A Word about the Holy Assembly and that one should not judge and remember malice

Essay by Rev. Anastasia Sinaita “A Sermon about the Holy Assembly and that one should not judge with malice” is an exhortation to Christians about a reverent attitude towards church services, especially the Divine Liturgy and the communion of the Holy Mysteries. The author denounces the behavior of believers in the church: absent-mindedness, inattention to prayers, idle talk, hypocrisy and, most importantly, maliciousness and condemnation of neighbors. He emphasizes that true faith is manifested not only in external rituals, but, above all, in purity of heart, in sincere repentance and in love for one’s neighbor. Visiting church, venerating icons and partaking of the Holy Mysteries are of no benefit if the soul is not cleansed of sins through confession, tears and humility. The essay describes what a Christian's behavior should be at the Divine Liturgy: reverent standing before God, contrition for sins, sincere prayer, unity with the priest and renunciation of all malice and hypocrisy. The author calls on believers to listen to the cries of the deacon and priest, realizing the greatness of the Sacrament being performed. Particular attention in the essay is paid to the sin of remembrance. St. Anastasius vividly describes the destructive impact of rancor on a person’s spiritual life, arguing that this sin makes all other virtues futile. He calls on believers to forgive offenses, following the example of Christ and the first martyr Stephen. Another important topic is condemnation of neighbors. The monk reminds us that there is only one Judge - God, and only He knows the true intentions of hearts. He emphasizes that even if we see someone else's sin, we do not know to what end his life will lead to this person and how he will repent. The author especially warns against judging priests, recalling that their judgment belongs to God and higher hierarchs. In conclusion, there is an edifying story about a monk who avoided condemnation at the ordeal due to the fact that he never condemned others. 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 was published 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. A Word about the Holy Assembly and that one should not judge and remember malice 38 39 All Divine Scripture, filled with the grace of the Holy Spirit, constantly encourages us to keep the commandments of God. The admonition of the prophet David, sung daily in the psalms, especially calls us to this. For the book of psalms fosters piety, instructs in faith, teaches chastity, leads to the fear of God, talks about punishment, tenderness, abstinence, repentance, compassion, the love of God, enduring sorrows, purity, long-suffering, fasting and good deeds. Diligence and diligence in prayer and reading Divine Scripture is the mother of all virtues. Through prayer we receive the fulfillment of every request and every gift from God. In the meetings, it is said, bless God (Ps. 67:27), and in the midst of the meetings I will sing praises to You (Ps. 21:23). Therefore, the prophet, as if on behalf of God, urgently inspires us to have unceasing diligence and zeal for God, saying: Learn and know that I am God (Ps. 45:11) 40. For without zeal and diligence in prayer and reading Divine Scripture, it is impossible either to receive the fulfillment of petitions or to truly know God. If someone often spends a long time mastering any of the earthly arts in order to finally achieve what he wants, then how much more diligently should he comprehend [the art of living] in God who wants to succeed in knowing God and pleasing Him: he must hotly and ardently, right up to the end of his life, direct his soul towards Him. Don’t you see how those who have temporary and transitory power, having seized a favorable time, rush about and collide with each other, pressed like fire by their proud thoughts? Each of them says: “What an auspicious time for me! How strong I am! How much I have in subjection and obedience! How well things in life are going for me! I will be rich, settled, fenced, I will rob and expand [my power], I will be ahead of everyone, before my time has passed. I will not wait for [the end], I will not worry, for I do not know what tomorrow will bring.” Most people fall under the power of such thoughts when they [constantly] rush somewhere, suffocating in temptations and everyday worries and not achieving their goal. They do not care at all about the soul, about death, about punishment, about judgment. But we also know almost nothing about ourselves and are deluded. And if only this alone, the evil would be less: but we are at enmity with each other, we scold, we intrigue and envy each other, we slander and mock, and none of us thinks about our sins, no one cares about our burden, but we consider the sins of our neighbor with all care; We are full of dirt up to our necks, and we don’t care about it. Until old age, we care about others, but we do not examine our own evil even in old age. We see the smallest shortcomings of our brothers, but we do not notice the beam in our own eye. We bend to the end under the burden of our sins, but occupy ourselves with the shortcomings of others and are not ashamed of anyone, we spare no one, we fear no one, but we gnaw at everyone, we devour everyone: small and great, guilty and innocent, our priests and teachers, mentors, exhorters and edifiers. Therefore, the wrath of God comes upon us, and therefore we are punished and given over to all sorts of sorrows and circumstances because of the petrification that has overtaken us. Great is our blindness, great is our frivolity, great is our carelessness. We have no tenderness, no fear of God, no correction, no repentance, but our whole mind remains in vice, bliss and intoxication. We often spend the whole day at shows, in empty conversations and other demonic activities, not getting bored, but even forgetting about food, home and other necessary matters; and in the Church of God, in prayer and reading, we do not want to be before God for even one single hour, but we rush to run away from the Church of God as if from fire. If the reading of the Holy Gospel is somewhat longer, we are indignant at this and senselessly wander our minds; and if the priest performing the prayers continues them a little longer, we become gloomy and inattentive. If the one who makes the bloodless Sacrifice lingers a little, we get bored, gloomy and yawning. We want to get rid of both the court case and prayer as soon as possible; Through vain affairs and debauchery we strive to fall into the hands of the devil. Beloved! Great is our misfortune! After all, we must dispose ourselves to warmth and zeal when performing any prayers and supplications, and especially during the celebration of the Most Pure Mysteries, standing before the Lord with fear and trembling in the holy Assembly; but we do not bring anything like this to Him in sincere prayer with a contrite and humble mind, but instead we settle our litigations and many of our vain affairs in holy Assemblies. Some think not about with what purity and what repentance one should approach the sacred Meal, but about what kind of clothes one should put on. Others, having arrived, do not deign to wait until the end of the sacrament, but find out from others about what is happening in the Assembly and, when the time for communion comes, like dogs, they quickly rush in, steal the mysterious Bread and run away. Others, having come to the church of God, do not stand quietly for a single hour, engaging in empty conversations and learning more worthless stories than prayers. Others completely abandoned the mystery of the Divine Liturgy, abandoning themselves to the joys of the flesh. Others do not try to pay all their attention to their conscience and, cognizing it, cleanse themselves from the filth of sins, but, carrying with them a great burden of sins, they observe the beauty and faces of women, and with their dumb desires they turn the Church of God into a whorehouse. Others, at that terrible hour [of the sacred rites], conclude trade and business deals, turning [the church of God] into a place of buying and selling. And many, finally, engage in slander against each other or against the priests themselves, who offer [bloodless] sacrifice in the Assembly. Some of the women who serve the devil at the same time with them are no different from these: in the Church of God they are not so much zealous in prayer as they are looking out for the simplest in soul in order to seduce them. So, having shown that this instruction applies to everyone, both men and women, I return to the original topic of our word, weeping about how much our own frivolity and negligence has led to the fact that we have become Christians only in name. For what could be more terrible when we, being filled with theft, wickedness and many other sins, washing with water only our hands [but not our soul], which are foul and unclean, approach the holy Body and the divine Blood shed for the salvation of the world? Don’t you see how Judas, who unworthily and with a treacherous thought accepted the Body of the Master, was immediately condemned and gave room to the evil one within himself? For it is said: And when he took the piece, Satan immediately entered into him (John 13:27) 41; The devil does not despise the Holy Bread, but denounces the communicant himself, since he received communion to his own condemnation. With what conscience, tell me, do you approach the Holy Mysteries? With what soul, with what thought [do you approach them], having an accusing conscience inside you? Tell me, would you dare, carrying dirt in your hands, to touch the royal clothes? But what am I saying - to the royal ones? You do not touch your clothes with unclean hands, but first you wash and clean them and then you touch your clothes. Why don’t you give God the