Word on the sixth psalm

Essay by Rev. Anastasia Sinaita “The Homily on the Sixth Psalm” is a kind of “hymn to repentance.” The author emphasizes the importance of sincere repentance and awareness of one's sinfulness as a necessary condition for obtaining God's mercy. Penitential Psalm 6 is the voice of a sinner admitting his sins and crying out for mercy. St. Anastasius insists on the need for constant fear of God and sobriety as a way to avoid sin. The fear of God is reverent respect for God and His commandments, keeping us from evil. Despite the severity of sins and the awareness of one’s own weakness, the essay emphasizes the boundlessness of God’s mercy: even the most inveterate sinner can find forgiveness if he sincerely repents and turns to God. The “Word on the Sixth Psalm” examines the struggle with passions and temptations as an integral part of spiritual life. The distinction between good and evil is achieved through the study of Holy Scripture, the teachings of the holy fathers and spiritual guidance. See also: St. Anastasius Sinaite and his creations prof. A.I. Sidorov This volume of the “Library of the Fathers and Teachers of the Church” includes translations of several works by Anastasius of Sinai, the holy father of the 7th century, “Three Words on the creation of man in the image and likeness of God,” the first three chapters of the “Guide” (the most important for understanding the main points of the theology of St. Anastasius), “The Homily on the sixth Psalm” and “The Homily on the Holy Assembly.” “All these creations of the ancient church thinker, little known in Russia, are striking monuments of patristic theology and precious evidence of the enduring value of Holy Tradition. The volume contains three appendices: the work “Saint Ephraim, Patriarch of Antioch His life, literary activity and his defense of the Council of Chalcedon”, a translation of the treatise by Presbyter Theodore of Raifa “Preparatory” and a short essay “Christianity as philosophy or philosophy according to Christ according to the testimony of the Greek fathers of the Church and church writers of the 2nd–7th centuries.” This volume of the “Library of Fathers and Teachers of the Church” aims to introduce the Orthodox reader to the work of a little-known holy father in today’s Russia, who, by the way, was well known in Ancient Rus' (the translation of his work “Questions and Answers” ​​forms the basis of the “Svyatoslav Collection of 1073”). The volume included “Three Words about the creation of man in the image and likeness of God,” which, despite their relatively small volume, represent the most significant facets of the worldview of St. Anastasia Sinaita. His solid polemical work, “The Guide,” is represented only by the first three chapters; such a choice is not accidental, for it is these chapters that have global ideological significance - the other chapters are of interest mainly to specialists: patrolologists and historians of the Church. Finally, “The Sermon on the Sixth Psalm” and “The Sermon on the Holy Assembly” (both translated by M.V. Nikiforov), reflecting mainly aspects of the spiritual and moral teaching of St. Anastasia, complete this small collection of his selected creations. It seemed to me expedient to add to this collection three appendices, thematically related to the work of Rev. Anastasia. The first is a work on Saint Ephraim of Antioch, which is based on a report I prepared for reading at a conference dedicated to the 1550th anniversary of the Council of Chalcedon, held at the Minsk Theological Academy. Unfortunately, a number of circumstances did not allow me to participate in this conference, but the personality and theological views of the Antiochian saint seemed so significant to me that I decided to make an independent work out of a short report. The main thing I would like to note is that St. Ephraim of Antioch, like other Orthodox theologians of the 6th century, was the undoubted predecessor of St. Anastasia, who developed a number of his ideas. The same predecessor of Sinaite was Presbyter Theodore of Raifa. More than ten years ago I was working on his treatise “Preparatory Work” (this treatise was also included in the “Svyatoslav Collection of 1073”), and the draft translation of this work lay on my desk for a long time until I processed it. The treatise of Theodore of Raifa also anticipates many significant points in the theology of St. Anastasia and is especially close to the Guide. Finally, the third appendix is ​​a report I read at the conference “Man – Culture – Society. Current problems of philosophical, political science and religious studies”, dedicated to the 60th anniversary of the re-establishment of the Faculty of Philosophy within the structure of Moscow State University. M V. Lomonosov. It is also connected (albeit in a more indirect way) with the work of Rev. Anastasia, for whom the topic of the relationship between Orthodox theology and the heritage of ancient philosophy has always been very pressing. Venerable Anastasius of Sinaite and his creations Among the numerous host of holy fathers who left us a precious legacy of their written work, St. Anastasius Sinait occupies a modest place at first glance and remains somewhat in the shadows. Information about his life is so scarce that it can be contained in a few lines 1. He was probably born at the beginning of the 7th century, although the exact date of birth is unknown. There is reason to believe that Anastasius was a Cypriot by origin, originally from the city of Amafunta; in any case, one passage from his work “Soulful Narratives” clearly indicates this 2. He probably lived in Cyprus for quite a long time, perhaps it was here that he began his monastic journey. Then he undoubtedly was a resident of the monastery of St. Catherine in Sinai, and at one time he was under the spiritual guidance of St. John Climacus, who was the rector of this monastery when the venerable ascetic labored here. Anastasy 3. The monastic life of the saint, dedicated to spiritual work, prayer and worship, was interrupted by the turbulent events of the 7th century: the invasions of the Persians and Arabs, as well as heated dogmatic disputes. In these disputes, Rev. Anastasius took a very active part and for disputes with the Monophysites and Monothelites he traveled to Egypt, Palestine and Arabia adjacent to the Sinai Peninsula (he perhaps also visited Syria). Thus, he spent a long life in ascetic labors and in the struggle for Orthodoxy, departing to the Lord either at the very end of the 7th or even at the beginning of the 8th centuries. 4 In any case, all phases of the development of monothelitism, as well as the victory of Orthodoxy over this heresy, Rev. Anastasy survived. As a church writer, he was quite prolific, but the process of identifying the true works of St. Anastasia is still far from finished 5. Of these genuine creations, the first work to be called “Guide”, a critical text (that is, a text based on a careful study of all surviving manuscripts) which was published in modern times by K.-H. Uthemann 6 . Even before this publication, M. Richard established that the work is the author’s collection of essays written over a relatively long period. Rev. Anastasius created it in two stages: the first author's edition was published after 641, and then the monk revised the work after 681, adding a number of handwritten scholia 7. These conclusions of M. Richard were supported by an analysis of the manuscript tradition and K.-H. Utemann. In its final form, the Guide is an extensive work consisting of 24 chapters, and the division into chapters does not always coincide with the treatises included in this work. Thus, the first chapter is a combination of three independent parts (or small treatises) and serves as a kind of general methodological introduction for the entire book, in which the author explains the main rules and foundations of theological polemics. This is followed by the second chapter, which is a special logical-theological treatise. The third chapter contains “A Work on the Orthodox Faith of Monk Anastasius,” and its second part briefly summarizes the rules that an Orthodox theologian must adhere to in disputes with Monophysites. The fourth chapter is the message of St. Anastasia to the “Catholic Church in Babylon,” briefly describing the history of heresies. Then there is a summary of the Ecumenical Councils (chapter five) and a presentation of the emergence and development of Monophysitism, indicating the Aristotelian origins of this heresy. The seventh chapter explains the Orthodox meaning of the doctrine of the two natures of our Lord Jesus Christ, and the eighth provides evidence from the Holy Scriptures that “nature” and “person” are not identical concepts. Continuing this theme, the ninth chapter discusses the difference between the concepts of “nature” and “hypostasis,” based on the Nicene Creed and the patristic tradition. The tenth chapter includes a recording of four debates by Rev. Anastasia with the Monophysites, held in Alexandria; the end of this chapter connects with the next chapter, where the correct meaning of the expression “one nature” in St. is explained. Cyril of Alexandria. This is followed by arguments against the “theopaschism” of the Monophysites (chapter twelve), as well as polemics against special movements within it - the teachings of Julian of Halicarnassus and the Gainites (chapters thirteen and fourteen). In the next chapter, Rev. Anastasius opposes one message of a certain Monophysite patriarch of Alexandria, and then moves on to consider the question of whether the Father and the Holy Spirit could “incarnate” with the Son (chapters sixteen and seventeen). Subsequent chapters address the use of the so-called “anthropological paradigm” in Christology (chapters eighteen and nineteen), as well as aporia directed against the Monophysites (chapter twenty) and summarize the previous argument (chapter twenty-one). At the conclusion of his work, Rev. Anastasius discusses the hermeneutical problems of “evidence from the Holy Scriptures and the Holy Fathers” that arose during the debates with the Monophysites (chapter twenty-two), and once again returns to the polemic against particular movements in Monophysitism - the Gainites and Tritheites (chapters twenty-third and twenty-four). As can be seen from this quick review, the Guide is a typical polemical work, directed primarily against Monophysites, although it also contains elements of anti-Monotheletian polemics. At the same time, it can be considered a kind of “theological reference book for the laity,” 8 allowing them to navigate the complex theological problems of their time. Since the works included in this work were written at different times, it leaves the impression of a rather motley work. Nevertheless, its unifying principle is several clearly expressed ideas (the idea of ​​deification, the idea of ​​the inextricable connection of Christology with the doctrine of the Holy Trinity, etc.) and a unified method of theological polemics, consisting mainly in a series of logical proofs, the purpose of which is to reveal internal contradictions in the theses of opponents 9 . The Russian translation of the “Guide” has not been published, although Archimandrite Cyprian (Kern) has an indication of the existence of a manuscript of such a translation (carried out by D. Bolkhovitinov at the Kyiv Theological Academy) 10, which is probably irretrievably lost; only one chapter from it was published in our translation 11. Closely related to the “Guide” in type and general character is another short work by Rev. Anastasia, published by K.-H. Utemann and what he called “Antimonophysite aporia”, where the same method of theological polemic can be traced 12. Both of these works show that, actively using logic in theological polemics, Rev. Anastasius, just like his contemporaries Rev. Maxim the Confessor and Rev. John of Damascus, is the successor to that group of Orthodox thinkers of the 6th century who successfully made philosophy serve theology. The filigree theological and philosophical creativity of these Orthodox thinkers (for example, John the Grammar of Caesarea, Theodore of Raifa and especially Leontius of Byzantium and Leontius of Jerusalem) 13 served as the basis for many of the fundamental provisions of St. Anastasia. Another main work of Rev. has a completely different character. Anastasia Sinaita (exceeding the “Guidebook” in volume) - “Questions and Answers”. Unfortunately, its text, published in Min’s “Patrology” (RS 89, 312–824), does not reflect the true manuscript tradition of this work. As M. Richard established, this published text, which includes 154 “questions” (and 7 additional ones), is a later compilation of the 11th century. The true creation of St. Anastasia, containing 103 “questions”, is reflected in two manuscripts of the 9th–10th centuries. and so far remains unpublished 14. It is noteworthy that this work of the monk, having gone through a very complex evolution in the manuscript tradition, was translated into the Slavic language, forming the core of the “Svyatoslav Collection of 1073.” 15. Relating in its form to the genre of “Questions and Answers” ​​16, which is very common in patristic writing, it covers a wide range of problems: dogmatic, exegetical, ascetic, etc., placing, however, the strongest emphasis on the problems of moral theology 17. As noted by I. Munititz, who is preparing a critical edition of this work, puts first place in it questions concerning the problems of salvation, the fight against sins and their forgiveness. Specific questions are also posed here regarding the daily life of a Christian, for example, is it possible to acquire wealth in order to use it for good purposes (helping the poor, etc.). We are also talking about church sacraments: baptism, Eucharist, marriage. Eschatological problems occupy an important place: the problem of death, the afterlife, the fate of the righteous and sinners 18. In general, “Questions and Answers” ​​can be considered one of the main works of Rev. Anastasia, reflecting many of the most important facets of his worldview. The upcoming critical edition of this work will undoubtedly enrich the treasury of patristic writings and allow us to deeper and more fully understand the theology of St. Anastasia. In terms of internal mood, “Questions and Answers” ​​is closely related to “Conversation (sermon) on the sixth psalm” - one of the few works of St. Anastasia, translated into Russian before the revolution 19. It has come to us in two editions, differing from each other only in a number of details; both of them were published in Minh's Patrology (RG 89, 1077–1144). This “Conversation,” which is a kind of hymn to repentance, can be considered one of the most valuable pearls in the treasury of patristic asceticism 20 . To the ascetic creations (albeit of a slightly different plan) Rev. Anastasia should also include “Soulful Stories”, which, with the exception of small excerpts, remain unpublished. There are three collections of these “Narratives” in manuscripts, 21 and, judging by the published excerpts, here Rev. Anastasius summarizes the rich spiritual experience of the Sinai, Egyptian and other ascetics, using the form of “monastic stories” that is easily accessible to any reader (based, probably, on such best examples of this type of monastic writing as “Lavsaik”, “Spiritual Meadow”, etc.). These “Narratives” contain a number of autobiographical materials: in particular, Rev. Anastasius here describes the sad fate of many thousands of his fellow Cypriots, captured by the “Saracens” in 649–650, to whom he provided all possible assistance 22. The sphere of moral theology, which directly intersects with the field of ascetic theology, includes several sermons (“Conversations”) by St. Anastasia. This is, in particular, the “Tale of the Dead,” published in Min’s “Patrology” (РG 89, 1192–1201); however, with complete certainty admit Rev. Anastasia as the author of this work is hardly possible: its inclusion in the Greek corpus of works by St. Ephraim the Syrian is very alarming. Patrolologists have yet to resolve the question of the authorship of this work. Undoubtedly belongs to Rev. Anastasia “The Tale of the Transfiguration”, which came out relatively recently 23. Findings of new manuscripts of this work allow us to state that the sermon was delivered in a church on Mount Tabor itself and the preacher was clearly inspired by the majestic view opening from the mountain 24. One should distinguish from this work another “Sermon on the Transfiguration”, published in Minya’s “Patrology” (РG 89, 1361–1376), which most likely belongs to the Antiochian Patriarch Anastasius I. Four more sermons by St. Anastasia (“The Tale of the Suffering of Jesus Christ”, etc.), which are being prepared for publication by K.-H. Utemanny. Closely related to them is the work entitled “A Sermon on the Holy Assembly and on the fact that one should not judge [one’s neighbor] and be vindictive” 25, which talks about the internal decorum and reverence of believers during the Divine Liturgy. In terms of brightness and richness of form, as well as crystal purity of content, it is one of the best works of Sinaite. A special place among the works of St. Anastasia is occupied by “Three Words about the creation of man in the image and likeness of God.” Until modern times, only the third “Lay” was almost entirely published in Min’s “Patrology” among the works of the reverend father (PG 89, 1151–1180). Only fragments were known from the other two “Words”, and the first “Word” was also attributed to St. Gregory of Nyssa 26. Only relatively recently, a tireless researcher of the works of the holy fathers K.-H. Utemann, having done a tremendous amount of work, published the entire critical text of all three “Words”; to them he also added “Florilegium against the Monothelites” and “Chapters against the Monothelites”, also written by Rev. Anastasia Sinaita 27. The significance of this publication is difficult to overestimate, not only was the full text of one of the patristic anthropological works published (relatively few in the total mass of the patristic written heritage), but also the anti-Monothelitian works of St. Anastasia, which allow us to imagine its significance in the fight against this latest Christological heresy. In general, the publication of these works fully confirms the judgment of Archimandrite Cyprian (Kern) that Rev. Anastasius, “like his contemporary polemicists against Monophysitism, looked at all theological issues, including anthropology, from a Christological point of view. In his writings one can feel that a solid theological foundation is being laid for the doctrine of man” 28. This judgment can be slightly corrected and developed. It seems that, sketching out a sketch of the Christian teaching about man, Rev. Anastasius, like other Church Fathers, naturally proceeds from the Divinely revealed truth about the creation of man in the image and likeness of God. Therefore, for the saint, man is not some kind of self-sufficient and self-closed monad, but, being an imprint of the Divine, he is “open” and “open” for the worldly and eternal Kingdom of God. It is precisely this “openness” and inextricable initial connection with God that makes it impossible to know a person without knowing God. Moreover, in the sphere of knowledge, such a connection is two-way: if, by knowing God, a person knows himself, then self-knowledge is unthinkable without knowledge of God 29 . The “Prototype” is recognized in the “image”, however, the “image” acquires its real features only in correlation with the “Prototype”, that is, in correlation with the Holy Trinity. Thus, anthropology Rev. Anastasia is not only “theocentric”, but also “triadological”. At the same time, it is “Christocentric”, since man is created not only in the image of the Holy Trinity, but also in the image of Christ. Therefore, anthropology from Rev. Anastasia is unthinkable not only without Christology (and, accordingly, without soteriology), but also without the doctrine of the Holy Trinity, and therefore the most important Christian dogmas are concentrated in her, as if in focus. It should also be noted that Rev. Anastasius, like many other Church Fathers, is credited with a fairly large number of works that are dubious or clearly not his (they are usually inscribed with the name of a certain “Anastasius”). Among the dubious ones, for example, is the Christological florilegium (a collection of excerpts from the works of the Church Fathers and church writers) entitled “The Teaching of the Fathers on the Incarnation of the Word.” This florilegium dates back to the end of the 7th - beginning of the 8th century, but the author (more precisely, the collector and editor) remains unknown. In any case, the authorship of Sinait cannot be completely excluded, although it is not very probable 30. The “Anagogical Contemplations of Shestodnev”, a rather extensive work (in 12 books, of which only one has survived in the Greek original), also attributed to St. Anastasia. However, quite serious arguments have been voiced against his authorship 31 . As for the works that clearly do not belong to the Sinaite, these include the brief summary “On Heresies and Councils” 32, the essay “Against the Jews”, etc. Father Georgy Florovsky, assessing the work of Rev. Anastasia notes that for him “the spirit of the system disappears, the connection weakens, and attention is lost in the labyrinth of aporia” 33. However, it should be noted that the ancient Fathers of the Church were generally far from building any “system”, even the most “systematic” among them, such as St. John of Damascus. It can be recognized that in terms of the depth of formulation and solution of theological problems, as well as in the breadth of their coverage, St. Anastasia Sinaita cannot, of course, be compared with his contemporary Ven. Maximus the Confessor. But at the same time, it is necessary to take into account that we are only still opening a long-closed casket of the rich creative heritage of Sinait 34. A more thorough knowledge of the saint’s legacy will allow us to more accurately determine his place in the history of