Forgotten hypotheses of Archbishop Filaret (Gumilevsky) and K.I. Nevostrueva

Contents Bibliography Teaching on the ascetic life of monks Testament to the learned monks Commandment to young monks Archbishop of Chernigov Filaret (Gumilevsky; 1805–1866) is one of the remarkable representatives of Russian theological and church historical science of the 19th century. A serious and thoughtful scientist, he was at the same time a selfless worker in the church field, combining scientific work with the burden of many years of archpastoral service in various dioceses. Scientific research brought Bishop Philaret all-Russian fame. Archpastoral works and personal piety immortalized the name of the Archbishop of Chernigov in the host of domestic ascetics [1, 3–103]. Archbishop Filaret (Gumilevsky) was the first teacher of church history at the Moscow Theological Academy who made this subject interesting and exciting for students. The twenty-five-year-old hieromonk, who simultaneously held the troublesome positions of academic librarian and censor, with the appointment of a professor of church history in a short time, managed to change the attitude towards this subject, which is still loved by students of theological schools. Here's how it happened: “The academic library became the home of a young professor. Here Filaret was engaged in compiling his lectures, which were full of interest, new in content and fascinating in presentation. Before him, students studied this subject poorly, without the slightest interest, teachers were burdened to read it, trying to change it to a subject that was more interesting to the students, and therefore for more than a year, many two, no one remained in this department. We usually read from the textbooks of Metropolitan Philaret (“The Outline of Biblical History”) and Innocent of Penza (“The Outline of Church History”), making some additions. Filaret, who did not like to embarrass himself with textbooks, reacted differently to this subject. He himself began to work on this subject, giving his lectures a captivating interest and thereby arousing a lively attitude towards the subject in his listeners. He inspired one of them, later his friend and famous successor, A.V. Gorsky. He accustomed him, initially as his assistant, to the painstaking work of a historian” [1, 19]. With Professor Filaret (Gumilevsky), critical source study begins in Russian church history, which reached its peak in the works of Professor Archpriest Alexander Gorsky (1812–1875) [9], Professor K.I. Nevostruev (1815–1872) [10, 248], Professor E.E. Golubinsky (1834–1912). This “criticism” means, first of all, scientific integrity. It is not without reason that Archpriest Georgy Florovsky, in “Ways of Russian Theology,” characterizes Archbishop Philaret as a thoughtful and truthful historian who never “embellished” history to please anyone. Father Georgy Florovsky notes the gift of Bishop Philaret not only in depicting historical events, but also in studying and comparing sources [2, 365]. Archbishop Filaret (Gumilevsky) had an equally important gift for the professor - to educate and prepare successors to his work. His students, Archpriest Alexander Gorsky and K.I. Nevostruev, went down in the history of Russian science as the compilers of the most valuable work “Description of Slavic Manuscripts of the Moscow Synodal Library” (published in 1855–1869, 1917). In his writings, Archbishop Philaret pays special attention to the personality and works of St. Cyril, Bishop of Turov. Special paragraphs are devoted to the ancient Russian Chrysostom in the “History of the Russian Church” [3, 56–59], and in the “Historical Teaching about the Fathers of the Church” [4, 333–336], and in the “Review of Russian Spiritual Literature” [5, 34–37], and in the “Lives of the Saints” [6, April, 261–271]. Bishop Philaret reports generally known information about St. Cyril and gives instructions on the publications of the works of the great Turovite that were introduced into scientific circulation by his time. Archbishop Philaret provides excerpts from some of the works of St. Cyril in Russian translation and paraphrase. Very interesting is the assumption of Archbishop Philaret (Gumilevsky) about St. Cyril of Turov as the author of the “Commandment to Young Monks” (“Testament to the Young Monks in the Cell”), expressed by him twice (in the “Review of Russian Spiritual Literature” and “Lives of the Saints”). Later researchers of ancient Russian literature paid insufficient attention to this hypothesis. In particular, it was not discussed in any way by A.A. Melnikov [7], who tried to include in his publication all the works of St. Cyril known in manuscripts, even controversial ones. Nothing is said about the “Commandment to Young Monks” among the works of St. Cyril of Turov, “Dictionary of Scribes and Books of Ancient Rus',” published under the editorship of Academician D.S. Likhachev. This reference bio-bibliographic publication does not mention the name of Archbishop Philaret (Gumilyovsky) among