honor that you give to cheap clothes and dresses? Tell me, what kind of forgiveness will you receive after this? For pleasing [God] does not consist only in coming to the Church of God, venerating the divine images of holy icons and kissing the venerable Cross; and cleansing does not consist in washing your hands with water, but in casting off and washing away the uncleanness of sin. One must erase the chains of sin with confession, tears and a humble soul, and then only proceed to the most pure Mysteries. But maybe someone will say: it’s not easy for me to arouse tears to mourn myself. But why? Because you don’t work, you don’t feel [your sins] and you don’t think about the terrible day of judgment. Even if you cannot cry, then at least sigh heavily and be sad, stop laughing, reject arrogance and fearfully stand before the Lord, with your eyes downcast, making confession to Him with a contrite heart. Don't you see with what respect they approach an earthly king, even a wicked one? They look at him in awe; they approach him silently, without unnecessary movements, without fuss, in silence and fear. But in the Church of God we act like in a theater or in a bathhouse: we laugh, talk idle talk, talk nonsense, and only deceive ourselves, thinking that we are in the Church. Don't you know that the Church of God is a doctor and refuge? If you remain sick at the doctor’s office and do not receive healing, then where will you receive it after that? If you endure a storm in a harbor, where will you find peace? Stand still, brothers, I beseech you, in fear. Stand with trembling at the terrible hour of the offering of the [Holy Sacrament]. For with what disposition of heart and with what thought each of you stands at that very hour, with such is the ascension [of the Holy Gifts] to the throne of the Master, that is, anaphora. Stand before God quietly, with contrition. Confess your sins to Him through the priest, judge your deeds and do not be ashamed, for there is shame that leads to sin, and there is shame, glory and grace (Sir.4:25) 42. Condemn yourself before people, so that the Judge of the universe will justify you before the Angels and the whole world. Ask the Lord for mercy, forgiveness, forgiveness of sins and deliverance from future sins, so that you can properly approach the Holy Mysteries and with a clear conscience partake of the Body and Blood, so that your communion will serve you as a purification, and not as a condemnation. Listen to St. Apostle Paul: Let a man examine himself, and in this way let him eat of this bread and drink of this cup. For whoever eats and drinks unworthily eats and drinks condemnation for himself, without considering the Body of the Lord. This is why many of you are weak and sick, and many are dying (1 Cor. 11:28–30). You see that illnesses and many deaths occur due to the fact that one approaches the Divine Mysteries unworthily. But perhaps you will say: who is worthy [to begin the Holy Mysteries]? I also know this question. But you will only be worthy if you want to. Admit yourself as a sinner, cut yourself off from sin. Retreat from sin, wickedness and anger. Show deeds of repentance: accept chastity, meekness and long-suffering. Bring from the fruits of righteousness also compassion for the unfortunate - and you are worthy! Bring a prayer to God with a contrite soul, and He will fulfill your requests. If you do not do this, then you are procrastinating in the Church in vain. This is not my word, but the voice of the Lord: What do you say to Me: “Lord! God! “And you do not do My will? (cf. Matthew 7:21) – For faith without works is dead (James 2:20). And why do they say that when you commit evil, you cannot pray, you cannot linger in the Church of God? This is not what I am talking about and this is not what I am keeping you from. But, on the contrary, I urge you to pray as it should be, so that when we approach [the Holy Mysteries], we stand before God in prayer, so that Christ does not say to us, as to the Jews: My house will be called a house of prayer, but you have made it a den of thieves (Matthew 21:13). For if those who sell and buy, scourged, were expelled by the Lord from the Jewish church, then what kind of punishment and Gehenna will those who quarrel with each other and commit malice be awarded? What will we suffer, having rebelled against God and submitted to the devil? Look how the priest, being an intercessor for people before God and His propitiator for the remission of many sins, supports everyone and strengthens them before the offering of the Holy Gifts, as if appealing to the people in these words: Oh, men! Since you have made me an intercessor for you before God during this mystical meal, I beg you to be jealous with me: put aside all worldly cares, leave all bodily worries, for the time is coming for fervent prayer, and not for vain pastime. Listen to what the deacon proclaims to us: Let us become kind, let us become fearful. Let us listen to the holy offering, let us bow our necks, close our thoughts, tie our tongues, lift up our minds on wings, and ascend to heaven. Woe is our mind and heart, woe, to God, let us lift up the eyes of our souls, let us pass heaven, let us pass the Angels, let us pass the cherubim, we will reach the very throne of God, we will lay hold of the most pure feet of Christ, we will water them with tears and we will pray for His mercy towards us, we will bring confession of sins to His holy, most heavenly and mental altar. This is what the priest exhorts us when he says: Woe is our heart. How do we respond to this? – Imams to the Lord. What are you saying, what are you doing, man? Your mind ascends to the corruptible and transient, occupies itself with external images and things, earthly pleasures and trials, and you say: Imam to the Lord. Be careful, I beg you, lest it turn out that your mind is not woe unto the Lord, but down to the devil. What are you doing, man? The priest makes a bloodless Sacrifice for you to the Lord, and you are negligent. The priest fights for you, and, standing before the altar, as if before a terrible judgment seat, he prays to the Lord, urging Him to send you the grace of the Holy Spirit from heaven, and you do not care at all about your salvation. I beg you: remove this evil and empty custom from yourself. Join your voice to the voice of the priest who is zealous for you, work together with him in his prayer for you. Surrender yourself entirely to God for your salvation. The strengthened (reinforced) prayer of the righteous can accomplish much (James 5:16) 43. It is strengthened if you also cooperate with the priest and show the fruits of repentance: when one builds and another destroys, what will they receive for themselves except fatigue (Sir.34:23)? What could be worse than that terrible fall, when we not only deceive Christ at the terrible hour of the Holy Assembly, but also remember to be malicious against our brothers, although in prayer we say: and forgive us our debts, as we forgive our debtors? What are you saying, man? Why do you frivolously defy God? You bear malice against your brother, you sharpen your sword for him, you prepare tricks against him, you carry a wicked thorn in your heart, and at the same time you cry out to God: forgive me my debts, just as I forgive my debtor. Did you come to the Church of God for the sake of prayer or deceit? Find grace or bring the wrath of God upon yourself? Receive remission of sins or increase them even more? Take away salvation or punishment? Don’t you see that this is why we kiss each other at that terrible hour [of the offering of the Holy Gifts], so that, throwing off all the shackles of untruth (Is. 58:6) and hard-heartedness, we may appear before the Master with a pure heart? What are you doing, man? At that very moment when the Angels serve, closing the mysterious Table with six wings, when the Cherubim stand and sing the Trisagion hymn with a bright voice, and the Seraphim bowed in reverence, when the bishop asks for mercy for you and everyone will serve him with fear and trembling, when the Lamb of God is slain and the Holy Spirit descends from heaven, when the Angels invisibly go around all the people, celebrating and adding to your list the souls of the faithful 44, you, having despised all this, do not tremble, but kiss your brother with the kiss of Judas, hiding in your heart the deadly serpentine sting - a long-standing memory of malice against your brother. Why don’t you tremble and fall down before the One who knows the secrets of hearts when you say: leave it to me, as I left it to my brother? What curses does such a prayer bring to you! What you say testifies against yourself: if I leave, then leave for me; if I forgive, then forgive me; if I have compassion, then have compassion for me; if I retain the memory of malice towards my neighbor, then You do the same with me; if I am angry, be angry too; With the same measure that I use, so shall You measure it to me; If I forgive only in words, then I will receive mercy in the same way. Master! I pronounce judgment on myself, for I heard your terrible voice: With the measure you use, it will be measured to you (Matthew 7:2), and if you do not forgive people their sins, then your Father will not forgive you your sins (Matthew 6:15). Convinced by the explanations of your false words, I forgave and forgave those who sinned against me. Master! Leave it to me, just as I left it to my neighbors. Let's say one more thing: the priest, knowing that each of us is going to pray at that terrible and awe-inspiring Assembly, after the consecration of the bloodless Sacrifice, raises the Bread of Life and shows it to everyone. Then the deacon exclaims: Let us attend, that is, pay attention to yourselves, brothers. Before this, you had already briefly prayed with the words: imams to the Lord of the heart, and then, bringing to God a pure confession and without memory of malice, you said: forgive us our debts, as we forgive our debtors. That's why you kiss each other. But since I myself am a man and do not know the thoughts of your heart, I am free from condemnation, for I do not know which of you is worthy and which is not worthy of communion of the Holy Mysteries 45 . Therefore, I urge you to pay attention to yourself and realize what you are facing. After this, the priest immediately says: Holy of Holies. What does this mean? See, beloved, how you begin to partake of the Divine Mysteries, so that none of you, when approaching, hear such words: do not touch Me, depart from Me, you who commit evil and lawlessness. Move away, having not forgiven your brother, go and bring him the gift [of your forgiveness] - only then will you be worthy of receiving the Holy Gifts. Throw off the impurity of anger, then come and receive the cleansing Coal. Turn to the Lord: Master! I know that I have many sins and debts, but according to Your commandment I have forgiven my brothers, so that I too may be worthy of Your forgiveness. This is the meaning the priest invites us to put into this short exclamation. So, let us forgive our brothers, let us throw off all malice and wickedness, desiring to live worthy of the calling to which we have been called (cf. Eph. 4:1). Don’t say: I have already forgiven my brother a lot, but he sinned against me again, because you will hear the same thing from the Master. Don’t say: someone dealt me ​​strong blows, plotted evil against my house, appropriated my field for himself, killed my son, did me a lot of harm, imprisoned me, delivered me to death, and I cannot forgive this. Beloved, I beg you, don't say that. For as much as you release to your brother, the Lord will release as much and even more to you. Remember the first martyr Stephen: what did he say about those stoning him? – Lord, do not impute this sin to them (Acts 7:59). Remember Jacob, the brother of the Lord, about whom Jewish historians also remember that he prayed for those who were killing him and said: Lord, leave it to them, for they do not know what they are doing. Remember the Master himself, who accepted death for your salvation: if your brother wants to hang you on a tree, raise your voice to the Master and say: Father, forgive them this sin (Luke 23:34). Look at him who borrowed ten thousand talents from the Master (Matthew 18:24). Having heard about ten thousand talents, think about the burdens of sin. When he [the debtor] fell to the Lord and, timidly, cried out for mercy, he received forgiveness of his entire debt. But when he himself, out of spite, did not forgive his debtor, he not only lost the remission of debt, but found himself betrayed to eternal hell. The mere memory of malice, more than all ten thousand talents of burdensome sins, was capable of destroying him. Therefore, I beg you, brothers, let us avoid this evil and unforgivable sin. If you want to know that the darkness of remembrance is worse than any other sin, then listen: every sin is committed in a short time and quickly stops, as, for example, if someone commits fornication - after that, having realized the depth of the crime committed, he comes to its awareness. Memory malice incessantly preserves a flaming passion. Possessed by this passion - whether he gets up or lies down, prays or makes a journey - he constantly carries a thorn in his heart. Anyone who has enslaved himself to this passion can neither taste the grace of God nor be worthy of remission of sins. Where remembrance has sprouted, nothing brings any benefit: neither fasting, nor prayer, nor tears, nor confession, nor supplication, nor virginity, nor almsgiving, nor any other good - everything destroys remembrance against a brother 46 . Let us listen to this carefully. For it is not said: if you brought your gift to the altar and remembered that you have something against your brother, but if you remember that your brother has something against you,... go first and be reconciled with your brother, and then... offer your gift (Matthew 5:23-24). So, if we must heal our brother’s evil and wickedness, then what kind of condescension do we ourselves deserve when we not only do not do this, but remember to be malicious against our brothers and hide the evil serpent’s sting within ourselves? I hear many often say: woe is me, how can I be saved? I cannot fast, I do not keep vigils, I am unable to maintain virginity and withdraw from the world - how can I be saved? How? I tell you: let go, and you will be forgiven, forgive, and you will be forgiven (cf. Luke 6:37) - this is one short path to salvation. I will offer you a second one: Judge not, it is said, lest you be judged (ibid.). This is the way without fasting, vigil and labor 47. So, do not judge your brother, even if you see with your own eyes how he sins, for we have one Judge and Master, who will reward everyone according to his deeds, and one day of Judgment, on which we will appear naked, according to our deeds, accepting the mercy of God. For the Father judges no one, but has given all judgment to the Son (John 5:22). Therefore, the one who judges his brother before the second coming of Christ is the Antichrist, for he arrogates to himself the dignity of Christ 48 . I beg you, let us not judge our brothers, so that we may be worthy of forgiveness. You see, perhaps, how he sins, but you do not know to what end his life will lead. That same thief, crucified with Christ, was a villain and murderer, and Judas was an apostle and disciple of Jesus, one of his closest disciples. But in a short time a change occurred: the thief went to the Kingdom of Heaven, and the closest disciple went to destruction 49. Even if your brother is a sinner, how do you know what his last deeds will be? For many who have openly sinned more than once secretly repented fervently, and we see how they sin, but we know nothing about their repentance and conversion. It happens that we judge sinners, but God has already justified them 50. Therefore, I beg you, let us neither be malicious nor judge any people until the Righteous Judge comes, Who will illuminate what is hidden in the darkness and reveal the intentions of the heart (1 Cor. 4:5). Especially do not judge the priest of God by the secret and unspoken rumors that you have heard about him. Do not say that the one who offers [the bloodless Sacrifice] is a sinner, that he is condemned, that he is unworthy and that the grace of the All-Holy Spirit does not dwell on him. Let no one think like that. But there is One who knows and tests the secret hearts. Know yourself, whom you extol in every possible way, and leave judgment to the Righteous Judge. Let the priest firmly adhere to the divine dogmas, and regarding the rest you are not a judge, unless you have lost your mind and are aware of your own measure and dignity. But, someone will say, can’t even a bishop be subject to trial according to church canons? Maybe, I say. But he is not condemned by you, but by God and the superior bishop. Why are you, sheep, judging the shepherd? Why, like a Pharisaic, are you stealing from God a judgment that has not been entrusted to you, and a priestly dignity that has not been entrusted to you by God? Therefore, I beg you, do not judge anyone, especially the priest of God, but with faith, active repentance and a clear conscience, approach the Divine Mysteries, and you will be worthy of all sanctification. After all, if the one offering the bloodless Sacrifice were even an Angel of God, and you approached unworthily, then the Angel would not have cleansed you of your sins. And that what I said is true, Judas himself is a witness to this. For he accepted the divine Bread from the most pure hands of the Lord, but since he accepted it unworthily, Satan immediately entered him. If you want to hear the story that the one who does not condemn the sins of others is free [from punishment for his sins], and vice versa, the one who condemns puts a heavy seal [of sins] on himself, then listen, Christ and the Lord are witnesses that those who saw this are still alive. A certain man, adorned with monastic clothes, having spent his life in negligence and carelessness, fell ill with an incurable illness, and when his breath was already running out, he was not at all frightened by the approaching death, but with all gratitude and zeal began to prepare for separation from his body. Then one of the most God-loving fathers sitting next to him asked him: believe me, brother, that we, admittedly, saw how you spent your life in carelessness and negligence, and we do not understand: where did you get such carelessness at this hour? To this the brother replied: truly, honest fathers, I spent my life in all kinds of negligence, and now, at this hour, the Angels of God brought me a handwritten copy of my sins. Having read out the sins that I committed after I renounced the world, they said to me: Do you admit all this? I answered: yes, that’s exactly what happened; but, however, after I renounced the world and became a monk, I did not condemn any of the people and did not be malicious. I pray that the word of Christ may be preserved on me, for He said: Judge not, and you will not be judged, and Forgive, and you will be forgiven (Luke 6:37) As soon as I said all this, the handwriting of my sins was immediately torn to pieces, and now, with all joy and carelessness, I am going to Christ. And as soon as that brother told his fathers about everything, he gave up his spirit to the Lord in peace, without depriving those standing before him of spiritual benefit and instruction. May we also be rewarded with this benefit, instruction and share, preserving ourselves unhurt from all condemnation and remembrance of malice, by the grace and love of mankind of our all-holy and merciful God, for to Him belongs all glory, honor and worship, with His only begotten Son, His all-holy and life-giving Spirit, now and ever and unto the 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. The translation was made according to the publication: ΦΙΛΟΚΑΛΙΑ ΤΩΝ ΝΗΠΤΙΚΩΝ ΚΑΙ ΑΣΚΕΤΙΚΩΝ 13Α “ΤΟ ΒΙΖΑΝΤΙΟΝ”, ΦΕΣΣΑΛΟΝΙΚΗ, 1998. Σ. 386–413. In Russian, the “Word” was known in fragments. Teaching on reverent prayer in church and worthy communion of the Holy Mysteries / Transl. prot. S. Serafimovich // Sunday reading. 1842/1843. T. 6. No. 42 P. 363–364, Teaching on what should not be condemned / Ibid., 1858/1859. T. 22. No. 9. P. 8384, Against those who come to church without reverence / Transl. prot. Comrade Paschalidis // Ibid. 1859/1860, vol. 23. No. 48. pp. 505–506. The word “assembly” (σύναξις) in patristic writing often refers to the Divine Liturgy. Glory, be abolished (σχολάσατε) and understand that I am God. The verb σχολάζω (to have leisure, to rest; to devote leisure, to do something, cf. Russian: to take time) in this context is better translated as “to learn.” So with Rev. Anastasia. In the Synodal translation: And after this piece Satan entered into him. See also further: “Do not show partiality against your soul and do not be ashamed to your harm. Do not withhold your word when it can help. Do not be ashamed to confess your sins, and do not withhold the flow of the river” (vv. 26–27:30). That is, strengthened by our prayer (in the glorious translation: The prayer of the righteous can be hastened much) Cf. Modern Greek translation: Ἡ προσευχὴ τοῦ δικαίου ἐχει μεγάλη δύναμη ὅταν ἐνεργοποιεῖται καὶ ἀπὸ μᾶς (the prayer of the righteous has great power when it is supported by us). See also the interpretation of this verse in the LVII question and answer to Fallasius, Ven. Maximus the Confessor (Alpha and Omega 1997, No. 3 (14), pp. 43–46). Wed. at Rev. Maximus the Confessor. “...With him (i.e., the Holy Assembly - M.N.) there are holy Angels who each time write down those entering, present them to God and pray to Him for them” (Creations of St. Maximus the Confessor. Book I. M., 1993, p. 177). Wed. interpretation of St. Herman of Constantinople (8th century): "Then the priest cries out, saying to everyone: 'I am a man like you, and I do not know the sins of each of you. Beware, look: here is God, the Holy God and resting in the saints.' The people agree and speak. “One is Holy, one is our Lord Jesus Christ” with God and the Father and with the Holy Spirit” (St. Germanus of Constantinople, Legend of the Church and Consideration of the Sacraments, 46. M., p. 1995, pp. 85–86). See the vivid description of memory malice by Rev. John of the Climacus “Memory is the fulfillment of anger, the storage of sins, hatred of the truth, the destruction of virtues, the rust of the soul, the worm of the mind, the disgrace of prayer, the suppression of prayer, the alienation of love, a nail driven into the soul, an unpleasant feeling, loved in grief with pleasure, unceasing sin, never-ending crime, ever-present malice. The memory-evil silent one is an asp hiding in a hole, which carries within itself a deadly poison. Remembering the sufferings of Jesus will heal the memory of malice, which is greatly disgraced by His gentleness. Some took upon themselves labors and exploits in order to receive forgiveness; but a man who does not remember evil got ahead of them. Give a little, and they will give you a lot. Forgiveness of malice is a sign of true repentance; and whoever holds the memory of malice in his heart and thinks that he is doing repentance is like a man who in a dream imagines that he is running” (Ladder, 9). Rev. Anastasius directly follows the order contained in the “Ladder.” After discussing the harm of memory malice, the Ladder devotes the following word to the sin of condemnation and slander: “Never be ashamed of the one who slander your neighbor in front of you, but better tell him: “Stop it, brother, I fall into the worst sins every day and how can I condemn him?” In this way you will do two good things and heal both yourself and your neighbor with one plaster. This is one of the shortest ways to receive forgiveness of sins, that is, not to condemn anyone. For it is said: do not judge, and you will not be judged (Luke 6:37). Just as fire is contrary to water, so it is not natural for a repentant person to judge” (Ibid. 10:8). “To judge means to shamelessly steal the dignity of God” (ibid., 10, 14). “You will beware of condemning those who sin if you always remember that Judas was in the council of Christ’s disciples, and the thief was among the murderers, but in an instant a wonderful change happened to them” (ibid., 10, 4). “If you saw someone sinning even at the very departure of the soul from the body, then do not condemn him, for the judgment of God is not known to people. Some openly fell into great sins, but performed great virtues in secret; and those who loved to ridicule them were deceived, chasing smoke and not seeing the sun” (Ibid., 10, 8). You might be interested in: