Pastoral ministry according to the teachings of St. Isidora Pelusiota

Contents I. The high importance of pastoral ministry II. Tools for pastoral work At St. Isidore Pelusiot does not have a special work in which the doctrine of Christian shepherding is systematically and in detail expounded. His views and thoughts on this subject are scattered throughout his numerous letters to various persons and especially those of the shepherds whom he wanted to encourage to perform their ministry with dignity. Despite this, in general, from the works - letters of the monk, it is always possible to reproduce that sublime pastoral ideal that the ascetic shepherd carried within himself, and which, therefore, was presented in his mind and heart always when he even gave private instructions and instructions to pastors regarding their ministry. In all his pastoral letters, one can clearly and firmly recognize the sublime ideal of Christian shepherding, under the saving light of which, during the time of Christ’s Church, its internal construction on earth developed and prospered. I. The High Importance of Pastoral Ministry According to St. Isidore, by its origin and the purpose of its establishment, shepherding is an exceptional service in the life and history of mankind. It was established by the Chief Shepherd Jesus Christ Himself. Even at the beginning of His ministry on earth, He separated the apostles from among all His followers, brought them closer to Himself, revealed to them the secrets of His teaching and invested them with the high rights of teaching, sacred rites and spiritual power: “The apostles became cohabitants and table mates of the Lord of all,” writes St. father, - were honored with the Divine interview, were awarded prenatural instructions, adoption and fellowship, were, as it were, regional rulers around the king, as if stars accompanying the Sun of righteousness, and received not scriptures on ivory, but power, which even the kings of the earth do not have, for it was said to them: “If you bind on earth, they will be bound in heaven, and if you allow, ... they will resolved” (Matthew 18:18)" 1. The apostles were introduced into the fulfillment of the duties of pastoral service by an extraordinary consecration - the descent of St. Spirit, in the form of tongues of fire, on the day of Pentecost 2. This high ministry has been preserved in the Church of Christ forever. Since all pastors are introduced into the fulfillment of their pastoral duties by the Holy Spirit in the sacrament of the Priesthood 3, the pastoral ministry is divine not only in its original origin or establishment, but also in its continuation, that is, not only at the beginning of Christianity, but also in all subsequent times, pastors are given to the Church by God Himself in order to serve the “salvation” of people, “God, out of love for mankind, deigns to use for His service.” priest, says St. father, - for the priest is “the angel of the Lord Almighty” (Mal. 2:7), both according to the secrecy of the Divine sacred rite, and because he serves the salvation of many” 4. “The priesthood and royal power,” he also says in another letter, “although they differ in many ways (one is the soul, the other is the body), they have one goal - the salvation of people” 5 . To achieve this high goal (to serve the salvation of people), “the priesthood is placed, as it were, in the middle between the divine nature and the human, in order to serve one. and in the other to make a change for the better” 6, - “for with his (the priesthood’s) assistance we are reborn and partake of the Divine Mysteries, without which it is impossible to become partakers of heavenly rewards, according to the untrue sayings of the Truth Itself, which says in one place: “unless one is born of water and by the Spirit enters the Kingdom of Heaven” (John 3:5), and in another: “whoever does not eat My flesh and If he does not drink My blood, he has no part with me” (John 6:53–56). Therefore, if without these sacraments it is impossible to be worthy of the Divine lot, and the sacraments are performed by none other than the priesthood, then how can one who despises the priesthood not offend the divine and neglect his soul?.. Therefore, let the priesthood be glorified and crowned, as determining for everyone what is due to whom” 7 . Further, in its meaning, shepherding, according to the thought of St. Isidore, so high that he does not find it possible to compare it with anything earthly and refers it to institutions of the heavenly order. “The priesthood is heavenly” 8, he says: “it is a divine property” 9 ... “befitting angels” 10, “more precious than any property... for with its assistance we are reborn and partake of the Divine mysteries, without which it is impossible to become partakers of heavenly rewards” 11, “exceeds all human honor and every secular dignity... since only one rules the divine cause, and the other earthly” 12, “... every kind of life and every dignity” 13. Finally, the very names adopted by the holder of the priesthood, the shepherd, in the letters of St. Isidore Pelusiot, - referring to various aspects of his ministry and life - also clearly indicate the exceptional high dignity, the greatness of pastoral service, and outline a special, highest range of pastoral responsibilities. “The priest is “the angel of the Lord Almighty” (Mal. 2:7)" 14 “whose hands God was pleased to use to serve Him” 15; he “should be an example of the flock” (1 Pet. 5:3) 16, “the light of the Church” 17, “the eye that sees everything” 18, etc., we read in the letters of St. Isidore Pelusiot. But in awe of the height, the greatness of the shepherd, St. Isidore at the same time exposes to the shepherds the downsides of pastoral service - the extraordinary difficulty of passing and the responsibility of shepherds for their service. Shepherding, according to the image of St. father, is not peace, but work, service. “The work of a shepherd,” he says, “is work, not peace, care, not fun... Look at the apostle; He was experienced in this feat, shed a lot of sweat, took upon himself thousands of wounds and blows, saw executions and death up close, so that, as much as depended on him, none of those entrusted to him would perish - but how he fears and fears for those who desire the authorities” (this is mainly about the bishopric). He seems to be saying this: “whoever desires the priesthood, let him look at his labors and see if he can find in himself sufficient strength for this? Let him pay attention to the dangers; for often both invisible and visible enemies arm themselves against him. Let him think not only about honor; let him mean death, not fun; provides for intrigues and worries, and does not flatter himself with peace; let him know that if someone is elevated to this throne, then he is ordained to labor lawfully, and not to enjoy it safely” 19 . Pastoral service is constant work and feat, “because with the end of one work, new work arises” 20. And “divine decrees command those worthy of the priesthood to be primarily engaged in labor and exploits before everyone else, so that those in charge, seeing those who have the right to command working, would become more zealous for a valiant life out of shame” 21 . The monk clarifies the difficulty of the priesthood by comparing it with a walnut rod seen by the prophet Jeremiah: “in this rod, which constitutes the image of the priesthood, as in the priesthood, visible and external... there is something astringent, harsh and having a sharp taste, but the hidden and internal is constant, firm and has the power to strengthen” 22. – But the difficulty of priestly service should not frighten the shepherd: Divine help will assist him in his labors and exploits, and his very labors and exploits will be rewarded. “If,” writes St. Isidore, - let us do everything that depends on us unfailingly and with all diligence, then we must then call on God’s power for help. She will come and achieve victory by all means. If we have not done anything proper, then our calling is in vain, because it does not tolerate ridicule and does not come to those who willingly plunge themselves into the vast sea” 23. With Divine help, pastoral labors will not be overwhelming, since “whoever attributes victory to God and who will be helped by God,” says St. father, - for that nothing is insurmountable, even if there is something that hinders victory” 24. Since shepherding is difficult, it is also responsible. “Pastoration,” teaches St. Isidore, “with its height, poses many dangers and it is a service subject to responsibility” 25. “Watch thee and see the sword that is coming (Ezek. 33:3-7) and erect it,” writes St. father to Bishop Eusebius. “Take care that you do not prove unskillful in your deeds... for he who sins in great deeds will need the same condemnation as would be the reward for him who kept his service blameless” 26, “for he who excels in honor and rank, if he sins, it is right to have a greater share in the punishments” 27. “The higher and more significant affairs you are assigned to manage, the more you must be vigilant and perspicacious, so that if you creep in any way in divine affairs you do not incur greater guilt” 28 . “For one who is obedient to fall into sin is a terrible thing; The fall of the initiate is even more terrible... As much as one is favored with honors, the sin, although it will be the same, becomes more serious, measured not by nature, but by the dignity of the sinner. And what is there to compare the leader with his subordinates, when the legislator said that the fall of the high priest is equivalent to the sin of the entire people and legalized to bring the same sacrifice as it was decreed that the whole people should make, if they sin? And if the ulcer were not equal and equivalent, then I would not have determined equal healing” 29. The shepherd is responsible for himself and for his flock. “Just as on a ship, when a swimmer makes a mistake, a small one causes harm to those sailing with him, and when the helmsman makes a mistake, it prepares for general destruction: so the sins of subordinates do not harm society so much as they harm themselves, and the sins of those who have holy rank spread harm to everyone” 30. Accordingly, a negligent shepherd will suffer the greatest punishment due to such extreme responsibility. “We will suffer unequal punishment,” writes St. father, if we sin before accepting the priesthood and after; in the latter case the punishment will be much more severe. For those who, having been awarded such a rank, did not become better, are justly subject to the strictest punishment. The greatness of the dignity is naturally made a path to greater punishment” 31. The shepherd will give an account before the Judge about all his flock in general and about each