 Cor.12:9. – Approx. comp. Here and further Art. 5, 8, 10–11. – Approx. comp. 1 Corinthians 9:27. – Approx. comp. “Even on this all-perfect and saving holiday, prayerful cleansing for those kept in hell is deemed worthy to receive.” Vespers of the Sunday of Pentecost, third kneeling prayer. – Approx. comp. About Saint Gregory the Dvoeslov. Synaxarion of Meat Saturday. – Approx. comp. One of the petitions of the litany of petition. – Approx. comp. From the small entrance prayer at the liturgy. – Approx. comp. Venerable Sergius of Radonezh. – Approx. comp. In the memorial book of Metropolitan Philaret there is an entry dated November 11: “1836. On the occasion of dissatisfied attention to the feast of Michael the Archangel, it was said in a dream.” What followed were the words of this letter. The text of the note is given after the letter - Note. comp. Look at the preface to the publication of the Slavic Bible in 1756. In the same preface you can see an example of this. Book of the prophet Ezekiel, ch. 61, art. 8. The Holy Synod corrected the Slavic translation not according to the Greek, but according to the Hebrew text: and I saw the height of the church. In justification of this correction it is said: “Before this saying Frael, left in all Greek compositions (texts), taken as a proper name, is not known what it means; and it is made from the Hebrew verb “raa,” which is here in the first person, and means “videh.” – Approx. Metropolitan Philareta. See: Matthew 19:12. – Approx. comp. It should probably read: “not unintelligible.” – Comp. A resident of the Lavra, who died at the end of the previous year. – Approx. comp. Inscription before the beginning of the reading of the Psalter and Synodik in the Gethsemane monastery. – Approx. comp. The Spaso-Bethans School Monastery (until 1797 a hermitage), three miles from the Lavra, was founded in 1783 by Moscow Metropolitan Plato and was the place of his initial burial (now in the Church of the Descent of the Holy Spirit in the Trinity-Sergius Lavra). – Approx. comp. See: Ps.119:6. – Approx. comp. 1 Corinthians 8:13. – Approx. comp. See: Isa.42:7. – Approx. comp. See: Eph.6:12. – Approx. comp. “Following to the Holy Repose of the Most Holy Theotokos.” – Approx. comp. 1 Corinthians 10:23. – Approx. comp. Ladder. Sermon 4, 110. About the Monk Akaki. – Approx. comp. Venerable Dionysius of Radonezh (c. 1570–1633, commemorated May 12/25), archimandrite of the Trinity-Sergius Lavra. For correcting errors in liturgical books, he suffered persecution and imprisonment. – Approx. comp. Advice to Caesar from the Roman Stoic philosopher Athenodorus (late 1st century BC – early 1st century AD). – Approx. comp. Lavsaik translated by Bishop. Eusebius (Orlinsky), rector of SPbDA. – Approx. comp. See: Acts 15:28. – Approx. comp. Ignatius (D. A. Brianchaninov, 1807–1867), later Bishop of the Caucasus and Black Sea (1857–1861). Thomas a à Kempis (1380–1471), German monk and priest, supposed author of On the Imitation of Christ. – Approx. comp. See: Numbers 22:4–24, 25. – Approx. comp. Prem.3:22. – Approx. comp. Evdokia Nikitichna Drozdova, mother of St. Philaret (born in 1766), lived in Moscow next to the Trinity Compound since 1844. She died on March 20, 1853. In the memorial book of Metropolitan Philaret, under this date it is written: “1853. The servant of God Evdokia, my mother, reposed at 9 o’clock in the morning.” She was buried in Moscow, at the Pyatnitskoye cemetery. – Approx. comp. A. W. Wellington (1769–1852), English military leader, commander of the Allied forces against Napoleon. P. S. Nakhimov (1802–1855), admiral, under whose command the Russian fleet defeated the Turkish squadron in the Battle of Sinop on November 18, 1853 - Approx. comp. Innocent (I. A. Borisov, 1800–1857), Archbishop of Kherson and Tauride, who was traveling to the city with the Kasperov Icon of the Mother of God, which protected Odessa from the English