patristic theology. But now we can talk about its undoubted significance in revealing the Orthodox teaching about the Face of the Lord Jesus Christ. Back at the beginning of the 20th century. Russian patrolologist V. Sokolov, who, answering the question he himself posed, whether it is possible to talk about any of its significance for Byzantine Christology, considers a positive judgment possible: “The meaning of Anastasius’s works is, firstly, that he once again, with particular clarity and persistence, consolidates the terminology and argumentation that began in the Chalcedonian definition of religion and was developed in the works of subsequent fathers-writers, secondly, in the fact that he states the fact that heretics and sectarians are excessively carried away by rational-philosophical argumentation and the consciousness of the need to return to biblical and patristic principles. This last fact deserves special attention. Pursuing polemical and apologetic goals, learned representatives of the Eastern Church began to go far in the matter of intelligent study of the mysterious dogma about the Face of Jesus Christ. In Christology, along with Aristotelian terminology, those principles that form the basis of Aristotelian logic and which are characterized by a negative attitude towards all mysteries and the requirement for a reasonable illumination of everything up to nec plus ultra began to gain strength. Anastasius more than once in his writings touches on this sore spot in the direction of theological science and recalls the means by which it could be healed.” Therefore, “to the increased Aristotelian and generally rational-philosophical influence and significance in resolving dogmatic issues, Anastasius contrasts the “pious traditions of the Holy Fathers” (αἱ τῶν ἁγίων Πατέρων παραδόσεις), to which he constantly and refers to as the last word of truth. Christological development thus returns to its imprecise beginnings and undoubtedly gains in the sense of purification from extraneous layers and further approaching the heights of Orthodox Christology” 35. However, it can be stated that, emphasizing the significance of the “pious traditions of St. Fathers", Rev. Anastasius by no means neglects logical tools in solving theological issues, giving them only the appropriate service importance. In this he is quite unanimous with Rev. Maximus the Confessor and with Rev. John of Damascus 36. Finally, one cannot fail to note the importance of Rev. Anastasia both in the history of patristic moral theology and in the history of Christian preaching. A true monk and a student of the “Sinai school of hesychasm,” in his moral and ascetic works he devotes significant space to traditional themes of monastic writing: repentance, mortal memory, abstinence, etc., which, naturally, found a lively response not only among monks, but also among the laity. Judging by these moral and ascetic creations, it can be assumed that St. Anastasius was awarded the priesthood. And his “Words” (“Conversations”), addressed to the flock, attract them with the sincerity of the believing heart, the purity of the mind enlightened by the grace of God and the clarity of reasoning. Together with the transparent elegance and spiritual simplicity of the style, this makes them one of the best examples of Christian preaching, often comparable to the sermons of Father Chrysostom. One Russian patrolologist characterized the latter (especially conversations about shepherding) as follows: “The ardent conviction that sounds in every word of his reasoning on this issue, the charming fascination of his presentation, the liveliness of his images and pictures, these distinctive features of his reasoning show that all their content was experienced, felt by the inspired author, endured with illnesses in his soul and then poured out on paper. This explains the deeply irresistible impression that the conversations and letters of St. make in the reader’s soul. John Chrysostom "37. The same can be said about the “Conversations” of Rev. Anastasia. Among the total mass of his creations, they most clearly demonstrate the fact that the theology of this Sinai ascetic, like the theology of all the holy fathers, is an experimental theology, a theology that connects the mind with the heart. Such “heart-smart theology” by Rev. Anastasia provides him with a worthy place in the Holy Tradition of the Orthodox Church. The Holy Spirit instructs the Church, offering in the sixth Psalm the teaching of sincere repentance appropriate for the beginning of Lent. Through this psalm we learn how to please God. It depicts the honest humility of those who truly repent, confession [of sins], tears, crying, turning [to God], sighing, troubled conscience, exhaustion, contrition over countless errors, salvation by the grace of God, diligent resorting to God in the middle of the night, frequent recollection on the bed and bed of what was done during the day and thanks to this, a visit to the true Holy Spirit under the cover of the poured tears. And not only the signs of true repentance are depicted in the sixth psalm, but also what follows: remission [of sins] and perfect forgiveness, decisive turning away from oneself [the workers of iniquity], the God-given power of prayer, the subsequent shaming of demons, as well as the salvation and restoration of man who has become decayed in sins. The inscription of the psalm is as follows: Psalm to David, about the eighth 39 1. The eighth [day] Scripture is in the habit of calling that life (and way of life) that follows the seventh day, that is, the present age 40 . It was foreshadowed by circumcision, which took place on the eighth day 41. About the Eighth [day] the wise Solomon exhorts us: Give a part of seven and even eight (Eccl. 11:2), as if saying: take care in this life of the seventh millennium about the good of the future and eternal life that has no end. But let us turn to the beginning of the psalm. Lord, do not rebuke me with Your wrath (v. 2). With his intelligent eyes, the prophet seemed to stand there, at the Last Judgment, naked and cast down to the ground, clutching the most pure feet of the Lord, unresponsive, drooping, not daring to raise his face from shame and not finding any justification for his sins. Such a person no longer demands anything from the Judge, but only says: Lord, do not reprove me with Your wrath. I know, Master, that everything terrible and terrible awaits me, for You are going to establish the Court, sitting [on the throne] in the face of the Angels and Archangels, identifying and revealing [to the full extent] all the sins we have committed. I do not dare and do not dare to ask You, Master, for complete forgiveness of my sins, for my sin is greater than it is possible for me to forgive. I have sinned before You more than any man, I have angered Your holy name beyond measure. I, the prodigal, lived a life worse than the prodigal son; Moreover, whoever owed You ten thousand talents, I turned out to be Your debtor. Stronger than the publican, the enemy [of the human race] robbed me of everything; More mercilessly than a robber, the original murderer viciously killed me. Further than the harlot, I, the fornicator, fell away from God, giving myself over to fornication. I have sinned more than the Ninevites, leaving my soul without repentance; my iniquity exceeded my head more than that of Manasseh and the Canaanite woman, for a heavy burden weighed heavily on me, I suffered and was overwhelmed to the end (Ps. 37:5, 7). I have angered Your holy name, I have grieved Your Holy Spirit, I have transgressed Your commandments; I squandered Your wealth in vain, I plundered Your treasure on evil deeds, I squandered the deposit that You gave me [in baptism] on iniquities. Your church - my body - has been desecrated; Having stained my soul, [created] in Thy image, I have made it obscene; I spent the time that You gave me with Your enemies; I did not listen to the voice of Your commandment; The tunic in which You clothed me has stained and desecrated me; the lamp that You lit in me, I dozed off and extinguished it; My face, which You filled with light, I, having sinned, made dark; My eyes, which You enlightened, I have again cast into blindness; My lips, those that You have sanctified, I have again covered with dirt. I know that You will expose everything I have done, and there is no way I can avoid it, but in any case I will be exposed; and if I completely reprove myself, then I pray: Lord, do not reprove me with Your wrath—and this will be a reward for me from You, the Only Lover of Mankind. You Yourself know exactly all my secret falls into sin, but do not expose me, do not put me on display, do not expose all my sins to the Angels and people to my shame and reproach. Lord, do not reprove me with Your wrath: for if no one can endure the wrath of a mortal king, much less can any creature stand before the wrath of God. Below, punish me with Your anger (ibid.). I am worthy of all punishment and punishment; but, punishing, punish me below with Your anger 42. I know that the thief asked and received forgiveness from You; I know that the harlot came with all her heart, repented and was also not deprived of forgiveness; I also know the publican who groaned and was justified. I am not like that: I have no copious tears, no true confession, no groaning from the depths of my heart, no purity of soul, no real fasting, no love for my brother, no spiritual poverty, no unceasing prayer, no compassion, so that I may be rewarded with compassion, no tenderness 43 in order to receive forgiveness, I have no purity of thoughts, no godly will. After all this, with what face, with what boldness will I ask for forgiveness? Master! I often promised to bring repentance to You, but every time I deceived You. Often I fall before You in the Church and immediately, leaving [it], I fall into lawlessness. Many times You have had mercy on me, and I have rejected You; many times You carried me, but I did not turn. Often You raised me up, and I fell again. How many times have You struck me, and I did not understand You? How often have You listened to me, but I have ignored Your words? How often have You shown compassion to me, but I have not served You for it? How many times have You honored me, but I have dishonored You? How often, when I sinned, did You, as a Father, call me? Like a good one, You carried me, like you kissed your son; how he [affectionately] spoke to a child, how the Father exhorted, how he persuaded a baby, opened his arms and supported me when he fell and said to me: Don’t be afraid, wake up, get up again, come to Me again, don’t be afraid, I don’t persecute you, I don’t reject you, I don’t scold you, I don’t disdain My creation, I don’t throw My creation away, My parental love for My child will not fail. For I cannot hate the one whom I created with My own hands, for whose sake I humbled Myself, for whom I shed My blood. How can I not accept someone who turns to Me and falls down? I, having closed my ears, did not listen and did not turn. “Therefore, Master, according to Your characteristic and inalienable abyss of love for mankind and the abyss of long-suffering, do not reprove me with Your wrath, nor punish me with Your anger, but again and again show Your long-suffering on me. Do not rush to cut me down like a barren fig tree (Luke 12:6), but, Master, as a good and philanthropic person, allow me [to live] after all this year in order to come to repentance, be patient, seeing my untruth and my laziness. Do not snatch me from life unprepared, do not kidnap me without lighting the lamp, do not take me who does not have a wedding garment, do not deliver my naked soul to Your judgment seat, do not take me while I have nothing to bring to You; but show Your long-suffering, wait, show love for mankind, compassion also for me, the poor, naked, idle, careless, unfortunate, helpless, prodigal, unclean, dissolute, malicious, cowardly, insensitive, mired in sins, condemned, not daring to raise my face, oppressed, defenseless, unworthy of any love for mankind, unworthy heaven and earth, worthy of all retribution, Gehenna and torment. Have mercy on me, Lord, for I am weak (v. 3). I am weak in flesh, weak in soul; Will makes me weak, thought makes me weak. Strength has abandoned me (cf. Ps. 37:11), time has abandoned me, my days have vanished into vanity (Ps. 77:33) 44, and I see that the end is approaching. But extend your hand to me, overwhelmed by the abyss of [crazy] pleasures. Open, O Master, to me too, who knocks unworthily; and do not close the door of Your mercy on me. For if You close it, who will open it? If You do not foresee, who will foresee? If You do not hurry, then who, in the end, will rush to our aid? Nobody. But You Yourself, God by nature, give us time to live and time to convert. Conquer [my] insensitivity and correct me. Give me a little more time and create for me an image of salvation. For, if You do not create an image, everything that I could do without You is weak and unsteady. Whatever I try to experience is powerless and fragile without You. Everything I undertake is useless and imperfect without You. Therefore, do not reject me, Master, but save Your creation. Master! You said that without Me you cannot do anything (John 15:5). Add the time of my life to the conversion of my soul. For my enemy oppresses me, my thoughts oppress me, my nature oppresses me, my evil will oppresses me, and most of all, evil custom oppresses me. Therefore, have mercy on me, Lord, for I am weak. The enemy has weakened me, made me weak and broken. The weak and contrite cannot help himself. So have mercy on me, Lord, for I am weak. The weak cannot act; have mercy on me, Lord, for I am weak; heal me, Lord, for my bones are crumpled. My soul's bones are shaken and shaken. And those whose bones are shaken cannot rise and find a doctor, cannot run and escape from their enemies. Therefore, Master, you seek me, you who came to seek and save what was lost. You come to me again, who has fallen [in the hands of] robbers, and hasten to help. For they did not put me to death just some small part, but the whole of me. Therefore heal me, O Lord, and I will be healed; save me and I will be saved. Heal me, Lord, because the evil serpent has made me weak and rotten. The weak and decayed are all turned down and inactive. He only calls out and seeks the Deliverer. As soon as he lifts up his eyes and looks: will He not come, will He visit him, healing the brokenhearted (Ps. 147:3) and saving those who have lost all hope? Heal me, O Lord, for my bones are broken and my soul is greatly troubled (v. 3). Touch me, Master, says [the prophet], struck by body and soul. I fell [under the weight of] mental and physical passions, making both body and soul a playground [of evil forces]. Heal me, Lord, as my bones are crumpled, which heal and correct my inner man. What kind of bones are these? - Faith, reason, hope, love, chastity, self-control, righteousness, piety, meekness, humility 45. These are my bones that are crushed, shaken and damaged 46 . But among Your saints, O Lord, You keep all their bones, and not one of them will be broken (Ps. 33:21), even if the corruptible bones of Your martyrs are broken. Heal me, Lord, for my bones are crumpled and my soul is greatly troubled. For I see that the hour of separation of my soul has come, my time is over, the end is approaching, old age has arrived, my summer is coming to an end and I have approached the harvest: my reaper is in a hurry, shows a sickle, raises an axe, the time of cutting has been appointed, and my soul is greatly troubled. I see that not only have I not corrected myself, but I am daily succeeding in worse things, and my soul is greatly troubled. I see how the thief is approaching and hastens to kidnap me from this life, and my soul is greatly confused. I contemplate the outcome from this life to the future and my duty, but I do not have what is necessary for the path, and my soul is greatly confused. I see the lender approaching to catch me. I see that the grace period has expired and threatens me with poverty. I see how the clerk 47 shakes a promissory note in front of me and my bonds are already grinding. I see many accusers and not a single defender, and my soul is greatly troubled. I shudder and am embarrassed, tremble and am shocked, and I don’t know what to do: should I ask for continuation of life? But I’m afraid that I might multiply my sins and leave this life completely unprepared. How will I look at the Judge? I don't know; but I see that my iniquities have reached their limit. The villain never ceases to weigh me down; enemies do not retreat from the battlefield, the abuse of my own flesh never ceases to outrage me, evil thoughts never cease. And You, Lord, how long? (v. 4) What the prophet had in mind is not said, but from the height of despondency and sorrow he wanted to say something terrible and daring to God, but he restrained himself and did not dare to say it, but only says it, and You, Lord, how long? 48 Behold, Master, You know all my misfortunes, troubles and sufferings. You see all the enmity against me, you see the passionate inflaming and rebellion of my flesh, you see how the robbers attack; you see how my years have passed quickly and my strength has weakened. Therefore, Lord, how long will You not have mercy on me? How long will you not protect? How long will you despise me? How long will you hesitate? How long do you not punish, until you have mercy and deliver me? Although I am worthy of all rejection, by Your mercy may I be worthy of remission [of sins]. For Your contempt leads us to our final fall 49 . Thinking like this, the prophet, in despondency, calls out to God, but restrains himself so as not to appear as a fighter against God, and finally, after everything, with even greater strength in prayer, he turns his thought to God and says: Turn, O Lord, deliver my soul, save me for the sake of Thy mercy (v. 5). In accordance with the properties of the Master, the prophet above said: have mercy on me, Lord, heal me. Then he continues: turn like a shepherd, like a mentor, deliver me like a strong one; save me for the sake of Thy mercy, and not for the sake of my works, for they are evil; not for the sake of my words, for they are in vain, but save me for the sake of Thy mercy. Master! If You want to sue me, then I myself pronounce judgment on myself and recognize myself as worthy of death. I resort to Your mercy, having nothing to add from my deeds. I only ask You for mercy, do not require me to pay for it. No one ever buys mercy, but receives it as a gift. Therefore save me for the sake of Thy mercy. Remember Your words, which You spoke in the Holy Scriptures: A man's mind is set on evil from his youth (Gen. 8:21); Remember, O Master, as the dust of Esma (Ps. 102:14). Remember how man is like vanity (Ps. 143:4); Remember that no one living will be justified before You (Ps. 143:2). Remember: if the Lord sees iniquity, Lord, who can stand (Ps. 129:3)? Remember: who will be clean from filth? No one else, even if he lived only one day on earth (Job 14:4–5). Remember that I was conceived in iniquity, and my mother gave birth to me in sins (Ps. 50:7). Remember that heaven itself is not pure before You (Job 15:15), even the armies of Angels are not blameless before Your face, even if some fell from heaven because of their sin. Therefore save me, who am in need of Your mercy. If You save a worthy person, there is nothing surprising in this. If you have mercy on a righteous person, there is nothing special about it, for he is worthy of it. If You glorify the diligent, there will be nothing great in this, for this is fair. But show Your mercy to me more, so that Your love for mankind may be glorified in me 50 1. Because a skilled doctor is only worthy of praise and surprise when he heals the incurable and hopeless. And the good king is only glorified and praised when he distributes gifts to those who do not deserve them. For You, the Creator, know the weakness of our nature, because You yourself put on it and saved our fallen nature. Therefore save me now for the sake of Thy mercy. May my malice not overcome Your mercy, may not my negligence overcome Your invincible love for mankind. Do not enter into court with Your servant (Ps. 143:2), for if You want to go to court with us, then everyone’s lips will stop, finding nothing to justify themselves. How can we confess the full extent of the blessings shown to us by Your inexplicable goodness? You brought us into existence from non-existence, multiplied us, protected us, increased us and put everything under our feet (Ps. 8:7). Then You redeemed us, the lost, with Your blood, sought us, the lost, and carried us on Your shoulders; clothed the naked, enriched the poor, made us sons, brothers, heirs and joint heirs of God. After all this, what can we say in our defense? Nothing. Therefore, do not enter into judgment with Your servant and do not add Your threats to our sins, but turn Your face away from our iniquities (Ps. 50:14) and do not make Your righteousness the standard of our deeds. But, Love for Mankind, turn and make Your mercy outweigh the burden of sins: despise the weight of our free sins and surpass with your mercy the multitude of our iniquities. Save us by Your mercy, by which all who strive for salvation have been saved. I could cite Moses as an example, but he was not without sin, as the Scriptures testify. I could have mentioned Aaron, and David, or the most supreme and great Apostle Peter - but they were not sinless and blameless. Therefore, I ask You, save me by faith, and not by works, so that for me, Love for mankind, You may speak these words: Your faith has saved you; go in peace (Luke 7:50). Master! You have not told any of those to whom you have granted forgiveness: Your works have saved you, because all our righteousness is before You, like the port of an unclean woman (Is. 64:6). Therefore, I repeat these words again: save me for the sake of Thy mercy. Your mercy will marry me (follow me) all the days of my life (Ps. 23:6). May Your mercy follow me, a runaway slave who shamefully runs away from You and constantly strives for sin. Let Your mercy accompany me, prevent my feet [from entering the path of unrighteousness], bridle me with a bit and bridle if I do not go to You, for You are God, the only one who works miracles (Ps. 71:18). Therefore, surprise me with Your mercy, saving and trusting in You (Ps. 16:7), - after all, You grant mercy more than we ask and hope to receive. Master! Once a debtor came to You, borrowed ten thousand talents from You and asked only to be patient a little (Matthew 18:24). But You, out of Your love for mankind, completely forgave him (although he was unable to take advantage of Your forgiveness, not maliciously forgiving his brother for his debt). He turned to You, ashamed, the prodigal, [wanting] to become one of Your hired servants, and You made him a son and heir (Luke 15:19). The thief asked You only to remember him in Your Kingdom, and You gave him the whole paradise (Luke 23:42). The harlot came to You weeping only, asking for nothing, and received incomparably more than what she [secretly] hoped for and sought (Luke 7:48). Peter once cried, asking for forgiveness, - You made him the guardian of Your Church and the Kingdom of Heaven. For this is Your property: in those who are extremely desperate, in those who have no hope of salvation, in those who have reached the very bottom of hell in sin, to reveal in them the greatness of Your love for mankind. Therefore I say again and will not cease to repeat: save me for the sake of Thy mercy. For in death I cannot remember You, but in hell who will confess to You (v. 6)? 