366. Беседа по освящении храма святого праведного Филарета Милостивого, в Гефсиманском ските

(Said September 27th; printed in the Works of the Holy Father, 1860 and in the collection, 1861) I have known the place where we are now for sixty years as an eyewitness: and moreover, when I came here in the first year of the current century, I met here clear traces and memories of the past century. Let it not seem like an idle word if I now resume some of these memories. This will not be past the current holiday. Here was a house of elegant architecture, which by its design showed that it was not intended for permanent residence, but only for summer pleasure visits. Here was a garden in which plant nature suffered too much from art, which contrived to give it images alien to it. Why did the monastic monastery do this? How did St. Sergius, a lover of simplicity, and not a lover of luxury and sensual pleasures, look at this? How did he allow this to happen in his area, so close to him? Firstly, I think he looked at the matter condescendingly because he had in mind the intention that either justified or excused the matter. This tract was decorated for royal visits. While the height of the king was humbled before the humility of the saint; while the reverence of the younger sons of St. Sergius was united with the reverence of the sovereigns, in prayer for the salvation of their souls and for the good of their kingdom; loyal love also wanted to manifest itself in presenting to the royal gaze certain features of their usual splendor and splendor. Secondly, St. Sergius, without rebuke, allowed certain types of worldly splendor to appear in his area, I think, because he looked at them as a passing shadow; and, as a secret place of God’s providence, he allowed himself in the course of time to discover here other species peculiar to his spirit. The external circumstances of the Sergius Lavra are changing. Her ancient heritage will be taken from her, and through this many worldly responsibilities and worries will be removed from her. The former splendor becomes unnecessary, as well as impossible. The local royal house and garden become a place of modest rest for the teachers and students of the theological school, which the Lavra founded within its walls, at its own expense, in the days of its abundance. Over time, the pleasure house disappeared: the garden, ceded by art to nature, turned into a forest. Thus, the Monk Sergius achieved that the worldly things that had been allowed for a while were abolished here; and, as if wishing to reward himself for this admission, he deigned that the spiritual should be established here. The idea was born, in the solitude of this tract, to build a small church, in which several brothers would settle, especially disposed to silence and to a stricter renunciation of their desires and property, and in which, in addition to the usual prayers and sacraments, the Psalter of David would emit its holy and sanctifying sounds day and night, accompanied by prayer for the peace and good of the Church, the Tsar, the Fatherland, the great monastery and those who do good to her. This is not a condemnation for the other brothers of the Lavra, who are undergoing their feat, also spiritual, also saving, as long as it is performed with sincere reverence and zeal. Under the continuous invisible blessing of St. Sergius, serving in church prayers and sacred actions, they not only themselves are nourished by the spirit of prayer and grace, but also feed with this spirit thousands and thousands of humble souls flowing under the shadow of the miracle worker. And if he who quenches the thirst of his neighbor’s corruptible body with a cup of water is not forgotten before God the Rewarder, how much more will he be remembered in favor who helped an immortal soul, during its spiritual thirst, to taste even a drop of the sweet and living water of prayer and grace. In a village not far from here there stood an ancient, more than two-hundred-year-old wooden church, the origin of which was covered in oblivion. A stone church was rebuilt near it. Wooden became unnecessary. The intention was to abolish it and turn the wood into firewood for the new church. But this intention to destroy the ancient church attracted the attention of his superiors. A careful review revealed true evidence that it was built by the Lavra of St. Sergius, in the days of its archimandrite, St. Dionysius, who now rests in it in the fragrance of the shrine. And this was revealed when the idea that arose about building a church here was awaiting fulfillment. Whoever wants, let him call this an accident: but in my opinion, it is fairer, more pleasant and more useful to recognize in this the dispensation of God’s providence, and from St. Sergius a sign that he blesses the thought that has arisen and encourages its fulfillment. So, the ancient church, “whose carelessness” had it, was taken, moved here, and “became at the head” (Ps. 117:22) of this new monastery. Reverend Our Father Sergius! Reverend Father Dionysius! We do not hope for fruit from the work of our hands: but we look to you; We confess your grace; We call on your spiritual strength; We believe in your blessing. Accept our faith and extend your blessing to this humble monastery and to those who humbly labor in it. We would be blind if we did not see, we would be ungrateful if we did not recognize that, through the intercession of our venerable fathers, there is the Lord’s merciful care for this place. Our desires and hopes were limited to small dwellings, not to many brethren: but it is clear, “said... the Lord: enlarge the place of your tent and your covering” (Is. 54:2). Beyond expectation, the brotherhood grew; dwellings expanded; even the churches multiplied, not because we coveted this, but because God sent God-loving ones who, seeing those struggling in prayer, wanted to promote their prayer by creating a church, and to make themselves partakers of the fruits of their prayer. And during the sixteen years of existence of this monastery, we have now dedicated the ninth mystical throne to King Christ here. Can anyone tell me why there is so much? I will not hide that I, too, recognized the power of this question at the beginning of this undertaking. But is it necessary to stubbornly stand against the intention of the pious? Is it necessary to stop souls striving with pure zeal for God and His saints? Is it necessary not to allow the voluntary sacrifice that they want to bring to Him to reach Him? Someone “rejoiced at those who said: ... let us go to the house of the Lord” (Ps. 122:1). How many times more should we rejoice over those who said: Let us build a house for the Lord? I sincerely rejoice for you, Christ-loving creators of this holy church. I have no doubt that this sacrifice of yours, while voluntary, is just as pure, and therefore pleasing to God. Saint and righteous Philaret, to whose patronage you have entrusted this church, may you present this sacrifice before the eyes of the all-merciful God, and may heavenly mercies be poured out on you. Finally, shouldn’t I especially take into account the fact that you chose the righteous Philaret, my patron, as the patron of this church? Without a doubt it should. Having given him this church, and his this church, of course, your love wanted him to increase his prayers for me, which were of great benefit to me: I thank your love. By again presenting his image in the church to the general reverence, you again point out to me the image of his virtues, so that I do not bear a good name too idly. I accept the reminder and instruction. So we should, according to the Apostle, “consider each other to encourage love and good deeds” (Heb. 10:24). May it be, brethren of this venerable monastery, that one of the means of encouragement for you to do good deeds is that there are signs of the blessing of our holy fathers and, through their intercession, the blessing of the Heavenly Father over your community. If we see signs of the blessing and mercy of God given to us: out of gratitude, let us encourage ourselves to good deeds. If we have signs of the already present and active blessing of God: let us encourage and strengthen ourselves with hope in the difficulties of exploits and in temptations. If we have been given the treasure of God's blessing: let us guard ourselves vigilantly, so as not to lose this treasure by becoming discouraged from doing good deeds. “The earth,” allegorizes the Apostle, “drinking the rain that descends on it in abundance, and giving birth to good things, in the same way it is done, receives a blessing from God” (Heb. 6:7). That is: the soul, watered by the heavenly “rain” of prevenient grace and many benefits of God’s providence, then only “accepts” as if into ownership and strengthens the “blessing” of God for itself when, corresponding to the prevenient grace with faith, diligence and feat, it brings forth from the depths of its “good being” - pure thoughts, holy desires, good deeds, to glory omnipotent God. Amen. You might be interested in: