Wise advice from St. Philareta, Metropolitan Moscow. From his letters to the governor of the Sergius Lavra, Archimandrite. Anthony

The presented collection contains selected wise advice and instructions (78 in total) from St. Philaret of Moscow (Drozdov), extracted from his letters to the governor of the Trinity-Sergius Lavra, Archimandrite Anthony. The meeting covers issues on various topics: - worship and shrines: the significance of the church as the place of residence of the Body and Blood of Christ, reverent singing in the church, criticism of partes singing in nunneries; - spiritual life: the fight against despondency and thoughts, the importance of attention in prayer, the difference between personal prayer and church-wide prayer, the danger of a careless attitude towards sacred objects; - moral relations: mercy and justice in dealing with sinners, patience in resisting evil, avoiding condemnation, etc.; - church discipline: observance of Sunday, order in the performance of rituals, responsibility of clergy; - prayer for the departed and non-Orthodox, an example of prayer for the pagans; - internal work: the meaning of humility and obedience, the fight against pride, maintaining peace of soul amid unrest. 25 years have already passed since the death of the ever-memorable Moscow Saint Philaret (†November 19, 1867). Who doesn’t know this great Teacher of the Church? Who has not been captivated by his truly inspired writings? But there are hardly many people who have managed not only to read, but even to look at all the good things left to us in his gracious word. We say: “even look around,” because many of his creations and especially letters are scattered in many journal books, not accessible to everyone, not known to everyone. Meanwhile, not only in his major works, but even in his private letters there are many edifying, interpretive, and canonical treasures. In his letters he is (dare we say) even better than in his writings: simpler, more heartfelt. Reading them, especially in their entire form, it’s as if you come closer to him and feel that a wise mentor, a sincere friend, a compassionate person, a loving father is speaking to you. And how often he tells you the simplest truths as if in a sculptured word! Let us remember him on this anniversary with his own words. The editors of “Trinity Leaves” find it appropriate, first of all, to dwell on his letters to the Trinity Lavra, to its former governor, Archimandrite Anthony. These letters came out in four large parts, 1905 pages, with two beautiful portraits - the Saint and the Archimandrite (M. 1877–1884; 7 rubles 50 k.). We will try to extract from them the most worthy of attention and generally useful. Bless, Saint of God, to read and perceive in your heart your speeches about the church of God, about prayers in it, about offerings in favor of it; teach us the rules of life, relationships with people, enduring sorrows and much more that you preach to us with great power! 1 Lord bless; forgive insolence and guide us to Thy truth (IV, 220) 1) 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 sacredly performed 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 he who has them in a simple house or cell without need insults this shrine (III, 127). 2) It is good when free lips and hands are offered to the Lord; in this He delights (Ps. 119:108). There is no need to forcefully take gifts to the Lord from the lips and hands of your neighbor (I, 58). 3) The contribution of a monk after death is not a great thing; a monk must immediately give what he has in excess to God or the poor (I, 18). 4) A lack of reverent attention in singing almost happens especially on holidays, when, trying to sing well, this external attention harms the internal. 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 useful to people, introducing into them the spirit with which it breathes (II, 79). 5) 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 than edification and help in prayer. Teach and let others teach to establish church order based on reverence and fear of God (II, 257). 6) Just as a bad age more readily believes evil than good, temptation comes rather as an edification, and one must beware not only of evil, but also of negligence, which may be a little guilty, but nevertheless feeds temptation (II, 75). 7) The Apostle (Paul) collected alms and provides good deeds not only before God, so that it is used correctly, but also before people, so that they do not doubt its good use. Here is an example and instruction for people holding public positions (I, 110). 8) If we looked only at our lack, then everyone could run away from their positions; but we must look at the will and dispensation of God, and where we are placed by the providence of God, there, if possible, work and act (III, 81). 9) Put aside the thought of envying the skete monk who enjoys peace and freedom. To suffer some deprivation of inner consolation in serving one's neighbor is not a loss (III, 344). 10) 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 (I, 285). 11) To bear the burdens of the brethren is a matter of patience, and in patience, I think, there is a grain of silence (IV, 103). 12) Blessed is God, who does not leave us to lose heart in our unworthiness, but who, by the presence of His grace, affirms the boldness of hope. Let us be raised to do good with such close help (I, 65). 13) “I am nothing; but You, Lord, call me to serve You: lead me after You; create from my insignificance, or worse than insignificance, what 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 inner, hidden life, where there is no elder observer and guide, Himself indicates when what is not good enough, because the best is required, and utters His word: leave yourself and serve the Lord. Whether an Angel of the Lord, according to the will of the Lord, forms a word in the heart, or another hidden action of God’s grace, let this remain in His omniscience. But we can be sure that a good word has been sent: let us use it carefully (IV, 222). 