researchers of the work of St. Cyril of Turov [8]. The Old Russian text “Commandments to Young Monks” was published by K.I. Nevostruev [11]. Archbishop Filaret (Gumilevsky) places it in a translation into Russian in the life of St. Anthony of Rome, the Novgorod Wonderworker, according to manuscripts of the 13th and 14th centuries, with some discrepancies [6, August, 25–27]. In the footnotes to the “Life of St. Anthony the Roman,” Archbishop Filaret (Gumilevsky) notes: “In everyday life, the “Testament of the Monk” is preceded by the “prayer canon of St. Cyril the sinner,” St. Cyril of Turov. This indicates that the covenant belongs to St. Cyril and may have been sent to the Anthony monastery by Cyril himself” [6, August, 327]. This remark was rightly questioned by the authoritative researcher of the history of the Russian Church, Metropolitan Macarius (Bulgakov), who noted that the formal arrangement of the texts cannot serve as a sufficient basis for such conclusions [12, 513]. However, Bishop Macarius recognizes the possibility of attributing to Saint Cyril some nameless monuments of ancient Russian literature, for example, the teaching “On the ascetic life of a monk,” printed by the same K.I. Nevostruev [12, 513]. The publisher not only made an assumption, but also presented arguments based on a comparison of the expressions of this teaching with the works of St. Cyril of Turov published by K. Kalaidovich. Archbishop Filaret (Gumilevsky) in his “Review of Russian Spiritual Literature” noted with some bitterness that publications about St. Cyril of Turov often contain “tritum pertritum” material [5, 37]. Therefore, in our opinion, it is necessary to pay more attention to scientific research and assumptions, and, even if they do not always find scientific confirmation, point out their existence in history. Therefore, the hypotheses of Archbishop Philaret (Gumilevsky) and K.I. Nevostruev await their wide scientific and critical coverage, and certainly in reference and bibliographic publications dedicated to the works of St. Cyril of Turov. 1. – Biographies of Russian ascetics of piety of the 18th and 19th centuries. December. M.: Publication of the Athos Russian Panteleimon Monastery, 1910. Memory of Archbishop Philaret - December 1. 2. - Florovsky G., archpriest. Paths of Russian theology. Vilnius, 1991. [Reprint]. 3. – Filaret (Gumilevsky), archbishop. History of the Russian Church, in five periods. M.: Sretensky Convent Publishing House, 2001. [Reprint]. 4. – Filaret (Gumilevsky), Archbishop of Chernigov and Nizhyn. Historical teaching about the Fathers of the Church. Ed. 2nd, rev. and additional T.1. St. Petersburg, 1882. 5. – Filaret (Gumilevsky), archbishop. Review of Russian spiritual literature. Book 1 (862–1720). 3rd edition, add. St. Petersburg, 1884. 6. – Filaret (Gumilevsky), Archbishop of Chernigov. Lives of saints revered by the Orthodox Church, with information about the feasts of the Lord and the Mother of God and the appearance of miraculous icons. M.: Publishing house. Sretensky monastery, 2000. [Reprint, with additions]. 7. – Melnikau A.A. Kiryl, Bishop of Turauski: Zhytstse. Spadchyna. Svetaglad. Mn.: “Belarusian Navuka”, 1997. 8. – Dictionary of scribes and bookishness of Ancient Rus'. Issue 1. L.: “Science”, 1987. 9. – Interest in the personality and works of Professor Archpriest A.V. Gorsky has revived recently. See, for example, the article by A. Melkov “Rector of the Moscow Theological Academy A.V. Gorsky and his contribution to the development of Russian church historical science” (Journal of the Moscow Patriarchate, 2002, No. 12. P. 47–52). 10. – Slavic studies in pre-revolutionary Russia. Biobibliographical dictionary. M., 1979. 11. – Old Russian teachings and messages to monks about monastic life / Prepared by. and after. K.I.Nevostrueva // Materials for the history of the Russian Church. T.1. Kharkov, 1862. Unfortunately, this publication is not in the collections of the library of Minsk Theological Schools. Quite recently we were able to get acquainted with it from a copy available in the library of the Moscow Theological Academy. 12. – Macarius (Bulgakov), Metropolitan of Moscow and Kolomna. History of the Russian Church. Book 2. M., 1995. Teaching on the ascetic life of a monk In the publication by K.I. Nevostruev [11, 117–127] In this publication, the letters yat, and the decimal (i), izhitsa and the final er (ъ) are not conveyed. It is not proper for true monks to leave their fences and go into worldly life, and to tempt the world with their impatience, renouncing it and uniting with it, while working with worldly passions. For the worlds have made a single vow to the Lord and remain within their own boundaries, but the rites are twofold: the first with water, the Spirit, the second with tears, repentance, on that cutting off their hair. In this baptismal tuna, sins are forgiven, where there is no tuna; it has risen from the hundredth to God, and from the world and from its harms it has risen to the angelic life, and