Experience of a systematic presentation of the theology of Hieromartyr Hilarion (Trinity)

(on various aspects of ecclesiology) The theology of Archbishop Hilarion (Trinity) did not go unnoticed by church scientific researchers, but consideration of his theological position usually either represents a general outline of his teaching about the Church, or (often) is fragmentary. The greatest response is evoked by the views of Hieromartyr Hilarion on the question of the boundaries of the Church, his polemics with heterodoxy, as well as soteriological views. Among the shortcomings of criticism of the theology of Bishop Hilarion, one can name such as a small amount of material used for conclusions, the absence or superficiality of theological analysis, consideration of some statements of Archbishop Hilarion out of context and without taking into account the ecclesiological orientation of his theology, as a result of which conclusions are sometimes drawn about modernism and even the heresy of his theological views. The proposed article is an attempt to partially fill the noted shortcomings and show the interconnection of various theological ideas of the Hieromartyr Hilarion, considered in an ecclesiological manner. The place of the doctrine of the Church in the theology of Hieromartyr Hilarion Writing about the theology of Hieromartyr Hilarion (Trinity) means writing about his ecclesiology. It does not follow from this that Archbishop Hilarion did not touch upon issues related to other branches of theological science in his works. This only means that the doctrine of the Church for him was a kind of algorithm for revealing any theological topic. Whatever he wrote about, he wrote, first of all, about the Church - directly or indirectly, openly or covertly. Churchliness was the main idea and the main background of his theology. In polemics with Protestants, Archimandrite Hilarion argued that “we need to talk only about the Church. Together with the Church, the Holy Scriptures and the Holy Tradition stand or fall” 1 . We can notice a similar way of thinking throughout the theology of Bishop Hilarion. Faith in the Church was for him a necessary condition for the truth of any theological research: “...we can reduce everything to faith in the Church” 2, since “in the ninth member of the Creed, a person confesses his connection with the visible society of the followers of Christ, and thus already in these short words of confession he agrees with all the truths taught by the Church, which is recognized as the guardian of Christ’s teaching” 3. According to the views of Archbishop Hilarion, the dogma of the Church, which “can be called the self-consciousness of the Church” 4, is the focus, container and fence of all church dogmatic teaching. A Christian perceives all theological truths from the Church and through the Church. Hieromartyr Hilarion in his theological works tried to show the organic connection of all church teaching with the dogma of the Church, since forgetting this connection leads to sad retreats in theology. Orthodox theology is directly related to the moral life of a Christian: “Dogmatic truths have moral significance, and Christian morality is based on dogmas” 5 . Therefore, the doctrine of the Church is not only the focus of dogmatic truths, but also the connection between dogma and morality: “But it is precisely the idea of ​​the Church that is the point at which doctrine turns into moral teaching, Christian dogmatics turns into ethics. The idea of ​​the Church gives life and fulfillment to Christian teaching” 6. Indeed, in confessing faith “in one Holy, Catholic and Apostolic Church,” a person agrees not only with the dogmatic teaching of the Church, but also “once and forever consent is given to submission to all those laws by which the Church achieves the goal of its existence and by which it, as a society living on earth, is governed.” “Therefore,” Bishop Hilarion concludes, “I think we will not be wrong if we express the idea that the truth of the Church, above all others, concerns the very life of every Christian, determines not only his beliefs, but also life itself.” 7 The course of the theological reasoning of Hieromartyr Hilarion is unusual in comparison with textbooks on dogmatics, where the material is presented in a descending line, from the topic “About God in Himself” to the topic “About God the Savior and His special relationship to the human race,” and the doctrine of the Church occupies the penultimate place. The theology of Archbishop Hilarion has, so to speak, a vital, practical character or economic orientation. In his research, he goes back from the dogma of the Church to the mysteries of the existence of the Holy Trinity and to other dogmas, with the goal of showing the connection between the dogmatic provisions being analyzed and their significance for the life of a Christian. This feature of the theology of Hieromartyr Hilarion must be taken into account for a correct understanding of his ideas. Otherwise, distortions become almost inevitable. In accordance with the above, below is a presentation of the theology of Archbishop Hilarion as ecclesiology, presented in various theological aspects. Various aspects of the ecclesiology of Hieromartyr Hilarion (Trinity) The Most Holy Trinity is the image and source of existence of the Holy Church. ““Holy Father! Keep them in Your name, those whom You have given Me, so that they may be one, just as We are... I pray not only for them, but also for those who believe in Me through their word, that they may all be one, just as You, Father, are in Me, so that they also may be one in Us” (John 17: 11, 20-21). Special attention should be paid to these words of Christ. They clearly define the essence of all Christianity: Christianity is not some abstract teaching that is accepted by the mind and contained by everyone separately. No, Christianity is a common life in which individuals are so united with each other that their unity can be likened to the unity of the Persons of the Holy Trinity” 8. There are two points to highlight in this comparison: a) restoration of the unity of human nature; b) the union of humanity with God. To agree with the first point, it is necessary to recognize the original unity of the human being, or the consubstantiality of the human race. This idea had its supporters and opponents in the Church. But since the unity of human nature was recognized by quite a few holy fathers, and among them Methodius of Patara, Basil the Great, Gregory of Nyssa, Cyril of Alexandria, “then, it seems, an Orthodox theologian cannot leave this patristic thought without due attention when revealing the dogma of the Church” 9. In the sacrament of the Holy Body and Blood of Christ, people by human nature are united with each other and with God in the Person of the Son of God. But the connection here within humanity is natural, and with the Divine it is mediated through human nature, perceived by the Personality of God the Son and united with the Divine nature “unfused, unchangeable, inseparable, inseparable” 12. And although due to the “community of properties” of two natures in the Person of the Lord Jesus Christ we say that we are united with God, we are united with the Divine Person in His sanctified and deified human nature. But “who confessed the truth of the incarnation, the Apostle Peter says that people became partakers of the Divine nature, which is the great and precious promise (2 Pet. 1:4). At the first creation, God breathed into man's face the breath of life, and man became a living soul (Gen. 2:7). In the new creation, the Logos did not limit itself to the perception into unity of the hypostasis of the earthy human nature, but also blew, saying: receive the Holy Spirit (John 20:22), and with a stormy breath, everything was filled with the Holy Spirit (Acts 2:2-4), so that the new Adam is the life-giving Spirit (1 Cor. 15:45) ... The Spirit of God lives in the new creation (Rom. 8:9–11; 1 Cor. 3:16)" 13. It is the Holy Spirit who is that Divine Person in Whom the people who make up the Church, through the grace-filled Divine energies, are united directly with the Divine, that is, with the Divine nature, without which neither the deification of man nor the very existence of the Church is actually possible. Archbishop Hilarion speaks about this, again in the words of St. Cyril of Alexandria: “Concerning unity in the Spirit, let us say again that everyone, having received one and the same Spirit, I mean the Holy One, is united in some way with each other and with God... Just as the power of the holy Flesh makes co-corporeal those in whom it will be, in the same way, I think, in the same way, the one inseparably living Spirit of God in all leads everyone to spiritual unity... So, we are all one in the Father and the Son and the Holy Spirit... You see how in Christ and the Holy Spirit we are all one, both in body and in spirit. As we are, so the Son is one with the Father." 14 Thus, the unity of people in the Church is accomplished: a) in the image of the unity of the Most Holy Trinity, by restoring the unity of humanity through its union with the deified human nature of Jesus Christ the Son of God; b) entering into the natural unity of the Holy Trinity through communion with the Divine nature in the Hypostasis of the Holy Spirit. Both of these points can be expressed by the short but succinct statement of the Areopagite cited by Bishop Hilarion: “Deification is assimilation, as far as possible, to God and unity with Him” 15. One of the most frequently quoted quotes from the holy fathers in the works of Archbishop Hilarion is the words of the Hieromartyr Irenaeus of Lyons: “Others do not attach any importance to the descent of the Son of God and the economy of His incarnation, which the apostles announced and the prophets predicted that through this the perfection of our humanity should be realized. And such should be counted among those of little faith” 16. The Incarnation is the foundation on which the Church of Christ is built, and the Church itself is “as if a direct continuation of the incarnation, just as a building can be called a continuation of the foundation” 17. Archbishop Hilarion, in agreement with the holy fathers, interprets the confession of the Apostle Peter at Caesarea Philippi and the Savior’s answer (see: Matt. 6:16–19) in the sense that the stone on which the Lord promises to create His Church is not only the apostle’s confession of faith in the Incarnation, but also the Lord Jesus Christ Himself, God incarnate. Therefore, first of all, “the very fact of the incarnation of the Son of God is the rock on which the Church is built. The Church is a direct consequence of the Incarnation. Christ’s words to Peter inextricably link Christology with ecclesiology” 18. Hieromartyr Hilarion called the dogma of the Incarnation the fundamental truth of Christianity 19, “for a person cannot become immortal and incorruptible without the incarnation of the immortal and incorruptible Only Begotten Son of God, Consubstantial with God the Father” 20. It is for this reason that, during the era of the Ecumenical Councils, “the Church defended the truth of the consubstantiality of the Son of God with God the Father, it defended the Divine dignity of its Founder and Savior of mankind” 21 . “For this truth, the greatest fathers of the Church fought until they bled... Here they did not yield to the enemies a single inch, in the literal sense, not a single iota, by which in the Greek language the subsubstantial (ομοιούσιος) differs from the Consubstantial (ομοούσιος)” 22 . Thus, the Church “defended the truth of our real salvation, it preserved for humanity the meaning of its life, for there is no meaning of life without the coming to earth of the Only Begotten Son of God, consubstantial with God the Father” 23 . Archbishop Hilarion repeatedly and strongly emphasizes the direct, organic connection of the Incarnation not only with the Church, but also with salvation, or more precisely, with salvation in the Church: “Understood in their inextricable connection, the confession of Peter and the answer of Christ form a whole system of Christian theology, a single, integral and harmonious system. This system harmoniously combined the doctrine of the Divinity of Christ (Christology), the doctrine of salvation (soteriology), and the doctrine of the Church (ecclisiology). The incarnation is the beginning of salvation, and on the basis of the incarnation the Church is created, a new nature, which, through the action of grace, is healed from sinful corruption and reaches the measure of the full stature of Christ” 24. Thus, being the foundation of the Church, the Incarnation also becomes the source of our salvation: “The wisdom and goodness of God creates the economy of the Incarnation. The Son of God is incarnated, and in the One Hypostasis of the God-Man two natures are united - Divine and human - “unfused, unchangeable, inseparable, inseparable.” This unity of natures in itself is the source of human salvation” 25. The salvation of man, the transformation, the renewal of human nature in the Church necessarily require recognition of the fullness of the Divine nature in Christ: “The desire to be a “new creation,” “renewed by nature,” in other words, the Church of the living God, requires recognition of the full Divinity of Christ. “God became man so that man could become god.” “The Son of God became the son of man, so that the sons of men might become sons of God.” This is how Saints Irenaeus of Lyons and Athanasius the Great define the meaning of the Incarnation." 26 Summarizing the statements of the holy fathers and teachers of the Church about the Incarnation, Hieromartyr Hilarion expresses the same thought in a negative form: “We could not have become incorruptible and immortal if the Incorruptible and Immortal had not first become what we are” 27 . These same reasons force us to accept the Son of God’s acceptance of His hypostasis of human nature into the unity without any damage, since, according to the thought of St. Ephraim the Syrian, “Christians are established in the humanity of Christ” 28 . The difference between the nature of the old humanity and the human nature perceived by God in the Word is only that the Lord Jesus Christ as the New Adam in His supernatural, passionless birth from the Most Pure Virgin Mary did not accept that inclination to sin that was inherent in all the descendants of the old Adam, and He Himself was free from all sin: “The Most Holy Theotokos is our common Mother, because She gave birth to the “new” Adam” and “new humanity” came from Her. After all, now human nature is different than in the Old Testament; now there is “Divine admixture” in our nature... Mary is the purest fruit of our nature; She is “chosen from all generations,” like the pinnacle of humanity, having reached the Heavenly King. Through Her the human race entered into a relationship with God. If Christ lives in us, His Mother also lives in us. But this Mother had to be a Virgin. By affirming the ever-virginity of the Mother of God, our theology speaks only of what we need. The corruption of our nature affected our very birth... The re-creation of nature - and in this re-creation lies salvation - it had to begin with overcoming the laws of natural birth... Thus, for our salvation, the ever-virginity of Mary is necessary. The divine dignity of the Savior is necessary for the actual salvation and renewal of creation, and this renewal began with the fact that the Mother remained a Virgin. The divinity of Christ and the ever-virginity of Mary are inextricably linked, and without them there is no salvation, that is, there is no meaning in life” 29. In the incarnation of the Son of God, the primordial human nature, free from sin, is recreated, to which the unity lost as a result of the Fall is restored: “The original beauty of our nature is restored (the words of St. Cyril of Alexandria). A new existence begins. The unity of the human race, cut by sin, is being restored” 30. It is this renewed and deified nature of the New Adam in the Incarnation that becomes the foundation of the Church and the source of our salvation. The connection between the Incarnation and the creation of the Church is inseparable and so close that not only the lack of faith in the Incarnation leads to disbelief in the Church, but also disbelief in the Church, although perhaps not immediately, leads to the denial of the Incarnation. “It was precisely for the creation of the Church that the descent to earth of the Son of God and His death on the cross was necessary. And therefore, everyone who separates Christianity from the Church sooner or later comes to the blasphemy of denying Christ the God-man, and they come precisely because the God-manhood of Christ becomes unnecessary for them” 31 . Those who deny the Incarnation lose not only the Church, but even the very name of Christian, since, for example, according to St. Athanasius, “those who call Arians Christians are in a great and extreme error... Arians teach baptism not into the Father and the Son, but into the Creator and the creature, into the Creator and the work” 32. Pneumatological aspect A large place in the ecclesiology of Hieromartyr Hilarion is given to the doctrine of the action in the Church of the Holy Spirit, Who, like the incarnate Son of God, our Lord Jesus Christ, is called the beginning of church life. But this beginning is different in relation to the Hypostasis of the Son of God. Our salvation is accomplished in the Theanthropic church organism, created on the basis of the incarnation of God the Word. Incorporation into this organism and the growth of its members in perfection is also a Divine action, but this action is already performed by the Person of the Holy Spirit - the Comforter, whose message was promised to us by the Savior Himself (see: John 14:16-18; 15:26; 16:7-15). “As the soul is in the body, so is the Holy Spirit in the Church; the Church is not only one body, but also one Spirit” 33. “It is this Holy Spirit that is constantly spoken of in the Holy Scriptures, that He revives the Church, which is the body of Christ. The Spirit of God lives in the members of the Church (Rom. 8:9, 11, 23, 26; 2 Tim. 1:14; 1 Pet. 4:14), Who guides them (Rom. 8:14)” 34. By uniting in the Church with Christ according to humanity, we partake of His deified human nature, and by uniting in the Church in the Holy Spirit, people partake of uncreated Divine energies, becoming “partakers of the Divine nature” (1 Pet. 1:4): “And when the Apostle Paul speaks about the unity of people in the Church, he always speaks of the Holy Spirit as the source of this unity. For the apostle, the Church is not only “one body,” but also “one Spirit” (see: 1 Cor. 12:11, 13; Eph. 4:3–4, 7, etc.); and here what is meant is not like-mindedness or unity of religious convictions... but the one Spirit of God permeating the entire body of the Church, as the holy fathers and teachers of the Church testify” 35 . The Holy Spirit is the inspirer of all aspects of church life: “According to the apostle, all church life is a manifestation of the Holy Spirit of God” 36. This new source of life in the Church begins to operate in baptism: “A new beginning has been given, a new source of life - the Holy Spirit. Christ himself said that whoever is not born of water and the Spirit cannot enter the Kingdom of God (John 3:3) - one must be born of the Spirit (John 3:6:8)” 37. This action of the Holy Spirit continues not only in church sacraments, but throughout the entire life of a Christian. The Holy Spirit is the Source and Guardian of church doctrine: “The source of church doctrine is one - the Holy Spirit living in the Church, about whom it was promised by Christ that He would lead (οδηγησει - John 16:13) the Church to all truth" 38 . The Holy Spirit gives members of the Church new strength to fulfill the commandments of Christ, and above all the commandments of love: “Christ gave the commandment: “Love one another,” but this commandment alone is completely insufficient. This commandment, like any theoretical position, cannot create anything if there is no strength to implement it. And if Christianity were limited only to the theoretical teaching about love, it would be useless, because in the existing human nature, distorted by sin, there is no strength to implement this teaching. Reason recognizes that the commandment of love is good, but a person will constantly encounter another law within himself, one that fights against the law of the mind and takes him captive to the sinful law (Rom. 7:22–23). But this is the strength and significance of the work of Christ, that it is not limited to theoretical provisions. Humanity has been given new strength, and therefore a new church unity becomes possible for it” 39. These powers are given to us by the action of the Holy Spirit. “It is he who unites everyone into one body, and unites precisely by pouring love into the hearts, which in the natural state of man cannot be the principle of his life and his relationships with other people... Thus, in the Church, the living Holy Spirit gives each member of the Church the strength to be a new creature, to be guided by love in his life” 40. Not only love, but also “every virtue is an action of the gift of the Spirit. The same Spirit produces everything. People, according to the expression of the Apostle Peter, are only builders of manifold grace (1 Pet. 4:10). The Spirit of God, penetrating the entire Body of the Church, giving all members of this body various gifts, makes new life possible for humanity” 41. All these spiritual gifts have as their goal the benefit of the entire body of the Church and its growth through the improvement of each member: “The body of Christ is the Church and grows in its spiritual perfection through the action of each member to its own measure with every sense of alms - δια πασης αφης της επιχορηγιας, that is, various by receiving the gifts of the Spirit (Eph. 4:12–13:16)” 42. Soteriological aspect 43 The goal of religion is salvation, and therefore its main task is to save. Faith that is not aimed at salvation is meaningless. Therefore, Archbishop Hilarion calls the idea of ​​salvation “the main nerve of church life” 44. Hieromartyr Hilarion speaks about sin and salvation in natural rather than legal terms: “Sin is not a crime, not an insult to God. This is a human illness and misfortune. Created in incorruption and bliss, man could remain so only by carrying out the will of God. And the violation of this fundamental law of existence had the immediate consequence of a perversion of human nature. Sin was a loss of spiritual health. Man fell into decay, death and suffering" 45. The proposed text should not be considered as contradicting the teaching of Holy Scripture that “sin is lawlessness” (1 John 3:4). After all, here we are talking about a violation of the “fundamental law of existence,” which in its immediate meaning is a crime (lawlessness). Speaking about sin as a disease, Saint Hilarion only emphasizes the basic perception of the essence of sin in Orthodoxy, as opposed to the legal understanding. Nevertheless, Bishop Hilarion himself believed that “repentance is the essence of Christian life. The whole life of a Christian is repentance..." 46. A person repents when he commits a crime, and not when he gets sick. The negative aspect of salvation is “redemption from sinful corruption” 47, deliverance from suffering and death. Being consistent, Archbishop Hilarion speaks of redemption not in a legal, but in a natural sense: “Salvation is healing. Salvation is liberation from corruption” 48. But he paid special attention to the inextricability of the connection between the negative aspect of salvation and the positive one. Salvation as the transformation and deification of man - it is this theme that becomes dominant in the soteriological reflections of Archbishop Hilarion: “So, the ideal of Orthodoxy is transformation, and not progress. The Orthodox consciousness does not see its salvation in material, even the most brilliant, progress, but with the Areopagite it confesses that “salvation can only be achieved through the deification of those being saved.”49 The Son of God's perception of human nature purified from sin becomes the key to future victory over suffering and death. The New Adam in Himself restores the integrity of human nature, destroyed by the sin of the old Adam, and becomes the cornerstone, the foundation of the Church: “Having taken humanity into the