one individually. “Shepherding is a service subject to responsibility, and not unaccountable power... Therefore, whoever became the owner of one honor... here he will be subjected to countless accusations and, in another case, will be deposed from this dignity, and there, at that terrible throne, before the incorruptible Judge, the cries will be heard when the hungry cry out: “we did not use the necessary food, and he, having put aside some for luxury, others for savings, relied on the remainder to satisfy his own curiosity”; and the naked will say: “for us it was more unbearable than winter”; and the sick: “but for us it turned out to be more painful than the disease”; and orphans: “we did not enjoy his patronage in the slightest”; and the widows: “He did not lend us even a word of consolation”; and the prisoners: “He did not shed even tears of compassion on us,” and those in need: “He did not stretch out a helpful hand to you”; in short, everyone for whom he was ordained will cry out. What will the incorruptible Judge do? Will he not severely punish the one whom even honor has not made better? Of course, this is clearly for everyone. And if anyone does not believe, I will read to him the very sentence: “He will grow up and put part of it with the unbelievers” (Matthew 24:51). Therefore, thinking about this, let us not joke with the Divine. For where will we appear, who will hardly be able to give an account for ourselves, when we prepare so many accusations from so many complaining” 32? While unworthy shepherds are threatened by the strict judgment of God and Gehenna, virtuous shepherds, on the contrary, are destined for great benefits from the Good Shepherd. “In Divine Scripture,” says St. father in relation to a worthy shepherd, you have the blossoming fruits of what you sow; you see the victorious signs of your good deeds, for which both here and there the Good Shepherd and Savior promises you a hundredfold benefits” 33. Persons embarking on such a high, difficult and multi-responsible pastoral ministry must be prepared for it in such a way that they can correspond to this high rank - they must have the appropriate moral and mental qualities to carry out their service with dignity. A virtuous life and a good inner disposition are what is first of all required from a candidate for the priesthood, according to the teachings of St. Isidora. “Divine rank (priesthood), says St. father, can only belong to a valiant life and right morals. For the rule for this rank is the suitability of the person receiving it, if you do not recognize him as a toy” 34. Only he “who is famous for his deeds of virtue is a true adornment of the priesthood; and whoever, having no signs of dignity within himself, but hiding behind a splendor alien to him, is called only by rank, is, by the judgment of truth, counted among the people who are counterfeit” 35 . “Those who, despite countless deeds, succeeded in virtue, barely reached the radiant priesthood, writes St. father, do not imagine them in the same terms as those who invaded it by raid, but proclaim the former worthy, the latter unworthy. For those who have achieved the same should be treated differently, but not in the same ways; and on the contrary, to praise and appease those who acquired the priesthood as a reward for virtue, but to blame and recognize those who dared to intrude into it as worthy of regret” 36. – Thus, shepherding, according to Isidore, should be “the destiny of virtue” 37. And this, according to the explanation of St. father, is a feature of only the Christian New Testament priesthood, while in the Old Testament the latter belonged only to the clan and constituted “its lot” 38 . Speaking generally about the need for a virtuous life for a candidate for the priesthood, St. Isidore, in particular, demands that those elected to the priesthood morally possess all those qualities that St. ap. Paul in his Epistles to Timothy (1 Tim. 3:1–13) and Titus (Tit. 1:8). “Not everyone, no matter who they are, should desire the priesthood for themselves, but only those who are governed in life by Paul’s laws. Therefore, writes St. father, - if you see this severity of life in yourself, joyfully begin to climb to such a height. And if you do not have it, until you acquire it, do not touch the inviolable; beware of bringing the substance closer to the fire that destroys it” 39. So, “not everyone is able to take on such leadership (priesthood), ... but very few, who should be as different from those under them as shepherds are from sheep... What are those who seek power that exceeds their strength? Is their life pure? How much sobriety do they have so that the spiritual eye is vigilant? Have they shone with such chastity as to not only have common sense themselves, but also to bring chastity to those who, with passion and fury, indulge in unclean relationships and are silent about it?.. Are they so hospitable that they invite poor people they don’t know into their house and treat them to them?.. Are they so distinguished by meekness that they have never said anything rude to anyone? Are they so uncovetous that they give what they have justly acquired to those in need? Are so many people so gentle that they can endure being insulted and accused in vain? Do they have other advantages as indicated by the ap. Paul, portraying the valiant shepherd" 40 ? Demanding such high moral qualities from candidates for the priesthood, St. the father recognizes as completely unworthy of this rank persons who are vicious 41, prone to greed 42, drunkenness 43, gluttony 44, luxury 45, lust 46, debauchery 47 - uncompassionate towards their neighbors 48, not showing due reverence for everything sacred 49, not afraid of God's judgment 50 and those who seek the priesthood not by calling, but for the sake of nasty profit and other types 51. Then he strongly denounces both those persons who were awarded the priesthood for money 52, or due to kinship, property and other unseemly reasons 53, and those who “distributed the priesthood indiscriminately, considering divine service a matter of little importance” 54. “I believe,” writes St. father, - that there is no right to dare to steal power (priesthood) to those who have not touched ascetic labors and have not met with the crowned ones, who, without even being among the real disciples, strive to become leaders, thinking that it is not by behavior that a place is entrusted, but by behavior to a place, because they buy the right to command as an insult to virtues, they decide to talk about what they did not begin to learn, they dare to order what they did not have the patience to listen to. Who, acting under the command of such leaders, will be able to do or understand anything great and prudent? Who would not be ashamed to listen to people who spent time yesterday and throughout the day in taverns and courthouses? And what enemy does not laugh and regard the deeds as hypocrisy and hypocrisy” 55? - With the same power of St. the father also denounces those bishops who dared to ordain unworthy persons, threatening them with divine judgment for this. “You are justly indignant, filled with hatred of wickedness,” writes St. Isidore to Bishop Hermogenes - that, in contradiction to his wickedness, having called himself Evseev (pious) and the priesthood recognizing the deed as worthless and trampled upon, dares to distribute it to those who do the same as he himself: condemning those worthy of all honor to exile and introducing into the venerable altar people who are unfair to admit to him even in the rank of laymen, and therefore with his orders inflicts on him sheer reproach, both in that which removes the worthy and in that which defines the unworthy. But know that the Eye supervising everything, which now, out of goodness, looks at this with long-suffering, will not tolerate this to the end, but will subsequently subject him to severe punishment for this” 56. Finally, for the moral preparation of the candidate for the priesthood, St. Isidore adds the following: “whoever has assumed the leadership (priesthood) before bearing the power of the laws, does not carry out this dispensation for the benefit of those in charge. And whoever, in the rank of subordinate, has practiced and has proven to be well-versed in the virtues of a superior, begins to serve, having the highest good quality - experience. The first, attempting to improve others before he has improved himself, sins against the truth, while the other, having improved himself first and having experienced the matter, will be able to improve others. The first, before he has learned to wield weapons, plans to make him a military leader, and the other, having become a skilled warrior, will also be a most skilled military leader. One, being inexperienced in controlling the movements of troops, thinks to be a leader, and the other, having labored in such exercises, is appointed commander" 57 . In addition to moral preparation, candidates for the priesthood, according to St. Isidore, must also have sufficient mental education. “Whoever wants to learn is worth approving. But whoever, in his ignorance, undertakes to teach, being possessed by extreme ignorance, will be incapable of learning,” says St. father 58. The education of candidates for the priesthood is necessary, in addition to enlightening the flock, and for protecting the dogmas of the faith from heretical distortion. “For what power will a valiant life have when there is a dispute about dogmas, and the defender of an incorrect teaching irresistibly rushes against the dogmas of the right” 59? Therefore, Rev. Isidore highly values ​​the power of speech in a candidate for the priesthood and a pastor, as a quality necessary in reasoning with heretics to expose their false teachings. “The word is needed to expose heresies,” says St. Isidore. – Although life often brings benefits to many without a word; however, when they see the teacher defeated in conclusions and conversations, those taught often suffer harm in the essential, carried away by unmentioned dogmas; because it is not the inexperience of the teacher that is to blame, but the instability of the dogma. The word, flowing with power, will overthrow the opponents” 60. Now let us present the thoughts of St. father about his calling and motivations for pastoral ministry. A truly pastorally minded candidate for the priesthood, according to Isidore, will always be guided, first of all, by the wise saying: “know yourself” 61 . Therefore, he will not and morally cannot seek the pastoral rank or honor 62: moreover, even being very well-skilled, he will not only not harbor this desire in his soul, but will even remove it, remove it from himself 63, reverently realizing that shepherding is not a worldly position 64, but the highest, arduous