51 Therefore I hurry, therefore I tremble, therefore I strain my strength, knowing for certain that if the end of my life overtakes [me], then there is no way for me to repent in hell. For there is no repentance in hell, there is no forgiveness after death, there is no remission [of sins] in the tomb. Our life is like a trade: as soon as the trade stops, no one can buy anything there. If the race is stopped, then no one strives in it and does not receive a crown. After night falls, neither the market square nor the profit are visible. Listen to what the Scripture says about every person who completes the journey of life: Death is a man’s rest, whose hidden way is: for God shut around him (Job 3:23). Where God has closed, how is repentance possible? This life is the life of those who labor, and that of those crowned with a wreath. This life is a manifestation of God’s love for mankind, and that of true justice. Therefore, save me for the sake of Your mercy, for in death I cannot remember You, but in hell who will confess to You? Who? Nobody. Therefore, it is good to prepare ourselves in advance for that [future] journey, stocking up on everything necessary for the journey, so that that time of night and darkness does not find us unprepared, like foolish virgins. Knowing this, another wise man makes us rise, encourages us to zeal and says: prepare for the outcome of your affairs, and prepare for the village (Proverbs 24:27). I call human life a village, for all flesh is hay and all glory of man is like the flower of grass (Is. 40:6). – Prepare for the outcome of your affairs, for man is like the grass of his days (Ps. 103:15), and prepare for the village, for like the flower of the countryside, so it will bloom (Ps. 101:12), and will fall and wither, and will rise at the sound of a bird (Eccl. 12:4) every grass, that is, in the voice of the archangels and the last trumpet (cf. 1 Cor. 15:52; 1 Thess. 4:16) all flesh will rise from the dead. And again it is said: remember your last and you will never sin (Sir.7:39). The Prophet always remembers his last, always has fear of that terrible hour and constantly spends his nights in emotion, crying and sobbing. Therefore, he adds: I have become weary with my groaning, I will wash my bed every night, I will wet my bed with my tears (v. 7), knowing with certainty that those who sow teardrops from their eyes on the earth will reap the heavenly grass with joy. He who walks walks and weeps, throwing his seeds: those who come will come with joy in the resurrection, taking up their handles (sheaves) (Ps. 125:5-6) 52. For just as by water and spirit we are reborn in baptism, so by water of tears, fire and the heat of tenderness we again renew our baptism, are cleansed and become partakers of the Holy Spirit. Therefore, neither baptism nor true tearful tenderness 53 is ever given without the assistance of the Holy Spirit. And do not be surprised that tenderness is often born in us at the very hour of baptism. After all, we receive, while still babies, grace and remission in baptism, but, growing in sins, we stain and extinguish these [gifts]. With tears, until old age and until our last breath, we can be baptized and cleansed again every day, 54, as the psalm goes on to say. The Prophet says: My eye was troubled with wrath; I swore in all my evils (v. 8). That is, I have become defiled, hardened and grown old in sins. This is precisely what is said: I vowed in all my things. But look, after that protracted illness rooted in sins, having spent his life in all kinds of lawlessness, the prophet did not despair, did not cease to hope for the mercy of God. He did not allow himself to fall into frivolity, but was saved by tenderness, cleansed by tears, and justified by confession. We can do all this even in deep old age, in our last gray hairs: cry, moan, confess sins, pray. Listen to what is happening to us from all this. The Prophet said that I made all my promises, but then, strengthened by repentance and tenderness, intercession and remission of sins, feeling boldness and enlightenment, finally, with authority, he forbade his enemies and said: Depart from me, all you who practice iniquity (v. 9). Stop, be ashamed, move away, because the Lord heard my prayer in old age. Having heard the voice of my crying, the Lord accepted my prayer. Let all my enemies be ashamed and dismayed; may they return and be greatly ashamed soon (vv. 9–11). Have you seen the power of tears? Have you seen the fruit of confession of sins? Have you seen deep-rootedness in all sin and rebirth? After this, do not tell me: I am old, weak, worn out, every sin has become habitual for me, and therefore I am no longer able to keep the commandments of God. Don’t tell me anything like that, don’t make excuses for your sins. If you make excuses, I will immediately show you that if you only want, then in deep old age, more than in youth, you can keep the commandments of God. Give a truthful answer to my question: whom does Scripture call blessed when it says: Blessed are the poor in spirit, for of them is the Kingdom of Heaven (Matthew 5:3)? You will say: all those who are simple-minded and humble. And when is our way of thinking more humble - in youth or in old age? Isn't it obvious that in old age? For youth is characterized by arrogance. Blessed are those who mourn, for they will be comforted (Matthew 5:4). Tell me now, who is more capable of crying and tears, a young man or an old man? Obviously an old man. Blessed are the meek (Matthew 5:5). But don’t we all admit that youth is more ardent and quick to anger, while old age is more meek? It is obvious that if you follow further, you will find that old age helps you more to [fulfill] every commandment of God than youth. For in youth, lust inflames us, and the flame of love for pleasures attacks us, and most of the passions are carried away by vanity, and love of money, and gluttony, and memory malice, and insatiable greed. Just as it happens between two fighters that if one of them begins to weaken, then the other certainly becomes much stronger, so one should talk about the soul and the body when the desires and strengths of the body grow old and weaken. If the soul desires, it will receive strength and strength to keep the commandments of God and especially to tenderness and tears. I'm talking about tears shed for God. There are natural tears that we shed for the dead, and there are demonic tears, which some shed out of vanity or from some demonic lust. There are tears from drinking and enjoying rich food. But there are also cleansing tears that are born from the fear of God, from the memory of death and punishment. If we pause and labor in these tears, we will achieve spiritual tears, in which there is no longer fear, but a fiery desire for God, thanks to the consolation, enlightenment and joy that are the fruits of the Holy Spirit 55. Such tears were shed out of divine desire for God by the one who said: My soul clings to You (Ps. 62:9), and in another place: My heart was kindled, and my bowels were changed. God of my heart, and my portion, O God, forever (Ps. 72:21, 26), for my soul desires and ends in the courts of the Lord: my heart and my flesh rejoice in the living God (Ps. 84:2-3). The soul of the psalmist had such desire and tears for God that in the same way the tree desires the springs of water, so my soul desires for You, our God (Ps. 41:2). Perhaps these sayings are familiar to many of us. But what is the use of this? After all, we are not talking about a treasure hidden in the abyss, and not about an image that is occasionally found only in the deserts of barbarians. But we are telling you about the treasure that is given to us inside our hearts by Christ, who said: The Kingdom of Heaven is within us (Luke 17:21), that is, about the Holy Spirit, which gives birth to tenderness and tears in us, [leading] to the remission of sins, rebirth and redemption. How great is the power of tears shed for God, how great is their effect! The Ninevites 56, Hezekiah 57, Nebuchadnezzar 58 and Manasseh 59 testify to this in the Old Testament. In the New Testament - Peter, who propitiated God with tears and was healed [from his sin] by renunciation; a harlot who attracted the tears of a humane God and received remission of her sins. The depth, the breadth, the fullness and the abyss of God’s bounty are unspeakable. If Manasseh receives salvation through repentance, then who after this of those who repent with all their soul is not saved? Why do you say: I committed fornication, adultery, murder, I grew old in iniquity and therefore cannot be saved? Why do you say such words? If God accepted Manasseh in repentance, then I dare say that he will also accept the devil, who repents with all his soul. Has anyone sinned as Manasseh sinned? For fifty-two years all the people of Israel served and worshiped idols, and how many thousands of people died in those fifty-two years and were lost to destruction? For all their iniquities, King Manasseh had to accept condemnation. But even such a multitude of sins did not overcome the Lord’s love for mankind. Ancient historians tell 60 that Manasseh, king of Israel, was captured by the Chaldeans, taken to Babylon of Persia and imprisoned by the king of the Persians in a copper ox. While inside, Manasseh prayed with tears, and then, by the command of the man-loving God, the copper ox broke up, Manasseh came out and was preserved by the Angel of God, [who returned him] to Jerusalem, where he ended his days in repentance and confession of sins. See how indescribable is the abyss of the