landing. – Approx. comp. F. A. Golubinsky (1797–1854), archpriest, founder of the school of Russian theological philosophy, professor of the MDA. – Approx. comp. The First Ecumenical Council of Nicaea in 325, in which, according to legend, St. Nicholas was a participant. – Approx. comp. Demetrius of Rostov, saint. Adoration of the Most Holy Theotokos // Demetrius of Rostov, saint. Essays. M., 1857. T. 1. P. 276. – Note. PSTBI. Saint Ignatius (D. A. Brianchaninov, 1807–1867), Bishop of the Caucasus and Black Sea. Demetrius of Rostov, saint. A word in memory of our venerable father Barlaam and Joasaph of India // Demetrius of Rostov, holy. Essays. M., 1833. T. 3. P. 428. – Note. PSTBI. The dogma of the immaculate conception of the Virgin Mary was proclaimed by Pope Pius IX in 1854 through a special bull (without a decision of the Council). – Approx. comp. See: Dan.9:5; 3:34. – Approx. comp. Esaul Emelyan Danilov, who brought Metropolitan Philaret a recording of the revelations that had been made to him. – Approx. comp. About her, see p. 650 and 698. – Approx. comp. Ex.28:36. – Approx. comp. Award crosses. – Approx. comp. Since 1816, Saint Philaret worked actively on translating the books of Holy Scripture into Russian and translated the Gospel of John and the Book of Genesis. The complete translation of the Bible was completed in 1868 - Approx. comp. Georgy Mashurin (1789–1836), recluse of the Zadonsk Bogoroditsky Monastery. – Approx. comp. Church of Gethsemane Skete. – Approx. comp. Perhaps we are talking about the “Warning”, see p. 642 and 698. – Approx. comp. See: Isa.45:14. – Approx. comp. In the memorial book of Metropolitan Philaret, the words of Francis de Sales are quoted: “We return to ourselves, loving love, instead of loving the All-Loving One.” Venerable Macarius (M. N. Ivanov, 1788–1860, commemorated September 7/20). See more about him (footnote 706 note of the electronic edition), as well as letters to him from Metropolitan Philaret on p. 689–699. – Approx. comp. A. P. Tolstoy (1801–1873), chief prosecutor of the Holy Synod. See letters to him p. 186–190. – Approx. comp. See: Ps.42:3. – Approx. comp. See: 1 Cor.7:14. – Approx. comp. Glorification of St. Tikhon of Zadonsk. – Approx. comp. Anthony (Ya. G. Amphiteatrov, 1815–1879), later bishop. Kazansky and Sviyazhsky. In connection with the celebration of the millennium of Russia, it was planned to resume the celebration of the memory of Saints Cyril and Methodius. – Approx. comp. Venerable Leo of Optina (L. D. Nagolkin, 1768–1841, commemorated October 11/24). Elder Leonid bore the name Leo until he was tonsured into the great schema in 1829 - Approx. comp. The saint wrote the troparia of the 2nd song of the canon to Methodius and Cyril, Equal-to-the-Apostles, Slovenian teachers, see: Menaion May, part 1. pp. 411–412. M. 1987. Evgeny (M. Sakharov-Platonov, † 1888), Bishop of Siberia and Syzran. Philotheus (T. G. Uspensky, 1808–1882), Metropolitan of Kyiv and Galicia. See letters to him on p. 471–472 (above). – Approx. comp. Uprising in Poland. – Approx. comp. Deut.1:17. – Approx. comp. See: Jer.45:4, 5. – Approx. comp. Athanasius (Fedorov, 1777–1831), tonsured a monk in 1802, icon painter. Vicar of the Trinity-Sergius Lavra (1818–1831), archimandrite. – Approx. comp. Mark 5:34; John 5:14. – Approx. comp. 1 Corinthians 7:29. – Approx. comp. Empress Elizaveta Alekseevna (1779–1826), wife of Emperor Alexander I. – Approx. comp. See: Ps.41:3; Matthew 13:4. – Approx. comp. We are talking about the cholera epidemic in Moscow. Metropolitan Philaret in 1826–1842 Every year from the end of October to the beginning of May he was in St. Petersburg, at meetings of the Synod, and at the end of May he asked permission from the emperor to return to Moscow until the fall. – Approx. comp. Ioannikiy (Kholuysky, † 1878), archimandrite, abbot of the Chudov Monastery in Moscow (1834–1857). – Approx. comp. Archimandrite Anthony (Medvedev). Venerable Isaac of Optina (I. I. Antimonov, 1810–1894, commemorated August 22/September 4). He entered Optina Pustyn in 1847. In 1862, with the approval of Metropolitan Philaret, Father Isaac replaced the deceased Schema-Archimandrite Moses in the management of the monastery. – Approx. comp. Reverend Macarius of Altai (M. Ya. Glukharev, 1792–1847, commemorated May 15/28), from August 1830 to 1840, as a missionary of the Tobolsk diocese, he headed the Altai spiritual mission; educator of the peoples of Altai. – Approx. comp. Venerable Isaac the Syrian. Ascetic words. Word 12. – Approx. comp. See: 1 Cor.1:12. – Approx. comp. See: Rom.14:8. – Approx. comp. Venerable Macarius of Optina (M. N. Ivanov, 1788–1860, commemorated September 7/20). He entered the monastery in the name of John the Baptist at Optina Hermitage in 1834, and was the head of the monastery (1839–1860). Under his leadership, the following were prepared for publication: “The Lives and Writings of the Moldavian Elder Paisius Velichkovsky” (1847), “Twelve Words” by Simeon the New Theologian (1852), “Guide to the Spiritual Life of Barsanuphius and John the Prophet” (1852), “Acts” by Theodore the Studite (1853), “Ascetic Words” by St. Isaac Sirina (1854), “The Centurions” by Abba Thalassius (1855), “The Ladder” by St. John Climacus (revised edition 1873). These publications saw the light of day thanks to Saint Philaret. According to St. Ignatius Brianchaninov, “all monasticism owes gratitude to this archpastor for the publication of paternal books by the Optina Hermitage.” – Approx. comp. To prepare the second Russian edition. The remarks, under the direction of St. Macarius, were prepared by St. Ambrose (1812–1891, commemorated June 27/July 10 and October 9/22). – Approx. comp. Perhaps N.P. Kireevskaya (1809–1900), the wife of the philosopher and writer I.V. Kireevsky, a long-time benefactor of the skete and monastery of Optina Pustyn, was his spiritual daughter during the life of St. Macarius. She enjoyed the trust and respect of Metropolitan Philaret. – Approx. comp. "Guide to the spiritual life of St. Barsanuphius and John the Prophet." – Approx. comp. Venerable Moses of Optina (T. I. Putilov, 1782–1862, commemorated June 16/29), schema-archimandrite. First, the head of the monastery and confessor, and then the governor of Optina Hermitage (1825–1862). – Approx. comp. Hegumen Moses in July 1853 was elevated to the rank of archimandrite. Venerable Anthony of Optina (A.I. Putilov, 1795–1865, commemorated August 7/20), brother of Archimandrite Moses. – Approx. comp. “The Centurions on Spiritual Life,” the manuscript of which was sent to Metropolitan Philaret for review. The Monk Thalassius (7th century, commemorated February 22/March 7), presbyter and abbot of a monastery in the Syrian desert, was in spiritual communion with Maximus the Confessor. – Approx. comp. Irmos of the 3rd song of the canon for the Presentation of the Lord, tone 3. – Approx. comp. See letters to Archimandrite Anthony (Medvedev) on p. 642 and 650. – Approx. comp. Parfeniy (P. Ageev, c. 1807–1868), hieromonk, later abbot of the Guslitsky monastery in the Moscow province. Church writer, denouncer of schism. He was appointed builder of the Nikolaev Berlyukov Hermitage in the Moscow province in 1856. The Berlyuk Hermitage was renewed by Metropolitan Platon (Levshin) in 1770. At the end of the 30s. XIX century By order of Metropolitan Philaret, an inquiry was held at the monastery about the found miraculous image of “The Kiss of Christ by Judas” and a celebration of the icon was established. In 1848 and 1853 Saint Philaret consecrated two churches in the monastery. The monastery was closed in 1920 - Approx. comp. See: 2 Timothy 2:24. – Approx. comp. See: Isa.58:12. – Approx. comp. Fyodor Aleksandrovich Golubinsky (1797–1854), archpriest, professor at the Moscow Theological Academy. – Approx. comp. Grigory Georgievich