and multi-responsible service 65, to which he irresistibly exclusively calls the will of God 66. Further, in contrast to those who are “intoxicated with covetousness” 67 , the “principalities themselves covet”, acquire, forcibly seize the priesthood 68 through purchase, flattery and deception 69 - true candidates for the priesthood are chosen and elevated by God Himself, by “Divine grace”, “God’s distribution” 70 and “God’s wave” 71 , according to the strength of his love for God and his neighbors. A candidate for the priesthood who begins pastoral service must, according to Isidore, completely remove from himself thoughts about any selfish goals 72, which are certainly incompatible with his elevated pastoral mood, as well as thoughts about selfish inclinations and pleasures, the satisfaction of which he could count on in the shepherd 73. The shepherd should not feed himself, but his sheep. Also, he does not come to rule over his flock, but in order to serve their salvation. Thus, it follows from this that the true motivation for accepting the pastoral rank, according to the thought of St. Isidora, there can only be a love of the candidate for the priesthood for the pastoral service itself. II. Tools for pastoral work “Mental wisdom” or teaching with words, according to St. Isidore, is one of the most important and necessary means in the shepherding of souls, so that without verbal teaching all other means of pastoral work are insufficient. To fulfill this high and necessary duty of teaching, the word of the shepherd, says Isidore, must remove all obstacles. “Let nothing,” he writes to Bishop Leonty, “serve as an obstacle to the Gospel of the Lord, let neither absent-mindedness accompany spiritual teaching, nor let confusion interrupt useful conversation. For Christ did not heed the invitation of his mother and brothers, who sought to see Him (Matthew 12:47-49), when he taught the doctrine and took care of the salvation of his listeners, showing by this that the spiritual should be preferred to the physical. So His disciples refused to supervise the meals, although this supervision was necessary for the poor (Acts 6:2)” 74. - At Rev. Isidore we also find instructions regarding the qualities of the pastoral teaching word. Thus, from the inside, the pastoral word must be distinguished by truth or truth 75 and edification 76 . It is edifying only when the shepherd preaches “out of diligence” and with the goal of “making wise” the listening flock, and not out of desire only to “show himself” or “amuse”, “delight their ears with eloquence.” “A word spoken for the benefit of those who hear is a powerful word, rightly called a word, and it is god-like. The Word, which results in nothing but delight and applause, is the clanking of brass, filling the ears with loud sounds. Therefore, either conduct your speech sedately, preferring modesty to pomp, or know that you are a cymbal, suitable for popular spectacles” 77. Only that preacher, according to Isidore, will be successful, will be a sweet-sounding organ, pleasing to God and people, who with his teaching does not delight the ear, but feeds the soul with a living word, when he speaks with authority, denouncing vice and praising virtue 78 . But the pastoral word will be effective when, in terms of its external form - presentation of thoughts, construction, etc., it corresponds to the spiritual and moral state of the listeners - the flock. “Turn your gaze to Divine Wisdom, dissolved in low words and examples,” says St. Isidore. – If God only looked at his own dignity, and not at the benefit of those who would read, then he would use heavenly and Divine words and examples. On the contrary, since he gave the law to people who are weak and have a need for human words, he dissolved the Divine lessons with simple sayings, so that even a woman and a child, and the most unlearned of all people, would gain some benefit from just hearing. For, having taken care of the salvation of many, and even the ignorant, the word, through the love of the Lawgiver, dissolved in such clarity, does not deprive anyone of feasible benefit. It did not neglect the wiser ones either, because in such clarity, like some treasures, there are hidden teachings so mysterious that the wisest and most learned people are perplexed by the depth of their thoughts” 79 . Therefore, “whoever writes an exhortation, as one who concerns a higher subject (for it is most honorable to return an erring soul to the path of truth), should be abundant in words, when it is useful to continue the speech - to give only an indication, where it is appropriate - to present it in a strict order, where it is required to give guidance, to say definitely about what is most appropriate for a clear speech" 80. – In addition to “truth” and “edification” - on the inside and “clarity” - on the outside, the pastoral word, according to Isidore, should also be “brief” and “timely.” “For what is the use,” argues St. father - if the speech is true, but not short - tires the listeners, or is it short, but not clear, or is it clear, but is pronounced inappropriately? If it has all the virtues, then it will be strong, amazing, animated, captivating listeners with truth, overwhelming with brevity, catching with clarity and crowned with timeliness” 81. When delivering a sermon, it is important for the pastor to observe the external techniques of the preacher, which would express the “meaning of his lessons” and “edification.” “The soul of those who teach is right and hardworking,” writes St. Isidore, - first of all, shows reverence in his eyes (because there is a lot in them that encourages speech); then with his eyebrows he attaches significance to the meaning of the lessons" 82... "One day," says St. father, I met a holy man, whose eye, when he taught, was fearful and full of wisdom. There were many witticisms in his words, and his eyebrows hanging over his eyes expressed the meaning of his teachings; and all of him, so to speak, breathed edification, instilling in those looking at him a strong love for divine wisdom” 83. Recognizing “mental wisdom” or teaching in words as a necessary and most important means for the moral influence of a shepherd on his flock, St. Isidore, however, teaches that a pastoral teaching word alone is far from sufficient. Only then can a shepherd raise his flock to the highest principles of life he preaches, when his own life corresponds to them. One pastoral word, without a corresponding virtuous life, St. the father does not attach any importance yet. “To be wise in words,” he says, “is easy, but in practice it is difficult. Why does one not amaze listeners, while the other touches; one excites laughter, and the other awakens carelessness; one ends in reproach, and the other in praise; one outrages and the other shames listeners. Therefore, one must not only talk about what should be done, but also do it; otherwise we will be subject to reproach and will be subject to responsibility" 84. "The word of the shepherd, when it is not accompanied by action (his), does not go further than the ear, but when animated by action, as strong and effective, it penetrates into the depths and touches the soul... Therefore, only those who speak not only to the ear, but also to the heart, are right to be crowned with the rank of the priesthood,” says St. Isidore 85. “Like a good kind of tree when it is laden with fruits, covered with leaves, makes the gardener happy, delights the spectators and gives peace to those passing by, so is he placed in the teacher’s place, when he is adorned with virtue and illuminates with words, and makes God happy to bring benefit to people... A teacher who does not do what he should is considered unworthy of faith. Therefore, he must illuminate both in word and in life. It is said: “Whoever does and teaches, he will be called great in the Kingdom of Heaven.” (Matthew 5:19)" 86. - Thus, on the other hand, it is clear from here that a virtuous life alone, without teaching in words, according to Isidore, is not enough for a shepherd, since preaching serves as an essential and necessary addition to a virtuous life. “Do and teach,” writes St. Isidore is superior, but doing and not teaching is not enough, because he is on one side. This is why a person has the gift of words. If doing meant teaching, then it would not have been said: “Whoever does and teaches, he will be called great in the kingdom of heaven” (Matthew 5:19). For what power will a valiant life have when there is a dispute about dogmas and the defender of the wrong uncontrollably rushes against the dogmas of the right? And without doing to teach, it apparently has leaves, but is devoid of fruit and does not remain without ridicule, shame and condemnation” 87. So, according to the teaching of St. Isidore, the shepherd’s teaching in words or “his mental wisdom” must be consistent with, accompanied by his virtuous life, “active wisdom.” “If those ordained to the priesthood,” writes St. Isidore, as proof and explanation of this thought, will find and read to us the saying of Scripture, according to which they should not work and practice virtues, but only teach in words, then let them remain with the way of thinking that they have. But if the word of God everywhere praises lovers of virtue, but excommunicates those who undertake to teach only by word, then why, having abandoned what is commanded by the divine statutes, are they called the priesthood alone, as an arbitrary power? For the divine decrees command those who are worthy of the priesthood to be primarily engaged in labor and exploits before everyone else, so that those in authority, seeing those who have the right to command working, become more zealous for a valiant life out of shame. Usually, it is not so much the word that excites, but the disposition of the teacher. But these, as if they were instructed only to speak, refrain from doing. Putting them to shame, the Divine Apostle said: “When you preach not to steal, you steal” (Rom. 2:22)" 88. “Willingly begin to Divine preaching, as I think,” says Isidore in explanation of the same thought, “two reasons convinced people: the satisfaction of the word and the life of the preachers, vouching for the word, because both of them, one another, gave strength and strength. They preached something else, but did something else; By leading a life in accordance with the word, they conquered people. Therefore, Christ, knowing that the word, not coupled with activity, is weak and invalid; animated by activity, alive, strong and active, having taught the apostles all virtue and wisdom by deeds and instructing them in words and adorning them with Divine gifts, he then sent them out to ensnare people. For he knew with all accuracy that the morality of preachers can attract people no less than miracles. Thus, scattered throughout the universe, like winged farmers, sowing the word of piety, improving their character according to the instructions of the Teacher, and leading a life not only blameless, but even wonderful, they conquered all the sunflowers. And neither wisdom, nor power, nor wealth, nor royal power, nor arbitrariness, nor barbaric ferocity, nor a horde of demons, nor the devil himself, nor hunger, nor rapids, nor prisons, nor anything else recognized as terrible and truly terrible, prevailed over them; on the contrary, everyone gave way and gave them a place, and they considered being defeated more glorious than any victory and victorious monuments.” 89. “Jesus Christ,” says Isidore, “desired that the sermon should spread everywhere, strengthened not only by the word, but also by the morality of those preaching. Miracles can give way to evil suspicion, and a right life stops the lips of the devil himself. Therefore, those who intend not to make any concern for the right life should not think that the sermon overcame only miracles, because everything that those preaching did and said was facilitated by their life, which did not present any reason for reproach. If even now the mentors in their lives competed with the apostolic life, then perhaps miracles would be performed, and even if they were not performed, then their lives would be enough to enlighten those who see” 90. “Preaching alone is not the power,” St. finally writes. Isidore, as proof and explanation of the same thought, attracted people, but also the life of the preachers, in agreement with the sermon. For who will believe people who say one thing and do another? If now many, having become firmly established in the faith, have not only wavered from the life of their mentors, but also been uprooted, who would have believed in the beginning, seeing a life that does not agree with what is said, and, moreover, when they are told to leave their fatherly gods and fatherly morals, to hate wealth, fun, pleasures, but to love non-covetousness, fasting, chastity, and be prepared for daily deaths” 91 ? Thus, the shepherd, according to the teachings of St. Isidora, must be both virtuous and teacher, “to illuminate both in life and in word” 92. “God,” he says, “lights a lamp—the priest’s—and places it on the priest’s candlestick—on his luminous pulpit, so that he illuminates the Church like lightning with dogmas and deeds, free from all darkness; and the peoples, seeing the rays of life-giving light, directed a procession towards them and glorified the Father of lights" 93 . The discord between pastoral word and deed, between “mental wisdom” and “active” is accompanied, according to the teaching of St. Isidore, with sad consequences for the shepherd himself. So, first of all, the word of a shepherd unworthy in his deeds, according to St. father, is nothing more than a sentence pronounced by him over himself; the word of such a shepherd, of course, does not achieve its goal - it does not teach the listeners, the flock, good. “You teach nicely in church,” writes St. Isidore to the Pelusian bishop Eusebius, but it would be better if he taught beneficently. And now you become like a man who throws stones upward and tries to make the stone fall down, and thereby calls it upon himself. If our conviction of sins is seen in us denying words by deeds; then not only will we not prevent our listeners from doing evil, but we will also subject ourselves to laughter, teaching others and doing others” 94 . Further, the pastoral word, which is not implemented in the life of the shepherd himself, according to Isidore, is “dead and useless,” “vain and empty”; Moreover, it “tires the ear” and “even excites laughter in sedate people” 95. A pastor, even the best and most eloquent preacher, but leading his life at odds with his sermons, will not have a beneficial effect on those who pay attention to his unworthy life. “With greater, apparently, convenience,” writes St. Isidore, the shepherds use the word, especially since those who pay attention to their lives do not believe them. Therefore, they must show a great transformation and a great change in themselves, striving and remaining in silence, not trying to enrich themselves, if they want someone to turn their thoughts to them” 96 . Finally, an unworthy shepherd, whose life runs counter to the teaching he preaches, according to the thought of St. father, does not even have the right and should not preach. “Whoever undertakes to teach others,” writes Isidore (to Presbyter Zosima, “a man of low morality), “must first do, then speak. And whoever doesn’t do it has no right to speak. The first will be ranked among the supreme ones, and the second will not only suffer punishment there, but will also arouse laughter here; because it will become an object of ridicule for the listeners. Therefore, one must either speak while doing, or remain silent without doing.”97 “And if it is not permissible for those who love vice,” he says, “to talk about divine justifications (“God says to the sinner: what are you telling of my justifications” - Ps. 49:16?), then is it permissible to talk about dogmas to those who offend these justifications with their deeds” 98? Thus, teaching by life and word, according to the teachings of St. Isidore, must be the inseparable duties of the shepherd. “Useless, like a word that cannot be carried out,” says St. Isidore, - and this is a matter that cannot be expressed. For the right and bright life of teachers is outlined in word and deed. “Whoever does and teaches, this one will be called great in the Kingdom of Heaven” (Matthew 5:19)" 99. In the absence of agreement between the word and deed of the shepherd, the Holy Father gives preference to a virtuous life, the teaching of the shepherd by deed or personal example. “If a comparison must be made between the one and the other, (word and deed), says Isidore, then it is better to do without speaking than to speak without doing" 100. Indeed, a deed, an example, in its clarity, is stronger and much more effective than even the most convinced kind word: it is more understandable for every mind, along with the lesson it combines motivation, and, finally, it is much more constant - just as a shepherd cannot always teach in words - teaching by deed is possible and obligatory at all times. The very silence of a virtuous shepherd is much louder and even much more eloquent than even beautiful verbal reasonings and sermons - it convinces, touches to the depths of the soul, “not delighting the ears, but enlightening the souls” 101. All these thoughts about the importance of a moral example for the shepherd St. Isidore expresses it in the following words. “Divine decrees command those worthy of the priesthood to be primarily engaged in labor and exploits before everyone else, so that those in charge, seeing those who have the right to command working, would become more zealous for a valiant life out of shame” 102 . Usually it is not so much the word that excites, but rather the disposition of those who teach, “for one thing is useful and silent, while the other arouses displeasure even by calling out” 103 . Therefore, shepherds “shining in deeds, although they strive in silence, edify the souls of those who look” 104 . – On the other hand, without embodying the law of Christ in his life, a pastor cannot hope for the success of even the most beautiful sermons. “The one who lives shamefully and is extremely strong in speech,” says Isidore, “is better than the one who is not able to speak, but is glorious in life” 105. “The very thing is to convince the listeners that there is a kingdom of heaven, and to convert those who have heard to lust for it. The listeners are convinced when they see that the teacher is doing deeds worthy of the kingdom of heaven. And if one who does deeds worthy of condemnation begins to philosophize about the kingdom, then how can he convince his listeners? For he acts like a man who convinces those who were previously convinced by him to love a thing that this thing does not exist” 106. “Every word, when not fulfilled in practice, not only seems vain and empty, but turns into a reproach if especially pronounced by the preacher. The more readily they try to use it, the more everyone distrusts it, even considering it a reason for laughter. Therefore, it is most important to do first, and then speak; if you don’t want to do, then don’t speak” 107. – The powerful effectiveness of example is also revealed in a negative way, through the influence of bad examples, the power of which is, perhaps, even much greater than the power of good examples. Therefore, if the worthy, edifying life of a shepherd produces good, encourages his flock to a virtuous life and attracts people to him no less than miracles, 108 then, on the contrary, his seductive life produces evil much more and more quickly. This makes it clear why St. Isidore expresses the idea that those shepherds “who do not do, but do not undertake to teach, will probably suffer a lesser punishment, and who boast of an instructive word and do not do what they say, will be mercilessly and unforgivably punished” 109. In general, a shepherd who allows a discord between word and deed or life shakes and darkens his entire work of moral education of his flock. The shepherd, according to him, is also like an eye in the body of the Church - his depravity will serve as an apology and justification for the depravity of his flock and as an encouragement to compete with him. “The shepherd is the eye in the body of the Church. Therefore, if he is bright, that is, shining with the rays of virtues, then the whole body over which he rules and about which he takes proper care will be bright. And if he is dark, that is, he does what is worthy of darkness, then almost the entire body will be darkened, because, although some of the members of the rank are healthy, and do what they should, and do not suffer harm from the depravity of the shepherd, they do not have as much strength as he does, when the damage devours the most important parts of the body and the vice encourages others to compete with the mentor, but condemns those who remain healthy and in all ways tries to plunge them into the same disease. Therefore, it is said: “If there be darkness in you, then how much darkness is there” (Matthew 6:23)? Likewise, to a church whose mentor is devoted to arbitrary lusts, another may say: if the one who is supposed to be useful and enlighten does not tolerate enlightenment, and even drives out those who intend to be useful, then what won’t his subordinates do” 110? Therefore, St. the father pronounces a very strict condemnation on unworthy shepherds: they, according to him, are more hard-hearted and worse than the pagans, since they