generosity and mercy of the One good and man-loving God, who freely saves and has mercy on all who come running to Him. Truly a gift! For what, tell me, did Manasseh bring to God equal to justifying himself for the condemnation and destruction of those tens of thousands of souls driven to madness and eternally condemned to Gehenna? Nothing. But he resorted to God, turned to God’s bounties, for which he was awarded His love for mankind. If you wish, I will give you more stories from history that encourage us to repent and turn to God. Clement of Alexandria writes the following about John the Theologian 61: during his [apostolic] sermon, John, a disciple of Christ, came to a certain place in the province of Asia and found there a young man endowed [by nature] with beauty, strength and stateliness. Having loved him for the [nobility] of his soul, John instructs him on the path of true faith. And when the young man was convinced of the faith, John brings him to the bishop of that city for an announcement and says: “I entrust this man to you, O bishop, having testified [about him] before God and this entire Church.” Having said these words, John withdrew to other villages, proclaiming the preaching of the faith. The bishop, having received the youth, instructed him and announced [the teachings of the faith]; protected, taught, cared for; and after some time he baptized him, and he became a Christian. When he protected him with baptism and confirmed him in the faith, he no longer began to repeat his previous instructions to him. And so, as soon as the youth received the freedom to act without supervision, certain troublemakers, destructive, corrupt and ill-intentioned men call him to themselves, and, first with luxurious feasts, taverns and fornications, and then with thefts and robberies they lead him to destruction. In the end, they took him into the mountains and, as the strongest and strongest, made him their leader, awakening in him all the mercilessness and inhumanity, all the hatred, fear and godlessness. Then they robbed for many years. When John the Theologian returned to Ephesus, he said to the bishop in front of everyone: “Bring to me, O bishop, what I gave you for safekeeping, having testified before God and your entire Church.” The bishop was surprised by John’s words, believing that he was demanding the return of some property. John, seeing that the bishop was at a loss, said: “Bring to me, O bishop, the young man whom I entrusted to you as one who keeps the faith.” The bishop, hearing [such words], groans from the depths of his soul, then cries, saying to John: “He is dead.” John asked the bishop: “How and by what death?” The bishop replied: “He died a spiritual death, for he became an evil destroyer. In the end he became a terrible robber.” To this John answered the bishop: “I did well that I entrusted to you, oh bishop, my child’s soul for safekeeping, as the shepherd of Christ’s sheep. Give me a horse and a guide, let him take me to the young man.” And then John, right next to the church, without hesitation, jumped on his horse and drove him, without hesitation, in search of the lost sheep. Having reached the mountain where the den of robbers was located, John was detained by the guards, but without arguing or being embarrassed, he cried out: “That’s why I came, so that you would take me to your leader.” The same man stood armed, but as soon as he saw that it was John coming towards him, he fled out of shame. John, as if forgetting about old age, immediately set off in pursuit of the youth, saying: “Child! Why are you running away from your father? Why are you hurting me? Have pity on me, a wanderer, a naked, weak and wretched old man. Stop, don’t be afraid: you have hope of salvation. I will answer for you. I will lay down my soul for you, just as the Lord [laid His soul] for us. Don't be afraid, child, stop. Believe me: Christ sent me to bring you remission of sins. I will suffer death for you. Let the blood you shed be on me. Let the burden of your sins fall on me, on my neck.” Then the young man stopped, threw down his weapon, trembling and at the same time sobbing bitterly. Approaching, he threw himself on John’s chest, unable to utter a word in his own defense because of his tears, only showing his right hand, which was still bloody. John kissed the right hand of the thief with his lips, as if already washed with tears, and did not leave him before he had brought the youth with him to the Church, presenting to everyone an example of true repentance and a victorious sign of visible resurrection. And the fact that what we have told is truly reliable is also testified by the thief crucified on the cross (along with Christ), saved by the word of faith; Numerous other villains also testify, who were saved by repentance, among whom, among those born in our century under Mauritius, the emperor of Christians, there was a certain leader of robbers, wild and inhuman, within Thrace. He was such that he even made the roads there impassable, and many of the soldiers tried to capture him, but could not. Hearing about him, the most divine Emperor Mauritius sent him his cross with a certain young boy with the words: do not be afraid. The robber was so touched by these words of the emperor, with the assistance of the grace of God, that he abandoned the custom of the robber, came with the meekness of a lamb and fell at the feet of the emperor with repentance. A few days later, the robber fell into a severe illness and was admitted to a hospital called Sampsonova. There, having taken a little wine, he fell into a deep sleep, then, awakening from sleep and coming to his senses, caught at night, he felt an intensified illness and turned to the all-generous God, confessing with tears and asking for forgiveness of his sins with these words: “Lord of Humanity! I do not seek anything strange from You; for as on one of the thieves who were before me, so on me show Your mercy and accept this my dying cry, which I pour out on my bed. And just like those who came at the eleventh hour, without having done anything worthy of a reward (however, they received it), so accept my small tears, cleansing and baptizing me in them. Impute dying forgiveness to me instead of baptism and do not demand more from me. For I have no time, when my guards have already approached. Do not oppose me, do not trample 62 the good that is in me. My iniquities overtook me, preceding the evening [of my life], my debts are unspeakably great. But just as You accepted the bitter cry of the Apostle Peter, so accept me, O Lover of Mankind. I shed these tears on the handwriting of my sins, and with the lip of Your mercy wipe away my unparalleled sins.” In a similar way, the robber confessed for many hours and, having wiped away his tears with his own handkerchief, gave up the ghost, as those lying next to him said. A certain doctor, who was supervising that hospice, fell asleep in his house and saw in a dream how at the very hour at which the robber died, many Murins came to his bed with a huge number of charters in which the sins of the robber were written. Then two luminous men came, who brought scales with them. When the Murins threw all the manuscripts [of the sins] of the thief onto one bowl, the other rose high. Then the luminous Angels said: “Will we really not find anything here?” And one says to the other: “What can we find here? The tenth day had not yet passed before he stopped killing and robbing. What good are we looking for from him?” During this conversation, the Angels began to feel his bed: would they also find something good? And, having found only one handkerchief with which the robber wiped away his tears, one of the Angels says to the other: “Truly, there was only one handkerchief soaked with his tears. But let’s throw it onto the other side of the scale, and with it [put] God’s love for mankind, and let’s see what happens from this.” And as soon as they threw the handkerchief into the empty pan of the scales, it became heavy, and all the manuscripts that were in the other bowl scattered. Then the Angels exclaimed in one voice: “The Lord’s love for mankind has won” - and, taking the soul of the robber, they took it with them. The Murins fled in shame. And the doctor, from this vision, immediately woke up from sleep, put on his cloak and immediately came to the hospitable house. And, approaching the robber’s bed, he found his body not yet cooled down, but his soul had already gone to the Lord. A handkerchief full of tears lay over his eyes. And, having learned from those lying nearby that the robber had brought repentance to God, he took the handkerchief, took it to the most pious emperor, showed him and told him about what he had seen in his dream, and about what he had heard from those lying next to the robber, saying to the emperor: “Let us thank God, most pious sovereign! We heard about the thief who was saved by confession of [sins] at the cross of the Heavenly King, but now we see the thief saved by confession of [sins] during your reign.” Having heard all this, let us believe this story as true. However, it is better to anticipate the terrible hour of death and prepare yourself with repentance. Tell me, how many are there who are suddenly abducted [from this life], without being able to utter a word, shed a tear, or fulfill a will? Who assured you that in your dying hour you would find as many tears to bring to God as that robber brought? Therefore, let us not wait and put off confessing [our sins] to God until the hour of death, but rather let us anticipate His face in confession (Ps. 91:2). I wrote this to you not in order to bring relaxation into your souls, but in order to awaken you even more [to repentance] - and not in order to make you carefree, but more zealous, so that by striving diligently in the field of fasting and receiving victorious crowns, we would be worthy of remission of sins and the Kingdom of Heaven by the grace and love of mankind of our Lord Jesus Christ, with whom glory to the Father, with the Holy and Life-Giving Spirit, now and ever, and unto ages of ages. Amen. The author of a good encyclopedic article about the reverend, I.I. Sokolov, summarizes this information: “Very little is known about the circumstances of his life. Only the news has survived that he lived between 640 and 700, in his youth he received a good theological and philosophical education, was a monk of the Sinai monastery, famous in the history of Greek-Eastern monasticism, and for a long time traveled through Syria, Palestine and Egypt to fight various heretics, Monophysites, Severians, Theodosians and others, who in their false teachings aligned themselves with the heresy of Eutyches. He was not the Patriarch of Antioch at all, contrary to the opinion of some Western scientists.” Sokolov I. Anastasius Sinaite // Orthodox Theological Encyclopedia, vol. 1 Petrograd, 1900, p. 656 In the new encyclopedic article (Orthodox Encyclopedia, vol. II. M., 2001, p. 250) Rev. For some reason, Anastassy is called “abbot of the VMC monastery.” Catherine in Sinai,” although exact information about his abbotship has not been preserved. The hypothesis given here about the identity of Rev. Anastasia with Vagan (Mahan) the Armenian seems fantastic. It says here: “In my homeland, in Amafunta” (ἐν τῇ ἐμῇ πατρίδι Ἀμαϑοῦντι). See Flusin B. Demons et sarrasins. L’auteur et le propos des Diègèmata steriktika d’Anastase le Sinaite // Travaux et Mémoires, t. 11, 1991, p. 391. M. Richard suggests that the death of the holy man occurred c. 700 See Richard M. Opera minora. Turnhout, 1976, no. 63, p. 29–42. Archbishop Filaret (Gumilevsky) and Archbishop Sergius (Spassky) are inclined to the date of 686. See Archbishop Filaret (Gumilevsky). Historical teaching about the Fathers of the Church, vol. III. M., p. 1996, p. 686; Archbishop Sergius (Spassky). Complete Months of the East, vol. III. M., p. 1997, p. 149. For a general overview of these works and the corresponding bibliography, see the following works: Beck H. -G. Kirche und theologische Literatur im byzantinischen Reich München, 1959, S. 442–446; Altaner B. ,Stuiber A. Patrologie. Leben, Schriften und Lehre der Kirchenvater Freiburg-Basel-Wien, 1978, S. 524–525, Clavis Patrum Graecorum. Cura et studio M. Geerard, v. III. Turnhout, 1979, p. 453–462. Anastasii Sinaitae Viae dux. Cuius editionem curavit K.-H. Uthemann // Corpus christianorum. Series graeca, v. 8. Turnhout-Leuven, 1981. This is what J. Munititz calls the “Guidebook” (a sort of Layman’s theological vademecum). See: Munitiz J. A. Anastasios of Sinai’s Teaching on Body and Soul // Desire and Denial in Byzantium. Ed. by L. James. Ashgate, Aidershot, 1999, p. 49. P.S. Kazansky characterizes this work of the monk in the following way: “As a guide to everyone, he outlined the method of struggle that he used against heretics in his precious work “Guide”. The first rule that Anastasius observed and advised others to observe in the fight against heretics was to keep one’s own life pure, so that the heart could be accessible to the inspirations of the Holy Spirit, Who teaches everything. When starting the fight against heretics, Anastasius, in order to avoid any ambiguity, indicated through clear and precise definitions the meaning of well-known sayings, agreed with the heretics on what could be agreed upon, but did not allow them to evade the subject of the interview and then amazed them with the power of his evidence and forced them to remain silent. Anastasius demanded from the heretics consent to the known truths of the faith, which they could not reject without the wickedness of their dogmas being clearly revealed or without them falling into contradiction with themselves. He cited passages of Holy Scripture and Orthodox writers and thus made it impossible for false thinkers to defend themselves.” Kazansky P. WITH . Saint Anastasius of Sinaite // Additions to the edition of the works of the Holy Fathers, in Russian translation, part 16, 1857, p. 581–582. See: Cyprien Kern. Les traductions russes des textes patristiques. Chevetogne, 1957, p. 23. See: Sidorov A. AND . Logical-theological treatise in the “Guide” of St. Anastasius Sinaite // Journal of the Moscow Patriarchate, 1993, No. 7, p. 65–83. Uthemann K. -N. Antimonophysitische Aporien des Anastasios Sinaites // Byzantinische Zeitschrift, Bd. 74, 1981, pp. 11–26. As an example of this method of logical proof, one aporia can be cited: “Flesh is flesh, not Divinity; Divinity is Divinity, not flesh. If they are identical, then how are they different from each other? By nature or by hypostasis? Or only by one simple name, and not by the difference of natures? See about them: Sidorov A. AND . John the Grammar of Caesarea (to the characteristics of Byzantine philosophy in the 6th century) // Byzantine Temporary, vol. 49, 1988, p. 81–99, Sidorov A. AND . Theodore Raifsky and Theodore Faransky (regarding one of the authors of the “Svyatoslav Collection of 1073”) // The most ancient states on the territory of the USSR. Materials and research. 1990 M., 1991, p. 135–167. For a fundamental study of the Christological views of these church writers, see the book: Grillmeier A. Christ in Christian Tradition, v. II, pt. 2. London, 1995, p. 181–312. Richard M Op. cit., no. 64, p. 39–56. See: Bibikov M. IN . Byzantine prototype of the oldest Slavic book (Svyatoslav's collection of 1073) M., 1996, p. 320–333. For a general overview of works in this genre (mainly of an exegetical nature), see: Bardy G. La literature patristique des Questiones et Responsiones sur 1’Ecriture Sainte//Revue biblique, t. 41, 1932, p. 210–236, 341–369, 515–537; t. 42, 1933, p. 328–352. See the description of the secular scientist: “We can talk about the broad ethical and didactic orientation of Anastasius’s work, addressed to ordinary lay people as a guide in their daily life and activities.” Bibikov M. IN . Decree cit., p. 326. See: Munitiz J. A. Anastasios of Sinai Speaking and Writing to the People of God // Preacher and Audience Studies in Early Christianity and Byzantine Homiletics Ed. by M. In Cunningham and P. Allen Leiden, 1998, p. 235–242. It was published several times. See, for example. Conversation on the 6th Psalm of St. Anastasia Sinaita. Sergiev Posad, 1911. It was first translated and published in “Soulful Reading”, No. 1, 1869. According to P.S. Kazansky, this work “can serve as a model of prayer when one wants to arouse in oneself feelings of contrition and repentance.” Kazansky P. WITH . Decree. cit., p. 596. See: Canart R. Nouveaux recits du moine Anastase // Actes du Congrès internationale d’Etudes byzantines, t. II. Beograd, 1964, p. 263–271; Idem Une nouvelle anthologie monastique le Vaticanus graecus 2592 //Le Museon, t. 75, 1962, p 109–129; FlusinB. Op. cit., p. 381–390. Flusin V. Op. cit., p. 400–409. See: Guillou A. Le monastnre de la Théotokos au Sinai. Homelie inedite d’Anastase le Sinaite sur la Transfiguration // Mélanges d’archéologie et d’histoire, t. 67, 1955, p. 216–258. See: Munitiz J. A. Anastasios of Sinai, p. 229. For the (very imperfect) edition of this work, see: PG 89, 825–849. It was in this flawed form that the three “Words” were translated into Russian before the revolution. Rev. Anastasy Sinait. From the Word about the Image of God (Excerpt). Anastasia Presbyter on Mount Sinai Sermon 3. Anastasia Presbytera Word about God's creation in the image and likeness (Excerpt). Translation from Greek by student Valentin Metallov // Proceedings of students of the Imperial Moscow Theological Academy Vol. II. Sergiev Posad, 1915. Anastasii Sinaitae Sermones duo in constitutionem hominis secundum imaginem Dei necnon opuscula adversus monotheletas. Edited Karl-Heinz Uthemann // Corpus christianorum. Series Graeca, v. 12. Turnhout-Leuven, 1985. Based on this publication, we translated all three “Words” into Russian (providing them with comments), which was first published in the magazine “Alpha and Omega”. See Venerable Anastasius of Sinaite. Three Words about the structure of man in the image and likeness of God // Alpha and Omega, No. 4 (18), 1998, p. 89–118; No. 1 (19), 1999, p. 72–91; No. 2(20), p. 108–146. Archimandrite Cyprian (Kern). Anthropology of St. Gregory Palamas. M., 1996, p. 202–203. Wed the remark of Father Panteleimon, who, referring to the teaching of St. Irenaeus of Lyon, says: “God is the beginning, and man is the end, and within this framework lies the concept of what exists. And in fact, God is the beginning of everything, both in the relative and unconditional sense, and man is the end, as the completion and crown of His creation. But in epistemological terms it’s the other way around: man is the beginning and source of all knowledge, and God is the final goal and limit of human knowledge.” Hieromonk Panteleimon (Uspensky). Anthropology of St. John of Damascus // Patristic Christology and Anthropology Collection of articles. Issue 1. Perm, 2002, p. 77. See: Doctrina Patrum de Incarnatione Verbi. Hrsg von F. Diekamp Munster, 1907, S. LXXIX–LXXXVII. See: Baggarly J. D. Hexapiaric Readings on Genesis 4.1 in the Ps.Anastasian Hexaemeron // Orientalia Christiana Periodica, v. 37, 1971, p. 236–243. See the edition of this short work: Uthemann K. -N. Die dem Anastsios Sinaites zugeschribene Synopsis de haeresibus et synodis // Annuarium Historiae Conciliorum, Bd. 14, 1982, pp. 58–94. However, this pseudepigraph has undoubted value as a historical source, see A. Sidorov. AND . History of Monothelite disputes in the depiction of Anastasius Sinaita (Sermo III) and Pseudo-Anastasius Sinaita (Synopsis de haeresubus et synodis 1826) // Byzantine Temporary, vol. 50, 1989, p. 93–105. Florovsky G. IN . Eastern fathers of the 5th–8th centuries. M p. 1992, p. 131. See on this score the judgment of “Rev. Anastasius is still waiting for his researcher, and he deserves to be studied more thoroughly by historians of theological thought and literature. He is interesting both as a historian of Monophysitism, and as a polemicist against it, and as a theologian, and, finally, as a bright cultural phenomenon of his time; his language attracts the attention of both the philologist and theologian.” Archimandrite Cyprian (Kern). Anthropology of St. Gregory Palamas, p. 202. See Sokolov V. Completion of Byzantine Christology after Leontius of Byzantium // Orthodox Interlocutor, 1916, No. 9–10, p. 271–273. It is usually emphasized that in Christology (especially in the doctrine of wills in Christ) Damascus depended almost entirely on St. Maxim: “From a comparison of them, it is revealed that in the formulation of individual provisions, in their development, in the nature of reasoning and partly in the manner of expressions, Damascene fully follows Maxim, in places - and there are many such places - literally repeating Maxim’s provisions and reasoning. This circumstance is very significant. It eloquently demonstrates that the Christological teaching in the works of St. The maxim has been fully exhausted and that here it has such stability and certainty that, generally speaking, it does not need further development.” Orlov I. From the history of church-dogmatic disputes of the 7th century. // Wanderer, 1888, vol. III, p. 603. However, such a judgment can hardly be considered correct. A more objective assessment of the meaning of St. John of Damascus is given by Father John Meyendorff: “Comparing the trinitarian terminology of the Cappadocians, Chalcedonian Christology, the clarifications introduced into it in the 6th century, the terms and ideas of Dionysius and St. Maxima, Rev. John of Damascus reveals their inner agreement and, with the help of additional sources - such as, for example, the writings of Pseudo-Cyril on the Trinity - comes to a final synthesis." Protopresbyter John Meyendorff. Jesus Christ in Eastern Orthodox theology. M., p. 2000, p. 171. It would be interesting to find out the meaning of Rev. Anastasia Sinaita in this synthesis carried out by Damascene. Gladky V. The teaching of St. John Chrysostom on pastoral ministry according to his conversations and letters. Kazan, 1898, p. 4. This translation is based on the edition: Patrologiae cursus complectus. Series graeca. T. 89. Col. 1077–1116. In Russian, soulful reading. 