unity of His Hypostasis, the Son of God, incarnate, became the new Adam, the ancestor of the new humanity... In the new humanity, which is based on the incarnation of the Son of God, the unity of human nature is restored, the unity that was destroyed sin. Christ Himself called this new humanity the Church” 50. According to the thought of Hieromartyr Hilarion, the Incarnation of God is not just a moment or a time period. The Incarnation is a new way of existence of human nature, first in Christ, and then in the Church. Human nature, accepted into the unity of the Divine Hypostasis, cannot perish. The incarnation becomes a guarantee of salvation. That is why the Incarnation occupies such a prominent place in the theology of Archbishop Hilarion: “If you, friend, asked me: what is the main and most important thought of the ancient Church? - I would not hesitate to answer: “For our salvation, the incarnation of the Son of God is necessary”... On the incarnation of the Son of God, the Church of Christ based the meaning of human life, hope for salvation, hope for future bliss, hope for the life of the future century" 51 . This truth is confirmed by Archbishop Hilarion with quotations from the works of the holy fathers of the first centuries and the era of the Ecumenical Councils. “God became Man, so that Man could become God.” “The Son of God became the Son of Man, so that the sons of men might be supported by the sons of God.” This is how Saints Irenaeus of Lyons and Athanasius the Great define the meaning of the Incarnation” 52. Particularly great attention is paid to the significance of the Incarnation during periods of the Church’s struggle with heretics who rejected the divine dignity of the Son of God Jesus Christ. “We see precisely this teaching about the essence of our salvation in all the most famous fathers of the Church who waged a dogmatic struggle against Arianism” 53. Archbishop Hilarion finds the same ideas in Orthodox worship. Here are a few texts from the service for the Feast of the Nativity of Christ, which he cited in his works. “Today God has come to earth, and man has ascended to heaven.” “In the image and likeness of the crime, when Jesus saw Him, he bowed down the heavens and dwelt in the virgin womb without change, so that in it he would renew the decayed Adam”... “Corrupted by the crime, in God’s image of the former, all the corruption that exists, the best fallen divine life, is again renewed by the wise Creator”" 54 . The Incarnation already contains the future victory over hell and death, which receives its realization not only in Christ, but also in the Church: “With the incarnation of the Son of God, the process of renewal of human nature began. This process is taking place in the Church, gradually but steadily” 55. The human nature of the Savior, purified from sin and deified in the Incarnation, became for humanity an “inoculation of incorruption,” “an antidote to the disease of corruption” 56. So, the beginning of our salvation was laid in the Incarnation, but it was accomplished, according to the doctrine of the Church, by the whole feat of the life and death of the Savior, as well as by His glorification in the Resurrection and Ascension. Archbishop Hilarion’s attitude towards the Incarnation could be illustrated with a quote from St. John Chrysostom: “It is wonderful that He, being God, wanted to become Man; everything else was already a consequence of this” 57. Archbishop Hilarion defines the salvation accomplished by Christ as “beginning in Bethlehem and through Golgotha ​​coming to the resurrection and Olivet” 58 . He notes the importance and necessity of all stages of salvation accomplished by Christ: “The unshakable faith that the Son of God, the second Person of the Holy Trinity, descended to earth, became Man, revealing to people the secrets of the Kingdom of God, founded His Church on earth, suffered for the sins of the human race and, having conquered death, rose from the dead, opening the way for people to become like God and deify not only in the soul, but also in the body - this is the faith that lay as an internal motive at the basis of all dogmatic movements of the 4th century" 59 . But at the same time, Hieromartyr Hilarion tries to show the connection of each stage with the Incarnation and the Church. It should be noted that the saving actions and events through which the Lord Jesus Christ accomplished our salvation were not examined by Hieromartyr Hilarion in sufficient detail. Bishop Hilarion represents the entire work of our salvation, accomplished by our Lord Jesus Christ, as if it were the various stages of the Incarnation, which continues in the Church and continues until the Second Coming of Christ: “The gates of hell, no matter how much they intensify (κατισχυσουσι), cannot stop the process of renewal of creation, which began in the Incarnation and which, on the basis of the Incarnation, continues in Churches. The renewal of creation will take place consistently and unchangeably until the One sitting on the throne says: “Behold, I am creating everything new! It is finished! I am Alpha and Omega, the beginning and the end!” (Apoc. 21:5–6)" 60. However, Archbishop Hilarion dedicated several of his works to the death on the cross and resurrection of the Savior, revealing his understanding of their meaning and significance for salvation. This revelation takes place, as usual, from an ecclesiological perspective. To better understand Archbishop Hilarion’s views on the meaning and significance of the Savior’s death on the cross, one should turn to the works of St. Maximus the Confessor, whose theology the Bishop knew and highly valued 61 . According to St. Maximus, the passions inherent in fallen man are divided into natural - sinless - and unnatural - sinful. The latter are connected with the former, “hidden” in them. The Lord, by His passionless birth, was free from vicious, unnatural passions, but “took only passion, without sin” 62, that is, natural passions. The Confessor combines all types of unnatural passions into two types: “passion in relation to pleasure” and “passion in relation to pain” 63. Although the Lord did not have unnatural passions, nevertheless, by His victory over the devil during the temptation in the desert, He healed “the passion of the whole nature in relation to pleasure,” and by His death expelled “from the nature passion in relation to pain... Therefore, of course, He, by His power and through His holy flesh [received] from us, as through a certain “firstfruits” (Col. 1:18), liberated all human nature from the evil that was mixed with it through passion” 64. Hieromartyr Hilarion discusses the Savior’s death on the cross in a similar way in his work “Bethlehem and Golgotha”: “Golgotha ​​and the cross are a turning point in the consciousness and will of sinful humanity. Every moral turning point occurs with pain and suffering. This is how it was accomplished on the Cross, where for us, for our sake, but also with us, as He calls us brothers, Christ suffered. Truly Christ fought for us to the point of blood on Calvary. But why is this terrible Golgotha ​​saving me? Not by itself, but because in Bethlehem the Son of God accepted my nature into the unity of His Hypostasis. Through the unity of natures in Christ, humanity was able to break its sinful will on Golgotha” 65. The sinless Christ, voluntarily ascending to the Cross, raises all humanity to it, thereby making a “turn in the consciousness and will of sinful humanity” and expelling “passion from nature in relation to pain” and death. Through the incorruptibility and immutability of His human will, He, having accepted natural passions with human nature, healed the fallen will of humanity, prone to sin, and thereby “freed all human nature from the evil that had mixed in with it through passion.” The perverted will of fallen humanity is corrected on the Cross, restored to its original state, in its original direction towards God: “Calvary and the cross are the turning point of history. Before, man came from God; now he turns to God. God does not sue man on Golgotha, is not self-satisfied with the execution of his Son, but takes the shit and joyfully kisses the returning prodigal, unfortunate son” 66. It is not worth removing from the course of reasoning proposed by the Monk Maxim the following most controversial passage from the same article by Archbishop Hilarion: “On the basis of the incarnation, the Church is created, this universal human organism of love. Having assumed human nature, the Son of God together with him overcomes the sinful self-affirmation of the creature. On Golgotha, the God-Man made a renunciation of the sinful, human will. This will trembled at the cross, wanted to pass by it, asked that the cross pass by, but, united with the will of the Divine in Christ, it said to the Father: “Not my will, but Thine be done.” In suffering, the Son learned obedience, humbled Himself, becoming obedient even to death, and death on the cross. By the disobedience of one the many were made sinners, so by the obedience of one the many will be made righteous.”67 Here the sinful will is not attributed to Christ, but we are again talking about the sinful will of humanity, attributed to the Lord only, as they say, “by relative assimilation.” Direct speech in this passage is not a Gospel quotation (therefore there is no reference), but there is a figurative expression, as if spoken on behalf of the personified universal will, and the pronoun “my” is not accidentally written with a small letter, since it does not refer to the divine Person of Christ the Savior. We can find similar expressions in Holy Scripture: “He Himself bore our sins in His body on the tree, so that we, having been freed from sins, might live for righteousness: by His stripes you were healed” (1 Pet. 2:24). The unity of the nature of Christ with the entire human race allows the Apostle Peter to talk about the transference of our sins on the tree. At the same time, the sinlessness of the Savior cannot be doubted. In addition, one should not lose sight of the ecclesiological aspect that is characteristic of all the works of the Hieromartyr Hilarion. The passage under discussion from the article “Bethlehem and Golgotha” begins with the words: “On the basis of the incarnation, the Church is created, this universal human organism of love” 68. Therefore, Hieromartyr Hilarion speaks here simultaneously about the accomplishment of our salvation by Christ on Golgotha, and about the salvation of humanity in Christ, accomplished in the Church. All these arguments are intended to show the connection between the Savior’s death on the cross and the salvation of man in the Church: “It was precisely for the creation of the Church that the descent to earth of the Son of God and His death on the cross was necessary” 69 . If someone were to interpret “renunciation of the sinful, human will” in the sense that Christ on Golgotha ​​“overcomes the sinful inclinations inherent in His humanity” 70, then this conclusion would contradict the basic theological ideas of the Hieromartyr Hilarion, according to which cleansing from sin, deliverance from the tendency towards sin was given to humanity already in the incarnation of the Son of God. Archbishop Hilarion usually speaks of the Incarnation as a victory over corruption, the return of incorruption to human nature in Christ, as mentioned above. At the same time, reference is made to the fact that “the Church calls sin, first of all, corruption, the loss of an ancient property - incorruptibility” 71. Archbishop Hilarion, in accordance with church tradition, defines the Resurrection of Christ as a victory over death and corruption: “Death was terrible for the human race before the death of Christ, but after Christ’s resurrection man became terrible for death, for one of us defeated death, did not remain in the tomb and did not see corruption” 72. Together with Christ, the resurrection celebrates the entire human race, since “human nature was united with the Divine nature in the person of Christ “unfused, unchangeable, inseparable, inseparable”” 73. In addition, the Resurrection becomes evidence of the Incarnation: “Who is this who has passed through the gates of death? He can only be God. This means that God truly incarnated on earth, truly healing medicine was brought against the corruption that is corroding me and tormenting me. The Incarnation and the Resurrection go together. The incarnation will give meaning to the resurrection, and the resurrection indisputably assures us of the truth, of reality, and not of the illusory and dreamy nature of the incarnation” 74. The Incarnation gives meaning to the Resurrection, since human nature, perceived by God by the Word and resurrected by Him, becomes the source of human salvation in the Church. The Resurrection testifies to the Divinity of Christ, which gives our salvation in Christ the character of inviolability: “If God had not granted salvation, we would not have had it firmly” (St. Cyprian of Carthage) 75. Thus, the main idea of ​​the soteriological reasoning of the Hieromartyr Hilarion must be recognized as the following thought. Human nature, assumed by the Son of God into the unity of His Hypostasis, having gone through all the stages of salvation in Christ, is placed at the foundation of the Church, the members of which become participants in the sorrows and glory of their Divine Savior, gaining the unity in humanity lost by Adam and becoming gods by grace. The salvation of man takes place in the Church, but it does not happen automatically: “The renewal of nature must also take place through the individual, salvation must become personal” 76 . Every Christian is called to follow the Ascetic Christ along a path similar to the one by which the Lord accomplished our salvation, that is, along the path of sorrows, humility and love: “The salvation accomplished by Christ entails the accomplishment of one’s own salvation by man in the ascetic struggle with sin and passions” 77 . That is, the moral life of a Christian has a dogmatic basis. For Hieromartyr Hilarion, this foundation is, first of all, the teaching about the Church. Faith in the Church is a necessary condition for Christian morality and in itself is already a feat: “Faith in the Church is a feat and not an easy feat, and for our contemporaries it is sometimes impossible. To live in the Church means to love in general, to live by love, and to live by love means to fight the sinful selfishness that people suffer from so much. In particular, faith in the Church is a feat of the mind, because it requires submission from one. It is especially difficult to subjugate your mind to the Church because this submission will certainly affect your whole life. In relation to the Church, the feat of the mind is also connected with the feat of the will” 78 . This connection is clearly visible in the Holy Scriptures, especially in the Apostle Paul: “The entire Christian morality of the Apostle is based on the dogmatic teaching about the Church. Thus, in the last chapters of the Epistle to the Romans, the apostle speaks in detail about Christian morality. This speech begins with the 9th verse of the 12th chapter, and in the five previous (4-8) verses the apostle briefly outlined the doctrine of the Church as a body. In 1 Corinthians, the doctrine of the Church set forth in chapter 12 is immediately followed by the “New Testament song of love” (12:31 – 13:13). Something similar can be seen in the Epistles to the Ephesians and Colossians" 79 . The same attitude can be seen in the writings of the holy fathers. Thus, the Hieromartyr Cyprian points out the connection between morality and ecclesiology and the doctrine of the Holy Trinity: “All Christian virtues are placed in Saint Cyprian’s works in connection with the dogmatic teaching about the unity of the Church; this teaching is based on the truth of the trinity of the Divine. Consequently, all Christian morality in the works of Saint Cyprian is a moral consequence of the dogma of the trinity of the Divine, a consequence derived through the teaching of the Church. The truth of the Church stands, as it were, between the dogma of the Holy Trinity and Christian moral teaching" 80 . Since Christian asceticism has as its goal not only the deliverance of man from passions, but also his union with God, which is accomplished through the Church in Christ, Archbishop Hilarion does not forget to remind us of the necessity for our perfection of the Incarnation: “Those who deny the Incarnation and claim that Christ was only a simple man born of Joseph, eliminate man from ascending to God. Consequently, any improvement of man is based on the incarnation of God on earth” 81. But the greatest place in the discussions of Hieromartyr Hilarion about Christian morality is given to the action of the Holy Spirit in the Church. The work of saving a Christian requires self-sacrifice on the path of fulfilling the commandments of Christ. The acquisition of virtues, the renewal of man in the Church, “is not accomplished without difficulty. Here, according to the apostle, it is necessary to fight until there is blood (Heb. 12:4), to fight, of course, with sin. But people have fallen in love with their sinful nature, they have fallen in love with sin and do not want to part with it... The Orthodox ideal of the Church requires from everyone a lot of dedication, humility, and love in general” 82 . However, humility, love and other Christian virtues are not simply human feelings and actions. In the ecclesiology of Hieromartyr Hilarion, they have the character of Divine energies, special gifts of the Holy Spirit, given by Him to the members of the one body of Christ to serve for the benefit of the entire Church. Here, synergy is manifested, the cooperation of God and man in the cultivation of the body of the Church. Moreover, despite the incomparability of human efforts with the action of the Holy Spirit, both are equally necessary in the matter of human salvation and communion with God, although essentially Christian virtues remain the actions of the Holy Spirit: “According to the Apostle, all church life is a manifestation of the Holy Spirit of God; every manifestation of love, every virtue is an action of the gift of the Spirit. The same Spirit produces everything. People, according to the expression of the Apostle Peter, are only builders of manifold grace (1 Pet. 4:10). The Spirit of God, penetrating the entire body of the Church, giving all members of this body various gifts, makes new life possible for humanity” 83. Not only virtues, but also every ability, every talent of a Christian is a gift of the Holy Spirit. Archbishop Hilarion draws this conclusion, reflecting on the Gospel parable of the talents and the teaching of the Apostle Paul about the Church in 1 Cor. 12: “What the Gospel calls talent, the Apostle Paul calls spiritual gifting. The gifts are different, but they have one common source - the Holy Spirit. To each is given the manifestation of the Spirit for the benefit: to one is given the word of wisdom by the Spirit; to another a word of knowledge by the same Spirit; to another faith by the same Spirit; to others gifts of healings by the same Spirit; to another the working of miracles, to another prophecy, to another discerning of spirits, to another divers tongues, to another the interpretation of tongues. Yet all this, as the apostle especially emphasizes, is produced by one and the same Spirit, dividing it to each individual individually, as He pleases (1 Cor. 12:4-11). Thus, all the abilities of a Christian person are nothing more than spiritual gifts” 84. But all virtues and abilities as gifts of the Holy Spirit are given to a Christian in the Church not only and not so much for him alone, for his personal improvement, but also for others, for the entirety of the church body. More precisely, the growth and improvement of the body of the Church lies in the personal improvement of each member of the Church, which is associated with serving others, with the implementation of the gifts given to each by the Holy Spirit, given for the service of the Church: “The very fact that each person is given a special gift and all gifts have one common source, this already indicates some special purpose for the existence of all these spiritual gifts. It was not for the sake of this person and not for him personally that the gift was given to him by the Spirit. Indeed, the apostle only just spoke about the division of spiritual gifts, but now he begins to talk about the body that Christians make up... Not one of the members of the body constitutes some kind of independent and self-closed being... For the sake of the whole body, each individual member of it is gifted with a spiritual gift. Each individual member is only alive and acts in accordance with its purpose when it is inextricably linked with the entire organism of the body... The Body of Christ is the Church and grows in its spiritual perfection as each member acts to its own measure in every sense of giving... that is, in a varied perception of the giving of the gifts of the Spirit (Eph. 4:12–13:16). You can also recall the words of the Apostle Peter: serve one another with the gift... which you have received as good stewards... of the manifold grace of God (1 Pet. 4:10). If we summarize all the passages I have cited, then the New Testament view of the meaning and essence of all human activity could be formulated as follows: all activity basically has the gift of the Spirit, and in its manifestation and purpose it must be church service. For the sake of communion with the church body, gifts are given to a person, and only then can he say about himself, and others will think about him, that he uses them in accordance with their purpose, when he turns them to the service of the Church. Every gift imposes a duty on a person; it must certainly be manifested in church service” 85. And in no society other than the Church is there and cannot be such a proportionate relationship between the growth of perfection of the entire society as a whole and each of its members individually: “Christian life is church life. Only in the life of the Church can an individual person live and develop. In a bodily organism, individual members never grow or develop separately from each other, but always only in connection with the entire organism. It's the same in the Church. The growth of the Church is at the same time the growth of its individual members” 86. The spiritual origin of Christian talents and virtues is, among other things, a serious reason for acquiring one of the main Christian virtues - humility: “Each of us has been given a talent by the Lord. We should not bury our talent in the ground, as the wicked and lazy servant did. But we cannot think that talent was given to us for our personal benefit, for our complete property. No, our Lord will come to us and demand an account. What are we? Nothing more than guardians of someone else's property. We are only servants of our Master. His wealth must be multiplied. The talent is not ours, and we have no praise for it. If someone received five talents and acquired another five talents with them, he can think and say one thing: I am an unbreakable slave; I did only what I had to do..." 87. Confirmation of this thought can be found in patristic literature: “The holy fathers and teachers of the Church, first of all, find that this teaching “brings down the great exaltation of arrogance”... “In order to humble those who exalt themselves,” the apostle called abilities gifts... “Not for the sake of our own dignity,” says St. John Chrysostom, “one received more, and another less, but for others”... “Although we have the grace of various gifts, however all of them are given for the service of the Church,” says St. Ephraim the Syrian... And Blessed Theophylact, in the New Testament’s view of the meaning and essence of human activity, sees something comforting for those who have received a lesser talent. Having heard the name of the gift and received less, he could grieve that he was deprived of the gift. But when hearing about service, it is not so - for it indicates labor and sweat. Why grieve when the Lord commanded others to work harder, but spared him?” 88. Humility and love are the virtues to which Archbishop Hilarion pays the greatest attention in his works. Humility is necessary for salvation. It carries protective functions not only in the sphere of morality, but also in matters of faith: “The panhuman mind is becoming more and more puffed up. And all pride and arrogance are incompatible with the Church. Even ancient church thought noted the connection between pride and apostasy and resistance to the Church. “Heresies occurred and often occur because,” writes Saint Cyprian of Carthage, “that the obstinate mind does not have peace in itself”... “Proud and rebellious people retreat from the Church or rebel against the Church”” 89. But if humility in this case is like a fence, a kind of robe of the church body, then love is the connecting element of all the components of this body, containing them in organic unity: “The Spirit of God... unites everyone into one body, and unites everyone precisely by pouring love into the hearts, which in the natural state of man cannot be the principle of his life and his relations to other people. Love from God - this saying of the Apostle John (1 John 4:7) can be called the general theme of a whole series of apostolic reasoning. Love is called God's. The love of Christ embraces the members of the Church (1 Cor. 5:14). The Lord directs the hearts of all into the love of God (2 Thess. 3:5). Love is the fruit of the Spirit (Gal. 6:22). The love of God is poured out into our hearts by the Holy Spirit given to us (Rom. 5:5). God saved us by the renewal of the Holy Spirit, which he poured out on us richly through Jesus Christ our Savior (Titus 3:5). Thus, in the Church, the living Holy Spirit gives each member of the Church the strength to be a new creature, to be guided by love in his life. The Apostle Paul's teaching about the Church is inextricably linked with his teaching about love as the beginning of Christian life. This connection is little noticed by modern scientific interpreters, but it is pointed out by the holy fathers of the Church. Thus, Blessed Theodoret says about the apostolic comparison of the Church with the body: “This likening is fitting for the teaching of love.” And Saint John Chrysostom, interpreting the words: “one body,” says: “Paul demands from us such love that would bind us together, making us inseparable from each other, and such perfect unity, as if we were members of one body, because only such love produces great good.” The idea of ​​the divine inspiration of the Christian virtues of the Hieromartyr Hilarion is closely connected with his doctrine of beatitude. The beatitudes and Christian virtues are of a spiritual nature, since they have their source in the Holy Spirit and are His actions, or energies. Therefore, Archbishop Hilarion points to their spiritual kinship, which he sometimes presents as identity: “This happiness and bliss is not presented as an external reward - it appears as an internal and indispensable consequence of perfection itself, for we affirm the identity of virtue and bliss” 91 . But this identity is not absolute and, to be more precise, is not identity itself, but an organic connection, which is similar to the connection between a source and a river, a seed and a tree growing from this seed: “Just as sin is inextricably linked with its consequence - suffering, so bliss is connected with virtue. Virtue itself is bliss. Bliss is not given to a Christian as an external reward. May there be no such mercenaryism and trading in the holy cause of salvation! Bliss, like a tree from grain, grows from virtue, from a person’s confirmation in the will of God and in goodness” 92. “Bliss is an internal consequence of virtue,” is how Archbishop Hilarion summarizes his thoughts on this issue 93 . Because of this spiritual kinship of virtue and beatitude, Archimandrite Hilarion (Troitsky) makes the greeting “Rejoice!” 94. Of course, the monk has to “go the difficult path of constant vigilance over himself, through a tireless struggle against sinful thoughts and intentions, through cleansing his heart from sinful and passionate habits” 95 . Monastic feat is inevitably associated with sorrows. Nevertheless, this feat already in itself contains a reward for the labors incurred and carries within itself a gradually growing bliss, reaching its fullness in the life of the next century, but beginning already here, when the one who has renounced the world receives “now in this time, amid persecutions, a hundred times more houses, and brothers, and sisters, and fathers, and mothers, and children, and lands, and in the age to come, eternal life” (Mk. 10:30). Therefore, Archimandrite Hilarion concludes his speech with the conclusion that “the path of a Christian and especially a monk is the path leading to joy,” and calls on the newly tonsured: “When on the path on which you are now strengthening, you suffer enough in the fight against passions, then rejoice...” 96. These considerations make us recall the statement about the monasticism of St. Ambrose of Optina: “Father Ambrose was asked... what monasticism is. “Bliss,” he answered.”97 However, Hieromartyr Hilarion did not consider the feat of renunciation of the world and struggle with passions to be the prerogative of monks. All Christians have renounced the world as a totality of passions 98, all are called to perfection: “For a Christian, there is generally no specific standard beyond which he does not need to grow spiritually. Its measure is infinite perfection and with it infinite increasing bliss, because we affirm the identity of virtue and bliss. “The measure of the stature of Christ” (Eph. 4:13) is the measure of a Christian. And here is his mood: “When you have done everything commanded you, say: We are worthless servants, because we did what we had to do” (Luke 17:10). What can any human vows add here, add, I mean, in the moral-ideal sense? What vow can increase “the measure of the stature of Christ”? 99. All Christians - both monks and laity - for moral improvement need various kinds of abstinence, which is called asceticism: “We use the words “monk” and “ascetic” as synonyms. But this is complete nonsense. What is asceticism? In our theological literature there is a huge and very instructive work by Prof. CM. Zarina “Asceticism according to Orthodox Christian teaching” (St. Petersburg, 1907)... Under “asceticism in the direct and proper sense should be understood in general as a systematic use, conscious use of appropriate means for acquiring Christian virtue, for achieving religious and moral perfection” (Introduction. P. 11)... Our same learned specialist on asceticism, Prof. CM. Zarin says well: “Orthodoxy, recognizing perfection as a common Christian requirement, also considers asceticism a common Christian duty, carried out in various forms.”100 The eschatological aspect of the Church in the understanding of Archbishop Hilarion is also organically connected with the Incarnation: “We sing of Christ’s Incarnation, because no matter how much we love our sinful nature, we still long to be consoled by the rebirth” 101. The Incarnation, which continues in the body of Christ, in the Church becomes our hope for eternal life. And since the promises of the Lord are unshakable, this hope turns into confidence: “With the incarnation of the Son of God, the process of renewal of human nature began. This process takes place in the Church, gradually but steadily. The gates of hell will not prevail against her - αυτηζ (Matthew 16:18). Αυτηζ can refer to both πετρα and Εκκλησια. Origen also considered it best to refer to both... The gates of hell, no matter how much they strengthen (κατισχυσουσι), cannot stop the process of renewal of creation, which began in the incarnation and which, on the basis of the incarnation, continues in the Church. The renewal of creation will take place consistently and unchangeably until He who sits on the throne says: Behold, I am creating everything new! It's done! I am Alpha and Omega, the beginning and the end! (Apoc. 21:5–6)" 102. Christian eschatology is the eschatology of transformation, which is the opposite of the eschatology of progress: “What is the eschatology of this progress in its detachment from God and from the Church? What can we hope for? What is the general eschatology of the scientific worldview itself? A person will rot in the ground, and “burdock will grow” from him” 103. Christian eschatology is characterized by joy. Even the sorrows themselves, which are inevitably associated with salvation, become a reason for joy: “When on the path on which you are now strengthening, you suffer enough in the struggle with passions, then rejoice, according to the word of the Lord, because your reward is many in heaven!” 104. But the bliss of the future century, due to the inextricable connection between virtue and bliss, is anticipated by the faithful already in this life, and in eternity it receives its completion and completeness: “And life and personal improvement in the Church brings with it happiness and bliss. This happiness and bliss is not presented as an external reward - it appears as an internal and indispensable consequence of perfection itself... Therefore, our Christian hope is a joyful, bright hope. Our eschatology is not dark, but bright, as it is written: “Eye has not seen, nor ear heard, nor entered into the heart of man the things that God has prepared for those who love Him” (Isa. 64:4; 1 Cor. 2:9)” 105. Hieromartyr Hilarion carried his faith in the inviolability of the promises of Christ, in the indestructibility of the Church until the Second Coming of the Savior, unchanged through all the persecutions and trials that befell him: “We must believe that the Church will stand,” he called in Solovetsky captivity. “You cannot live without this faith.” Let at least the tiny, barely glowing lights remain - someday from them everything will go again..." 106. The theological ideas of Hieromartyr Hilarion can be summarized as follows. The key concept of his ecclesiology is the Incarnation. The Church is founded on the incarnation of the Son of God, which itself is an ongoing Incarnation of God. Thanks to the Incarnation, humanity received in the Church the opportunity to become like the Holy Trinity not only through the return in Christ of the unity of human nature, but also by entering into Divine life through communion with the uncreated Divine energies in the Hypostasis of the Holy Spirit. Thus, the Incarnation becomes the basis for the salvation of humanity in the Church, salvation inseparable from deification, since salvation lies in communion through the Church with the deified humanity of Christ and with the Divine energies given to us by the action of the Holy Spirit, which receives actualization in the church sacraments and most fully in the Eucharist, the sacrament of the Body and Blood of Christ. Salvation in the Church becomes possible because human nature, accepted by the Son of God into the unity of His Hypostasis, having gone through all stages of salvation in Christ, is placed at the foundation of the Church, the members of which become participants in the sorrows and glory of their Divine Savior. This participation in the sorrows and glory of the Savior is not accomplished mechanically or painlessly, but requires volitional efforts from every church member. However, the pain of these efforts is dissolved by joy, since through them one acquires virtues that are spiritually associated with bliss and represent Divine energies given to a person not only for his own improvement, but also for serving the entire church body. Hilarion, Archbishop of Verei, martyr. Sacred Scripture and the Church // Hilarion, Archbishop of Verei, hieromartyr. Without the Church there is no salvation. M.; St. Petersburg, 2000. P. 20. Hilarion, Archbishop of Verei, martyr. Christianity or Church? // Ibid. P. 82. Hilarion (Troitsky), archbishop. Essays on the history of the dogma of the Church: Preface // Hilarion (Troitsky), Archbishop. Essays on the history of the dogma of the Church. M., 1997. P. III (2nd page). Hilarion, Archbishop of Verei, martyr. Christianity or Church? P. 68. Hilarion (Troitsky), archimandrite. There is no Christianity without the Church // Hilarion (Troitsky), archimandrite. There is no Christianity without the Church. M., 1992. P. 6. Hilarion, Archbishop of Verei, martyr. The Trinity of the Divine and the Unity of Humanity // Hilarion, Archbishop of Verei, Hieromartyr. Without the Church there is no salvation. P. 431. Book of rules. St. Petersburg, 1996. P. 5. Hilarion, Archbishop of Verei, martyr. The cornerstone of the Church // Hilarion, Archbishop of Verei, martyr. Without the Church there is no salvation. pp. 445–446. Hilarion, Archbishop of Verei, martyr. The Trinity of Divinity and the unity of humanity // Ibid. pp. 424–425. Hilarion, Archbishop of Verei, martyr. Progress and transformation // Ibid. P. 273. Hilarion, Archbishop of Verei, martyr. Holy Scripture and the Church. S. 4; Hilarion (Troitsky), archbishop. Bethlehem and Golgotha ​​// Hilarion (Trinity), Archbishop. The Church as a union of love. M., 1998. P. 419; Hilarion (Troitsky), archimandrite. There is no Christianity without the Church. P. 40, etc. Hilarion (Troitsky), archbishop. The Incarnation and the Church // Hilarion (Troitsky), Archbishop. The Church as a union of love. P. 300. Hilarion, Archbishop of Verei, martyr. Cornerstone of the Church. P. 444. Hilarion (Troitsky), archimandrite. Professor Anatoly Alekseevich Spassky [† Aug 8 1916] // Theological Bulletin. 1916. No. 9/10/11. P. 15. Hilarion, Archbishop of Verei, martyr. The Trinity of the Divine and the Unity of Humanity. P. 412. Hilarion (Troitsky), archimandrite. Professor Anatoly Alekseevich Spassky. P. 15. Hilarion, Archbishop of Verei, martyr. Holy Scripture and the Church. S. 2. Hilarion (Troitsky), archbishop. The Incarnation and the Church. P. 301. Hilarion (Troitsky), archbishop. Bethlehem and Golgotha. P. 426. Hilarion (Troitsky), archimandrite. There is no Christianity without the Church. P. 39. Hilarion (Troitsky), martyr. Incarnation and humility // Hilarion (Troitsky), martyr. Creations: In 3 volumes. T. 3: Church-journalistic works. M., 2004. P. 298. Hilarion, Archbishop of Verei, martyr. Cornerstone of the Church. P. 449. Hilarion, Archbishop of Verei, martyr. Letters about the West // Hilarion, Archbishop of Verei, martyr. Without the Church there is no salvation. pp. 551–552. Hilarion, Archbishop of Verei, martyr. Christianity or Church? P. 95. Hilarion (Troitsky), archimandrite. Unity of the Church and the World Conference of Christianity // Hilarion (Troitsky), archimandrite. There is no Christianity without the Church. pp. 86–87. Hilarion, Archbishop of Verei, martyr. Holy Scripture and the Church. S. 5. Hilarion, Archbishop of Verei, martyr. Christianity or Church? P. 62. Hilarion, Archbishop of Verei, martyr. Holy Scripture and the Church. pp. 19–20. Hilarion, Archbishop of Verei, martyr. Christianity or Church? P. 61. Hilarion, Archbishop of Verei, martyr. On the churchliness of theological school and theological science // Hilarion, Archbishop of Verei, martyr. Without the Church there is no salvation. P. 362. More details about the soteriology of schmch. Hilarion (Trinity) see: Gorbachev A. Soteriology of the Hieromartyr Hilarion (Trinity), Archbishop of Verei // Alpha and Omega. 2010. No. 1 (57). pp. 175–189. Hilarion (Troitsky), martyr. Letter from D.A. Khomyakov // Journal of the Moscow Patriarchate. 2004. No. 9. P. 76. Hilarion (Troitsky), Archbishop of Bethlehem and Golgotha. P. 426. Hilarion, Archbishop of Verei, martyr. Repentance in the Church and repentance in Catholicism // Hilarion, Archbishop of Verei, hieromartyr. Without the Church there is no salvation. P. 142. Hilarion (Troitsky), archbishop. Easter of incorruption // Hilarion (Troitsky), archbishop. The Church as a union of love. P. 401. Hilarion, Archbishop of Verei, martyr. Progress and transformation. P. 114. Hilarion (Troitsky), archbishop. Bethlehem and Golgotha. pp. 420, 421. Hilarion, Archbishop of Verei, martyr. Christianity or Church? P. 92. Hilarion (Troitsky), martyr. Embodiment. P. 261. Hilarion, Archbishop of Verei, martyr. Christianity or Church? pp. 92–93. Hilarion, Archbishop of Verei, martyr. Cornerstone of the Church. P. 446. Hilarion (Troitsky), archbishop. Easter incorruptibility. P. 399. John Chrysostom, saint. Selected works: Commentary on St. Matthew the Evangelist. M., 1993. Book. 1. P. 122. Hilarion, Archbishop of Verei, martyr. Christianity or Church?. P. 91. Hilarion (Troitsky), archimandrite. 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