also know the feeling of love for people 111. So, from everything that has been said about the mental and active wisdom of a shepherd, according to the teaching of St. Isidore, it is clear that St. the father attaches greater importance to active wisdom, although both of these wisdom should actually be the inseparable duties of the shepherd. But even higher than mental and active wisdom stands, according to the teachings of Isidore, contemplative wisdom, which already constitutes the crown of the moral dignity of the shepherd 112. While mental wisdom or teaching in words is only an ornament, and active philosophy is the foundation of the building of a virtuous life, contemplative wisdom or piety, according to St. father, there is an upper crown, the head of building 113. Piety or contemplative wisdom, according to the teaching of St. father, is nothing more than “holy consent,” the inner disposition of the soul towards good 114. As an internal requirement of goodness, piety, according to Isidore, is always accompanied by a virtuous life. “If piety is the most original and most important, then it also has a need for a right way of life” 115. Virtue, in turn, serves as a “foundation” in relation to piety - in the sense that it confirms the presence of the latter in a person, making the existence of piety completely reliable. “Virtue guarantees piety; through it, piety becomes reliable. For no one will believe someone who does not live well; because depravity insults right-wing dogmas and does not allow them to be accepted. Therefore, one must adhere to both virtue and piety, since one serves as the foundation, and the other as the crown and decoration” 116. So, according to the teachings of Isidore, “the word is something divine, but more divine is virtue and most divine is piety. Therefore, whoever is adorned with all of them is unsurpassed, glorious and worthy of the highest bliss” 117. According to the teachings of St. father: “two types of piety... The first, the most holy and divine, is in the soul, because the most beautiful and most pleasing sacrifice to God is to have a pure heart, to imagine God’s presence in the mind, to firmly and constantly keep it in the sanctuary of the soul. Another type is in the purity of the body. Whoever does not have these two types, if he brings as a gift the rarest jewels of land and sea, if he brings to slaughter all the animals that were anciently legalized to be sacrificed, he will not please God” 118. Thus, according to Isidore, two types of piety are distinguished: internal and external. Internal piety, according to him: “consists in the correct concept of the Divine and sincere confession, and is proven by the fear of God and love for God” 119, for the sake of which a person, and especially a shepherd, is ready to endure any kind of suffering 120 - also by selfless love for others, complete devotion to their good, in the name and in imitation of the infinite love of Jesus Christ for people 121. “Good haste,” says Isidore, “doing good happens when piety prevails... This, too, in the authorities there is something premium, excellent, best... Therefore, all those to whom the lot has fallen to pass through the authorities lawfully, like a golden crown, studded with precious stones, having placed upon themselves piety... may they impute to themselves the honor of being in authority in God." decency, such as: - in person, clothing, home, etc. “Flee vice,” writes St. father to the presbyters Zosima and Martinian - he is strong enough to drive his lovers into a frenzy and make them unreasonable; run after virtue; it is strong enough to make those who hold it wise and keep it in good condition. It often shows in the eyes, which look somehow meek and quiet, that inside there is a mind filled with humility” 123. “Presbyter Aphrodisius had modesty in his eyes, wisdom in his tongue, contentment with little things in his belly, and self-control in what was in his belly; to put it briefly, he was the common cell and abode of almost all the virtues” 124. “We will ascend to the heights of humility,” writes St. Isidore to the presbyter Pimenius, - if we destroy in ourselves the disastrous arrogance of pride and the inflammation of arrogance that brings us down to hell, we will observe modesty in everything and will not ignore the fact that the soul usually follows in line with its deeds and is accustomed to take on the imprint and image of what it itself begins. Therefore, may we have a sedate appearance and a meek gaze and eyebrows not raised upward and a gait that is not greyhounds and the most necessary clothing and a humble seat and simple food and a bed that does not exceed the needs and inexpensive utensils and a house decent for Christians, as well as let the word and voice and behavior with others show modesty rather than arrogance. For in this way, observing modesty in everything, we will ascend to heavenly heights” 125. The consequence of the shepherd’s piety, according to Isidore, is his hope in God and devotion to His will. Inspired by the hope of the invincible Hand of the Ruler of all, he easily endures his real labors and exploits, and is also not embarrassed when meeting life’s disasters 126. Relying on hope in God - this sacred anchor 127, the shepherd will not retreat before the enemies of his salvation, no matter how numerous they may seem, but will boldly enter into a fight with them and overcome and defeat them 128. Speaking about the need for a pastor to live a virtuous life and piety, St. the father teaches, on the other hand, that sinful passions are reprehensible and destructive for the shepherd. He divides passions into spiritual and carnal. Passions of the first kind, in turn, are further divided by him into “good” and bad and shameful. “Good passions, such as mercy, philanthropy, compassion and other passions related to them, should be accepted with love by the shepherd 129. For carnal, “shameful passions,” the shepherd, according to the teachings of St. father, must completely close access to the soul 130, since they prevent him from achieving his purpose in relation to his flock: it is impossible to curb the passions of others, to correct the life of the flock, without first overcoming your own 131, it is impossible to give to others what you yourself do not have 132. Therefore, the shepherd must take special care to protect himself from sinful passions. Those who have accepted the priesthood, says St. the father, like churches, must guard himself inaccessible to any arbitrary and shameful passion; the violent and frenzied carnal passions that appear must be tamed, made obedient and humble, and if they do not obey, then punished as much as possible 133. In addition, “passions must be overcome initially, so as not to be terminally ill at the end” 134. – From “shameful” passions, especially reprehensible and destructive for a pastor, St. Isidore notes acquisitiveness, luxury and gluttony. Of these, according to Isidore, the passion of acquisitiveness is especially destructive. “Almost every other passion,” he says, “has its own degree of maturity, it also knows a decline in strength, it also knows satiety, it comes to an end by itself; but the terrible love for multi-acquisitiveness, being innate to us, but brought from somewhere outside, does not know the loss of strength, does not recognize the possibility of satiety, and joy is unknown to it, and it does not tolerate an end, but always maintaining, or better yet, strengthening its maturity, tries to become younger and more self-controlled than itself. For she competes not only with other passions, but also with herself and strives to overcome herself. Rather, someone will achieve the unattainable than she will feel full” 135. The covetous shepherd, as “waging war with the lawgiver of non-covetousness,” will be subject to terrible responsibility before Him 136 . Therefore, says St. father, “let us not even be ashamed of poverty, since it is not reproachful to be in poverty, but not to endure poverty with courage” 137. The love of money, as a form of avarice, is especially reprehensible for a pastor, a preacher of selflessness, generosity and mercy. “I consider those foolish,” he says, “who see a contradiction in words, but do not see it in deeds. Strictly observing the thoroughness of conclusions, they do not refuse to do the opposite of what they say. Recognizing non-covetousness as the greatest good, which it really is, they benefit from the misfortunes of others; exalting mercy, they are not ashamed to appropriate for themselves the property of those who need mercy; preaching sociability and generosity in giving, they hoard money without shame” 138. The only way to free yourself from the captivity of this “bestial, unpleasant, flame-breathing, hateful, blind, deaf, misanthropic, nasty, God-hating, irreconcilable, indomitable (because it does not give in to flattery or favors, but then it becomes even more ferocious when it is served most of all) passion consists, according to Isidore, in calling on God’s help to stop to desire profits, and to distribute what is collected suddenly or little by little to those in need” 139 . No less reprehensible and destructive for a shepherd, according to Isidore, is the passion for luxury. Luxury, first of all, is humiliating for the personality of the shepherd - “as a warrior of the good-victorious King, bearing His divine name as a high dignity; indulging in luxury (as well as covetousness), he himself deserves to be defeated” 140. Luxury is detrimental to the shepherd: “she is the mother and nourisher of all kinds of intemperance... leads the mind to ruin... arouses unnatural and voluptuous desires... plunges him into the depths of passions” 141 and harms in general - both the health of the body and the soul 142. The means to combat this passion are: moderation, abstinence and fasting 143. Gluttony (which is a consequence of a luxurious life) is also reprehensible and harmful for the shepherd. The pastor, as a preacher of abstinence and moderation, “should use moderate content, which benefits the soul and makes the body healthy” 144, and not luxurious, which “harms both the soul and body, not giving room in one for prudence, and in the other for health” 145. St. mourns bitterly. Father about shepherds who are intemperate in food and drink. “Some say,” he writes to Presbyter Zosima, “as if you have extended your gluttony to such an extent that the remnants of the food prepared for you constitute a sufficient supply for another table and even for a feast treat” 146. “I grieve in my soul, hearing that they say this about you... Therefore, stop destroying not only your own soul, but also many others for whom Christ died. Think about where this evil is heading, when you destroy those whom Christ redeemed, not gold, but His honest blood, with your life... communicating your illness to those who have not yet been infected with similar passions” 147. Excessive consumption of wine is also detrimental to the shepherd. “Do not insult the divine liturgy (writes to Presbyter Zosima), do not dishonor the blessed fruits, do not extend the drink to the point of satiety, do not violate proportionality by not observing the measure. When drinking wine, do not drink away your mind, but remember that the Spirit of God makes its firstfruits the Blood of Christ; use it as a sick person who needs its benefits, and not as an enemy who turns wine into a weapon against everyone, and especially against himself, falling to dust from it” 148, and placing himself outside the Kingdom of God 149. “Isn’t it the womb and drunkenness,” says St. father, - they brought Hophni and Phinehas to the point that, having lost the priesthood, the ark and power over the tribes, and honor and glory, they were betrayed to the enemies and the enemy’s sword” 150? So, according to the teachings of St. Isidora, all generally “shameful”, evil, carnal passions are harmful and reprehensible for the shepherd: they prevent him from achieving his high purpose in relation to the flock and, in addition, “they dishonor God’s ordination... and the priesthood itself” 151, “turning it into an instrument of vice” 152, and finally, they serve as a reason for slander against the Church 153. “The life of a shepherd is tested by thousands of eyes and tongues” 154. Therefore, his external behavior must bear the features of moral dignity and sublimity, and must be “chaste and strict” 155. At the shepherd, says St. Isidore: “let there be a sedate appearance and a meek gaze and raised eyebrows and a non-hound gait and the most necessary clothing and a humble seat and a bed that does not exceed the needs and inexpensive utensils and a house decent for Christians, as well as a voice and behavior towards others that show modesty rather than arrogance” 156. “The lover of virtue must cut off everything unnecessary; for not only in food, but also in clothing and in the place of residence and in household utensils and in other things, one must respect the necessary needs and not violate contentment with little things... For one must be modest in speech and in appearance and in voice and in gaze and in gait” 157. In particular, on the issue of the external behavior of the shepherd St. the father pays attention to his conversation or speech and homework. A pastor's conversation or speech should be modest and serious. The pastor should not allow in conversation “words that are shameful and expressions that are offensive to others, making him the source of temptation” 158 . Slander 159, gossip and ridiculous jokes are also reprehensible to him. “If a priest is named and should be an example of the flock (1 Peter 5:3) and the light of the Church (Matthew 5:14), argues St. father, then his morals need to be imprinted on his subordinates, like seals on wax. Therefore, if you want to be light, then do not tolerate playfulness and ridicule, so as not to teach many to disorder. The priest “is the angel of the Lord Almighty” (Mal. 2:7), but the angel knows no laughter, serving God with fear” 160. The home activities of the shepherd should also correspond to his high title. Of these, St. the father notes the reading of “scriptures with a view to piety” 161, especially the words of God - this spiritual mirror, which contains both the history of virtuous men and the saving laws set by God 162. Constantly have the Divine Scriptures in your hands 163, says St. father, since reading the Holy Scriptures makes one a (true) priest 164 and serves as “a parting word for salvation, as it nourishes those who listen to it with care with examples worthy of respect and love of philosophy and courage” 165 . But the shepherd is also not forbidden to engage in activities that have the character and meaning of mental relaxation. Among them are St. Isidore points to the music, which, according to him; “heals mental suffering, softens mental sorrow, tames irritation and eases sadness” (2, 176)? - and for “communication” or conversation with close acquaintances. But the pastor must be careful in choosing his close acquaintances - limiting them only to pious persons of good Christian denomination. “I myself am not without sin,” says St. Isidore about himself - I’m not looking for sinless friends, and I wouldn’t find them; but I include in the list of my friends only the one who has many and significant perfections, and shortcomings – few, insignificant” 166. The pastor needs to limit close acquaintances with people who are “lustful... and talk with the most chaste... with the most peace-loving... For one should know that a person accepts vice more easily than virtue. And if it were not difficult to partake of virtue, then as soon as someone is able to impart it to another, he would have to have fellowship with the most vicious. But since this is difficult, it is better to stay safe and avoid wicked people. For if they do not receive benefit, then why suffer harm yourself? 167? Thus, according to St. Isidore, although acquaintances with the worst sometimes lead to finding the best 168, it is much better to avoid such acquaintances, because “by eating and drinking with the lawless, it is easy to become infected with their wickedness and deceit” 169. Finally, on the question of the external life and behavior of the shepherd St. the father draws attention to the shepherd's attitude towards women. “As much as possible,” he writes to Bishop Palladius, “avoid dating women. For the priests must be holier and purer than those who dwell in the mountains. The former care about themselves and the people, and the latter only about themselves, moreover, the former are placed at the height of such honor that everyone investigates and examines their lives, and the latter live in a cave, healing their wounds... If you are forced to meet with women, then bow your eyes down and teach them how to look. For one must not only teach how one should look, but also look oneself how one should look. And you, having said a little that can shorten and enlighten, fly away quickly, so that a long meeting does not weaken and upset your strength and take control of you” 170. St. Isidore also concerns the relationship of the shepherd to his fellow colleagues. The shepherd's relationship with them should be imbued with the spirit of brotherly union and love. “Those who were worthy of the first calling as disciples of Jesus Christ,” he says, “were two brothers. Thus, the all-wise Savior has already shown from the very beginning that it pleases Him to bring all His disciples into a fraternal union, therefore nothing will be preferable to us than love, which binds everything and preserves it in a useful unanimity” 171. In order to preserve brotherly love, the pastor must avoid everything that could upset his brotherly attitude towards his colleagues, such as bickering, quarrels and disagreements, which are very detrimental to the Church 172. – In addition, the shepherd should pray for his fellow workers 173. In addition to teaching in word, life and piety, the most important means of pastoral work is, according to St. Isidore, moral guidance of sinning flocks, healing the moral ailments of the flock 174. It serves as a necessary complement to the teaching of the shepherd in word and life. It is not enough for a pastor to limit himself to one sermon and an example of its implementation in life in general, when he sees certain moral ailments in the members of his flock. For more successful healing, moral leadership of the sinning flock is necessary, that is, the personal treatment of the shepherd with the sinfully sick, just as is the case with an ordinary doctor when treating bodily illnesses. For those or other persons who require moral and spiritual healing, it is not so much the general (directed to all the flock) pastoral means that have a more beneficial effect, but rather the private ones (directed to certain members of the flock). Just as for the treatment of bodily ailments it is necessary, first of all, to carefully recognize the essence and cause of the appearance of this or that disease, so in the matter of spiritual healing - in order to successfully heal souls from certain moral ailments, the shepherd must, first of all, carefully monitor the spiritual and moral state of his flock. “Priest of God,” says St. the father, - since he approaches God, like many-eyed animals, must see everything... He must vigilantly discern carelessness in the members of the Church, the violence of unjust people, the failure of widows in the affairs of widows, the suspicious behavior of those serving at the altar, the unkind dispositions of those serving, the bad deeds of the young, the maliciousness of the old, in a word: to be an eye that sees everything and does not lose sight of anything, for which, if he neglects it the shepherd will be punished... for the failures of those subordinate to him, left without attention and healing, become, as it were, his business and subject him to the judgment of God” 175. Only thanks to such a comprehensive acquaintance with the spiritual and moral state of his flock, the shepherd can determine the essence of the ailments affecting certain persons subordinate to his leadership, and select the appropriate pastoral and medical means to cure them. In addition, this same acquaintance and observation will show the pastor that in order to cure moral illnesses it is also necessary to take into account (along with the essence, type of ailments) the individual, personal mental organization of the patient, his mental make-up and mood, since the unequal mental organization of patients is the reason that not only different diseases, but even the same ones, but in different persons, are not cured with the same benefits, medications, and not the same method of treatment. “Not all people,” writes St. father, - are obsessed with the same diseases and not all yield to the same treatment, but just as there are many ailments, they are varied and come in all kinds, so there should be many different benefits... Due to many and varied illnesses, it is difficult for a person, firstly, to recognize the illness in himself, and then, having recognized this, to find out what kind of healing is suitable. The same benefits are not suitable for everyone, not everyone is cured by the same thing; what benefited one harmed another, and what was useful for another harmed another again... So, since there are so many ailments and benefits and not all are inferior to the same thing, but on the contrary, others are incited to worse actions - who, without enlightening the soul with the Spirit of God, will be able to know everything and have sufficient strength for everything” 176? “Alone,” says St. Isidore, - were healed with a strong reprimand, while others were embittered and driven to the point that they became even worse, while others laughed at the bold word and considered it nothing. Therefore, it is impossible to use one medicine for so many ailments” 177, but “it is necessary to offer techniques appropriate to the illnesses and strengths of the sufferers” 178. The most important means of pastoral and moral healing of the flock, indicated by St. Isidore, the following: the example of the shepherd’s own life, “the purity of his life, correcting the disobedient” 179, guidance by the word in general 180, advice 181, praise, reproach, admonition, reprimand (public and secret), compassion, visible (and not real) anger, visible contempt, visible failure to notice sins, reproof with boldness, excommunication, prohibition, punishment, leniency, etc. 182. All these pastoral-medical remedies must be used in accordance with the mental organization of the sinning flock who succumb to one or another remedy. That is why pastoral healing manifests itself in various forms and great diversity is needed here. “The same benefits are not suitable for everyone,” says St. father, - not everyone is healed by the same thing: what benefited one, harmed another, and what was useful to another again harmed another... Those led by the word are not chastened by example, but one by this, another by this is brought to a better state. Those who need encouragement do not tolerate reins, and those who are lazy and slow to do good are aroused by a verbal blow - but it is more appropriate to restrain and stop those who are ardent and uncontrollable, like young horses rushing beyond the boundaries of the field. Some are sober with praise, others with censure, if both are opportune; but the opposite consequences will come if they happen at the wrong time. Some yield to admonition, others to reprimand. Some, rebuked in assemblies, and others admonished in secret, smooth out their shortcomings: for some, chastened by popular reprimand, usually neglect conversation between the two of them; and others, driven by popular denunciations to the point that they put aside shame, are taught to be submissive by the mystery and compassion of the reprimand. Some must be observed in everything, and it is precisely those whom the imaginary secrecy, since they are trying to do it, puffs up with the thought that they are wise; and in others it is necessary not to pay attention to other things, so that from frequent irritation they do not reach the point of insensitivity and finally become uncontrollable in everything, rejecting the most powerful cure for conviction - shame. One should even be angry at some things without actually being angry, and despise others without despising them inwardly; to refuse something else without actually refusing; heal some with leniency, others with excommunication; to gain the upper hand over some, and to others, depending on what is useful for whom, apparently, to concede victory over themselves” 183 . – The same lawless and stubborn sinners, who, being morally ill themselves, can infect others with spiritual illnesses, the pastor, according to Isidore, should “reprove with boldness,” that is, with all severity and importance, but at the same time in a tone alien to irritation 184, “I think, writes St. father, that the adviser should not beat, scold, or get to his hands, but only reprove with boldness, without respecting or fearing anything. If you doubt, then I will read God’s word to you. For what did God say to Ezekiel? “And if you tell the wicked, and the wicked does not turn from his iniquity, he will die in his iniquity, but you will deliver your life” (Ezek. 3:19). And silently and without boldness, you participate with him in punishment. For above this he said: if “you do not proclaim... I will require his blood at your hand” (Ezek. 3:18). By doing what you can, you will get rid of condemnation. He, who did not accept your admonitions, will receive a severe punishment. And you, having fulfilled what was commanded, will not be held accountable. Nothing more is required of a teacher than to lead a blameless life and instruct, regardless of the fact that those who sin are worthy of respect. Whether or not to do this depends on the will of those taught, freedom being maintained everywhere and in everything. If you say: why did Paul excommunicate the fornicator? then you demand more than what I intend to prove. Paul did not beat or insult, but separated him from the flock so that the contagious disease would not spread to the other sheep." 185 Further, the pastoral “bold reproof” should, according to Isidore, stem from the shepherd’s love for his flock and therefore it should be imbued with the spirit of compassion and meekness and conducted in this spirit, since only such an image of reproof can touch and touch a cruel, callous heart and make it attentive to good instructions. “Strive with compassion and meekness,” writes St. Isidore to Bishop Theodosius, - to expose the misfortune of those who have fallen into temptation, with a meek word bringing them into complacency and plucking out the root of despondency 186.” “Bad people, being numerous, often stupefy those who reprimand them for their bad deeds and disagreements with them, so that they do not stop them from falling with the same boldness. Therefore, boldness must be combined with meekness and reproof must be dissolved with love, and then admonition must be done. If, in this case, those who are admonished do not take advantage, but stubbornly reject those who are worthy of the greatest crowns... then let those who discipline the evil bear it courageously and grieve not for themselves... but for the corruption of those they admonish, who are so incurably sick that they even slander doctors” 187. – The purpose of the shepherd’s denunciations is to, having discovered the iniquities of those who sin, to call them to repentance and salvation through gentle instructions. Therefore, the shepherd, according to Isidore, should not ignore those sinners on whom his reproofs do not work, but, on the contrary, without losing hope for their conversion and correction, he must with special care apply healing methods to them until they are corrected. If, in this case, correction does not follow, the shepherd will not only not be held accountable for their death, just as those who, seeing a drowning man, could not save only because the latter himself did not want it, will not be subject to blame, but will even receive a heavenly reward 188 . “I complain to you about your contempt,” writes St. Father to Bishop Lampetius, “because having met, as I learned, with Zosima, you did not use emollient medicine against his suffering, but, believing Hippocrates, you did not touch him with your hand, as if he were hopelessly ill... We know that others from the depths of vice entered the very top of virtue. Bodies are bound by natural necessity, but souls are honored by freedom of will. Why, to the extent that will is more convenient than nature, it is equally more convenient to restore the soul. Therefore, without despairing at all, try to correct Zosima. There will be no small glory for you before God, even if you succeed in this, although not, because you will fulfill everything that depends on you. Therefore, proceed to the task with such a disposition, as if you undoubtedly hope to earn approval when you convince him to rebel; and let this concern not leave you, neither night nor day. And he, perhaps, will be saved somehow, and those who are tempted will correct themselves, and those who laugh at him will stop their mouths, and you will gain immortal glory 189. As for punitive, strict means of pastoral healing, in relation to their use by the pastor, according to St. Isidore, it is necessary to exercise extreme caution - strictly conforming them to the strengths of the sinfully ill and resorting to them only in the case of “great sins” and when, in addition, other means of pastoral healing remain invalid. “Punish immediately,” says St. father, - it is not equally useful for everyone. Some complain about this as an inhumane thing, others refrain from evil out of fear, and not out of love; others, arguing with justice, attempt to commit injustice; and others, avoiding suffering, do not do what they would like to do - being better than those who are not chastened by fear, but worse than those who do good out of love for it, and worse to the extent that they themselves are better than those who do not fear. For some escape punishment, while others escape salvation; some strive not to suffer punishment, while others strive to bear it... I think that regarding small sins, if those who sin in secret are corrected, one must show that one does not know them; - if they turn to the worst, after reproof and moderate punishment, give forgiveness; but when the sins are great, use it more sparingly, discipline those who sin by excommunication and prohibition until they repent, and then accept it” 190. In general, too strict means of pastoral healing are not approved by St. Isidore, since they “serve little for correction.” “Because others ask,” he says in a letter to Bishop Hermogenes, “for what reason are disciples not restrained from reprehensible acts by fear? Then we also ask: what kind of fear should a mentor use? Reprimand? But this, being repeated many times, had no force. Convince with a rod? But this is not allowed. Excommunicate? And it was tested. Banished from the city? But he doesn't have that much power. Promise the Kingdom of Heaven? But this seems like a fable to the careless. Threaten to sue? But the listeners laugh at this. Throw out of the church? This is not difficult, but it does not serve to correct 191. “The salvation of people is prepared not by violence and arbitrariness, but by persuasion and good nature” 192. “Therefore, although the Fall is truly great,” writes St. father, - however, does not exceed the measure of forgiveness; haste must be punished - but forgiveness must also be given. The disease, perhaps, will go as it is to healing, because even skilled doctors, when someone is covered with many wounds, use healing, not what the precision of art requires, but what the strength of the patient can endure, so that by healing the wounds they do not kill the patient himself.” 