with them to sing to God forever; They are the people on earth to glorify God, and the angels in heaven are to sing. The monastery is an intelligent heaven, but the churches are heaven, in which the rites and angels have formed their face and rise to the heavens. And they prepared their argans to cry out, striking the ten-stringed harp, and saying: Open to us, O Lord, open to us the doors of heaven, that we may enter into the glory that we have sought for Day 2. Believers, when they follow this path, will then be born at the Nativity of good behavior 3 and will be washed in a fiery spring, reciting in confession, and will burn with heavenly fire; For some, it is always 4 sorrowful for the sake of the eternal 5, but it makes it easier then, when they do not demand 6 righteous light. They desire the bright light 7, and in it they will reign and will glorify them forever and ever and forever and ever, singing without ceasing: holy, holy, holy, and the fullness of 8 Your saints. It is necessary, moreover, 9 an eternal kingdom, but those who force themselves here to inherit it 10, and where there is useless peace 11, then there is languor without time 12, and to hear on the day of rage the answer of evil from the fiery Judge: you accepted naturally the lusts of your hearts during your will, where innocently you are nothing but a vain hand Go to your churches, who are playing in the city, and I will create them for yourself, for you do not want a church of mine. In the same way, I pray, my beloved ones, listen to the Lord, who says: touch not the unclean things in the world, 13 says the Lord. Who created miracles in those, who cast out demons, who raised up the dead? no one works for these worldly lusts; then for all the deeds of others are those who have rejected the world and its lusts 14 , those are joy, those are praise and glory 15 . Moreover, beloved ones, do not grieve because you are hated by the world, so that you may be comforted by Christ speaking to His disciples, when you are offended by the world: if you were in the world, you would have loved your own world, you are also not from the world 16 and you are pure in nature, but not all 17; You alone have a demon 18, and even 19 have to betray Me. Also, about falling in love, don’t wake anyone from you like Judas; but wake up, all of you, like Peter, burning with repentance and faith. No one from you will be strangled by the flattery of Judas, but we will all be crucified by Peter in repentance and faith. Judas, even if he turned gray here, there is a vestibule for him and there he will finally go into the unquenchable fire, love him and rejoice over him. Even though Peter was crucified from here, after Christ and for Christ and with Christ he looked up into heaven and the angels rejoiced over him. About the inoculation's falling in love! If you want to go to heaven, go: for now you will not stand up for a flaming weapon and do not keep it, for you have humbled yourself both into one, the highest and the lowest, for this sake God became man, so that we will be His sons 20, and we will take our being in mail and on a flaming banner and brace with the Dennitsa 21, and having captured captivity, look up to heaven 22, and you too, Having sung the song of victory 23, you will follow in His footsteps, and the gate will be opened and you will enter into it, and Christ will be revealed to you, with all the heavenly powers, and you will be led into the glory that you previously promised. But 24 if you do not desire heavenly desires and incline your hearts to earthly desires and reject your promises, then it is in your will. God does not force us to be good, but commands us to be evil 25; but whoever is guilty of doing honor or dishonesty to himself, it is in his will. Moreover, regarding love, strive to be blessed and not evil, for the good have the kingdom of heaven, and the evil have eternal torment. Moreover, do not grieve the world that has passed away, neither wealth, nor glory, nor honor. The world, having escaped from sins, has received deliverance, the place of wealth has been the eternal kingdom of the kingdom, and the place of honor is peace and joy with the saints forever. Strive to be rich in eternal wealth, through incorruptibility and repentance and patience, obedience, suffering, abstinence, fasting and prayer, through which 26 you will receive reward from God forever and ever. Look at the world: those who collect perishable wealth are chilled in winter by the filth, and scorched by the heat in summer; ovi floating on the waters and crawling with nothing, acquiring their souls, but both labor and not for salvation, for the sake of the womb, but to feed here, or for the sake of the children, and to enrich them, but both to load them, they themselves are mired in it, in this they deceive the children, and want to bring those to heights 27. And Adam fights with Christ. For Adam was conquered by darkness, 28, but Christ raised up an army from his captivity and gave them fire in their midst, 29 and a flaming sword in their hands, so that Adam, who was cut off from him, would be cut off from captivity and be freed from captivity and receive a wedding from God. Adam was taken into captivity, and his captivity was strong and until the end of creation, but Christ took him into captivity for all time, and his victory was high and eternal forever and ever. In the world, gather wealth and gain temporary glory for yourself from here, and there you will be deprived of glory forever, lay down your heads, destroy your mind, and give up your soul to eternal fire from them, and hand over your soul to eternal fire, whose wealth is perishable, and aphids decay and worms eat, and the princes of the century envy. You are natural strangers, your wealth is eternal and incorruptible, neither a thief should steal, nor a prince should see corruption; but you are at war with the rulers of the darkness of this age, 30 and even they cannot prevail against you unless you yourself are enslaved to them. Even if you are richer in the whole world, no one will take it away from you, not God, not the angels, not all the saints, but they will rejoice over you and be with you forever. For this reason, even if you decide to die for an eternal life, it is not a shame for you to shed your own blood: it is fitting for you to be crucified every day. Be rich not in the way of mercenaries, but in the way of God, 31 for in the same way the angels become rich in wealth; In the same way, you too will be rich in God’s grace. Do not love the world, nor anything else in it 32 - the essence of the matter is sotonin; Be patient in your vow, neither despairing nor cold. Don’t cause the world to stumble because of your impatience, when people see you walking around without rank and shout: “What a shame to endure! Yesterday they rejected us, and now they come home to us, leaving God’s consolation and demanding our consolation”; Others roared: “It was impossible to promise, even if it endured.” If you blame this reproach, you will not be able to crawl into it. Even if you reproach us in this way, you will also receive eternal torment from God for it. Moreover, about love, may you all keep your vows, in patience and in obedience, not in appearance and saying: “Behold, we are monks, we have the image of angels, worship us!” You cannot save the image unless you are adorned with angelic deeds. Whenever it is included in the monastic service, then you will live a candle for yourself, and patiently buy oil for the lamps in the monastery 33; Faith is the light, and good deeds are the oil. If you leave the lamp without care and do not add oil, you will extinguish it; Also, if you have faith, strive to do good deeds. Faith without good deeds is dead, 34 and your vow without good deeds is dead. Also, about love, buy oil, even more than there is in bargaining: bargaining is a monastery, but oil is obedience to the abbot and to all the brothers, to work in obedience and in manual work, to have self-control of the womb every day. Do your 35 things until the night of death; now is your will, whether you do good or do evil; Those who do good with the angels in heaven will rejoice, but those who hold evil with the fallen demons will be sent to the underworld. Now you are the year 36 of deliverance, now the year of salvation, now the time of the saved resurrection, the hedgehog from sin; rise up, speaking, laziness, not always walking in the light, do not be buried, speaking, by worldly passions, now is the year of creation 37 of the first Adam, we will not, but we are, passions, mortals, having fallen from God, we were in the likeness of cattle and enslaved by corruptible passions for the sake of transgression for the sake of 38, but we will be, at the same time, beh first, to the feces and to the condemnation of death: you are earth, to earth you will go 39 . Ours is good, easy, subtle, dispassionate and not tempting for evil, but joyful with the angels and beautiful with God. And seeing our standing, the perverted angel and thoughts about our perversion; When I saw the temptation from the Lord about our will 41, then I fell with temptation to our will - and I gave up food with the will, and the food quickly escaped from the will of the angels 42, and from there the food became enslaved to his will and both decayed together, and the person was completely corrupted and not a trace of the desired food remained. imperishable in it. And the enemy captivated him and led him to corruptible passions and put him in the stench of 43 more sinful people, and he sat down and wept, remembering the glory of incorruptibility and the life of angels and heavenly joy and conjuring the verb: if we forget you, the eternal belly, my beloved kingdom, be forgotten by my soul from You, God, in eyelids; I desire, having hung my body for abstinence, and I desire separation from corruption, and I do not need it for the sake of food 44. And they were heard quickly sighing to God in heaven, and the angels were surprised, hearing the sighing of