1869, No. 1, Translation of Optina Hermitage M., 1873. Greek περὶ τῆς ὀγδοης. Most St. fathers (Athanasius the Great, Gregory of Nyssa, Theodoret of Cyrus) recognized here the noun ἡμέρας, meaning the eighth day of the Old Testament week, i.e., the day of the resurrection of Christ, and in general the future life and the future century, connected with the resurrection of Christ (see the Psalter in the Russian translation from the Greek text LXX with the introduction and note by P.N. Yungerova, Holy Trinity Lavra of Sergius, 1997, pp. 5–6, note). Wed. at St. Athanasius the Great. “Osmy means nothing other than the day of the resurrection of Christ, on which we will receive the fruit of our labors, when our enemies turn back with shame and confusion” (St. Athanasius the Great. Creations, vol. IV. M., 1994, p. 52). St. holds a similar opinion. Gregory of Nyssa “For whoever recognizes the inheritance (of the saints - M. N.) remembers the last (Ps. 6) day, which serves as the limit of the present time and the beginning of the future century. The peculiarity of the Osmago day is that those who stay on it are no longer given time to prepare good and evil deeds, but whatever seeds someone sows to himself through his own deeds, the handles of that will be given to him in return. Therefore, whoever has practiced in winning these victories, the psalm makes it a law for him to bring repentance here, because in hell efforts like this are impossible” (St. Gregory of Nyssa. On the inscription of psalms M., p. 1998, p. 86). According to E. Zigaben, the seventh day is “the present age, since it is measured in weeks, compiled from weeks and repeated in weeks; and the future age is called the eighth as it follows the present - the seventh" (E. Zigaben. Explanatory Psalter Montreal, 1986, p. 90). Wed. also the reasoning of the Orthodox theologian: “In biblical revelation, the number seven symbolizes the world: a world created by God and therefore perfect, complete, “very good,” but also a world distorted by human sin and turned into “this world,” subject to evil and death; and finally, the world as a “history of salvation,” as the place and object of the saving act. As the day on which God rested from all His works and which He blessed, this is the day of man’s rejoicing in God and His creation, which connects man with God. As a break from work rather than a physical end, a rest caused by the work itself, it is an expression of man's enslavement to the world. And finally, since it reminds man of God, but at the same time reveals his alienation from God and his slavery to the world, this day is a day of waiting, a day of human hope for redemption and liberation, waiting for a day beyond the “seven,” beyond the meaningless repetition of time, the only horizon of which is death and decay. This new day is coming, and it begins with the Resurrection of Christ. Having completed the history of salvation, having restored man and the world in Himself, having rested on Holy Saturday, Christ rose from the dead on the “first day after Saturday.” From this day began a new time, which - although outwardly remains within the framework of the “old” time of this world and is still measured by the number seven - is felt by believers as truly new: open to eternity, permeable to the Kingdom of God, the presence, power and joy of which it manifests in this world. In the early Church, in the writings of the Holy Fathers and in the liturgical tradition, the symbol of this new time is the number eight. For, on the one hand, there is no such eighth day in the time of this world, which is still invariably measured by the number seven. However, on the other hand, it really exists in the experience of the Church and is truly the focus of this experience. From the very beginning, Christians gathered as a Church to celebrate the Eucharist on the first day of the week (that is, the day following the seventh). Thus, in the terms of this world, it was one of the seven days that belonged entirely to his time. However, the full meaning of this meeting was that in it the Church expressed itself as ascending to heaven, and this means fulfilling itself beyond time. She perceived the first day of the time of this world as the eighth day - a day beyond time, beyond seven, beyond this world - as her participation in the “non-evening day” of the Kingdom of God” (Shmeman A., Archpriest of Water and Spirit. M., 1995, pp. 160–162). Wed. from E. Zigaben: “... In the above words, the prophet does not completely want to remove God’s reproof and punishment from himself, he only asks the Lord that this reproof and punishment of His should not be combined with irritation (rage) and anger, for the prophet knew that the wrath of God is unbearable, and was afraid that he would completely perish from it” (E. Zigaben. Explanatory Psalter. Montreal, 1986, p. 44). Regarding the rage and anger attributed to God: “... if the prophet attributes such spiritual dispositions to God, then this is only because, or, better said, in order to show us people that the Lord cares about each of us, that He sees and hears everything; that He rejoices and grieves, condemns, gets irritated, gets angry, etc.; He says this, further, so that we, thus frightened, would abstain from our vices” (Ibid., p. 45) Also in St. John Chrysostom: “When you hear the words: rage and anger in relation to God, then do not understand anything human by them; these are words of condescension. The deity is alien to all this, but he speaks this way in order to bring the subject closer to the understanding of cruder people” (St. John Chrysostom. Complete collection of works T. 5, book 1, M., p. 1995, p. 49). The Greek word κατάνυξις (Church glory “tenderness”) in ascetic writing usually means a state close to heartbreak, crying, pain and wounding of the heart (from κατανύσσω - “to prick”). For more details, see Rev. John Climacus (“Ladder”, 7). Rev. Anastasius here changes the text of the Psalter, in which it is written that their days disappeared in vanity. Wed. at St. Gregory of Nyssa: “The prophet resorts to mercy, attributing the reason for the bad in himself not so much to will, but to the weakness of Nature... What kind of weakness is this? My bones came out of their places, the mutual connection between them was broken. He calls chaste thoughts that support the soul “bones.” Works of St. Gregory of Nyssa, part 2. M., 1861, p. 199. According to the interpretation of E. Zigaben, “by bones one can understand the powers and abilities of the mind with which it resists trials” (E. Zigaben. Explanatory Psalter, p. 46). λογοϑέτης (treasurer) - in the church tradition this word is sometimes used to refer to demons (see Lampe G. W. N. A patristic Greek Lexicon Oxford, 1996, p. 807). Wed. interpretation of E. Zigaben: “And you, Lord, how long: This is the voice not of a man grumbling against God, but of a man tormented by sorrows. To those who are tempted from their own sins, the Lord does not immediately rush to help, according to His great discretion. At the time, He says, He heard you favorably. On the contrary, to those who are tempted because of the wiles of the evil one, the Lord quickly hurries with His all-powerful help” (E. Zigaben. Explanatory Psalter, p. 46). Wed. at St. Gregory of Nyssa: “Prevent the decisive moment of our life by turning my soul, so that death overtaken does not render any means of healing ineffective. For in death no one will be able to heal the illness caused by sin by remembering God; because confession has power on earth, but in hell it does not” (Works of St. Gregory of Nyssa, part 2, pp. 199–200). Rev. John of Damascus, who often quoted St. Anastasia quotes the following words in a prayer for those coming to bed: “For I know, Lord, that I am unworthy of Your love for mankind, but I am worthy of all condemnation and torment. But, Lord, whether I want it or not, save me. If you save a righteous man, it is nothing great, and if you have mercy on a pure person, it is nothing wonderful: for you are worthy of Your mercy. But surprise Thy mercy on me, a sinner, for this show Thy love for mankind, so that my malice may not overcome Thy unspeakable goodness and mercy; and, as you wish, arrange a thing for me.” Without excluding the understanding of death as the end of life, E. Zigaben also gives this interpretation of this verse. “Here the prophet calls sin death, because it is the cause of death; for first sin appeared in the world, and after it death appeared as its consequence. So,” says the prophet, “he who commits sin, at the same time no longer remembers God, as if intoxicated by this sin and blinded by it” (E. Zigaben. Explanatory Psalter, p. 47). Wed. interpretation by Rev. Isaac the Syrian “The suffering endured in the present century for the sake of the truth cannot be compared with the pleasure that is prepared for those who suffer for the sake of good. Just as the handles (sheaves) of joy follow those who sow in tears (Ps. 125:5-6), so suffering for the sake of God will be followed by joy.” Works like the saints of our father Abba Isaac the Syrian M., 1993, p. 277. Rev. writes about true and false tenderness. John Climacus: “True tenderness is the pain of the soul, which does not ascend and does not give itself any consolation, but every hour imagines only its departure from this world and from God, who comforts humble monks, expects consolation like cool water. <...> Exaltation is born from false tenderness, and consolation is born from true tenderness” (Venerable John Climacus. Ladder. St. Petersburg, 1996, pp. 90–91). Many Orthodox ascetics spoke about baptism with tears (St. Macarius of Egypt, St. John Climacus, St. John Cassian the Roman, and especially St. Simeon N. Theologian). Compare, for example, with Rev. John Climacus: “The source of tears after baptism is greater than baptism, although these words seem somewhat impudent. For baptism cleanses us from former evils, and tears cleanse us from sins committed after baptism. Having received baptism in infancy, we have all desecrated it, but with tears we cleanse it again. And if God’s love for mankind had not given us these, then those who were saved would be truly rare and would hardly be found” (Venerable John Climacus. Ladder. p. 87). See Rev. John of the Climacus: “Many of the fathers say that the meaning of tears, especially among beginners, is dark and incomprehensible and that they come from many and different reasons: from nature, from God, from wrong sorrow and from true sorrow, from vanity, from lustful passion, from love, from the memory of death and from many other motives” (Ladder, p. 91). See, for example, Josephus in Antiquities of the Jews (10, 4). The story about the Apostle John the Theologian is contained in the work of Clement of Alexandria “What rich man will be saved” (42) It is also given in the “Church History” of Eusebius of Caesarea (3, 23) with reference to Clement. The verb used here is στιβορέω, which is found only in Rev. Anastasia means “to trample on”, “to treat with contempt” (Lampe G. W. N. A patristic Greek Lexicon. 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