193 But, on the other hand, both “forgiveness” and measures of leniency in general require prudent caution in application from the shepherd. “For some, having received forgiveness, in what they sin, are thereby aroused to virtue, and others to vice; for some, kindness turns out to be a condescending benefit, and for others - a disastrous poison; strengthens some, relaxes others; shames some, and steals the last shame from others” 194. In general, according to the teachings of St. Isidora, the task of pastoral healing of the sinners of the flock is very difficult. St. himself Father, having listed the most important means of healing, when asked by Bishop Alfius, “what to do in such great confusion,” he replies: “I can’t say for sure; “He who searches the heart knows this” 195, - thereby expressing the idea that on the issue of pastoral-moral healing it is impossible to give precise and definite instructions that would have the meaning of unchangeable rules applicable in all cases of pastoral-medical practice. However, according to St. father, a shepherd enlightened by the Spirit of God 196 - combining the knowledge of healing souls with prudence 197, “how much it depends on him to drive out every thought of sin in his subordinates... and guides them to ensure that they do not sin in the future” 198. In addition to natural means, in the matter of moral influence on his flock, the shepherd also has grace-filled means. Of these - St. Isidore focuses on the performance of sacred services. According to the teachings of St. father, the pastor must perform all sacred services with complete reverence. The reverent conduct of worship by the shepherd is also reflected in the prayerful mood of his flock: it fills their souls with holy reverence and directs all their thoughts to the Heavenly Father. “People,” says St. Isidore, seeing the rays of life-giving light (the shepherd in the church), directs a procession towards them and glorifies the Father of lights” 199. The shepherd must be alien to the hypocrisy of the Pharisees, under the fear of terrible responsibility before God. “When Aaron and those descended from him entered the divine church to perform sacred acts,” writes St. Isidore, - then, having put aside all their woolen clothes, they put on linen vestments, which had a mysterious sign and signified oblivion of external rebellions. For one who approaches God for priestly service should not bring with him anything alien or any material burden. Therefore, if we bring disorder, idle talk, and inappropriate conversations into the church, we will subject ourselves to the same condemnation that the scribes and Pharisees fell under. Just as they thought that by studying the law they were fulfilling it, so we imagine that by touching the altars of God we are drawing closer to God. But the Lord, destroying this self-doubt in us, says: “Unless your righteousness comes to pass, much less the scribe and the Pharisee, you cannot enter the Kingdom of Heaven” (Matthew 5:20), expressing by this the thought that if you, who recognize one appearance as sufficient for serving God, do not turn what you boast about into action, then the kingdom of God will not be open to you, because this kingdom is true and will be opened to those who truly seek it” 200. Although God “receives incense from an unclean hand, the shepherd, who has stained himself with all sorts of defilements and sins and touches the altar of God, stretching out his hands to the holy in impurity, will himself be condemned, but the altar will not be desecrated by his unworthy deeds and the stamp of dishonor and ridicule will not be placed on the divine service itself” 201 . Thus, in the last place of St. the father also expresses the idea that this or that life of the shepherd does not interfere with the action of the grace received from him by the believers, that the saving power of the sacraments does not depend on the moral qualities of the shepherd, who, nevertheless, is subject to severe punishment for daring to touch the altar with unclean hands. “A layman,” he says to clarify the same thought, does not suffer harm from a priest who lives badly” 202 . “The one who is occult in the discussion of saving pledges does not suffer harm if the priest has a bad life, but he himself will undoubtedly (one must be firmly convinced of this) take advantage of these Divine and beyond any word blessings, and the priest will give a terrible account of his own life, and his punishment will increase to the same extent as the honor given to him... Therefore, no one who accepts the Divine occult action should care about the fact that suffers harm in discussing the guarantees of salvation... If all the priests were bad, then those who are enlightened (St. Isidore writes to Hermias, who believed that those who are baptized by the unworthy presbyter Zosima suffer harm in the most important and necessary things) do not suffer harm... If you consider this to be only human reasoning, then I will try to assure you with the Divine Word. What was more vile than Balaam? However, his tongue is used by God for blessings. What's worse than Caiaphas? However, he prophesied, and grace touched the tongue, but did not touch the heart. If you want to know something more extraordinary, then, with the help of a corvid, an unclean bird, God fed the celestial Elijah. Therefore, do not doubt if divine and supernatural gifts are given through certain sinful priests” 203. “One man,” writes St. Father, worthy of respect, glorious in life, adorned with a high rank, having met with me, he told me that he approached the venerable altar with the intention of communion of the Divine Mysteries, but when he saw a priest standing before him, still young in his lust and surpassing all those known for disordered life, he stepped back, considering it obscene to accept sacred mysteries from an unclean hand. I won’t say how mentally shocked I was when I heard this, but I will say how much I reproached him. "The one who receives it does not suffer any harm," I said, "even if the one teaching it seems unworthy: the most pure mysteries do not accept defilement if the priest and all people are superior in depravity. And if you don’t believe, then imagine a raven, this unclean, child-hating animal; and it was he who fed the heavenly celestial Elijah"" 204 . Thus, according to prp. Isidore, - the spiritual benefits imparted by the shepherd through secret actions retain their gracious power, remain effectively saving, regardless of the life of the shepherd himself - not because the shepherd communicating them is this or that person, but because this person imparts the benefits through the power of the priestly dignity he bears. In this case, the shepherd is nothing more than an instrument of God’s grace, acting on his flock through the sacred dignity he bears. As such, he can perform such or other actions not on his own, but at the will of the one who owns and acts on him. Another thing, according to Isidore, is the shepherd himself passing through the priesthood, and another thing is the priesthood passing through him, “just as in worldly positions of authority, another is the position itself, and another is the one who passes through it not as it should, so that if someone passes through it like this, then the guilt in this case falls on his face, and the position he holds remains in its rank and dignity” 205 . That's why St. Isidore says: “let us honor the priesthood, but it is unworthy to mourn those who pass through it and not attribute the fall of the latter to the priesthood, which requires protection for itself... as one suffering reproach from vile people, who are not allowed to touch it” 206. Explaining his thoughts on shepherding, St. Isidore finally touches on the question of the relationship of the flock to the shepherd. The flock, according to Isidore, must accept and obey the instructions of the shepherds with childlike simplicity and humility: “Oxen without muzzles do their work more diligently in the harvest,” says St. father, - and when muzzles prevent you from tasting the fruits of your labors, you become lazy and turn away from the work. And teachers, not offended by disobedience, happily continue their work, and when they do not see the fruit of their work, they lose the desire to teach without benefit” 207. Therefore: “just as children learning the first rudiments of writing carefully watch how the teacher guides the writing, willingly and obediently accepting the outlines he has made, so those studying the divine must follow the teacher with childlike simplicity and unwavering consent” 208. Further, one must refrain from slandering the shepherds 209, and the guilt of unworthy shepherds must not be transferred to the priesthood itself 210. Unworthy shepherds will give a heavy answer before God in their own lives. The flock “must measure their own lives not against those of the bad priests, but against the commandments. The judge will say: many of the priests turned out to be well-skilled, and you had to, carefully looking at them with your mind, correct your own life; since you were found to be lovers of vice, because you did not look unswervingly on the valiant, but on those who had fallen; then they will suffer a worthy punishment for what they have done, and you, since you despised virtue and loved vice, and neither the desire for the kingdom nor the fear of Gehenna forced you to become the guardians of My laws, you will suffer extreme punishment” 211. Finally, the flock should honor their shepherds as spiritually regenerating them and making them partakers of heavenly rewards. “The priesthood is a divine property,” writes St. father: it is more precious than any property... for, with its assistance, we are reborn and partake of the Divine mysteries, without which it is impossible to become partakers of heavenly rewards, according to the untrue sayings of the Truth itself, which says in one place: “unless one is born of water and of the Spirit, he will not enter the Kingdom of Heaven” (John 3:5); and in another: “Whoever does not eat My flesh and drink My blood has no part with Me” (John 6:53–56). Therefore, if without these sacraments it is impossible to be worthy of the divine lot, and the sacraments are performed by none other than the priesthood, then how can he who despises the priesthood not offend the divine and neglect his soul? Therefore, says St. Isidore, - let us honor the priesthood and glorify it” (2, 52). 1, 29, 113, 119 and many more. etc. 1, 315; 5, 6; 5, 276, compare: 1, 26; 1, 30; 1, 113; 1, 119; 1, 145; 1, 485, etc. 2, 235 comp. 3, 123 and 2, 275. 4, 145; 5, 290; 3, 330; 4, 139; 2, 129; 5, 279. The saint himself often resorted to this method of healing. Isidore. It is enough to read his letters to the bishop. Eusebius (1, 250, etc.), Rev. Zosima (1, 538 and many others), Eustathius (1, 610), Maron (1, 522 and many others), Martinian (1, 382) and other unworthy shepherds (1, 167; 389; 435; 437, etc.) to see with what force he denounced lawless sinners, whose lives served as a temptation for others (1, 521). 2, 200 comp. 2.52 and 1.435.