the chained, - the one-born Son, the Word of God, deigned, by the will of the Father and the Holy Spirit, to descend to earth and be incarnate from the pure and impregnable kernels of 45 maidens and take on the flesh of the transgressed Adam from imperishable maiden. And then the Divinity was connected with humanity, which the Forerunner was not able to solve, and God was perfect and man was perfect, and destroyed the statutes of corruptible Adam and released those bound by hundred-year-old courage, but having bound the strong 46. And bring back our captivity, like the rapids of the river, the wind of your Divinity, and blow up the city our soul 47 with the wind of your glory, and let us step on all the power of the enemy, 48 and, having taken the victory, let us sing to Christ a victorious song. An eagle arrives and the corpse that has fallen from the heights comes to life. And in the west he appeared and split 49 giving in men and took captivity 50 everywhere to his servants and flew on the wing of the Cherubim 51, and looked to the heavens and sat at the right hand of the Majesty of the Father 52 and made a way for us 53, so that we reject 54 the temporary We look upon Him from corruption and His doings with joy, taking up our hands, 55 Having commended His good deeds, let us sing to Him the song of the angels: Holy, holy, holy is the Lord Jesus Christ, to Him be glory with the Father and the Holy Spirit. Text in the edition of K.I. Nevostruev: The Life of the Rules of the Life of Others: Observance of the mind and the passionate thought of the opposite, a lawful fisher of 56 thoughts in the doors of the heart; I think the work is thanksgiving, prayer, singing, which is an angelic work. Prayer is the nourishment of the 57 soul, the enlightenment of the mind, the adze of despair 58, the decree of hope. Let the prayer be according to the mind, from the heart, in the knowledge of those spoken: correct your speech, your understanding, your understanding 59. For the future, be enlightened, from this mortal prison, having resolved this life of sorrow, forced to establish yourself according to the godparents 60, which is the animal tree for the 61 rational tree, to work in obedience and in manual work, taking food to the body, and feeding the soul with Divine words. Have a good mind, but don’t leave your cell for anything you want, except for a spiritual excursion to pray in church or to a service; nevertheless, do it with the blessing of the Abbess. When leaving for the service, bow to the ground 62, saying: Lord, bless the father, pray for me, and come also, even if the service is small. And even if the elder is your steward, before that the same thing 63. Don’t live for yourself, live all God’s way, you followed Him 64, have nothing of your property even to the coppersmith, open everything, submit, humble yourself. Those who take care of you, who lead you to God, be submissive and obedient, in spite of not saying anything. If you are untruthful 65 or tempted, so that you follow Christ in everything, do not fall asleep 66 from life to death; may your tomb be a cell before the common tomb; Do not be alive to the world and decay, whom You freed and ran away 67; live in eternal life unto the Lord, glorify God with the angels. If you see the abbot, bow to the ground, asking for his blessing; Say the Lord's Prayer to your brother: Lord Jesus Christ our God, as you always say. From the side, the brother comes either from another monastery or from a detachment, meeting the verb: through the prayers of the saints, our fathers, Lord Jesus Christ our God, have mercy on us, Amen 68. Entering the cell with him, say a prayer to meet your brother, raising your hand, the same prayer; then, having been spiritually consoled, offer a treat and... Don't laugh to the teeth, don't look unthreateningly. The robe should be simple from cloth 69, self-made, not repaired 70, attached to the body, but the belt is simple, leather, girded no higher than the loins; the walk is neither harsh nor lazy, but when walking, keep your hands bent on your chest 71. Pay attention to yourself, be wary of idle talk and blasphemy, do not speak with the worldly, especially with the dull and with children, do not make friends with the child, do not sit with them, do not stand, even alone, keep the weariness away from the comma 72 of the devil, “teach them no books” 73 . Go 74 to scold or play, even if the elders are crazy, go away, run away from them. Do not put your hand on your brother, neither put your hand on him, nor on anyone else, nor let him come close to you or hang back 75, nor let him look at another brother’s face, hide, move away, dodge, and you yourself should be careful not to look at the face of the young naked man. Beware of beatings 76, laughter, games: proto monk 77 say, - unite to the one God, day and night, listen to this, and guard yourself from all leprosy of the enemy 78, words and deeds and thoughts. Take sleep only according to your greatest need, and pray a lot before sleeping, read 79, do handicrafts; he lay down and was girded around his retinue 80, with his hood on his head 81, his hand bent over his chest; If you are itching, do not stretch your hands over your body under your retinue, sharing destructive passions, nor dreams 82, and do not stretch your hands to the shameful oud, nor look, even if it rots 83. Have a high mind, keep the fear of God in your heart, avoid evil destruction, the corruption of manual fornication and evil thoughts, be careful of your gaze, words, hearing, touch of your hands. Don’t lie on your face, don’t lie down on your friend’s bed, and don’t sit on your friend’s horse, beware of unclean, nasty love, shun the bonds of shame, don’t bring yourself to the point of destruction, don’t reckon with the fallen demons, fearing a second death, choosing eternal torment. Take care with all your soul and mind, so that you may live here and even more so in the future with the powers on high 84. Text in the edition of Archbishop Philaret: The job of a monk is to guard the mind and resist passionate thoughts; the monk is an intelligent catcher of thoughts, sitting at the door of the heart; the monk's work is thanksgiving. Prayer, singing is the work of angels, prayer is food for the soul, enlightenment of the mind, an ax against despondency, an obstacle to falling. Prayer must be done with the mind, from the soul, with an understanding of the words - correct, it is said, in the knowledge of the mind (Proverbs 9:6). Enlighten yourself, monk, for eternity, force yourself to strengthen yourself through the effort of the cross, work in obedience and handicraft: by taking bodily food, feed your soul with sacred words. Always keep your mind in the sky. Don’t get used to walking from cell to cell to please your carnal desires; Go out only to pray in church or to serve the brethren. When going to the service, bow to the ground, saying: Bless, father, and pray for me. And when you come (to the church), do the same, even if the service is small. Do everything with the blessing of the elder. Don't live for yourself, live for God, caring about eternity. Let your cell be a coffin, before an ordinary coffin. Do not have property, do not live for corruption, which you have given up. Praise God with the angels. When you see the abbot, bow to the ground and ask for a blessing. Having met your brother, bow to the ground and say: Through the prayers of our holy fathers, Lord Jesus Christ our God, have mercy on us. After Vespers, do not speak to anyone. A brother will come from outside, from another monastery, and when you meet him, say the prayer: Lord Jesus Christ, our God, have mercy on us, amen. Entering the cell with him, say the same prayer, then, having consoled yourself spiritually, treat him. Never laugh until you bare your teeth and don’t look impudent. Your clothes are a simple retinue, cloth, homemade, tight-fitting to the body; leather belt, not higher than the loins. The gait is neither greyhound nor lazy. While walking, have your arms bent on your chest. Do not talk to the worldly, especially to the young and children; do not sit or stand with them; Don’t even bother teaching your children to read and write. Run away from where there are games, blasphemy and laughter. Do not put your arms around your brother or touch him; Don’t allow anyone to touch you or look you in the face—dodge and move away. Especially beware of looking at the face of a young and bare-moustached man. Beware of jokes and fun. The black man is called a monk because he alone listens to God day and night. Beware that young people do not sit idle together. Everyone, beware of unclean love - run faster than hell, so that death does not jump through the doors, according to the prophet - the doors of the five senses, tongue, smell, hearing, touch, sight. Block these doors with the fear of God. Be all eyes. Take sleep when the need is great. Before going to bed, pray for a long time, read books, do handicrafts. Otherwise, thinking to be on the narrow path, you will find yourself on the wide road that leads to destruction. When lying down, be girt around your retinue, with a hood on your head, with your arms bent on your chest; when you itch, do not stretch your hands over your body, under your retinue, for destructive passion; in a dream and never stretch out your hands to your private parts, don’t touch them or look at them, even if they rot. May your mind be at its best. Beware of harmful manual fornication. The Apostle says: “Do not be deceived: neither idolaters, nor fornicators, nor those who commit the sin of Sodom, nor those who commit manual fornication, nor robbers, nor drunkards, nor thieves will partake of the Kingdom of Heaven.” Beware of unclean thoughts, harmful looks, touch and hearing. Do not lie on a bed with another, and do not ride on a horse with another; Beware of unclean connections, do not destroy yourself. And getting up, and lying down, and sitting at meals, and walking, and sitting, always say the prayer: Through the prayers