14) 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 (I, 126). 15) If there is a hope of serving a somewhat 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 (I, 11). 16) Must stand guard where someone is posted; but circumstances may arise in which it is desirable to give way to a stronger and more skillful one. Let the Lord do His will (II, 402). 17) Some left the place in which they had been placed by Providence and legal authority, and then felt more difficulties than before (III, 359). 18) In truth, it is good for a person when the Lord Jesus Christ is his heart and his life - and not only is it good for him, but also through him for those who approach him. For whatever force is in the center, the same extends to the circle and acts in it. And vice versa: he who deprives himself of this good, through his negligence, deprives others of something (I, 121). 19) 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, awe, 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, even one thought in our very darkness is quite visible, that the Lord was delivered up for our sins and raised up for our justification (Rom. 4:25) - what light is already shed on those who sit 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 (I, 203, 204). 20) A soul established in God should not waver, no matter what happens outside it, and especially in a special service to the Lord, and not around itself (I, 431.348). 21) Pray that God’s will be done; you know that there is nothing better than the will of God (I, 86). 22) Pray for your neighbor, eliminating grief, and ask to take out a portion for him at the proskomedia. Prayer without love is not heard (I, 281). 23) The Church prays to us an Angel of peace, a faithful mentor, guardian of souls and bodies: the prayer is important, and it is advisable that each and every time give heartfelt attention to it. During the priestly service, the Church asks the angels to serve with us: and in this case, it is important for the servant that he offers his prayer with full attention and understanding (I, 172). Comforting and beautiful is the unity and union of the Church in heaven and on earth (II, 70). 24) The earth celebrates the days of saints, 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 through our means, before the throne of the Most High.” The intercession of the saints is a link connecting the weak being of the earth with heaven... It is good for the priest to have this in his thoughts when he says dismissal. Oh, if only everyone would only name the daily saint with attention, and not from memory! (I, 223–224). 25) 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 take on anyone the condemning thought that he is in hell, and we do not boldly ask. In the prayers of Pentecost we have evidence that the Lord vouchsafes to accept prayerful cleansing for those held in hell. But perhaps the Church had a special thought: to relate this prayer, which contains much boldness, to a special important day, and not leave it to every person and time (I, 171). 26) Macarius the Great even prayed for a pagan who had died. It is not convenient to turn the wonderworker’s boldness into a general rule (IV, 277). One of the holy Roman popes (Gregory Dvoeslov), accidentally remembering the virtues of the pagan emperor Trajan, prayed for him, and had a revelation that his prayer was not rejected, but that he would not bring such bold prayers in the future (I, 171). 27) 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 the deceased 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 did not openly unite in life), but commemoration at proskomedia and memorial services in the house (IV, 278). 28) It is regrettable to be deprived of good and useful things; but if a good man departs in good hope, then we will say to him: go and pray for us. For those who are called from us into the next century with good hope, do not grieve too much. Out of love for them we will say: go in peace, although we are sorry; and they will reward us with prayers (III, 197). 29) If we complain about stupidity and coldness, we need to look to see if any of those thoughts that weigh down and do not soar up grief have entered the soul; and these are thoughts in which something is appropriated to oneself, or the shortcomings of neighbors are noticed (I, 43). 30) We must look carefully to see if there is anything neglected in the conscience that serves to enter the thoughts of the Redeemer and disturb them (I, 66). 31) The enemy is angry at good. When they stand in goodness with strength and purity, the arrows of a child hurt him (Ps. 62:8). An admixture of imperfection, wrongness, inattention, laziness, passionate thoughts and motives gives access to the one who walks on unclean paths, and he becomes impudent and insolent (I, 256). 32) When attacked by dark forces, a person who prays internally is like one imprisoned in a solid fortress, and one who turns his speech to the opposing ones is like one who makes a sortie, which is possible for the strong, but dangerous for the weak (III, 76). 33) 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, whether it is necessary to add advice - to carefully examine oneself, whether a person is voluntarily holding back any passionate thought, or something dark in the conscience that opens the way and access to the inhabitants of darkness, and carefully preserve and restore peace of conscience (II, 71). 34) Blessed is the power of the holy, which so conveniently overcomes the power of the enemy, and is perfected 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! (III, 78). 35) To what plausibility does the enemy of souls reach with his wickedness! It was quite a strange experience that the enemy dared to abuse both the sign of the cross and holy words, which in other cases he fears and runs away. The careless and superficial use of these shrines by absent-minded people, without attention and inner participation, may have given the enemy the idea that he, too, could for a moment take a burning coal with holy fire into his unclean jaws and hands. How great is the evil of inattention! (I, 251) 2. 36) During general prayers, use only what has been blessed and accepted by the Church, and not introduce something new by private will, even if it is good, which can open the way to dubious innovations. It seems to me that we should try not to expand the church rule, but to ensure that the existing rule is carried out more and more sedately and unhurriedly, in order to give more room for attention, reflection, tenderness and contemplation (I, 261). 37) You say, as long as the person prays, in whatever words. – I agree, and I will add that in simplicity, a believer sometimes prays in discordant words better than one who understands, which is an example in the legend of the fathers. But it’s another thing to pray for yourself, and another thing to publish a prayer for others to use. The Church will give us prayers, taking them from the mouths of the saints, so that the prayers will be good in feeling, example, and reason. The one who offers others his stupid expressions of prayer is wrong (II, 423). 38) It is 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 (III, 244). 39) Thank God that the humble lands are diligently flocking to the Lord and his saint (Sergius). May the gaze of the Lord’s mercy rest on their simple hearts, and may it not look furiously at us, who know better, but do not do (III, 94). 40) Brotherly coming together for good exercises is a good thing. It would be desirable to have more of this. But it is necessary that special rapprochements should not be too noticeable, so as not to appear to separate the particular from the universal brotherly love (I, 36). 41) Really, you need to be careful. It is not ours, I think, to reassure ourselves with purity of intentions when we deviate from the rules of ordinary caution (I, 94). 42) It is better to use caution, perhaps unnecessary, than not to use caution, perhaps necessary; thus no harm will be done to any good deed (II, 264). 43) It is unfortunate to notice division where there should be unity. But let us grieve over things and not be offended by people. May the Lord create, that all may be one, as He wills (I, 39). 44) According to rumors, there is no need to indulge in a spirit of suspicion, much less condemnation (I, 31). 45) Do not allow external disturbances to disturb your inner peace, but calm it with this peace (I, 113). 46) If someone has not refused to be at peace with those who hate the world (Ps. 119:6), do not refuse to have peace with those who sin and do not renounce correction. Be peaceful with those who have lost peace through error, through the trick of the enemy (II, 251, 407). 47) Let us forget our brother’s previous infirmities, so that God may forget our sins (I, 152). 48) Elder Seraphim (Sarov) taught not to scold for vice, but only to reveal its shame and consequences. Great advice. May the prayers of the elder help us learn how to fulfill them (I, 95). 49) It is difficult to reprove for oneself, so that self-justification does not get mixed in. Isn’t it better to just pray that God will admonish everyone to look at the work of their neighbor with a simple eye, without condemnation and suspicion (I, 36). 50) Stubborn - a word with power can harden more; he can better see the truth if he is introduced into free reasoning (II, 438–439). 51) Lack of consciousness is not a good sign; she strengthens the nest of temptation, instead of destroying it (I, 152). 52) The gift of forgiveness is higher than the gift of correcting with punishment; (but) the one who takes up the work of his own measure succeeds (I, 28). 53) Mercy is good, but there is no need to offend the truth (III, 246). 54) You want to show mercy to someone who has sinned. Good deed. But justice is also needed. There is a judgment of God,” said the pious King Jehoshaphat. That is: judgment is a matter that God entrusts to man in order to serve God’s justice (IV, 415). 55) Do not use mercy alone, where justice is also needed, although not strict, but lenient... To show mercy and secretly heal is undoubtedly good when healing is accepted in this way. But when a transgression and clear disobedience to correction are obvious and a person strives to continue on the obstinate path, ... some caution is needed so that self-will and bad example do not become victorious and triumphant (I, 388, 391). 56) A brother’s weakness must be covered and quietly corrected until there is a temptation for many; and when a temptation appears, then it is necessary to either transfer the matter to justice, or advise the brother to leave, so that he is less embarrassed and less embarrassing to others (I, 95). 57) It seems to me that, given the current corruption of people, the rule - to remove a person who has disgraced himself without punishment - does not achieve the goal that philanthropy wants... Moderate penance soon after an offense says more clearly to those who seek it: beware! (IV, 417). 58) It is necessary for a person to 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 (II, 71). 59) Anger cannot be cured by anger. Firm but calm truth admonishes self-deceiving passion (II, 451). 60) You call malignancy lack of language. Maybe so. But let’s look around, are we not scolding our neighbor, who has upset us, when we think with intense harsh words to scold the demon? You also invented the expression deprived person. This is stronger than the one who is possessed; this means - almost turned into a demon. Do yourself a favor and look around to see if this expression is in love (I, 111, 114). 61) It seems to me that it is not superfluous to pay attention to whether we are right, in order to more easily act on the 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 us too (II, 404, 405). 62) 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 (II, 421). 63) Everyone who strives for his salvation can and should be told: you have no secret needs (Sir. 3:22); 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. To desire to know the secret is dangerous, but to desire to reveal it is even more dangerous (III, 199). 64) It is not useful to value and place yourself highly. He who does not value himself highly and is wary of pretensions will not find it very difficult even in a place that is worse than inhabited (I, 93; 33-34). 65) Obedience in simplicity is a thing better than which one should not desire. It seems to me that it is simpler to say and show the boss what is being done, than not to say and do it according to your own mind. And besides, this simplicity is more careful than the simplicity that does things in its own way (I, 213). 66) It is necessary to beware so that pride does not steal what jealousy imagines doing, so that the struggle and entertainment in business does not interfere with quietly entering one’s cell and praying to the Father in secret... Yes, they do not interfere: they pursue, and the one who enters displeasedly closes the door tightly behind him, or does not enter at all... You, river: I am the door, lead us into the inner one and shut it behind us (I, 168). 67) The glory of God’s works comes by itself; and people sometimes make temptation for themselves out of God’s very good deeds (I, 93). 68) We must be careful that through our inattention we do not damage what God creates with His grace... It is painful when evil is done, and even more painful when evil is made out of good (I, 70-71). 69) To those suffering from conceit, I will try to offer the following recipe: take quite harsh self-reproach, put it in a fairly deep mortar of humility and pound it quite hard with the pestle of patience; Take this powder every time lofty thoughts begin to enter your head (I, 25). 70) A complete and pure discovery of truth and conscience is better than an incomplete one and mixed with calculations; for this very strict silence belongs to the one who accepts the discovery (I, 35). 71) The fear that you will write badly is worldly. The fear of not writing too much or too little is often of the same kind. One must be careful not to write more than what the truth says, or less than that. This caution is not so difficult, and it is only necessary... Only on truth and righteousness can peace be founded for oneself and others (I, 16. 17). 72) It’s true that today’s upbringing is conducive to self-will. I am often amazed at the importance and independence with which young children behave in front of their parents - and they seem to not dare to touch them (III, 133). 73) To avoid damage to the title, one must not allow oneself to engage in unseemly behavior, in which there is no moral evil, but in which there is a lack of order, and which give rise to unfavorable opinions (III, 178). 74) When the disposition towards a bad opinion is ready, any incident that is somewhat unseemly strengthens the bad opinion; under such circumstances, no amount of caution will be sufficient, but vigilant caution is nevertheless necessary (II, 75). 75) The abbess wishes that the sisters could not bring her even small gifts, which usually happens. This is good. The boss cannot be given anything better than obedience and love (III, 199). 76) May God always save us from despondency, and a person, trusting in God, must protect himself... Let us be grieved, let us be sad, may the Lord accept this as a sacrifice of repentance, but may he save us from despondency... 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 great things for yourself? Seek not (Jer. 45:4–5). Now Jerusalem is threatened with destruction, the people of God are threatened with captivity: mourn for the public, and in front of this do not consider your personal misfortunes great (IV, 457). 77) Let them, by prayer and faith, come to the great Comforter and faithful Helper, the Lord Jesus, burdened with hardships and sorrows... The Lord is faithful to those in need through deeds of goodness to increase the reward, especially the eternal, if we are faithful to Him with unquestioning obedience to His destinies and unwavering trust (I, 287). 78) You are my refuge from the sorrow that overcomes me. My joy, deliver me (Ps. 37:7): so I cry with your soul to the only deliverer from sorrow and despondency. May He bless her with peace and silence and clarity that everything depends on His grace. May He give her everything to lay at His feet - despondency, consolation, the desire for life, and the desire for death - and may she accept every good gift from Him and carry it in devotion to His will. May He not allow you to do temporary things with partial pleasure, so that the darkness of the temporary does not obscure the light of the eternal! (I, 83). Amen. At the end of each excerpt, in parentheses, a Roman numeral indicates the volume, and an Arabic numeral indicates the volume page of the letters mentioned. This happened, by God's permission, with saints. St. Ephraim the Syrian testifies that before St. The devil appeared to Abraham the recluse and sang the psalm: Blessed are the immaculate (Cheti Menaion, October 29). Note Editorials Tr. Listkov. You might be interested in: