Глава 1. 1749–1770

Only a person greets his birthday with tears and tears, as if anticipating the misfortunes awaiting him. The words of Pliny 19 cited in the epigraph undoubtedly contain some amount of truth, for they remind us how miserable the present life is, especially in comparison with the future divine one. We feel this wretchedness of our life despite the fact that human nature was restored from its fallen state by the redemptive feat of the Lord. However, in the philosopher’s all-encompassing grief, one can hear rather an echo of the fatalism of the Stoic school, according to whose teaching life is viewed through the prism of disasters and suffering. For a person living in the radiant world of the Church, directing its helm towards the light of the Resurrection of Christ, for a person restored to its former dignity by the grace of Christ, an infant’s cry sounds like a simple reminder of his tragic fall. It seems to us that the poetic verses that say: “When a baby cries, the earth kneels, listening excitedly, are much more in tune with the spirit of our Eastern Church. Her master is crying." This is especially true in relation to the saints, whose infant cry is transformed into a wondrous anticipation of divine harmony, thanks to their equal-angelic life and the benefits they bring to humanity. For “how beautiful a man is when he is a man” 20! What else is this “many-changeable and most crafty creature” 21 if not an unfinished and incomplete incarnation, that is, the incarnation of God? St. Nicodemus, standing in amazement at the unspeakable greatness of God’s creation of man from nothing, will later utter immeasurably deep words filled with sacred fear that lead us to love for the Creator, at the same time revealing the greatness of man’s divine origin: “Consider,” he says, “that God is the first beginning, from whom are all things, according to Paul. Where have you been for all this endless eternity? You were buried in the abyss of nothingness, without soul, without body, without any action, without any dignity, devoid of everything. Now suppose that before centuries you were a grain of sand. What kind of debtor have you become to the Lord, who transformed you from this grain of sand into a rational creation, capable of receiving so many benefits!? And how much more of a debtor have you become before God, Who made you a perfect being not from a grain of sand, but from the most insignificant “nothing”? Who took advantage of His infinite power for your benefit and used it to overcome the infinite distance between what is and what is not, and thus created you? And what’s more, God has also shown infinite love for you, choosing you from all the countless creatures, although He could have made them serve Him and love Him with all their hearts instead of you. Meanwhile, God has fixed His eyes on you, putting your benefit above His honor, only to benefit you. So He looked upon you with a merciful eye, and preferred you to all ages, and for this reason He deigned at a certain time to create you alone from all other living beings in His image and likeness with such care and such love with which He did not want to create anyone else except you - the only one in the world, as the Psalmist speaks of: “He who created them in one heart 22” 23. So, the saint about whose life we ​​are writing was born on one of the islands of the Cyclades archipelago - Naxos, which served as the cradle of spiritual enlightenment in Greece. He was born in the main city of this island, Chora, where the good character and piety of the people exceeded ordinary standards, and life passed in peace, simplicity and love. The era in which Nicodemus was destined to be born was difficult for the Greek people. Impenetrable darkness reigned in the hearts and enveloped the Greek horizons. The people were enslaved to the dominion of enemies, and only the Church barely stood out against this background... After all, we have literally reached a state where there was imitation and desecration of those around us 24. For the sins of our fathers, we endured a long and unbearable captivity and experienced the most hopeless days in our history. Despite quite frequent conversions to Islam and frequent conversions to Catholicism, the people's faith in the God of the Fathers and the Lady Lady, the Most Pure Mother of God, was deeply rooted. Schools in Dimitsan, Epirus, Naxos, the Holy Mountain and other places, as well as the famous teachers of the nation and the martyrs of Christ, held back Islamization and Catholicization. The Hieromartyr Cosmas of Aetolia 25 with his testimony kindled the fire in those in whom the spirit had cooled, and filled withered hearts with life. Gradually the slaves prepared to overthrow their heavy yoke. The time of the end of their sorrows was approaching. However, it was necessary that the Orthodox Christian people not only profess their religion, but also study the priceless treasures of Orthodoxy; so that he would not only love freedom, but also learn his holy faith, study the Gospel and the Holy Fathers, desire the truth, ascend to heaven, seek and find his God. A great cause of general enlightenment was needed, and such enlightenment could only be bestowed by the printed word. And then, in the middle of the 18th century, in 1749, the Church found St. Nicodemus. How necessary it was for Saint Nicodemus to appear precisely during this period of history can be concluded from the following characteristic statement of K. Safas 26: “Nicodemus can rightfully be ranked among the most learned men of his time, but he surpasses them all with his boundless diligence, and his numerous writings served a lot to strengthen Orthodoxy, bringing innumerable benefits to our people.” We do not have detailed information about the saint’s family and its origin, except that his father’s name was Anthony, his mother’s name was Anastasia, and their last name was Kallivourtsis 27 . From the list of those who contributed to the publication of "Eorthodrome" 28, we learn that the Monk Nicodemus had a younger brother, Pierre. In the “Eorthodrome” edition of 1836, Pierre Kallivourtzis is listed as a subscriber who signed up for 20 copies of “the brother of the glorious Teacher,” and Anthony Kallivourtzis is recorded as “the nephew of the Teacher.” The first one was a doctor. The information given by Euthymius 29 is extremely scarce in biographical terms. But the lack of biographical data makes the image of “the great saint, the bright star of Orthodoxy, the wise and spiritual writer, the glory of the Holy Mountain, Nicodemus the Holy Mountain” no less striking. On the contrary, we can here apply to the monk the words of St. Gregory of Nyssa, which he once said about Gregory of Neocaesarea: “So, we will also avoid such praise, we will not attach to him the fatherland with praise, nor will we gain ancestors from praiseworthy words as allies, knowing that no praise is true, except that which is characteristic of those being praised” 30. In any case, we know that his parents were pious people, for if the first fruit is holy, so is the whole; and if the root is holy, then so are the branches 31 . The child in Holy Baptism received the Orthodox Christian name Nicholas, perhaps as a sign of his future offering to his brothers, which is why he will later be told: “You conquer, Nicodemus, the people of writers...” 32. And little Nicholas, shining with the gifts of the Holy Spirit, was nourished in the teaching and instruction of the Lord, 33 growing and strengthening in soul and body, under the all-seeing eye of Divine Providence. What father does not punish his children? 34 Only man received from God the privilege of working in accordance with Divine decrees, even if he understood only a small part of Divine advice and did little. But let us boast in the Lord, for we are fellow workers with God 35 on whom the path of human history depends. This is a great honor! 2. Spiritual insights in childhood Az rekh: you are gods, and you are all sons of the Most High. 36 Nikolai belonged to those unusual natures, endowed with special spiritual gifts, which we we meet in every era. Few people are blessed with a sharp mind, a love of learning, and memory. These qualities, when used correctly, contributed to the transformation of Nicholas into a teacher of the Church under the influence of the enlightening and spiritualizing grace of the All-Holy Spirit. And Nikolai Kallivourtsis, still too young to begin his studies, but already consumed by an early desire to “know,” eagerly listened to the lessons of sacred history and the ancient Greek language at the school doors. The students were amazed when, in response to his question: “What did the teacher talk about today?” - they could not answer well due to forgetfulness, and he retold in detail the lesson he had heard. This continued until the parish priest, captivated by the child’s extraordinary intelligence, began his initial education, just as Rabbi Gamaliel 37 educated the great Apostle Paul at his feet. The child was distinguished by rare piety and talent. The priest, surprised at such an early development of his student, began to allow him to serve in the church, including at the Divine Liturgy. Twelve-year-old Nikolai, who showed great promise, enters a school in Naxos, where he studies both external 38 and Christian science, which corrects morals. Even the most beautiful and extensive knowledge is powerless against the corrupted aspirations of the heart: after all, the more a person’s spiritual abilities are revealed, the more clearly the corruption of his heart is revealed. All our holy Fathers agree that “it is better and more useful for some to remain unlearned and to remain close to God in love, than to present themselves as learned and experienced - and turn out to be blasphemers of their Master” 39 . Nicholas's teacher was the wise Archimandrite Chrysanthos Exochoritis, brother of the Equal-to-the-Apostles Hieromartyr Cosmas of Aetolia. The school of Naxos was founded through the diligence of the learned bishops Athanasius, Joasaph and others. In 1770 it was transformed, and in 1781 it was moved to the monastery of St. George, where it remained until 1821. The school was headed by Chrysanthos of Aetolia. He taught there until his death in 1785. Nikolai’s soul absorbed all the best and highest that is in classical education, “just as a bee lands on all the plants and takes something useful from each one” 40. And from the divine source, constantly exuding streams of grace, he drank the water of piety, learning to philosophize in accordance with the commandments, sacred dogmas and all adamantine Orthodoxy. Nicholas's soul perceived the holiness and divine knowledge that flowed from Golgotha ​​with great reverence, which is why he amazed the teachers and fellow students with the wisdom and spirit with whom he spoke, 41 causing respect with his chaste thought, reasonable silence and virginity of soul, which was revealed in his pious appearance by modesty. Nikolai managed to learn the main wisdom that accompanied all the considerable knowledge for his age - the fear of God. He not only knew it, but the fear of God became part of his God-loving soul. This cleansing fear and love for God kept Nicholas from the dangers that awaited him in childhood, from mental corruption, which inevitably leads to grave consequences. Inattentive teaching, evil conversations that corrupt good morals, 42 the very damage to our nature, which often pushes us towards evil - all this plants passionate seeds in the soul, which over time, having strengthened, become shameful and difficult to eradicate passions and, as it were, a second nature. Then grace is extinguished, covered with a cloud of evil deeds. Rancor, pride, anger, evil lust and all other types of satanic passions crystallize in the unfortunate soul. Three parts of the soul 43 are darkened, a person becomes a den of robbers 44 and from that time on, the devil, expelled by holy Baptism, sits powerfully in such a damned soul, as if on a throne. From a young age, Nikolai retained his virgin soul and the rare ability to distinguish between good and evil, which allowed him to remain unhidden from evil thoughts and to walk gracelessly in the light of the divine commandments. To constantly resist the opposing law 45 of the flesh operating within us, to preserve the virginity of the soul - this requires the help of some other force. “In order for a person to become a saint, he must be visited by Divine grace. Anyone who doubts this has no idea what a saint is and what a sinner is, for it is necessary for a person to carry within himself this amazing combination of greatness and insignificance, dignity and weakness, hope and deception. And when he is inclined towards delusion and evil, only through much labor and sweat can he ascend the path of truth, righteousness and happiness. That's how a person is. He is a mystery to himself and a most hopeless enigma,” says August Nikolaos 46 . The Holy Father, having gone through the entire ladder of virtues with the help of a variety of spiritual feats and having experienced the painful deceptions of the devil and our corrupted nature, distinguishes from all this the holy action of grace: this is what he says in “Invisible Warfare” 47: “If self-disbelief and trust in God, so necessary in our spiritual warfare, remain alone in us, then not only will we not receive victory, but on the contrary, let us plunge into even greater evil. Therefore, together with them and with them, we must conduct special kinds of work, or spiritual educational exercises. Among these exercises, exercises of the mind and will should come first. The mind must be freed and preserved from ignorance, which is so hostile to it, since it, darkening it, does not allow it to know the truth - its own subject and the goal of its aspirations. To do this, it is necessary to exercise it so that it is bright and pure, and can clearly discern what is required for us in order to cleanse the soul of passions and decorate it with virtues. We can achieve such lightness of mind in two ways: the first, and more necessary, is prayer, with which we must beg the Holy Spirit, that He may deign to pour out divine light into our hearts, which He will probably do if we truly seek the one God, if we are sincerely zealous to act according to His will in everything, and if in every matter we willingly submit ourselves to the advice of our experienced spiritual fathers and do nothing without questioning them. The second way of exercising the mind is to constantly examine things and deepen their knowledge in order to clearly see which of them are good and which are bad; not as sense and the world judge them, but as right reason and the Holy Spirit judge, or the true word of the inspired Scriptures, and the spirit-bearing Fathers and teachers of the Church. For when such examination and deepening is right and appropriate, then of course it will make us clearly understand that we must from the heart impute nothing and consider as vain and false everything that the blind and depraved world loves and seeks in every possible way... that humble self-knowledge must be preferred to all other highest knowledge; that to conquer and mortify one’s evil inclinations and lusts, no matter how insignificant they may be, is more worthy of praise than the capture of many fortresses, than the defeat of strong hordes well armed, than even the performance of miracles and the resurrection of the dead” 48 (Invisible Warfare. Chapter 7). 3. The glory of the famous Evangelical school ...From childhood you know the Holy Scriptures, which can make you wise for salvation... 49 The bishop of Naxos, seeing what hope Nicholas showed, took him under his intercession. He becomes his father and patron and sends him for more in-depth education to the famous Evangelical school in Smyrna, entrusting him with the special care of Hierotheus Vulisma, famous for his virtue and wisdom. In that era, there were two religious movements incompatible with Orthodoxy, leaning, respectively, towards Protestantism and Catholicism. This circumstance allowed Nicholas, as if by contradiction, to especially appreciate the treasures of Orthodoxy and subsequently become a teacher and singer of the Church, having assimilated all the anti-Latin arguments collected from the time of the schism of 51 until the 18th century. (a fact evident from the works he wrote later). Nikolai studied at the said school for five years, causing delight and surprise among teachers and fellow students with his exceptional memory, enlightened judgment and purity of morals. Together with Nicholas, the future Patriarchs of Constantinople Neophytos 8 and Gregory 5 52 studied at the school, as well as other outstanding men, many of whom became famous hierarchs and the best people of the Greek nation. One of Nicholas’s classmates, calling him “an unprecedented miracle of the era,” writes in his message: “He knew by heart everything he read, not only philosophical, economic, medical, astronomical and military treatises, but also all the works of poets and historians, ancient and modern, Greek and Latin, as well as all the writings of the Holy Fathers. It was enough for him to read any book just once to remember it for the rest of his life.” We will still talk about the immeasurable memory of the saint, which he preserved until his last days. The humility that adorned Nikolai, his love for his fellow students, his respect for his teachers - all this became the reason for his universal adoration. And indeed, the young man, who combined restraint of thought with rare wisdom, both external and internal, was worthy of love. And even proud people, naturally overwhelmed by this demonic passion, rebellious and disobedient, were conquered by Nikolai’s humility and forced to become more restrained. It is characteristic that Nikolai, according to Euthymius’ story, was not envied, since he did not exalt himself with his spiritual superiority and did not hurt the ambitions of his weak brothers, but, on the contrary, was condescending, always ready to help in everything, explaining and revealing what the students did not understand in class. That is why envy, “affecting even the best,” did not find a place in the hearts of Nicholas’s fellow disciples, although it is usually enough to be wise to be hated: “It is impossible for someone who cares about virtue not to have many enemies” 53 . And this despite the fact that we were talking about the young and inexperienced in spiritual work. They confided their ignorance to him, and he explained everything with a grateful heart. He did not reserve his talent for himself, nor did he gloat over the weakness of his brothers. Such feelings and thoughts are characteristic of small, unclean and base souls. And Nikolai from childhood was kind and brotherly to the point of madness. Very early in his pure soul the conviction was born that he belonged not to himself, but to everyone. This wise young man, of course, read from the Apostle: What have you, O man, that you have not received? And if you received it, why do you boast as if you didn’t receive it? 54 Living within the framework of Christian dogmas and moral principles, he could not think egocentrically. As his whole life showed, he was born only for service. He always considered the benefit of his neighbor to be the measure of his thoughts and feelings. Imitating the common Father and Teacher, he sacrificed his soul for his friends and brothers. His tender heart, the purity of his soul, the sharpness of his mind, the fervor of his spirit - everything was subordinated to the service of love. We could say about this young man the same thing that the holy angel inscribed on the marble tablet of the fifteen-year-old martyr Agathia 55 . “Immaculate mind, voluntary sacrifice to God and the Fatherland, deliverance” 56. His inner light and the irresistibility of his virtue captivated the hearts of his fellow men - and the action of evil, naturally opposed to good, was transformed into love and respect. The completeness of his knowledge in both sacred and external sciences, exceptional talent and modesty of character soon made Nicholas a teacher and mentor, popular not only among his fellow students, but also outside the school: he was invited to conduct classes in various noble houses of Smyrna. Having told this information (it is told to us by Euthymius, who in turn heard this from the monk himself, and also, perhaps, from Nicodemus’s fellow disciples who visited the Holy Mountain), we should also think about the labors that the saint undertook during the years of his teaching. It is unlikely that he had time for entertainment; and in general, didn’t he consider entertainment a waste of precious time? Nicholas knew only one thing: teaching and constant falling to the highest Good, to the Source of joy and peace. God was the sweet repose of Nicholas's heart and the insatiable joy of his spirit. Without love for the Lord, he did not think about anything, did not know anything. For Nicholas, teaching was not a self-sufficient good, but a means of assimilating eternal blessings, as St. Basil the Great exhorts the young: “We believe, children, that real human life means nothing at all; We do not at all honor and do not call good what brings us perfection in this only life... but we extend our hopes further, and do everything to prepare for ourselves another life. Therefore, what helps us towards it, we say that we should love it and strive for it with all our might, and what does not go into it, we should despise as worthless.”57 And how Saint Nicodemus thought and lived in God, the writings that glorified him, compiled by him with much labor and tears for the spiritual benefit of his brothers of the same faith, can tell us. Despite his young age, Nikolai demonstrated the prudence of a mature husband, spending his life in balance between thoughts and feelings, invariably establishing a routine for daily activities. After reading lessons and fervent and prolonged prayer, he went to bed early in order to rise at dawn with renewed spiritual and physical strength. It is worthy of note that the two students who lived in the same room with him studied almost all night; Nicholas, waking up, convinced them to go to bed so that their minds could rest, as he said, and easily grasped the knowledge that he himself acquired the first time, just as St. Augustine immediately comprehended all ten categories of Aristotle. Nikolai was not aware of his rare mental abilities, believing that all other people were like him. Grateful fellow students sought to replace Nikolai in performing various duties at the boarding school so that in the meantime he would help them prepare their homework. The humble young man accepted these services not without objections, for he did not consider himself worthy to be served by others, but preferred to serve himself. After five years of study at the famous school, in addition to general education subjects, the basics of theology and the ancient Greek language, Nikolai perfectly mastered Latin, Italian and French 58. His education was so comprehensive and complete that he could, having completed his studies, like Origen 59, head the school at 21 years old. It would not be an exaggeration to apply to Nicholas the words spoken by Gregory the Theologian about his comrade-in-arms Basil the Great: “What kind of sciences did he not undergo? It’s better to say: in what kind of sciences did you not succeed in abundance, as if you were engaged in this one science? So he studied everything, just as someone else does not study one subject; He studied every science to such perfection that it was as if he had never studied anything else.”60 And Elder Hierotheus 61, knowing about his great virtue and rare theological and secular education, wrote to him later: “Come, my son, at least now, in my old age, so that after my death I will leave you as a teacher at school, for I have no equal to you in success.” It seems that even during his student years he made similar offers to him. But the Lord, who predetermines the path of every person even before birth in accordance with his will and the measure of faith, did not want such a lamp of the Church to remain hidden in the school, and sent him to the Holy Mountain - to brightly shine near and far with the wondrous light that Divine grace gave him. For it is doubtful that, deprived of the silence of the desert and the perfect purification of the heart found in ascetic deeds, Nicholas would have become what he became. Therefore, we must admit that asceticism, consisting of unceasing prayers, fasting, vigils and divine teaching 62, moves the soul to the best, expands and enlightens the mind and attracts the abundant illuminations of the Holy Spirit. Likewise, Nicholas, regardless of his aspirations for living in the desert, in order to become great, had to strive according to the example of the Holy Fathers. In addition, for Nicholas, the desert was an ideal place, which he looked at from afar with sweet nostalgia, and having found it, he constantly enjoyed the love of his Lord there, believing, as he himself says in the “Admonitional Guide,” that “to be deprived of the all-desired thing and the most beautiful contemplation of the sunlit and all-red face of Jesus is truly worse than countless torments.” And stung by love to the very heart, Nicholas concludes this thought this way: “Doesn’t the deprivation of the bright and most blessed face of Jesus, which will be the ultimate goal of all the pleasure of the blessed, angels and men, really exceed all torment; and which will so shine at the Second Coming that, just as the sensual sun, rising above the horizon, eclipses the light of all the stars and makes them completely invisible; so the sun-like face of Jesus will then darken the light of all the righteous, who will shine like the sun, according to the promise of the Lord, and they will be hidden like the stars, and in comparison with Him they will not be visible” 63. The epigraph is a free retelling by the author, the monk Theoclitus, of the beginning of book 7 of “Natural History” (7.1) by the Roman writer and scientist Pliny the Elder (23/24–79). Pliny says that nature gave to all living things “various coverings: shell, bark, skin, thorns, wool, bristles, hair, feathers... and only a person naked on the bare ground on his birthday does she throw for immediate screaming and crying, and... for tears, which (appear) immediately at the very beginning of life.” – Note. ed. Menander (c. 343–291), Athenian comedian. Quote from an unknown comedy (fragment 761). (Hereinafter, notes without attribution and all references to Holy Scripture belong to the translator. - Ed.) St. Gregory the Theologian. Word 2. 16: PG. 35. Col. 425. (Hereinafter, under the abbreviation PG, the publication is indicated: Patrologiae cursus completus. Series graeca / Ed. J. P. Migne. P., 1875 - 1866. 161 t. In most cases, Greek quotations from the works of the Church Fathers were verified against it.) Cf. in Russian translation: Gregory the Theologian, St. Collected works: In 2 volumes. Sergiev Posad, 1994 (reprint: St. Petersburg). T. 1. P. 29 (“to rule over man, the most cunning and changeable animal”). Νικόδημος Ἁγιοϱείτης. Γυμνάσματα Πνευματικά. Θεσσαλονίκη, 1999. Σ. 18. “Spiritual Exercises” - a book revised and supplemented by St. Nikodim Svyatogorets; see chap. 8. 6. Sschmch. equal to Cosmas of Aetolia, fiery preacher, educator of Albania, tonsure of the Athos monastery of Philotheus. Read more about the life and works of Sschmch. Cosmas can be learned from the book: Cosmas of Aetolia, St. My business is the business of my people. Life. Sermons. Prophecies. M.: Publishing house named after. St. Ignatius of Stavropol, 2002. K. Safas, Greek scientist, historian, archaeographer of the 19th century. There are two spellings of the surname of St. Nicodemus in Greek. Initially they wrote “Καλλιβούϱτσης”, therefore the pronunciation “Kallivurtsis” was strengthened in the Russian tradition, which is considered correct. But nowadays there is another, distorted spelling: “Καλλιβούϱτζης” (“Kallivurdzis”). – Note. ed. One of the books compiled by St. Nicodemus the Holy Mountain (see Chapter 13.1). Hieromonk Euthymius, associate and one of the first biographers of the saint. The Life written by Euthymius is the main source of biographical information about St. Nicodemus Svyatogorets, including for the author of this book, see: Ἐκκλησίας τελεσϑέντες παϱὰ τοῦ ὁσιολοιωτάτου καὶ μακαϱίτου καὶ ἀοιδίμου Νικοδήμου μοναχοῦ, συγγϱαφέντες δὲ παϱὰ τοῦ ἐν Χϱιστῷ ἀδελφοῦ τοῦ Εὐϑυμίου ἱεϱομονάχου // Γϱηγόϱιος ὁ Παλαμᾶς. 1920. 4. Σ. 636–641; 1921. 5. Σ. 210–218. See also: Μπιλάλης N. Ὁ πϱωτότυπος βίος τοῦ ἁγίου Νικοδήμου τοῦ Ἁγιοϱείτου. Ἀϑῆναι, 2000. (Further, when referring to this Life, the abbreviation is adopted - Euph.; references to Euthymius and verification of quotations from the Greek original were made by the editor according to the 10th, corrected and improved edition of the monk N. Bilalis. A translation of this Life into Russian will be published in the summer of 2005 by the publishing house "Feofania" in the appendix to collection "History of the Kollivadian movement. The Life of St. Macarius of Corinth. The Life of St. Nicodemus of the Svyatogorets." St. Gregory of Nyssa. A Word on the Life of St. Gregory the Wonderworker: PG. 46. ​​Col. 897. Poems by Christopher Prodromitus from his letter about the book “Synaxarist” by St. Nicodemus. This refers to the Jewish teacher of the law Gamaliel, the mentor of Saul, the future Apostle Paul (see: Acts 22:3), who raised his voice in defense of Christians (Acts 5:34) and was glorified by the Church as righteous (Comm. August 2, Art. Art.) This is how the Church Fathers preferred to call Hellenic (pagan in origin) “wisdom”, which studied worldly sciences: philosophy, rhetoric, philology, etc. See: Sschmch. Irenaeus of Lyons. Against heresies. 2. 39. 1, as well as a repetition of this saying with minor changes by St. John of Damascus in his work “Sacred Correspondences” (see: PG. 96. Col. 93). John Stobey. Anthology. 2. 31. 93 p. The comparison goes back to Isocrates (Speech 1.52) and was often used by Byzantine writers. This refers to the lustful, irritable and rational principles (or “parts”, μέϱη) of the soul. The source of the quote could not be determined. “The Invisible Warfare” is a book of Western origin, the translation of which into Modern Greek was edited and supplemented by St. Nicodemus the Holy Mountain (see Chapter 8.5). Invisible abuse: At 2 o'clock / Transl. from Greek Ep. Feofan. 5th ed. M., 1912. pp. 30–32. Greek text see: Νικόδημος Ἁγιοϱείτης. Ἀόϱατος Πόλεμος. Ἀϑῆναι, 2003. Σ. 32–33. It has now been established that it was not Vulisma, but Hierotheus (in the world John) Dendrin, who headed the Evangelical school in Smyrna. We are talking about the Great Schism (schism) of 1054, when the legates of the Pope placed a letter excommunicating the Patriarch of Constantinople on the throne of the Church of Hagia Sophia and were themselves anathematized in response at the Council of Constantinople by Patriarch Michael Kirularius. Sschmch. Gregory 5, Patriarch of Constantinople, killed by the Turks on Easter 1821 (April 10). See: St. John Chrysostom. Discourse 15 on the Gospel of Matthew. 9: PG. 57. Col. 234. Mts. Agathia the Virgin, Panorma, Sicilian (suffered in 251, commemorated February 5). In the Lives of the Saints, St. Demetrius of Rostov says that a beautiful young man placed a stone tablet with this inscription in the coffin of the head of Agathia and became invisible. It was an angel of God. – Note. ed. Conversation 22. To young men, about how to use pagan works // Basil the Great, St. Creations: In 3 volumes. St. Petersburg, 1911. T. 2. P. 255. This opinion has been questioned by scientists in recent years, mainly due to the fact that the books “Invisible Warfare” and “Spiritual Exercises,” previously considered translated by St. Nicodemus directly from French and Italian turned out to be translations of another author, Emmanuel Romaniti, i.e. St. Nicodemus edited the modern Greek text. In addition, an analysis of the situation in Naxos and Smyrna in those years when St. Petersburg studied there. Nicodemus shows that he could not have had the opportunity to study these languages, as well as for any serious personal contacts with Catholics. The works of the reverend himself reliably indicate knowledge of only one foreign language: Latin. See: Citterio E. Nicodemo Agiorita // Theologie Byzantine. Vol. 2. Tournhout, Brepols, 2002, pp. 954–955. N. 66; Φϱαγκίσκος Ἐ. Ἀόϱατος Πόλεμος (1796), Γυμνάσματα πνευματικά (1800). Ἡ πατϱότητα τῶν “μεταφϱάσεων” τοῦ Νικοδήμου Ἁγιοϱείτη // Ὁ ἐϱανιστής. 1993. 19. Σ. 102–135. Origen, a famous theologian of the 3rd century, who was later (in the 6th century) condemned by the Church for heretical views, was distinguished by his outstanding scholarship and very early headed the famous Alexandrian Catechetical School. St. Gregory the Theologian. Sermon 43, funeral service for Vasily // Gregory the Theologian, St. Collection of creations. T. 1. pp. 617–618. Hierotheus Dendrin (see note 32). The following words are taken from the Life of Hieromonk Euthymius (see Euph. 5). – Note. ed. By “teaching,” the Holy Fathers usually mean exercise in mental prayer. Νικόδημος Ἁγιοϱείτης. Συμβουλευτικὸν Ἐγχειϱίδιον. Ἀϑῆναι, 2001. Σ. 269–270. Σημ. 97. Further, when referring to this edition Συμβουλευτικὸν Ἐγχειϱίδιον.