of the saints, our fathers, Lord Jesus Christ our God, have mercy on us, amen. If a monk prays only during prayer (common), this is not a prayer book. He must pray every hour. This prayer is short, but brings great benefit to those who pray with faith; the invoked God drives away demons. To him be glory with the Father and the Holy Spirit, now and ever and unto ages of ages, amen. those. passions, - this is how the Greek was translated in ancient times. πάθος The same thing, almost literally, can be read in article No. 1: virginity fills the heavenly utensils, the place that the fallen angels depleted. those. from the font of baptism they will be reborn to good works, Eph. 2, 10. Rome. 6, 4, etc. An ancient phrase, vm. this century. But they will and must desire and seek. This word appears in a special sense in article No. 1. It's an endless torment to receive. And this is the whole place, starting with the words: do not touch the unclean world, literally read in article No. 1. i.e. those who have rejected worldly joy, praise and glory. In. 6, 70; here διάβολος is translated – demon. The ancient word means: because. Slich. in the words of Kirill Tur. Pam. XII at 48.124. In the RKP. error: with the right hand. The same is true in the legend about Chernech. rank. Pam. XII in 121. i.e. leading his descendants into sin. those. igniting their hearts with the fire of divine love. those. grow rich not in yourself, but in God, words. OK. 12, 21. Figures of speech that are clearly Russian and similar endings are often found in the words of Kirill Tur. See the same in the legend of Kirill Tur. Oh Chernech. rank 103.111. those. death is an ancient word. The same is read at the beginning of article No. 1. Life 3, 19; the same in Art. No. 1. that is, the tempting commandment about our will. For the word “will”, see also Cyril Tur. Pam. 41. On flood, stream, abyss - an ancient word. This pathetic passage is based on the lamentable Psalm 136: on the rivers of Babylon. The southern, cool wind blew on the city of souls. Turning away with a spell, see Vostokov’s church dictionary. Those. a monk is an experienced fisher according to the Divine law. Proverbs 9, 6. In the other, miracles. hands 49 and Synod. 935 in the information mind (Greek ἐν γνώσει). According to No. 49, and in hand. 110, equal to 935, establish yourself. And in the 1st teaching, the monastic feat is called “deeds of the cross.” Instead of the preposition “for” in No. 49 and 935 there is a conjunction and. That is, the abbot. The same rule is prescribed below in teachings 5 ​​and 6. In No. 49 it is added: create. The same is said in teaching 5. This form of following, instead of following, is used in the teaching of the 1st and others. They do not treat you fairly, they will offend you. Don't turn back, back. And this word about monks is found in the 1st lesson. This is also instilled in the 5th lesson. Slich. Memorial XII century pp. 123–103. Instead of self-created in No. 935, it is self-created. Not mended, not sewn with thread. Chin in the ancient language also meant thread (μίτος), see church. Vostokov's dictionary; here: mending and sewing up old clothes. For a similar rule, see teaching 3. Books, i.e. literacy An indication that in ancient times they learned to read and write in monasteries. Ide is an ancient form, replaced in No. 49 and 935 by the later: ide. No. 49: touch, 935: touch. Probably it means idle talk, ridicule, jokes at others, in which sense the expression is still used today: a pounding person, pounding (see Dictionary of the Russian Academy of St. Petersburg, 1806). The monk is instead single, lonely. Leprosy here means evil, intrigue, as this word was used in the ancient language. See Church. Vostokov's dictionary. Description Syn. hands II, 2 p.: “Like the serpent deceive Eve in leprosy (1 Cor. 2:2)”, p. 199: “the devil is the leprous. Practice reading, No. 935 – read books. Small kukol (different from the great one): in ancient times it had the appearance of a skufia hugging the head, with wings that extended to the shoulders. Cassian, Institut. lib. 1.cap. 4, speaks of the Egyptian monks, as an eyewitness: cucullis namque perparvis usque ad cervicis humerorumque demissis confinia, quibus tantum capita contegant, indesinenter diebus unitur ac noctibus, scilicet ut innocentiam et simplicitatem parvulorum ingiter custodire etiam imitatione ipsus velaminis commoveantur, i.e. they wear small dolls that fall on the neck and shoulders, with which they cover their heads, (they wear them) incessantly day and night, so that with this semblance of a veil they are constantly stimulated to preserve the innocence and simplicity of babies. Kukol, according to the order of monastic tonsure, is a sign of gentleness and infancy. No. 49: ni sonen, i.e. neither sleepy. See the same in teaching 4. In No. 49 parchment. and 935 added to this: the speech of Basil the Great: if a monk preserves, he is blessed, and if he does not preserve these things written by strangers, he will have his own salvation.