Ponomarev, priest of the village of Rogozhny near Tula, friend of St. Philaret from the Kolomna Theological School. – Approx. comp. Bacca - berry, lavreus and lavrus - laurel, a tree dedicated by the Greeks to Apollo, the god of light and enlightenment; and therefore artists, poets, etc. were crowned with laurel wreaths. This is where the scientific academic degree of bachelor came from. Baculus is just a stick. The academic degree of Bachelor of Theological Sciences of St. Petersburg was awarded to Metropolitan Philaret on February 8, 1810. He was the first in Russia to be awarded the academic title of Doctor of Theology (August 13, 1814) for courses of lectures, sermons and printed works. – Approx. comp. Antonia (A. N. Troilina, 1821–1897), abbess. Since 1841, she has been a novice of the Spaso-Borodinsky Monastery, which she entered with the personal participation of Metropolitan Philaret in her fate, and since 1859, a nun of the Anosinsky Boris and Gleb Monastery. In 1861–1871 Abbess of the Moscow Passion Monastery, since 1871 Abbess of the Moscow Alekseevsky Monastery. Teacher of many nuns. – Approx. comp. 1 Corinthians 10:13. – Approx. comp. Someone, during the service of Metropolitan Philaret in this monastery, made an outrageous cry that confused the people. – Approx. comp. Apollinaria (Shuvalova, ur. Nemchinov, 1794–1869), abbess of the Moscow Conception Monastery. – Approx. comp. Evgenia (E. N. Meshcherskaya, ur. Tyutchev, 1774–1837), founder (1831) and first abbess and abbess of the Anosinsky Boris and Gleb Monastery. – Approx. comp. On May 14, 1835, during a thunderstorm, lightning struck the iconostasis without damaging a single face on the icons. On the Fontanka there was a Trinity courtyard, the seat of Metropolitan Philaret in the capital. – Approx. comp. In 1833–1857 the rector of the Trinity-Sergius Hermitage in the suburbs of St. Petersburg was Archimandrite Ignatius (Brianchaninov), later Bishop of the Caucasus and Black Sea (1857–1861). – Approx. comp. Former treasurer. Her illness did not lead to death.. Maria (Tuchkova Margarita Mikhailovna, ur. Naryshkina, 1781–1852), first abbess (1840–1852) of the Spaso-Borodinsky Monastery, founded by her on the site of the death of her husband General A. Tuchkov (1777–1812) during the Battle of Borodino. She was tonsured a monk by Metropolitan Philaret. She was elevated to the rank of abbess according to the ancient rite of consecration of deaconesses. – Approx. comp. See: Song 2:9; Ps.29:6. – Approx. comp. This and the two subsequent letters were written before monastic tonsure. – Approx. comp. Son, N. A. Tuchkov (1811–1826). The saint almost accurately predicts the limit of Tuchkova’s earthly life: from that time she lived for another 24 years. See: Ps.22:2–3. – Approx. comp. 2 Corinthians 11:26. The letter was written during a cholera epidemic. Days of Lent. – Approx. comp. Inaccurate quote. Obviously, this refers to 2 Cor. 4:8–10. See: James 1:2. – Approx. comp. The saint reproaches Tuchkova for using in her official petition the name “nun Melania,” given to her when she was tonsured into the ryassophore on July 4, 1836 in the Lavra by her deputy, Archimandrite Anthony (Medvedev). The recipient of the tonsure was Metropolitan Philaret. By decree of the Synod, the name received upon tonsure as a ryassophore was not supposed to be used in official documents. Venerable Maximus the Confessor. Ascetic words // Philokalia: in 5 volumes - M., 1999. T. 3. P. 166. - Note. comp. See: Ps.131:15. – Approx. comp. Venerable Savva the Sanctified. Memory 5/18 December. – Approx. comp. Sergia (Sofya Vasilievna Volkonskaya, ur. Urusova, 1809–1884), second, after Abbess Maria (Tuchkova), abbess and abbess of the Spaso-Borodinsky Monastery (1852–1871). She was tonsured a monk and elevated to the rank of abbess by Metropolitan Philaret. – Approx. comp. Perhaps Saint Philaret himself. – Approx. comp. You might be interested in: