«Вопросы и ответы» преп. Анастасия

This work is important for Russian culture, because, as we have already noted, it formed (translated into Slavic) the core of the “Izbornik Svyatoslav 1073”. And it is no coincidence that at the beginning of the 20th century, the serious Orthodox scholar N.S. Suvorov turned to this work, being in this case in many ways a pioneer. Although relying on an inadequate version of the work published in Minh’s Patrology, he points out that here “the question of the reconciliation of a sinful person with God is touched upon many times and from different sides and is not always resolved in the same way.” 22 Referring to this “unequal” resolution of this issue and drawing on evidence from unpublished manuscripts, the Russian scientist states that Rev. Anastasius Sinait is in many ways an exponent of the deep intuitions of Orthodox moral teaching. At the same time, it is pointed out that the opinions of Western scientists are erroneous, as if only one ideal of monastic asceticism developed in the Greek Church. Therefore I.S. Suvorov comes to the conclusion that “indicating various methods of salvation for precisely those people who cannot perform ascetic deeds, such as the sick, the elderly, the poor, married, in a dependent position, conducting trade business, living even in the very hearth of worldly vanity and pleasures, with the explanation that a person living in the world can find himself in equal honor with God, testifies as clearly as possible that the Greek Church is good distinguished between the ideal of perfection possible for worldly people and the ideal of perfection characteristic of people living in desert solitude.” 23 Clarifying these conclusions of the Russian researcher, I would like to emphasize that Rev. Anastasius himself, being a strict and sincere monk, was clearly aware of one fundamental point: these were not two different ideals, but only two different aspects of a single ideal, for Orthodox moral teaching is ascetic in its deepest essence. External manifestations of such a deep essence can be different and indeed differ, but at the basis of these manifestations lies a single fundamental principle of chastity, which constitutes the main core of all moral principles of Orthodoxy. 24 And in “Questions and Answers” ​​Rev. Anastasia clearly shows this. After many years of painstaking work by two Catholic researchers, we now have an adequate text of this work. 25 Instead of the later compilation, which included 154 questions, 103 questions are published here, to which are also appended Appendices, reflecting a secondary manuscript tradition. While still preparing this publication, J. Munitiz pointed out that the work reflected the wide and varied mental world of the audience to whom the saint was addressing. Anastasy. Moreover, a significant part of this audience were lay people living under Muslim rule and facing divisions among Christians. 26 A considerable number of them probably belonged to the lower strata of society, and, accordingly, did not have a serious education. Thus, Question 68 clearly points to a “simple person” who does not understand “dogmatic refinements”, but is firm in the Orthodox faith. Such faith and such simplicity for Rev. Anastasia is the highest value, in comparison with which the sophisticated intricacies of an educated mind appear insignificant and insignificant. Apparently, the essay itself arose from written questions from the congregation to the Rev. Anastasia and his answers to them, which he (or his students) subsequently collected. The “Additions,” it seems, are unlikely to have been written in their current form by Sinait himself, and if they did, they were partially in a revised form, carried out either by his students or by later compilers. Among these later revisions are the “Questions to Antiochus,” falsely attributed to St. Athanasius the Great; a certain connection, although very unclear, exists between the work in question by Rev. Anastasia and “Canonical Questions” by Timothy of Alexandria. 27 In general, it can be stated that the content of the work is very varied. Of course, dogmatic problems are also touched upon here, such as, for example, the question of the relationship of God the Son to God the Father in Question 95, but they still remain on the periphery of the topics discussed. At the center of the work are the burning problems of the relationship between life here and the life of the next century. Ultimately, they run into the main stumbling block of all human existence, death. This problem, especially related to the mystery of the presence (or absence) of a life limit for each person predetermined by God, worried both the flock of St. Anastasia, and himself. This can be seen from the most extensive Question 28 in the essay and Questions 16–17, as well as Additions 28a and 23b. In this case, Sinait is one of the first Byzantine church writers to treat this problem in detail: he was followed by Nicholas of Methon, Nikephoros Blemmides and Patriarch Gennadius II (George Scholarius). 28 Equally urgent for St. For Anastasia, as for many Christian theologians, the problem of the soul was a problem, as is clearly evidenced by Question 19. Of course, one could, with some degree of arrogant disdain, call the reverend father an “unprofessional theologian” who had not read Plato and did not have Nemesius on his bookshelf, 29 but this very question shows his sober vision of this problem, based entirely on the Holy Scriptures . Such sobriety also determines the vision of many other problems raised in the work under consideration: moral, canonical and others. In general, we can conclude that this work shows us an essential feature and, perhaps, the “core vein” of the personality of the reverend. Anastasia: he appears before us here, first of all, as a shepherd, anxiously concerned about the salvation of every sheep from the verbal flock entrusted to him by God. The era of the 7th century, with its complex vicissitudes of political events and intense dogmatic struggle, posed many intractable questions for Christians, not to mention the aporia (logical difficulties) that every member of the Church has to face in the more or less ordinary course of life. And Rev. Anastasius Sinait tried, to the best of his ability, to give convincing answers to them. Many of these answers are relevant for us, who live many centuries after the death of the Reverend Father. Question 1. What is the mark of a true and perfect Christian? Some say that [such a sign] is right faith and deeds of piety. 30 However, Christ does not [only] define a genuine and true Christian by this. After all, you can have faith and good deeds, but be proud of them, and therefore not be a perfect Christian. Therefore, Christ says: “Whoever loves Me keeps My commandments, and I will love him and will appear to him Myself. And We, I and My Father, will come to him and make our abode with him” (John 14:21, 23). 31 2. With these words we learn that through [right] faith and good deeds the house of our soul is built by our mind. If Christ, the Lord of the house, did not come and dwell in us, then it is clear that He did not find the building we created for Him. Question 2. How does a person know whether Christ has begun to dwell in him? 1. This question is like someone asking a pregnant woman, “How do you know that you have conceived in your womb?” After all, just as this woman does not need another [person] to know her pregnancy, but receives such knowledge on her own - from the fact that her menstruation stops, from the fact that her fetus [begins] to move [in the womb], and finally, from an aversion to many foods, so the soul, when Christ dwells in it through the Holy Spirit, does not need [any] teaching from another to know this. 32 She immediately sees how the usual currents of her blood are delayed, how the desire [to taste] many of the dishes of sin ceases, and how [she begins] to hate most of all the sweetness of pleasure, because for every pregnant woman the sweetness of honey becomes hateful. 2. When the soul of a Christian sees in itself such and similar signs and evidence, then it, together with the spirit-bearing prophet, will say to God: “For Thy fear, O Lord, I received in the womb, and was sick, and gave birth to the spirit of Thy salvation, which I created on earth” (Is. 26:18). 33 About what is the sign of a true Christian, hear from [the Apostle] Paul, who says: “Or do you not know yourselves that Jesus Christ is in you? Unless you are what you ought to be” (2 Cor. 13:5). 34 Question 3. Can anyone explain [the words]: “Eye has not seen, nor ear heard, nor has it entered into the heart of man” (1 Cor. 2:9; Is. 64:4)? 1. Some have been honored not only to explain it, but also to acquire it. Christ said about them: “We, I and My Father, will come and make our abode with them” (John 14:23). 35 For where God dwells and where He walks, all knowledge dwells. 2. You should know that the words “that eye has not seen, neither has that eye seen” (cf. 1 Cor. 2:9) were spoken about the righteous who came before Christ. As the Lord says: “Many prophets and righteous men desired to see what you see, but did not see, and to hear [what you hear] and did not hear” (Matthew 13:17). And again he says: “No one has seen God” (John 1:18). But He does not say: “They will not see,” for He says: “Blessed are the pure in heart; for they will see God” (Matthew 5:8). 36 3. Therefore, with [all] diligence, if you wish, pay attention to this, and you will know that those who, according to [the Apostle] Paul, have seen and now see what [the eyes of those who are] in the Law did not see, “what [their] ear did not hear, and what did not enter into the heart of man of the Old Testament, what God has prepared for those who love Him.” Immediately after this [the apostle] adds: “God revealed this to me by the Spirit; for the Spirit searches all things, even the deep things of God” (1 Cor. 2:10). 37 Therefore that which the eye of sinners seeth not is recognized as worthy. 4. Moreover, [these mysteries] are ineffable and inexpressible for those who do not comprehend [them]. After all, [the Apostle] Paul further continues, saying: “The natural man does not receive the things of the Spirit, because he considers them foolishness.” After all, what is “of the Spirit” is known [only] by the spiritual and is revealed in a spiritual way. 38 Therefore strive to learn this by practice and experience, and not uselessly [comprehend it] simply [with your] understanding. Question 4. What are the blessings given to us by Christ into which, as the head [of the apostles] Peter says, “angels desire to penetrate” (1 Pet. 1:12)? 1. Some say that such blessings are what “no eye has seen” (1 Cor. 2:9), others - that they are the sacrament of our Communion. 39 [The question arises]: does this make any sense at all? After all, our bloodless Sacrifice is carried out, performed and accompanied by holy Angels. Therefore, it seems to me, the Angels want God the Word, who created them, to dwell in their nature, as in our flesh. 2. They also desire that their nature, seated on the cherubim throne in the bosom of the Father, should be worshiped and glorified by us, as our nature in Christ is worshiped from them and from every visible and invisible creation. They also want to have “the keys of the Kingdom of Heaven” (Matthew 16:19) and sit “on twelve thrones” (Matthew 19:28), carrying out judgment like Christ on the Day of Judgment and as the fishermen will judge. 40 3. So, I say: The Cherubim and Seraphim desire to have the same closeness to Christ that (the disciple) “bowed down on His breast” had (John 21:20), and that the sinful women who poured ointment [on His head] and anointed [his feet] with this ointment (Matthew 26:7; Mark 14:3; Luke 7:37–38) I tell you that its greatness exceeds everything; after all, Christ said that when [the Son of Man] comes on the Day of Judgment, the powers of heaven will shake (Matthew 24:29) from fear and trembling before Him. He will seat the righteous and come and serve them (Luke 12:37), 41 - He who created them. 4. Such are the great blessings given to us by Christ into which “Angels desire to penetrate,” that is, to enter. Question 5. Why did Christ glorify and love our nature more than the angelic? 1. Some wanted to [find the answer to this question] in the words of [the apostle]: “When sin abounded, grace abounded all the more” (Rom. 5:20). To this it can be objected that then the demons should have been saved much more. For sin abounds in them more than in us. 2. Therefore listen to [the Apostle] Paul, who teaches you about the manner of Christ’s Incarnation and about His great goodness towards us. After all, [the apostle] says that [this is] a mystery, “which God ordained before the ages” (1 Cor. 27), that is, the Coming and grace of [the Lord] to people. 3. [You should know] that God is disposed towards humanity more than any creature in two respects: firstly, because [man] is the work of His own hands 42 and a pre-image of His Economy, 43 being, like Christ, invisible and visible, mortal and immortal living being; and secondly, because [Christ] became a man, akin and of the same essence, of the same tribe and of the same kind with us. 44 4. Consequently, Christ, according to a certain natural meaning and way [of being], is disposed towards us, because every nature and every race loves and is naturally disposed towards those of the same race, akin and consubstantial to them. Question 6. Who are those “true worshipers” who “will worship the Father” and God “not on this mountain, nor in Jerusalem” (John 4:21-23)? After all, if they do not worship in Jerusalem, then it is clear that they do not worship in any other place, since there is no place more honorable than Jerusalem? 1. Questioning [is] truly scary and alien to the human ear, and therefore you can make a mistake and [not give] the clearest answer and resolution [of it], since not everyone will understand what they hear about the Divine mysteries. However, relying on a certain sacred conversation with holy men who are still living in the flesh, we will try to clarify this issue somewhat. 2. After all, someone from here, coming to a hermit who is silent [in the desert], says to him: “I am surprised, Father, how you can stand it, having moved away from the Holy Church and being far from Communion and Holy Assemblies?” 3. To this the man of God replied: “All Assemblies, Liturgies, Holidays, Communions 45 and Sacrifices are performed for the sake of man, so that man may be cleansed of his sins and so that God may dwell in him, according to what Christ said: “We, I and the Father, will come and make our abode with him” (John 14:23) and “I will dwell in them and walk” (2 Cor. 6:16). 46 4. Therefore, as soon as a person becomes an animated and God-created church of God and the Father, Son and Holy Spirit dwell in him and walk in him, then his God-bearing soul withdraws from any desire [to be present] in created churches, (to participate in) visible sacrifices, material meetings and human feasts; it [no longer] desires to worship God “neither on this mountain, nor in Jerusalem” (Jn. 4:21) After all, such a person has the Father inside him, inside he has the Son - the Bishop, inside he has the Spirit - the true Fire, inside he has a true sacrifice - “a broken spirit” (Ps. 50:19), inside he has an altar - a clear conscience, inside he has a sacrifice of propitiation - spiritual tears, inside he has the heavenly Jerusalem - a rejoicing soul. Finally, he, as spiritual, brings sacrifices with spiritual eyes. is spirit, and those who worship him must worship in spirit and in truth” (John 4:24). 5. After all, as [the Apostle] Paul teaches, “what is seen is temporary,” whether it be sacrifices or offerings, but “what is unseen is eternal” (2 Cor. 4:18); This invisible thing is what happens in the heart “in spirit and in truth,” what the eye has not seen, what “the ear has not heard,” and what “has not entered into the heart of man” before the Coming of Christ, but what God has prepared and revealed (1 Cor. 2:9) to us through His Spirit who dwells in us 48 . He who is worthy to acquire these [goods], as deified by the indwelling of God in him, worships [God] in himself, or even in himself worships himself and honors himself, seeing his flesh [becoming] the tabernacle of God (Rev. 21:3) and representing the dwelling, altar and sanctuary of God. Such an [ascetic] does not honor either heaven, or Angels, or visible sacrifice, or anything else that is in the world, more than his own church of his body, in which he sees the fullness of the Trinity dwelling [in him].” 6. Now you have heard about the mysteries given to us by Christ through His Coming to us. 49 Question 7. If someone who does not believe [in Christ, for example], a Jew or a Samaritan, does many good [deeds], will he enter the Kingdom of Heaven? Since the Lord says to Nicodemus: “Truly I tell you, unless one is born of water and the Spirit, he cannot enter the kingdom of heaven” (John 3:5), 50 then it is clear that [none of those who do not believe in Christ] will enter [this] kingdom. However, [no one] will be deprived of his reward: either [a non-believer in Christ] receives his prosperity through wealth, luxury and other delights of life [this], like [the rich man] who heard from Abraham: “Remember that you have already received your good things in your life” (Luke 16:25), or his fate in the next century is very different from the fate of someone who does not do good things [here]. After all, just as God has many mansions for the righteous (John 14:2), so for sinners [there are] many different punishments. 51 Question 8. In what sense is it said that in every nation he who fears God and does what is right is acceptable to Him (Acts 10:35)? 1. When these words were spoken by the holy apostle, almost the entire world appeared as unbelievers, and all nations were lawless. Therefore, at that time, one who fears the Lord and acts truthfully, like, for example, the centurion Cornelius, was acceptable to God regardless of whether he was a Jew or a Greek; [such] were the inhabitants of Nineveh (Jonah 3:10) and the friends of Job. 52 2. When the preaching of Christ was proclaimed [throughout the world] and the apostles, teaching, baptized us, then listen to what Christ says to them: Whatever city you enter, and they do not listen to your words, shake off the dust from your feet when you go out; Truly I say to you, it will be more bearable for the land of Sodom and Gomorrah on the day of judgment than for that city (Matthew 10:15). 53 3. And in this case, how can one be pleasing to God who does not honor the preaching of His Son and does not believe in it? After all, such a person does not fear God, and does not act according to the truth. In a similar sense, understand what [the Apostle] Paul said, that before the preaching of [Christ], glory and honor and peace be to everyone who does good, first to the Jew, then to the Greek (Rom. 2:10), and after [this] preaching, even if... an angel from heaven preached to you a gospel other than what we preached to you, let him be accursed (Gal. 1:8). Question 9. We want to [hear] a word about where the innocent five-year-old or four-year-old children of Jews and the unbaptized will end up: [will they] go to the Judgment [of God] or to heaven? Since the Lord, abolishing His statement that the sins of the fathers are passed on to the children (Deut. 5:9; Exod. 20:5), says through the prophet that children do not die for the sins of their fathers (Deut. 24:16), it seems to me that the children of the Jews and the unbaptized are not sent to Gehenna. However, it is not good to examine the judgments of God. Question 10. Is it possible, by [doing any] one good deed, to receive remission of sins? Yes, for the harlot Rahab was saved through the fact that she received [two Israeli] spies (Joshua 2; Josh. 6:24), just as the thief [on the cross] was saved through [her] faith (Luke 23:40–43) and the harlot through [her] weeping (Luke 7:50). Question 11. If a person committed a sin and was allowed to make a certain reward for this sin, 54 and then, after such a reward, he sinned again, then does this reward perish? There is a sin that abolishes good [deeds done before], and there is a sin that does not abolish them. However, you should consider the amount of the bribe in relation to the severity of the sin. In addition, if [the sinner] did not give up sin, but died in it, then it is difficult for [him] to receive forgiveness. However, only God knows such judgments. Question 12. From what age are human sins judged by God? And God has many differences regarding this. After all, everyone is judged in accordance with the knowledge and understanding [received by him]: some are judged from the age of twelve, and others from an older age. Question 13. If heretical blasphemy is subject to greater condemnation than fornication, then why, when both the heretic and the fornicator turn to repentance, does the Church immediately accept the heretic into communion, while she separates the fornicator from such communion for a [sufficiently long] time? Because the sin of a fornicator is voluntary, but the sin of a heretic is due to ignorance. In addition, [this is done in order] to make heretics more courageous in regard to conversion [to Orthodoxy], and fornicators more timid in regard to sin. 55 Question 14: Why, when heretics turn to the Catholic Church, do we not rebaptize them? If this were so, then a person would not soon turn away from heresy, ashamed to be rebaptized. In addition, it is known that through the laying on of the hands of the priest and through prayer, the Holy Spirit descends on people, as the Acts of the [holy] Apostles testify. 56 Question 15. Many questions arise in connection with the study of almost the entire world. [And one of them]: does day precede night or vice versa – night precedes day? According to the description of the creation of the world in the Law of Moses, it cannot be said that night precedes day. For when God, the true Light, with [His] first voice created light “for enlightenment” (Gen. 1:15), then evening came after the setting of the light: “and there was night, and there was morning, one day” (Gen. 1:5). 57 Since, as the apostle says, “if anyone is in Christ, he is a new creation” (2 Cor. 5:17), then the Church of Christ no longer adheres to the same sequence as the [law] of Moses. Since it was necessary for [the wives] to discover Christ risen on Saturday, that is, at night after the Sabbath, 58 God therefore prepared everything in advance and commanded the Jews to begin the Sabbath in the evening, that is, at sunset on Friday, so that they would not have a plausible pretext [for accusing] us, who begin the day of the Lord from the evening of Saturday. God did this so that you would understand that we have turned from darkness to light (Acts 26:18). Therefore, starting the day with darkness, we end it with light. Question 16. Among the questions concerning the study of the whole world, there is this one: does human life have a clearly limited limit or not? Some say that it does, while others say that there is no such limit. 59 1. To this we answer that [such] the limit for each person is not the number of years prescribed [by fate] in advance, but the will and command of God, when He commands, and according to this command, life leaves a person. 2. To those who zealously enter into an argument with us in order to show in every possible way that God predetermines the number of years for each person, we will say that in this case God Himself will turn out to be the one who starts wars, which is absurd to even think about. Again, if the predestination about the time [of life] of each [person] is predetermined and unshakable, then none of those who have fallen into weakness can call upon [in their prayers] the saints, [begging them] for help, and none of them should turn to doctors, for as God has predetermined, then this must be completely accomplished. 60 3. Also from here another evil teaching is born, namely the Manichaean one. What is it like? [According to this teaching,] since God is foreknowledge, knowing everything “before he was” (Dan. 13:42), and also if He “wants all people to be saved” (1 Tim. 2:4), “not wanting anyone to perish” (2 Pet. 3:9), then why is He, knowing in advance about the falling away [from the faith] of Julian the Apostate and about the renunciation [of the Lord] Judas Iscariot, did not predetermine or destined for their life to be shortened: [thus] would they, having died before [their spiritual] destruction, be saved? In addition, if a monk or a person [living in the world] initially has a prosperous [spiritual life], and then he falls into sin and perishes, then the reason for this [according to Manichaean false teaching] goes back to God. And, in the end, one of two things must be affirmed: either God does not have foreknowledge, or, if He does, He does not want these [people] to be saved, but, [on the contrary,] wants them to perish. After all, if God wanted their salvation, then He should have predetermined the limits of [their] lives even before the fall of [such people]. 61 4. Therefore, as has already been said, it is correct to say that the limit of every [person’s] life is the incomprehensible command of God. If a certain predestination and indestructible limit of a person’s life are pre-established and destined, then why does the apostle address the Corinthians with words that, due to their unworthy communion [of the Body and Blood of the Lord, many of them] are weak and die (see 1 Cor. 11:30)? After all, if there were a [pre-established and inviolable] limit to life, then a person would not die for any reason before reaching it. Again, why does God say to Israel: “Keep My commandments, and may you live long on the earth” (Deut. 5:16)? And Solomon also says: “Do not be wicked much, and do not be cruel, lest you die out of season” (Eccl. 7:17)? Similarly, it is said that the curse of the parents brings death to the child. 62 5. However, we are going to write about this in more detail, if it pleases God, in a special [work], showing here many reasons why the life of the righteous is short, and sinners live long; how numerous are the ways in which infants die; what is natural death and what is death, the cause of which is God: what is a sudden death at a meal or on the road, how [unexpectedly] they die in a bath without having time to utter a sound and without leaving a will, and also why others, [people] pious, having begun to build churches or having taken up [any other] spiritual work, go to the Lord without having time to complete them. But until we started [writing such an essay, we could now] only briefly touch on the issue raised. 6. To those who claim that Basil the Great spoke regarding the predestination of life [of every person], 63 we will answer the following: [this holy] father calls predestination the Divine saying that says: “As you are earth, you will go to earth” (Gen. 3:19). Question 17. Some say that if [people] knew in advance about the day of their death, then [all] they would have to repent. [Is this true?] If they had known about this in advance, they would have done a lot of terrible things. For example, someone has [any] enemy and, [for sure] knowing that the day of his death is approaching, he [most likely] would set off and kill his enemy, thinking like this: “[It doesn’t matter] either from God or from people my death has [already] come.” In addition, [another] person who knows [about his death] in advance, based on such [knowledge] and [knowing] that he will still live next year, will not take any care at all about virtue and knowledge, but, spending his entire life in sins and wallowing [like a pig in the mud] of sins, [only] a few days before his death will begin to repent. And in this case, what kind of mercy can be [given from God] to a person who served Satan all his life, and a few days before his death, out of necessity, began to serve God? Question 18. How many types of God-forsakenness [exist in this world]? [After all, everything happens here, and a person is plunged] into sorrow, into weakness or into sins. 1. There are many of these types of God-forsakenness and they are different. 64 All [varieties of] abandonment by God correspond to two purposes of God: abandonment by God occurs either for conversion [to God] and admonition, as [happens when] a father [leave] his son, or for rejection, as a king rejects [and puts to flight] an enemy, such was the final abandonment of Judas by Christ. Lazarus, as well as the paralytic, suffered God-forsakenness for the sake of remission of sins, for [the Lord] says [to the healed paralytic]: “Behold, you have recovered; Sin no more” (John 5:14). He underwent education because of the greatness of [his] successes and [the apostle] so that, as he says, “so that I would not become arrogant” (2 Cor. 12:7). Job was also trained to become more righteous, as the Lord told him. And the prophets were delivered into captivity for the benefit of the people and as an example to them. 2. The one whom God has subjected to abandonment should find in himself the reason for the abandonment of God and correct the fact that, according to the righteous judgment of God, he indulges in unclean and “shameful passions” (Rom. 1:26) and evil thoughts. After all, we often indulge in mental and physical passions either as a result of [our own] pride, or because of the condemnation of others, or as a result of hatred for someone, or because we do not blame ourselves; 65 Some, as a result of luxury and indolence, incur passions on themselves, others, out of old habit, as well as through insensibility and lack of fear of God, constantly indulge in pleasure. Question 19. All people are thirsty (as if [they want to drink] a small sip of water in the desert) to know and gain accurate knowledge of what the human soul is, what it is, where it comes from, when and how it acts in the body, and where it goes after separation from the body. 1. [It goes without saying] that what the Divine Scripture is silent about should not be examined. For the Holy Spirit has revealed what is useful for us to know, but He has hidden what is not useful. However, since man is a living being, prone to questioning and curiosity, 66 we will try, albeit weakly, to clarify this for us, relying, if possible, on what was taught by the holy fathers. 2. [And the Holy Fathers] say: it is said about man that he is [created] “in the image and likeness” of God (Gen. 1:26) insofar as much of what exists in God’s nature is in an essential way vaguely recognizable, both in the image and imprint, and in our soul, [having existence here] by grace, and not by nature. 3. What I mean is this: We confess and believe that the nature of God is incomprehensible, unnameable, invisible, immortal, intangible and incorruptible; therefore, the soul, being in the image of God, is for us humans in its essence incomprehensible, invisible, inexplicable, intangible, incorruptible and immortal - not by nature, but by grace. She is also a creator by grace, 67 for man creates and gives birth, by the grace of God, to [another] man; he also creates houses, cities, [grows] plants, [invents] crafts, creates words and sciences - [and he does all this, being in the image of God. 4. Therefore, just as none of the people [born] from the ages can say what God’s nature is and what it is, so no person can say or conceive what the essence of the soul, having existence in the image of God, is, and what it is. And just as God, Himself invisible, reveals to us the powers and actions inherent in Him through material and visible creations (I mean through the heavens and stars, the sun and the moon, rains and earthquakes, winds and [storms] on the sea), so our invisible soul, which is in the image of God, makes obvious its inherent actions through a visible body, as if through some kind of world; in the brain, above the so-called uraniscus, 68 the soul has, in the image above the Heavenly God, a sovereign mind that controls and guides the body, as if it were some kind of earthly world. Therefore, if a person receives a heavy blow to the head, then the mind suffers, and the person can no longer reason as before and his memory weakens. 5. The soul acts [with its] reasoning principle through the heart, the concupiscible principle through the liver, the smiling 69 through the spleen, the breathing through the lungs, the procreative through the kidneys, the emotional 70 through the blood, the cognizing through the eyes, the ability to speak through the tongue: therefore, a person whose tongue is cut out can no longer speak. 6. Therefore, when the soul is separated from the whole body, it can no longer carry out what it previously carried out through the parts of the body: neither speak, nor remember, nor reason, nor desire, nor think, nor be angry, nor contemplate [anything with the bodily eyes], but, being immortal in itself, it remains in a certain remorse until, having accepted its own incorruptible body, it can finally carry out its own in it. imperishable actions. 7. However, we said this about those who die in sins. And it seems to me that those souls who have acquired the Holy Spirit and become, as it were, His body and instrument, rejoice even after death thanks to the illumination of the Spirit; they mentally and spiritually praise God and intercede for others, as we know from Scripture. 71 8. You should know that all visions that occur in churches or at the tombs of saints are carried out on behalf of God by holy Angels. Otherwise, how is it possible that even before the resurrection, [in that state] when the bones and [parts] of the flesh of the saints are still scattered, to see them as whole [and as if alive] people, often armed and on horseback? If you think that [this can be] argued, then tell me how Paul or Peter or another apostle or martyr, being one, often becomes visible in different places at the same time? After all, even an Angel cannot be present at the same moment in different places or areas - this is only possible for the indescribable God. 9. And so that it does not seem to anyone that we are inventing [certain] fables of healers, heed the theological statements about the soul contained in the Holy Scriptures. 72 For the fact that the soul, separated from the body, is deprived of the ability to think, listen to the psalm that says about the deceased: “On that day all his thoughts will perish” (Ps. 146:4). 73 And about the fact that [the soul] does not remember anything, [the Psalter] says: “For in death there is no remembrance of You” (Ps. 6:6), 74 and if [the dead] do not remember God, then it is obvious that they do not remember anything [else]. For [the prophet David] says: “The dead will not praise Thee, O Lord, lower than all those who descend into hell” (Ps. 113:25). About the fact that [the dead] do not see the world, listen to the prophet, who speaks about a person like this: “For a spirit has passed through him, and is neither there nor knows his place” (Ps. 102:16). 75 10. And in general, how do souls recognize each other there, when they have never seen each other naked [from the body]? After all, recognition occurs from the difference [of people from each other], and also due to [the presence of] signs of identity in those who change, and the soul there does not acquire a change in appearance or image in comparison with another [soul], but every soul there acquires essential similarity and equality with other souls. 76 11. [We can also add that] even after the resurrection we recognize each other not through physical recognition. After all, there are no bodies of greater or lesser size, no white or black color [skin], no infancy or old age, but as Adam was, so are we all, who have been laid to rest [in the sleep of death] for centuries, we will rise, just as ears of corn, having fallen, are buried in the ground as small grains, but then they rise again, only not in the same grains, but become full-fledged ears of corn as they were before they fell off. 77 For our holy fathers define that the resurrection is the restoration to the original state of the first man. 78 Therefore [there] no one recognizes another through the natural faculty of understanding, but many recognize many through God's permission. After all, it is also said about the Jews: “They will look at Him whom they pierced” (John 19:37). Question 20. Where in general, as we can tell, are souls now and do they all stay together? 1. No one describes this clearly, but from the words of Christ we learn that the souls of the righteous, as it seems to me, reside together with the soul of the holy thief in paradise. 79 And the divine Anthony, who asked God about the place of souls, received a vision of the presence of holy souls in paradise; in a similar way [received such visions] the God-bearing Pamvo and some other of the fathers. 80 2. However, the souls of sinners, according to the testimony of the entire Old and New Testaments, are sent to the prison of hell, as if to a prison, as the Lord said about the famous rich man, [whose fate] was the opposite [of the fate] of Lazarus (Luke 16:23). 81 In the same way, David says: “For thou hast not left my soul in hell” (Ps. 15:10) and “Lord, thou hast brought up my soul from hell” (Ps. 29:4). Again he says: “Let sinners return to hell” (Ps. 9:18). The word “will return” means that now the souls of these [sinners] are there, and then they ascend and regain their own bodies, so that over them [in this state] the Judge pronounces the sentence: “Let sinners return to hell.” 82 And it is clear that the return goes back to where he came from. As for hell, it is the lowest place, which is located below the lowest hells; 83 it is a place of mournful weeping by nature, into which Christ descended with His pure and divine soul, visiting “those who sit in darkness and the shadow of death” (Luke 1:79; Ps. 106:10; 1 Pet. 3:19). 84 Question 21. If those who have departed from this world to another world 85 do not recognize each other, then how did the rich man not only recognize Abraham and Lazarus and pester [them with his] requests, but even remember his five brothers [remaining] in his house (Luke 16:23)? 1. From all that [happened] with the rich man and Lazarus, we learn that Christ brought this story as a parable and an image, and not as something that actually happened. 86 2. For the fact that this is a parable [we can] discover from the following: firstly, because before the time of the resurrection of bodies no one had yet gone either to Gehenna or to the Kingdom [of Heaven]. 87 For when the body of the rich man was in the tomb, what kind of tongue could he have, burned by fire, and what drop of water could extinguish the flame that engulfed him? 3. Secondly, because those who were sent to hell do not see the righteous caught up to heaven and abiding in the Kingdom of God, [located] above heaven. In addition, as was said, the final [decision on] punishment and reward has not yet taken place, either regarding sinners or regarding the righteous. After all, how can [God’s] truth itself exist if [only] the soul without a body is punished or crowned, when [in earthly life] the soul and the body either sin or succeed [in virtue]. 88 And let us hearken to [the Apostle] Paul, who teaches you about the righteous: “Those who were testified to the faith did not receive what was promised, because God had provided something better for us, so that without us they would not be made perfect” (Heb. 11:39–40). 89 He also says: “For we must all appear before the judgment seat of Christ, so that each one may receive what he has done through the body, according to what he has done, whether good or bad” (2 Cor. 5:10). 90 Speaking about “what is done through the body,” [the apostle] shows that the soul does nothing without the body, and also that the souls of sinners [until the Last Judgment] remain [on the eve of hell] in partial torment and painful anticipation; the souls of the righteous equally [enjoy] a certain joy and joy [in anticipation of heaven]. 4. Here I can also remember the vision of a certain saint [husband], who, while still staying here in his bodily church, told me the following: “[Once] I, diligently and earnestly asking [in prayers] God [to let me know] regarding the way of life and the state of the soul, separated from the body, saw in a night vision myself, as if in a certain vineyard; my body, separated from me, lay dead at a short distance. And then I, being in [perfect] sobriety of mind and reason, realized that I had separated from the body. But, even being in such a sober [mind] and having [completely] shaken off sleep, I could not imagine and understand in what form and form I was outside the body; [one thing was only clear to me] that the existence of my soul is real and intangible.” 5. After all, it cannot be considered that the soul after death dissipates and disappears, like smoke or a cloud, like the soul and breath of dumb [creatures]. Hear Christ teaching regarding the reality 91 and immortality of our soul and saying: “Do not be afraid of those who kill the body but are not able to kill the soul” (Matthew 10:28). So, souls after death are really existing. 92 But they do not pre-exist the body, as the fables of the followers of Origen [say]. 93 For a man does not sow into [his wife's] womb an inanimate man, but a animate man [conceives] a perfect, animate man. After all, neither the body pre-exists the soul, nor the soul pre-exists the body. 6. If, as the heretics assert, a husband sows [in the womb of his wife only] an inanimate body, but does not give a soul [to this body], 94 then dumb [creatures] will be [with God] in greater honor than man, for they sow [in the womb] and conceive a fully animate being. However, the soul of a dumb [creature] is a vital movement that arises in the blood through the breathing of air and has its existence from the [material] elements; when an animal dies, this soul in dumb creatures is dissolved. The human soul is a real, rational, immortal and intelligent essence; 95 it has its existence not from the [material] elements, but from God, and He [alone] knows when, where and how it arises. And every soul united with a body is not beginningless, but remains infinite. 7. After all, the souls of fetuses or miscarriages, after they have taken shape, do not die or perish, but together with us are brought after the resurrection [from the dead] to God thanks to His ineffable action and omnipotence. 8. This is all that [we can] briefly say about the soul - not in a dogmatic sense and not as a definition, but from love. And the rest will be filled and corrected by the brothers and teachers in Christ, before whom we are timid. Question 22. The hearts of many believers are secretly tempted and hesitant regarding the resurrection of our bodies, since they think in this way: like a body that was eaten by many wild beasts and [pecked] by birds, or that drowned in the sea and was swallowed up by countless fish, or was cast into the abyss and dissolved, how will [similar bodies again] be united [into one whole] and rise again? 96 1. Faith is that which embraces the whole Christian and [all] Christian sacraments, 97 and true faith is the unartificial [internal] consent [of the soul to the worship of God], 98 because if we begin to vainly examine both the sayings and deeds of the [Holy] Scripture, and the words and deeds of God, then we will plunge into the abyss of unbelief. 2. And I tell you this not only about the resurrection [from the dead], but also about our very original creation. For if we do not accept the Scriptures in the simplicity and artlessness of faith, then we will plunge into the abyss of unbelief. And it reads: “And behold, God took dust from the earth and created man, and breathed into his nostrils the breath of life” (Gen. 2:7). 99 It also says here: “I heard the voice of you walking into paradise” (Gen. 3:10). After all, since God does not have bodily hands, being incorporeal, how did He take dust and create Adam? He has neither mouth nor mouth. How did He breathe into him the breath of life? You see, you must accept the Divine Scriptures with unartificial faith, otherwise you will succumb to Satan, who secretly [and constantly] sows in you the licentious thoughts of superstition and unbelief. 100 [But he will go further] and will not spare you, instilling in you tempting [thoughts] regarding God Himself. 3. So, I ask, let us accept with faith the doctrine of the resurrection of bodies, because it is said: “The time is coming, and has already come, when the dead will hear the voice of the Son of God, and having heard, they will live” (John 5:25). 101 For if we believe that He is Almighty and brought man from non-existence into existence, then it goes without saying that He can easily recreate and renew this creation, created by Him and dissolved by death [as a result of sin]. If we believe, as David said, that “in His hand are all the ends of the earth” (Ps. 94:4), then even if the body dies, disintegrates, is burned or consumed [by someone], it is still “in the hand of God” - fire, water, animals, and so on, and therefore God plucks out of them [any] body: the one that was eaten, and the one that was assimilated, and the one that was swallowed up by the waves. 4. For God does not lead the body to destruction; and if it was destroyed by many wild beasts or [was dismembered] for some other reason, nevertheless it again returns to the four elements from which this body is formed. [I mean returns] to that which is proper to the sun, or to heat, to air, or to cold, to water, or to wet, and to earth, or to dry. 102 And in them, as if in some kind of storage, the [dead] body, being put aside in reserve, is preserved until the day of the Resurrection, on which the power of God again forms it from these elements in the same way as it created it in the beginning. 5. And listen to those arguments from the field of natural science, with which I will try to convince you that the dead body is dissolved and divided into elements. The vital and life-giving element both in people and in dumb [creatures] and in every animate [creature] is blood, that is, the hot and active movement of fire; in irrational [creatures] it binds, holds together and moves the three other elements, and in man it binds and holds together the soul and these three elements. And since blood is, as it were, a connection [of the entire living organism], then if too much of it flows from a person or from an animal, then both the animal and the person immediately die; and if it does not flow out, but [their] hot and vital movement and action simply leaves, then [their] body also immediately dies. 6. Regarding the fact that the hot element generates life and sets in motion, let the eggs of birds convince you, which through heating gain life, become animated, come into motion and achieve their fullness; in the same way, a cauldron of water, [placed] on the fire, boils, begins to boil and makes the sound of boiling. The Divine Scriptures and the Lord Himself, [addressing] the Samaritan woman, call that which moves, flows and makes noise, “living water.” 103 Perhaps this is why David says to God: “For with You is the fountain of life” (Ps. 35:10); after all, every source reflects [in itself] our life, death and resurrection. For water is born from a source, jumping like a baby from some mysterious and dark abyss; coming out into the light, it is set in motion and immediately [begins] making sound. Then, having filled the cauldron, it becomes, as it were, a rejected member, immediately dies, stops moving and making sound. But when a fire is lit under the cauldron, the water, as if animated by a hot element, quickly returns to the state [in which it was previously flowing] from the source: it boils and bubbles, making a sound. 7. The situation is similar with plants, trees and every seed: if they are not heated by the heat of the sun, then they do not take root, do not give birth to life, do not come into the light [of God] and do not produce fruits and shoots. Therefore, just as winter, through [its] cold element, deprives a plant of fruits, and animals of children and offspring, the ignominy of death also acts in the same way. 104 The turtledove succumbs to the cold, the swallow hides and the nightingale falls silent; people climb into the depths of [their] homes, [as if] into coffins, and huddle close to the fire, as if resorting to the [source of] life. As a result, our body, separated from life due to the cooling of the blood and the loss of its warmth, is also separated from the soul. 8. Therefore, if you perform an autopsy on a body immediately after death, you will find bile, moisture and phlegm [in it], but you will not find blood. 105 The hot element leaves the [dead] body first, then the wet, and then the cold. In the end, there is nothing left in the tomb and in the earth except the dry [elements], that is, the dust that God took from the earth (Gen. 2:7). The earth takes possession of only one thing that belongs to it, and the other three elements return to their proper places: hot to fire, cold to air, and wet to water. And when the resurrection [from the dead] occurs, then the elements, by the command of God, will again gather to themselves. In the same way, the soul will come to them, and man will rise in [his] integrity. 9. When you, having seen the soulless dust in the coffin, are seized by doubt and in confusion ask yourself the question of how this pitiful and dead dust will again become an animated and whole person, then look at yourself and you will see that the image of the resurrection of bodies is already found in you. For tell me, where did you rise from, becoming an animated and whole person? Is it not from a pitiful seed, small and unclean? Didn’t you rise by the power of God from your mother’s womb, as if from the grave? 106 10. If the absence of a soul in the dust plunges you into unbelief and you [are tormented] by the question of how the soulless will be reborn again [and become] animate, then regarding this you have many [examples], starting from creation and right up to the present day, [showing how] from inanimate [things] animate [beings] are born and rise. [For example], the sun is inanimate, but from it, as has been repeatedly said, comes the animate movement of all bodies. The waters are also inanimate, but from them animate living beings were and are born to this day; It is also thanks to inanimate things that birds gain wings and gain the ability to fly. And the earth is inanimate, but from it arise [various] animals and reptiles. Finally, the air is also soulless, but even to this day it gives birth to tiny living creatures that have wings, as well as flying [mosquitoes and flies]. 11. So, looking at the rise of all these animate [creatures] from inanimate [things], gain faith that by the power of God the resurrection of both your soulless dust and your [decaying] flesh, which will [again] become animate, will be realized. For He Who, by His Council and Word alone, brought from non-existence into existence the incorporeal Powers, heaven, earth, sea and every visible and invisible creature. 107 Moreover, He will, with ease and unhindered, by word and power 108 [His] restore and recreate the bodies of the dead - in this way the Creator will command [to rise] them, of which He alone knows. Question 23. How should we imagine the present existence of paradise: [is it] perceptible by the senses or intelligible, perishable or incorruptible? 1. We find many opinions among interpreters regarding this. Some say that it is completely corruptible, others, on the contrary, that it is completely incorruptible, and still others argue that [paradise] in its structure represents something in between: it is neither entirely corruptible like our gardens or fruits, eaten away by worms, perishing and rotting, but also not completely incorruptible, [that is, it is not] completely immaterial and spiritual like the future incorruptibility and immortality. Or, as [one holy man] says: “As [the first] man was, who became the middle between corruption and incorruption, so paradise was, and still is.” 109 2. Those who think this way [in our opinion] spoke well. After all, if [paradise] were completely similar to other gardens, then why did Christ give the [prudent] thief a certain special way of life in paradise as the beginning of the reward of the [promised] benefits? 110 Why did [the Apostle] Paul, marveling at [his] rapture into heaven, say that there [he] was introduced into the mystery of ineffable words (2 Cor. 12:4)? 111 3. It should be known that some believe that the following can be said: just as the Scripture speaks about two Jerusalems - earthly and heavenly and two worlds - visible and comprehended by the mind, in the same way (there are) two paradises: one spiritual, in which [the prudent] thief and [the Apostle] Paul are, and where the souls of the righteous are also located, and the other - comprehended by the senses, from where the waters of the Nile flow onto the earth and Euphrates. In this [last paradise] there are the serpent, the [paradise] plants, Adam and Eve; after all, if we say that both the serpent and the waters [of the Nile and Euphrates] are spiritual, then we will overthrow and destroy the Divine Scripture 112. Question 24. What does [the words] mean: “Pray without ceasing” (1 Thess. 5:17)? After all, it is impossible for a person living in the world and caring for his home and children to pray incessantly. The Apostle is not talking here at all about prayer spoken with the lips, just as Christ says: “Not everyone who says to Me: “Lord!” Lord!” will enter the Kingdom of Heaven, but he who does the will of Him who sent Me” (Matthew 7:21; John 6:40). 113 And therefore, the one who constantly does good, either by performing good deeds or performing other services according to God, prays unceasingly. For you can pray on your bed, on the road, at meals, in the market, and anywhere. 114 Question 25. In how many ways does fornication and discharge in a person occur in a dream? As fathers say, four. Firstly, [prodigal visions and discharges in sleep occur] from natural inflammation [of the flesh], which arises as a result of the abundance of food and drink, much sleeping and idleness. If a person avoids this, then, by God’s permission, [the said prodigal] warfare occurs in him, either as a result of exaltation, or as a result of condemnation of others who fall into sin, or as a result of the envy of demons who see his success according to God. Nocturnal discharge happens [to us] either because of arrogance, or because of the weakness of [our spiritual] strength, or because of the evil habit of the flesh, accustomed to fornication. 115 Question 26. Why among us Christians, as we often see, are there such a large number, compared with some other unbelieving peoples, of lepers, 116 suffering from gout, epilepsy and some other diseases? 1. Regarding this, some believe that since God loves us, He allows such suffering to happen to us. However, this explanation is not shared by everyone. As for me, I believe that [these diseases are sometimes transmitted] from ancestors, [sometimes depend on] the air, [and sometimes come from] food [overly] varied and abundant in water, as well as from excessive drinking of wine and heavy eating. 2. The fact that air [is the cause of disease] is evidenced by people 117 who never have gout. And the race of the Jews testifies that a [wrong] diet in both food and drink produces disease. For they, when they are luxurious in their diet, eating meat and stew in abundance, and also drinking wine, suffer like us (and even more than we) with leprosy, gout and demonic possession. As for the Arabs, they, adhering to a drier diet, and also from birth [spending life in the fresh] air, in the desert and dry [climate], are not so weak, and among them there are not very many suffering from gout, leg diseases and demonic possession. And many other nations who worship idols do not have such diseases due to the great dryness of their diet, as well as due to the purity and softness of the air. 3. However, you will probably ask: what happens? So, as a result of luxury, luxury and various dishes, [someone] becomes epileptic or possessed? Listen to Christ, who speaks about some demon-possessed: “This generation cannot come out except through prayer and fasting” (Mark 9:29). But if [this generation] comes out of fasting, then, consequently, it enters, by God’s permission, from bliss, luxury and other bodily reasons. 4. And shortly before the capture of Cyprus 118, a certain philosopher and skilled physician, finding himself in the tomb of Saint Epiphanius, saw many suffering people here. He said that with God's help he could heal some of them through [strict] diet and [constant] cleansing of the nose. With the blessing of the archbishop, he took up this work and actually healed many [sick people]. Question 27. Everyone is very diligently investigating [the following difficulty]: why some are meek by nature from birth and young years, while others are hot-tempered; some are lovers of life 119 and prone to debauchery, while others are misogynists and strive for abstinence; Are some naturally generous, while others are tough and stingy? And not only: why are some people by nature supportive and reasonable, while others are lazy and stupid, and so on? 1. We have spoken about this [in detail] in a special work, 120 in which we, starting from the countries of the rising of the sun and reaching the areas of [its] setting, and then, having examined the northern countries and returning in a circle to the east, we show that it is not God who makes one person from birth chaste, and another a fornicator, one hot-tempered, and another long-suffering, but [the reasons for such differences are] characteristics kind and place [of birth], as well as [unequal] mixtures of regions, elements and airs, changes and alternations of seasons. Finally, natural causes follow the elements of the body. And if, when conceiving a child, a surge of warm elements is detected (due to one reason or another, various places, mixtures and seasons), then a person is born [by nature] of a hot temperament, generous and life-loving. And if conception occurs during the movement of a cold element, then the born one exhibits a cooler [temperament] and a purer disposition. In addition, [it should be said] regarding the other two elements: dry gives rise to an angry, stern, sober and formidable person, and wet - a lazy, slow, gluttonous and unclean person. 2. If we say that, thanks to the command of God, one person, when born, is chaste, and another is dissolute, prone [to fornication] or angry, then God will turn out to be the cause of passions, and also a partiality, since He makes one person good and another wicked. And not only. [After all, in this case] the chaste one will be unworthy of reward [in heaven], since God created him good by nature; Likewise, a fornicator or a person quick to anger will not be worthy of punishment, for he is such from God. 3. Therefore, such [personal qualities received] from nature, such as meekness, prudence or chastity, which the foolish Hellenic sages and astrologers consider to have arisen in people as a result of the [various] movements of the stars, are recognized by the holy fathers not as virtues, but as natural advantages and superiorities. 4. However, as was said, we set out this in more detail in another [our work]. 1. Every human nature is shocked, seeing many terrible and terrible things that happen when people die. Therefore, we ask you to explain [to us], at least partially and as far as possible, why many of the people in power and kings who show themselves to be evil, as well as many of the teachers of evil and godless teachings and heresies that harm almost the entire universe, live for a very long time, managing to destroy many souls and nations in such a long period of time? Others, being pious and proclaiming to the whole world about [Christian] virtue and piety, and thus becoming the cause of salvation for many souls, live a short time and [often] die in youth. There are also some of the pagans, 122 who wished to accept [holy] Baptism, but died one or two days before it and [their] salvation, [and therefore] went to hell. [There are also] those who, for fifty or eighty years, having shone with signs and signs of holiness, then fall into some kind of heresy or fornication and immediately die, remaining in evil. 2. It happens that a godless ruler, falling into weakness or going to war, promises himself that if he returns with a victory or rises from his bed [of illness], he will close churches, and open idol churches, and so the one who decides remains alive and opens churches. Another tyrant promises the opposite: if he rises from his bed and gets rid of his illness, then he will open the churches and close the churches; He also promises that he will do [many] good deeds and free the captives. Then he writes a will regarding these benefits, certified by witnesses, but does not rise from his bed and, [still] remaining in sins, dies, and none of these benefits are carried out. 3. And every day one can see a great many similar things, as a result of which the pagans believe that the world is devoid of God's Providence, 123 and believers often experience hesitation in their souls regarding the righteousness of God's judgments, not daring to express them to anyone, but only being tempted within themselves and [with these temptations] burning their hearts. 1. [To explain this, one should remember] what is said in the written law: “Do not seek the highest for yourself, and do not test the strong for yourself” (Sir 3:21). We also know that although it is written: “The destinies of the Lord are many deep” (Ps. 35:7), 124 but [the prophet David] says that God makes known “the justifications and destinies of Israel” (Ps. 147:8). What is meant here is spiritual Israel, according to Christ. [The word] “Israel” is interpreted as “the mind that sees God.” 125 Therefore, whoever can see God, being enlightened by Him by the Holy Spirit, can also understand some of His judgments and mysteries. “For the Spirit searches all things, even the deep things of God” (1 Cor. 2:10). If someone asks the question: “Who has known the mind of the Lord?” (1 Cor. 2:16), then [the Apostle] Paul and [those who live] according to Paul answer: “We have the mind of Christ” (1 Cor. 2:16). Jeremiah also says: “Unless He reveals His punishment to His servant the prophets” (Amos 3:7). 126 2. If in the law it is revealed, as David says, “the unknown and secret wisdom” of Him (Ps. 51:8), then how much more is it revealed to those who are in grace, who have learned that which “no eye has seen, no ear has heard, and nothing has entered into the heart of man” (1 Cor. 2:9). [After all, they] entered into certain divine and incomprehensible mysteries, “which angels desire to penetrate” (1 Pet. 1:12), as Scripture testifies; they are the abode of the Son and Father together with the Spirit, according to the promise of Christ, which says: “We, I and the Father, will come and make our abode with them” (John 14:23). 127 And again [Scripture] says: “No one knows the Father except the Son, and to whom the Son wills to reveal him” (Matthew 11:27). 3. Therefore, if God and the Almighty Himself in some spiritual way reveals [this] to those worthy of Him, then do not the words [of Scripture] more reveal the secrets of His creations? If God partially revealed and made known to the unworthy Greeks, for their conversion and knowledge of God (if I may say so), the secrets of heaven and earth, stars, sun and moon, sea, abyss and elements, bodies and spirits, then does He not reveal more [secrets to those] in whom He dwells? 4. Over the centuries there has been a lot of research and research about these and similar judgments of God. And not only about these, but [some, for example, tried to understand] why a holy husband, going [somewhere], suddenly dies, another equally [unexpectedly] gives up his soul in a bathhouse, a third, taking a cup [of wine] at a meal, drinks the cup of death with it. [It happens that] a woman [dies] in childbirth, and another, being an immaculate virgin, goes to the grave on the day of [her] wedding and joy. [It also happens that a certain man], who is able to save the souls of [many] and has righteously prepared for [accepting] the priesthood, dies without illness on the third day. Let him who with faith “can accommodate” (Matthew 19:12) listen to all this and without doubt accept the resolution [of such questions] in accordance with the teaching of the holy fathers. 5. In the beginning, God, having created heaven and earth, the seas and all this visible creation, arranged it in an extraordinary way from four elements (as was said about this earlier), that is, from fire and water, air and earth; The body of both us and animals is made up of them. And God granted, as He Himself wished, to these four elements, like certain military leaders and leaders, to rule, lead and direct the nature of bodies, born and created by them as certain fathers. From this it is clear that all earthly bodies, plants and animals, as well as everything animate and inanimate, are brought into a mixture of airs and elements, are made, remade and softened [by these elements], are animated, given birth to life and brought into incorruption [thanks to them]. 6. If what has been said seems doubtful to you, then tell me why animals, birds and fish of the sea, which have not sinned in anything before God, die, as often [can be seen]? So, our human body, taken from the earth, being consubstantial with it, is mortal, corruptible, passionate and material, formed from the same elements from which [other] living beings were formed; and it seems to me, according to the Divine command given from the beginning and thanks to the Word of God, by these elements, as if by some parents, it is controlled and guided, grows and lives, gets sick and ends its existence. By life and death I mean that which is produced by the power of God from the union or separation of the elements. 128 7. After all, as far as I know, we can talk about three categories of death. The first is when the death of an individual [being] occurs under [the influence of] a general [law]. The second is when it does not occur in accordance with the natural order of the airs or elements, but when it is sent either due to God’s threat, [sounded] regarding the unworthily communing Corinthians (see 1 Cor. 11:27-30), 129 or due to God’s wrath, as happened with the firstborn of Egypt (see Exodus 12:29). The third category is when, according to the ineffable judgment of God, [people] - both the unrighteous and the righteous - die either by [accidentally] falling, or suffocated [by a sudden attack of illness], or buried [under the ruins of a house], as happened with the sons of Job (Job 1:18-19). In the same way, we know that there are two different [types] of life: the first - when it arises naturally according to the general [law] thanks to the orderly and normal management of the elements, which occurs, as I have repeatedly said, according to the Providence of God; the second [type] is God-given life, that is, provided by God, such as, for example, given after Hezekiah’s illness for fifteen years (2 Kings 20:6) or the life given to Lazarus after the resurrection (John 11:43–44), as well as [the lives of] other similar [righteous people]. 8. In addition, you should know that God, having dominion over the living and the dead, over natures and elements and in general over everyone, when He wishes, adds life [to each of the creatures], and when He commands, death is brought upon the righteous. Thus, He says to Moses: “Let Aaron be gathered to his father” (Numbers 20:24). 130 He also says, turning again to Moses: “Come up to the mountain” (Numbers 27:12) and die. 131 It seems to me that the years [of the life] of Nebuchadnezzar, David and other great kings of nations and languages ​​often increase or, on the contrary, decrease due to God’s care for the dignity of [this or that] people. Often, too, for some righteous people who, over time, intend [only] to prosper more and more [spiritually], God adds [years] beyond the natural life of the body. 9. However, now we are not talking about rare cases of God extending or shortening life, and also not about the premature or prolonged death of some [people], but about the life and death of our bodies, which are common to the entire human race. Why, [for example], in areas with a healthy climate there are many cases of longevity, while in others, with a harmful climate, [people’s lives] are short-lived? Why is it that in some places death [during epidemics] reaps its abundant fruits, while other places [inhabited] by wicked peoples do not know [this sad] experience of [general] death at all? And as a result, often in the same Hellenic, barbarian or unbelieving race, some [people], being evil, have many children, while others, being good, have no children at all? Again, for what reason do some godly people live a short time, while others, being wicked, often end their lives by growing fat for years? And why are some suddenly abducted [from life] and die without leaving a will and without uttering a single word, while others, remaining in weakness for a long time, thus end their lives [leaving a will?] 10. In order for the resolution and presentation of the questions posed to become, by the grace of God, more clear and inspiring confidence, let us imagine a certain city or region, wicked and lawless, which all serves the devil, but does not know at all that there is God; on the contrary, it brings worship to vile stones [covered] with flies and trees [inhabited] by monkeys. 132 Now tell me, you who believe that there is a predestination predetermined by God for the benefit of [people] about the boundaries of the life of each person: why and for what reason do some of the inhabitants of this wicked city live to the age of one hundred, and others - [only] to the age of fifty? Why are some childless, while others have many children, some give up the ghost on their feet, and others on their beds, overcome by many illnesses? Why do some people often part with their body on the fifth or tenth day in mental struggles and [internal] turmoil, while others peacefully and joyfully give up [their] soul? Tell me, finally, as a result of which some of all these wicked and evil ones spend the entire time of their lives in health, while others remain in multi-passionate illnesses; some have many children, while others have none at all; do some end their lives while on the move, while others end their lives [lying motionless] on their sick bed? Why do some leave [this] life after reaching the age of one hundred and then two hundred years, while others still suckle at their mother’s breast? 11. And so, whoever thinks and speaks about the predestination of the time of life [of each person] attacks [thus with accusations] God. After all, if God knows [about everything] in advance (and He is such), 133 then why did He predetermine fifty years of life for one person who is an idolater, and for another [the same person], as you say, a hundred years? Why does He snatch a pure baby, innocent of the idolatry of its father, from life? For if this happens by predestination, then God will be partial, 134 since He snatches one [person] from life pure, and predetermines another fifty years of life, knowing in advance that he will spend this time on idolatry. 12. However, [we answer that] this is not the case (by no means!) and God will never be the cause of evil, as the Manichean myths say. After all, they say that the good and righteous God predestined the lives of [people] good and righteous, and the evil God, as this [myth] says, is the creator of the birth and death of [people] wicked and wicked. 135 The sacred and apostolic teacher Clement in the first Word [of his work] “On the Providence and Justice of God” 136 says that although God, being [all] powerful, can now create people, just as He created Adam, He does not do this, since He once gave man [the ability] to give birth to [other] people, saying to our nature: “Grow and multiply, and fill the earth” (Gen. 1:28). In the same way, according to [Clement, God], thanks to His generative and providential Power, economically directed that the dissolution and death of bodies should occur according to a certain natural sequence and order due to the mixing and change of the elements, [doing this] in accordance with His essential knowledge and comprehension of God. 13. You have heard the statement of the sacred father, who teaches in accordance with the [other] fathers, 137 that just as God, by His all-good and providential power, put into our nature birth through the flesh, which is produced by the [same] power of God from the elements, in the same way [occurs] the dissolution of [these elements] and death. Therefore, when you see some wicked people living to a very old age, and others, pious, living only for a short time, do not think inappropriately about God, knowing that the Providence of God economically controls and guides the nature and mixture of the elements and airs: according to [this economical] action of His [occurs] the entire visible nature of cattle, birds, fish and people, as well as birth, dissolution and death of bodies. From here we see that when the destruction of the wet element occurs, then many fish die on their own, and when drought hits the earth, then there is a loss of livestock. If the air becomes too cold, then the birds die, and if, by the permission of the Creator, 138 the element of fire [on earth] becomes hot, then people die under its deadly [scourge]. 14. As a result, some areas, through [favorable] movements, [proper] abundance and scarcity, and also thanks to [proportionate] mixtures and [good] qualities of the elements, do not know deadly [threats] and here clean, unpolluted and healing airs and waters often prevail. This is evidenced by the waters of Jericho, which were barren and deadly before Elisha; therefore, the prophet, healing them, said: “The Lord says: He has healed these waters; from them there will be no death or barrenness” (2 Kings 2:21). You hear from the testimony of a prophetic and divine statement that He who sets the limits of life for us 139 [deigned that sometimes] waters could be [the causes of] death and childlessness for people, just as [for example], the Egyptian waters are, according to [some experts], conducive to fertility and the successful release of burdens. And if bodily deaths occur, by the will of God 140, as a result of [unhealthy] waters, then, of course, they also occur as a result of either excessive abundance or lack of other elements. 15. If this is not so, then tell me why God made people wise in medical knowledge, prepared [for them] medicinal plants, as well as all types of healing, thanks to which, as I believe, doctors often, according to the Providence of God, save a person from death? [It should be noted that the most knowledgeable of the ancient slave traders questioned the philosophers and the most knowledgeable of the doctors regarding the properties of the airs and elements of the [various] localities, as well as regarding in what land it was necessary to buy those slaves whom they intended to resell in the east or in the north so that these slaves would not die here soon. [The slave traders] acted in a similar way in relation to all other areas, as if learning by experience which areas, waters and airs lead to the rapid death of slaves transported from other countries. 141 16. Some time ago, finding myself at the Dead Sea, within the Zooron and the Four Towers 142 where the air is oppressive, destructive, sultry and suppurating, like [the climate of] Cyprus, I found there prisoners distributed by the state power, who were all Cypriots. And when I, surprised, asked a question about the reason for this [strange phenomenon], the managers here immediately answered that, besides the Cypriots, other slaves could not stand the local climate. For, according to them, the slaves sent here from other regions within a short time [all] perished and died. 17. Therefore, from what has been said, it is clearly recognized that God, the Creator and Creator of all things, Who from the beginning gave to each created nature the inherent ability to act, He, according to His Providence, knowledge and disposition, gave [creatures] the elements to govern the birth and growth, life and death of our bodies. And through them (I mean the four elements) the death of the body occurs - from movement or lack, from increase or division [of them]. At [a certain] hour or moment, the hot and life-giving energy of the blood for some reason leaves the body, and man, consisting of the elements, immediately dies, being brought to life and dissolved by the Divine power [acting] through these [elements]. 18. As a result, some die in infancy, and others end their lives, for some natural reason and because of the [mutual] repulsion of the elements, while still at the stage of fetal development, since the vital and hot energy of the blood becomes powerless and ceases, which cannot give life to the body. For, as has already been said, as soon as this hot and moving energy ceases in the blood, life immediately separates from the body. That is why sudden death occurs: some unexpectedly give up the ghost on the way, while others end their lives during a meal. For the same reason, some wicked people live to a very old age, but pious people live a short time; some who intend to do good deeds do not have time to carry out [their good deeds] because they are forestalled by [death], and some morally impeccable [people] die having fallen into sin [and without repenting]. It seems to me that in any area in which meats and seeds are stored for a long time, human bodies will be preserved in health for a long time, and vice versa. 19. That is why some pious [people] bury [their] children soon [after their birth], and the children of [the] wicked are long-lived. This is also why in one city, engulfed in a deadly epidemic, children die, in another - adults, and in a third - women and the elderly. In [such] epidemics, people die [in different ways]: some end their lives [stricken] by the plague, and others [exhausted] by fever; sometimes the cause of death is fever, and sometimes chronic pleurisy. This happens in accordance with the movement of air and elements, as well as due to excess or deficiency [of them in certain] places or areas, however, [such deaths] do not happen without the knowledge of God, since from the beginning God gave the movement of the elements, their [various] distribution and action. 20. Again, this is why, it seems to me, some godly women, for example Sarah, Rebecca and Anna, turn out to be barren and, on the contrary, wicked women have many children. Perhaps I dare say that due to the same natural and God-created sequence and reason of bodies, [a] woman sequentially marries ten husbands and buries them all, [while] being in the prime of her vitality and remaining capable of childbearing. 143 Likewise, [any] man, for the same reason, marries successively [several] women and buries all [his wives]. 21. Some say that in the same way, that is, due to the mixture, [special] distribution, [peculiar] essence and difference of the elements, some [people], being saints, struggle for many hours and days for life [on their deathbed, painfully] tearing out the soul from the [bonds of] the body, while others, being evil, are peacefully and shamelessly separated from the body. Evidence of this is the death of patients with pleurisy: they, whether they are wicked people or God-fearing people, die shamelessly, eating food to the end, quenching their thirst and maintaining the ability to speak. This disease occurs due to the [abundance] of the damp element, which quickly pushes aside the vital warmth of the blood and leads to a painless separation of the soul [from the body]. 22. I also repeat to you for the third or fourth time that most deaths occur due to excess blood. Firstly, babies often die because [their body temperature] exceeds the norm. 144 Secondly, in the spring, during Easter, when there is an influx and outflow of blood, then various deaths [from all sorts of] epidemics occur. Thirdly, many of those who lose their lives die at sunset, when it becomes colder and the coolness of the evening pushes aside the vital energy of the blood, [excessively] cooling the person. As a result, if you dissect a person who has just died, you will find only three elements: phlegm, moisture and bile, but you will not find blood in him. 23. However, let the envious listener not rush into reproaches regarding what we have said, believing that with such reasoning we are secretly introducing the doctrine of the spontaneous origin of everything and of fate. 145 But He who said: “Not one of the small birds [is] without the knowledge of your Father in heaven” (Matthew 10:29). 146 And Job says: “For in His hand is the life of all living” (Job 12:10); It is also said: “For in His hand are all the ends of the earth” (Ps. 95:4) and “holding and enduring all things by the word and wave of His power” (Heb. 1:3). 24. However, this, the Creator and Provider of all things, Who governs and directs everything through the wave of His power, created man as from the beginning a dual being - I mean consisting of an immortal and intelligent soul and a complex and material body. And he put into it two essentially natural and governing principles. He gave the soul as a guide self-will, so that, as it itself wishes, it would lead the soul either to virtue or to vice, and God would not bear responsibility [for such actions]; the body, by the will of God 147, [was given] guidance and control, [carried out] through the elements. And just as God long ago and from the beginning gave to the sun the warming and burning effect, to the moon the ability to shine at night, to the earth the ability to produce and grow seeds, to plants the ability to bear fruit and ripen, to animals to arise through intercourse and, to put it more simply, imparted to each nature its characteristic action, then in the same way and according to the same knowledge [God] gave, as it seems to me, to the elements of the body guidance and control, by which [this body] lives and dies. 25. It is absolutely necessary for us to know about this, so that when you see [people] wicked living for a long time, and pious [staying here] only a short time, or one suddenly dying, and another unexpectedly living [for a long time] in perfect health; 148 when you see that all the children of a God-fearing person die, and the sons of the wicked reach a ripe old age, or that a God-pleasing person remains in agony for many days on his deathbed, and a pagan peacefully and calmly ends his life; when you see that a holy woman is barren, and a pagan woman has many children; or that in one region, inhabited by pious people, deaths constantly occur, and in another, inhabited by pagans, no destructive epidemics ever occur; or, to put it briefly, when you see such and similar terrible and incredible [events], do not tremble with horror and do not think anything inappropriate or blasphemous about God. From what has been said, you have learned for sure that all this and similar [things] do not occur outside of the all-seeing and providential knowledge of the Creator. They do not occur in any other way, except through the elements and natural leadership given by God from the beginning and the well-ordered government and order created by God. 26. However, [all this] was said by us not as a clear definition and not out of a desire to argue, but as a subject for discussion and presumably. 149 And we ask [people] more knowledgeable to fill our shortcomings, giving them our consent. Question 29. What should we say about those who died a violent death, about those thrown into the abyss, [alive] buried in the ground or drowned in the sea? 1. According to what is said in Scripture, it is known that “the destinies of God are incomprehensible and His ways unsearchable” (Rom. 11:33). However, we should know that not all those who died a violent death suffered this for [their] sins. This is evidenced by the sons of righteous Job, who were also righteous and buried [under the ruins] of their houses (Job 1:18–19). And Christ teaches us, saying that those eighteen people on whom the tower of Siloam fell, as well as those whose blood Pilate mixed with their sacrifices, were not more sinners than anyone living in Jerusalem (Luke 13:1-4). 150 2. Therefore, from here we learn that the righteous often die a violent death according to the unknown and hidden judgments of God, [which are carried out] in three ways. For God often allows righteous men to be destroyed by wild beasts and earthquakes, or [to drown] in water and [to fall from] mountains, so that others, being careless, will be afraid and come to their senses, instilling in themselves [the following good thought]: if such a man, who was so great [a righteous man], was subjected to this, what must we sinners endure? And other holy men, who also have only minor sins, die a painful death: they, [courageously] accepting her terrible fate, will find themselves perfect before God. It also happens that certain powerful [lords], having taken upon themselves the sin of [their] people, often surrender for this to torture, the sword and death, having acquired for themselves and for [their] people the highest salvation, for Christ also accepted death for our sake. Knowing this, we do not tremble with [superstitious] horror, since we also know about the beheading of John [the Baptist] (Matthew 14:10; Mark. 6:27), and about the crucifixion of [the apostle] Peter, 151 and about the sawing of [the prophet] Isaiah, 152 and about the stoning of [the first martyr] Stephen (Acts 7:59), as well as about other countless holy men who became victims of serious illnesses, exposed to [many] dangers and experienced violent death. 153 3. Our blessed fathers identify three images of violent death, [of] evil people. The first is that [such death occurs] so that, seeing their terrible fate, others will come to their senses; the second - so that those who died [in a similar way] would find a milder fate there; 154 third - due to some kind of God's anger and God's threat, as happened with Pharaoh (see Ex. 14–15) and during the flood (see Gen. 7–8). For some are punished only here, [as happened] with Lazarus (Luke 16:20–21); others are punished partly here and partly there, as [this happened] with the sodomites who were burned to ashes in the fire (Gen. 19–25); still others receive punishment only there, as [happened] with the rich man who [died] after Lazarus (Luke 16:21–26). 4. In addition, one should know for sure that those who die a bitter death and are separated from the body in sorrows find there either complete or partial deliverance [from hellish torment]. This is clarified by the Lord, who said about some cities that do not accept His preaching: “It will be more bearable for the land of Sodom and Gomorrah on the day of judgment than for that city” (Matthew 10:15). 155 5. Therefore, when you see someone who has died a bitter death, hanged or strangled, do not investigate and ask: why did he die like that? Didn’t he forestall [his] hour of death? Didn't he endure this contrary to the [allotted] time? On the contrary, just believe that God does everything for [our] benefit. Question 30. Did all those thrown into the abyss, drowned in the sea and buried [alive] in the earth suffer this according to God’s will and command, or as a result of the action of the hater of good [the devil]? 1. Since Christ says: “even the hairs of your head are all numbered” (Matthew 10:30), it is clear that Satan does not have power not only over people, but even over dumb [creatures, for example] pigs, as the Gospel testifies to. 156 Therefore, some of those who die a similar death perish because of the wrath of God, as happened during the [worldwide] flood, others - by [His] permission, as happened with the children of Job, buried [under the ruins of the house] (Job 1:18-19), others - only by the knowledge of God, but at the same time He neither deigns nor prevents [this from happening]. 2. Likewise, it often happens that some die a bitter death for the sake of their own salvation. After all, when King Mauritius prayed to God that He would reward him [still] in this world for the sins he had committed, then in a dream [Mauritius] saw the All-Glorious King commanding him to be betrayed to the warrior Phokas - this is what happened. 157 3. There was also a certain hermit who shone with signs and wonders; He also had one disciple who [lived] with him in the desert. 158 One day this student happened to find himself in a certain city, which was ruled by an evil and godless ruler. [When the student arrived in the city, the ruler] died and was buried with honors, with lit candles and burning incense, by many people. The disciple returned to the desert and found his God-bearing mentor eaten by hyenas. He fell into despair and began, as it were, to blame God, 159 [reasoning like this]: “Why did that evil ruler meet such a glorious death, and this holy and spiritual [husband] suffered such a [bad] death, torn to pieces by wild beasts?” And when the monk judged in this way, the Angel of the Lord appeared before him and said: “That ruler, being completely evil, had one good deed, and for the sake of this one good deed he received a reward [here], having gained honor and glory at his death; and he went there completely condemned. Your mentor, completely pleasing to God and being adorned with every virtue [in this life], had, as a man, a small sin, and for this sin he was rewarded with such a bitter death; but [your teacher] departed from this life completely purified.” 4. From this, brethren, we learn that there is not a single [creature] on earth that is deprived of [God’s] care or providence. On the contrary, throughout all the earth and all over heaven, the judgments of God and His Providence [extend] to all His works. About this, some who do not have knowledge and suffer from atheism say that the world is governed by the movements, rising and setting of the stars, saying that astrology is the creative [cause] of birth, movement, life, death, poverty, wealth, prosperity, power and misfortune of people. Question 31. What is pride? 160 [Pride is when] a person believes that [the reason for every] good deed he does lies entirely within himself. Therefore, he does not understand the words of the one who said: “All our righteousness is like an unclean port” before God (Isa. 64:6). Question 32. If [a] person sinned against another with a great sin, and after that the sinner stopped [sinning] and received forgiveness from the offended, then does he also receive forgiveness from God? 1. If the forgiver is a spiritual person or a worthy priest, then, of course, the sinner receives forgiveness from God; if not, then the one who forgives receives great [spiritual] benefit, and the one who receives forgiveness must bring repentance to God. For Moses also forgave his own sister Mary, who reproached him, 161 but she suffered leprosy from God and was separated [from people for seven days] - and [only] then was she forgiven. Likewise, Moses forgave all the people who sinned against him and did not repent, and God destroyed them (Num. 14–25). In addition, as was said earlier, in relation to the sin and repentance of the sinner [one can also add that] if he brings repentance unworthily and not to God, then there will be no forgiveness for him. Suppose someone committed adultery with his neighbor's wife and he forgave him - does he receive forgiveness from God? In no way, unless he repents. 2. I knew one man who was a benefactor to the people and taught [good] to many. He also received offerings from many, spending [all this money] on the poor and on [ransoming] captives. Then, at the devil’s instigation, he was slandered and arranged in such a way that the people no longer received benefit from him; its profits fell and the poor suffered. After this, [the enemies], having repented before him, received forgiveness from him. Later, as a result of the condemnation of the people, who were led into temptation by them, they became possessed by demons. 3. Such things should be known so that when we forgive, we would forgive with all our hearts, knowing that those who sinned against us are subject to God, and also so that these sinners do not indulge in negligence, but, forgiven by us, bring repentance to God. Question 33: If someone fell into [any] sin and then repented, and then again fell into the same sin and repented again, and so many times stopped [sin] and fell again until he suffered a [sudden] death, what should we think about him? 1. Regarding the sin [the following can be said]: if it is not serious and if the person who committed it [is a person] meek, merciful, kind and not judgmental of others, then we trust God [and hope] that He will forgive such a [person]; and if the sinner’s crime is serious and he does not repent, then his fate depends on the state in which he was caught [sudden death]: in a state of sin or in a state of repentance. 162 2. However, the habit of frequently washing [our] bodily clothing and then soiling it again is painful, because from frequent washing it becomes full of holes and long-suffering, it ages and deteriorates, so that it can no longer be washed. And I saw hundred-year-old men, already completely weak and shaking with their whole bodies, who, nevertheless, could not give up [their specific] bodily sin due to a long-term habit [to it]. 3. When experienced chief physicians were asked about this, they gave the following answer: with a long-term habit of copulation, the arteries and channels through which the seed is released become loose and rarefied, and therefore [our bodily] nature cannot restrain itself, set limits to itself and dominate itself, but, due to senile flabbiness and the [vicious] habit of discharge, 163 [this nature] is attracted, although not voluntarily, to the sin of [indecent] habit. Question 34. Is the devil the cause of all sin, and [especially] fornication, and should he be blamed [for all our sins]? The devil does not force anyone, but only secretly sows [in us] the seeds [of evil] 164. A vicious habit compels a person [to evil and does] so that he becomes more and more crafty and [even in his sinfulness] stronger than [the] devil himself. Therefore, one should blame [all sins] on oneself. Question 35: Is there a difference between [a person] who sins every month or every week and one who sins constantly? 1. Yes. Just as in the [future] reward, there will be a difference between the one who gives alms constantly and the one who is merciful from time to time. 2. In addition, you should know that there are many judgments and rewards from the “righteous Judge” (2 Tim. 4:8), which He will carry out in relation to those who have sinned in the body. [We must take into account] that there are areas that, with their hot air, [soft] waters and the corruption [reigning in them], heat up the bodies of [people], such as Egypt, Ethiopia and the borders of Jericho Gomorrite; There are also tribes that, either as a result of [their age-old] custom, or as a result of their [internal] state, or for some other reason, are base and unbridled - which are the essence of the tribes of the Persians and Assyrians. 3. Therefore, as the fathers say, there is one [God's] judgment on the unbeliever and pagan who does not have the Holy Spirit, or the Cross, or [the Sacrament of] Baptism, or the Body and Blood of Christ, which can save him, and another judgment on you, who believe and have all this to help [in acquiring salvation]. 165 For [Scripture] says: “He who knew the will of his master and did not do it will receive many stripes” (Luke 12:47). Therefore, the believer is judged differently and the unbeliever is judged differently; there is another judgment for those who commit fornication in youth, and another for those who commit sexual immorality in old age; one - over the celibate and another - over the one who has a wife; one - over the one who has a pious [wife] and another - over the one who cohabits with a depraved [woman]. Also, one who once transgresses the [moral] law is judged differently and one who is defiled many times; one trial over a teacher and another over a simple person; 166 one judgment - over the priest and another - over the subject [of his spiritual authority]. 167 4. Again, there is a different kind of forgiveness for someone who has fallen, but regrets [his fall] and experiences torment [remorse], and another for someone who has sinned, but is careless [about his sin]. Also, the one who uses [his bodily] nature in accordance with nature is punished differently (and much more painfully compared to [punishment] for any other sin) the one who, leaving the natural, directs his path to the unnatural death of the Sodomites, that is, to what dumb [creatures] do not commit. For a robber, killing [a person], separates the soul from the body, and he who commits an unnatural sin kills the soul along with the body. And those [husbands] who, having married their wives, and then, out of [their] arrogance or [corrupted] by an abundance of luxury, leave them and enter into unnatural relations, let them know that on the Day of Judgment there will be no excuse for them. And what can they say in their defense when they see other [husbands] who live next to them and observe virginity? Question 36. Some people want to say that repentance in itself can stop and stop sin. [Is this true?] Since Divine Scripture says: “Turn away from evil and do good” (Ps. 33:15), it is clear that the cessation of evil is the beginning of repentance, but this is not enough for salvation. After all, tell me: if someone stops killing, stealing or digging up graves, is he already saved? Not at all. Therefore, in relation to any sin, we should, after we have stopped [committing it], offer God for it worthy fruits of repentance. Question 37. [Those living] under the Law often had two wives at once. Why aren't Christians allowed to do this? 1. Since the apostle says that “the wife has no authority over her own body, but the husband; Likewise, the husband has no power over his own body, but the wife” (1 Cor. 7:4), the following is absolutely clear: a husband cannot take another wife at the same time with the first, and a wife equally cannot take another at the same time with the first, for otherwise the two will not “become one flesh” (Mark 10:8). But three or four will become [one flesh], [which is impermissible]. 2. But those who want to live as they [once] lived under the Law fall away from the grace of Christ. After all, [those who once lived under the Law] were also extremely wicked, [and therefore] “they devoured their sons and their daughters to the demon” (Ps. 105:37). And God demanded nothing from them except piety and justice. We, redeemed by the Blood of Christ (Rev. 5:9), must demonstrate all chastity and wisdom, since [after the Fall] Adam and Eve became the model and rule for all mankind, [and since then] it is common for us, due to our lust and lack of fear of God, to lust for various women. Question 38: Is it good to go to church after having washed yourself with water after having intercourse with your wife or after being desecrated in a dream? 1. The true washing of a Christian is his tears. After all, there are two essential outflows 168 from the body: one is sanctifying, and the other is often desecrating, that is, [the outflow of] tears and semen. And just as “every sin that a person commits is outside the body” (1 Cor. 6:18), 169 so when [a person] commits fornication, he, as it were, offers his seed from his own flesh as a sacrifice to the evil one. In the same way, when a person does good [deeds], he finds himself outside the body: tears from our essence are sacrificed to God, just as the blood of martyrs is sacrificed to God. Therefore, as I said, tears are spiritual washing. 2. Equally, water serves to cleanse the body. Those who need spiritual washing to cleanse the soul would do well to also wash their flesh with water. After all, [by performing such a double ablution], they fully participate in the sacraments, so that they will not be neglected [by God]. Question 39. In this case, is it proper for those who have become defiled in a dream to receive communion? As I believe, those who live in the world will not be condemned because of this, if they observe [all] other things. Question 40. If someone washed his mouth or involuntarily drank water in a bathhouse, should he partake of the [Holy Mysteries] or not? Yes. For Satan, looking for [every] excuse to prevent Communion, constantly does the same thing. Therefore, the fathers do not exclude from Communion those who have become defiled in a dream. [It is important to remember one thing:] when we approach the Mysteries, we must approach with the fear [of God] - just as the bleeding woman approached Christ (Matthew 9:20-22). Question 41. Should one receive [the Holy Mysteries] every day, or from time to time, or only on Sunday? 1. There is no clear answer to this. For there are [Christians] who ought to receive communion every day, but there are others who ought not to do so; 170 There are also some for whom it is not appropriate to partake [of the Holy Mysteries] at all. There are also those who remove themselves from the [church] Sacraments, and, moreover, sin fearlessly [in this regard], such as, for example, the Armenian race. 171 There are [Christians] who partake of communion for protection [from the attacks of the evil one], but there are others who partake [of the Mysteries] with disdain and thereby give Satan a large place in [their] soul. This is what happened to Judas - along with the Bread, “Satan entered into him” (John 13:27). 172 There are also those who, while waiting for communion, [try] to protect themselves from sin. There are also [believers] who, lamenting and grieving for themselves, 173 refrain for a while from [Participation of the Holy] Mysteries - and they, as I believe, do well and do not allow the devil into themselves. 2. And in general, to put it briefly, a person’s conscience is the canon for Communion in the Holy Mysteries. Therefore [I can mention that] I know a certain person who recently told me: “I experience joy when I have the opportunity to receive communion every third day, being filled with much love for Christ,” especially when, in his words, “the soul is cleansed by alms.” 174 3. True, they told me 175 that a certain Christ-loving [husband], having found himself in Raifa and distributing to the brethren [laboring there] according to nomisma, gave the same nomisma to one recluse. The following night, this recluse sees a field abundantly covered with thorns, and on it there are monks who are reaping thorns. And someone says to him: “You too go out to gather the thorns of the one who gave you nomisma, for you have received a pitiful reward.” In the morning, the hermit sends for the [mentioned] person, gives him the nomisma and says: “Take, brother, what you gave me. After all, it’s not my business to reap the thorns of other people’s sins. I wish I had enough strength to cleanse myself of my [sins].” 4. However, we also know that through alms our sins are often forgiven. For when King Zeno, having corrupted a certain girl, then removed her [from himself], her mother came to the Holy Mother of God [with a prayerful complaint] against the king. And the Holy Virgin, appearing to her, said: “Believe me, woman, I often wanted to punish Zeno, but his right hand, distributing alms, prevents Me.” 176 Question 42. Some are in doubt, saying that there is no benefit to the dead from [prayers offered] for them during services. To this I will answer you not in my own words, but in the words of the Apostolic Father Dionysius the Areopagite. He [in the essay] “The Sacrament of the Dead” says 177 that if the sins of the deceased are simple and insignificant, then [the prayers offered] for him during worship bring him some benefit; if [the sins] are serious and painful, then God “shut up around him” (Job 3:23). 178 However, we ourselves should take care of our own souls, and not hope that we will be forgiven thanks to the prayers of others [offered after our death] during divine services. Question 43. If someone killed two or more husbands, and then, being defeated, died, will he be forgiven or not? Although God through the Law says: “an eye for an eye” (Lev. 24:20) and “a soul for a soul” (Ex. 21:23), I cannot say: one soul for many souls. For it happens that [one] person, for example a teacher or one who feeds the poor, [is] very different from a countless number of [other] people, and therefore the one who kills him kills not just one person, but a [whole] people, becoming responsible for the murder of many. Such was Herod, who betrayed the Forerunner to death, and such were the rest of the lawless people who killed the apostles. And for Nero it would have been better to put to death all of Rome, which was then an unbeliever, than to put to death blessed Paul, the breath of the world. 179 Question 44: Is what is brought to Him by thieves and lawless people pleasing to God? 1. [In this world] there is theft and [all kinds of] injustice. For it is one thing to misappropriate [something] from sacred [property], and another thing to misappropriate [something] from the income received by infidel people from land and sea; one thing is to offend the farmers, and the other is to take [something] from the wealth of [people] who are bad and money-loving. 2. However, God does not seek many [riches], but only one [good] disposition [of the soul]. 180 If it is not possible [to do anything] against injustice, then it is useful to spend [what is inherited] from the evil ones on good [deeds], but [not to use] it for evil. 181 Of course, what is taken unjustly from the estates of the poor and farmers cannot be pleasing to God and is cursed. Question 45: If God says: “Gold and silver are mine, and I give it to whomever I want,” 182 does this mean that every rich person has been made rich by God? No one who has acquired wealth through [robbery] in war, through bloodshed, theft, perjury, theft and through [other] untruths can say that he became rich from God, but [such wealth] from the evil one. Only those who have acquired [wealth] from righteous and sinless incomes can say with Job: “The Lord has given, the Lord has taken away” (Job 1:21). However, those who have accumulated [treasures] for themselves in an unrighteous manner in vain appear to thank God. Question 46. Is it possible for us, who constantly listen to the word of God, but do not do [God’s] work, not to fall under condemnation? If we do not do [such a work of God], then it means that [the word of God] is not perceived by us, because we listen to [It] and turn a deaf ear. [It is perceived] if we reproach ourselves [for inattention]. 183 And self-reproach belongs to the lot of salvation. 184 Question 47. If someone has become accustomed to [any] bodily sin and has grown old in it, and then, observing himself, [has come to the conclusion that] for the remaining [part of his life] he will not be able to fast, or asceticize, or sleep on bare ground, or renounce the world and become a monk, then how is it possible for such a person, who has already reached old age, to be saved and receive remission of sins? Since the Lord says: “My yoke is easy and my burden is light” (Matthew 11:30), it is clear that it is possible for both the old and the weak to keep His law. After all, He did not prescribe for us either [preservation of] virginity, nor separation from all worldly things, nor abstinence from meat and wine, but [commanded only] to love God and neighbor, not to be vindictive, not to judge [others], [to acquire] humility, to sympathize with [people] to the best of [one’s] strength, to pray in [one’s] heart, to patiently endure sorrows, to be meek and peaceful. And all this can be done by the weak, and the old, and lying on a bed [of illness], and who has been married to a wife in this world. The one who does this will, of course, be saved, even if he fell into the sins of the famous king Manasseh (2 Chronicles 33:1-20). Question 48: In how many ways are [people] saved and received forgiveness of [their] sins from God? Three. The first is when they no longer sin, and the second is when they repent worthily. There is a third way of salvation for those who have sinned through temptations, sorrows and patience, according to what was said: “With bridles and bridles you will bind their jaws, those who do not approach You” (Ps. 31:9), 185 which is what Nebuchadnezzar endured (see Dan. 4:28). After all, it happens that God plunges someone who sins and does not repent into temptation, and through temptation he comes to humility, and through humility and confession [of his sins] he is saved without asceticism, [an example of which] is the publican and the thief (see Luke 18:13, 23:43). Question 49. What should we do when often, standing in church, we want to mourn our sins, but we cannot [do this]? 1. Crying for God’s sake is a gift of God given to man by the Holy Spirit; it is the second baptism, and I daresay it is more necessary than the font of baptism. 186 After all, as we grow [and commit sins], we almost all defile our previous [our] Baptism, and through tears, as if by water and the Spirit, we are cleansed again. Thus we once again refute the Jews and Arabs, 187 since they do not have the Holy Spirit, for none of them ever sheds tears because of their sins. 2. There are [people] among us who are by nature hard and callous in heart, especially those who are hot-tempered, harsh and angry; but there are also those whose hearts are naturally tender and contrite. Therefore, the one who is by nature hard-hearted and insensitive, who can neither mourn the dead, nor weep for his children, nor cry at any other misfortune, nor pour out his sorrow before God, [but such a person can] beat his chest, stop [all] laughter and lower his eyes [to his valley]: then God will grant him tears. 3. You should also know that prayer performed [secretly] in your room (see Matt. 6:6) is more useful than that performed in church in front of everyone. Question 50: How does a person know that God has forgiven him his sins and that he will receive mercy [from God] on the Day of Judgment? 1. [He knows this] from his own conscience and from the boldness that the soul has in [its] prayer to God. 188 2. After all, when a person subject to punishment appears to the ruler as a convicted [criminal], then he lacks any boldness. So the soul presents itself to God in prayer, scourging itself in its conscience, for it knows that it is worthy of condemnation. 3. When a person begins to repent to God, then he receives a little relief and appears to God in prayer no longer as a condemned person, but as one who forgives debtors and yields to the call of those asking. And from this stage, if he cares about himself, he [moves to another] and appears [before God] as a slave who loves his Master. Further succeeding, he converses with God as a mercenary, not having any duty behind him. 4. And then the soul, as it progresses and is relieved of the [sinful] burden, converses with God and stands before Him, like a friend before a Friend, 189 like a bride before the Bridegroom, like a native son before his Father - and there is no longer [slave] fear, there is no duty and there is no thought of punishment, but there is [only] all-encompassing love, constant joy and unceasing boldness. The soul is filled with joy, delight and unceasing rejoicing, as those who, by the grace of Christ, have reached such a degree [spiritual success] told us. Question 51. If Christ says: “It is not what goes into the mouth that defiles a person” (Matthew 15:11), then why did the fathers tell us not to eat meat during holy fasts? 1. Every fast, sleeping on bare ground, abstaining from wine and food serves two purposes of piety. First: so that we do not enjoy the pleasures of this world, preferring to them the taste of future blessings. After all, in order to acquire eternal benefits for us instead of transitory ones, we withdraw from the world and [strive] in virginity. Another goal of fasting involves abstaining from meat, so that the body is brought to humility, and with it the soul and [our] thoughts are humbled. For when the soul humbles itself, a person calls out to God purely and with genuine contrition. 2. You should also know that anyone who abstains from meat, but delights himself and fattens his body with other foods and drinks, does not receive any benefit from fasting. Question 52: Is it good to confess one’s own sins, as well as the evil thoughts of the soul? It is good and very useful, but [you cannot confess them] before every [person], for in this case you yourself will not receive any benefit, and you will defile and seduce the one who listens to you. Only if you find a spiritual husband who can heal you and help you rise above yourself, then confess to him. Question 53. And if I don’t find a husband whom I can completely trust, what should I do? Confess to God on your own and, passing judgment on yourself, say: “God, You alone know that I am a sinner and unworthy of any forgiveness. But only for the sake of Your mercy save me.” Question 54: Should a person confessing to God remember each of the sins he has committed and list them? In no way, especially if they are bodily sins of fornication. After all, when [a person] wants to remember this or that [sin], his soul [again] experiences pleasure and becomes defiled. In general, it is good to be like the publican and say: “God! Be merciful to me, a sinner" (Luke 18:13), as Your inherent goodness prompts [to do this." Question 55. What measure of his property and money should a person give as alms? If pagans and lawless people sacrifice their own sons and daughters to their gods, what excuse do we have? After all, if we offer our very flesh [as a sacrifice] to God, then we will not do anything worthy in comparison with those [great] gifts that He has given to us. Question 56. If I wish to do a deed that I consider good, how should I know whether it pleases God or not? Perfect and spiritual men tend to judge everything correctly (see 1 Cor. 2:15), as the apostle says: “Solid food is characteristic of the perfect, whose senses are trained by skill to distinguish between good and evil” (Heb. 5:14). Therefore, when a person does something in simplicity of heart and with good intentions, he is not condemned for it. Question 57: Is it proper for a Christian to open [the Scriptures to know the future]? 190 1. Nowhere do we find permission to do this, but the fathers forbid believers to go to sorcerers and soothsayers who invent [predictions about the future]. 2. And whoever wants to know [about him] first of all turns to God in prayer, and after such prayer he opens [the Scripture] and, asking God, discovers whether He commands him to know about his matter [or not]. And if [the Lord] turns to you, then open [the Scripture], but if he turns away from you, then no. Question 58. How useful is it to give money and donations: should they be brought to church or given to the poor and needy? 1. The Lord, approving of those on [His] right hand, says: “Come, you blessed of My Father” (Matthew 25:34). He remembered no one else except [those who] gave alms to the poor, to strangers, to the naked, and [to those] in prison. 191 2. However, there are different circumstances. Thus, it happens that we have to make donations for [the needs of] poor churches. After all, he who gives to rich churches does not know what will happen to the [wealth] collected there. Many churches collected insatiably and mismanaged the collected property - and they were subsequently robbed by barbarians. Question 59. If I have an [acquaintance] who is a believer, but who offends me, and I cannot be reconciled with him and be well-disposed towards him with all my heart, but I can only do this [outwardly] and in words, then what should I do? Should I reconcile with him only externally or break off all relations with him? You should make peace with him, even if only outwardly with your lips. Indeed, often from such [external reconciliation] perfect love gradually grows. It becomes you [rather] to be semi-dry than completely dry. 192 Question 60: If Jews, unbelievers, or heretics are our leaders, should we pray for them in church or not? Yes. For when the apostle wrote that one should pray “for kings and for all those in authority” (1 Tim. 2:2), then all the kings and leaders in the world were pagans. 193 In addition, [it should be recalled that] during the holy proskomedia the priest prays to God, saying this: “Remember, Lord, every soul - both which we remember and which we do not remember; Have mercy on everyone and grant remission [of sins] to everyone.” 194 Question 61: Should we pray for the pagans who died before Christ and not pronounce anathema on them? 195 1. In no way can one anathematize a person who died before Christ. In hell only once was Christ preached, and there John the Baptist, preceding Him, proclaimed Christ. Hear Saint Peter, who says about Christ that He “went down and preached in hell to the spirits that were once disobedient” (1 Pet. 3:19). 196 2. An ancient legend is told that a certain scholastic 197 often cursed the philosopher Plato. And [one day] in a dream Plato appears to him and says: “Stop, man, cursing me: [better] look at yourself. I do not deny that I am a sinful person, but when Christ descended into hell, there truly was no one before me who [was the first] to believe in Him.” 3. Heeding this, do not entertain the thought that repentance always [exists] in hell, since only once did this [event] happen, that is, the descent of Christ to those in the underworld in order to survey and examine 198 [all] those who have fallen asleep from the ages. Question 62. What does it mean that the Lord said: “Many will say to Me on that day: “Lord! God! Have we not prophesied in Your name? and was it not in Your name that they cast out demons? and didn’t they do many miracles in Your name?” And then I will declare to them: “I never knew you” (Matthew 7:23). 1. Signs, miracles and prophecies, for the sake of some necessity or according to the economy, also happen through [people] unworthy, as happened with Balaam (see: Numbers 22:28; 23, etc.) and the ventriloquist who brought Samuel out of the ground (see 1 Samuel 28:7–22). Again, when the apostles met with a certain unbeliever [person], casting out demons in the name of Christ, and forbade him [to do this], they told Christ about him, and He said: “Do not forbid, for whoever is not against you is for you” (Luke 9:49–50; Mark 9:38–40); however, [the Lord] also says: “Do not rejoice that the spirits obey you” (Luke 10:20). 2. You should know this, so that if you ever see a sign performed, according to some judgment of God, either by heretics or unbelievers, your Orthodox faith should not be shaken because of signs and wonders. For it is [quite possible] that God works a sign and a wonder [only] by testing you. It happens that the faith of one who approaches [the Lord] creates a sign, and not the dignity of the one doing it. After all, John, who was the best “of those born of women” (see Matt. 11:11; Luke 7:28), is not the performer of any sign, and Judas, when he was still with the apostles, of course performed [all sorts of miracles] (see Matt. 10:1–4). 3. Therefore, when you see some unworthy or evil [person] performing a sign, do not consider it to be something great. 199 Question 63. Is it true that the ventriloquist brought Samuel to Saul [from the underworld] (see 1 Sam. 28:7-25)? Yes. 200 After all, all souls, both saints and sinners, were under the power of the devil until Christ, having descended into hell (1 Pet. 3:19), said “to those in chains: come out, and to those who are held [in darkness], find freedom” (Is. 49:9). 201 Hear also [the Apostle] Paul, who says that “death, that is, the devil, reigned from Adam until Moses, or until the fulfillment of the law, and over those who did not sin like a crime” [Adam] (Rom. 5:14), that is, [reigned] over the souls of the saints. Question 64: Is it good to carry Holy Communion in a tabernacle when leaving for a foreign land, or should we take communion where we meet a church? 1. The All-Holy Body of Christ is not insulted by being taken and carried with you everywhere. After all, Christ was the One who comes to everyone and, as I said, is not defiled by the place, but He is defiled [only] by the impurity of the heart (see Matthew 15:17–20). 2. The Apostle teaches us that no one has the right to enter into [Eucharistic] communion with any [other Christian] outside the holy Catholic Church, saying: “one Lord,” that is, the True [Lord], “one faith” (Eph. 4:5), that is, the Orthodox [faith], 203 since all others are not faith, but are deaths. 204 For if we, having cast aside our own spouse, begin to cohabit with another [woman], then this will not be marriage, but fornication. All the more must we observe chastity in relation to our holy and immaculate Spouse of Christ - the Church. 205 Question 65. If the apostle says: “Now the powers that exist are established by God” (Rom. 13:1), does this mean that every ruler and king is appointed by God? 1. Since God says in the Law: “I will give you rulers according to your own hearts” (Jer. 3:15), 206 then we say that those of the rulers and kings who are worthy of such honor are appointed by God, and those who are unworthy due to their unworthiness are appointed either by the permission of God, or by His will for the people who deserve it. And listen to certain stories [speaking] about such [rulers]. 2. When the tyrant Phocas 207 became king and he began to carry out certain bloodsheds through the executioner Vonos, 208 then a certain recluse [laboring] in Constantinople, a holy and simplest man, 209 having much boldness towards God, as if to the Father and his sincere Friend, turned to Him, 210 simply saying: “Lord, why did you do [for us] such a king? And asking like this for quite a long time, he heard a voice that came to him from God: “Because I have not found anything worse than [him].” 3. Another case: there was a certain lawless city in Thebaid, in which many vile and monstrous things happened. And there lived in this city a certain wicked commoner, 211 who suddenly acquired false contrition of heart and, leaving [the city], took monastic vows and donned monastic robes. However, he in no way stopped [his] evil deeds. Meanwhile, the bishop of this city died. And the Angel of the Lord appears to a certain holy man and says to him: “Go out and prepare the city for the fact that one of the common people will be ordained bishop.” The husband went out and did what he was commanded. And thus [as the bishop of this city] they ordained one commoner, more precisely the commoner [about whom we discussed above]. Then he began to mentally exalt himself and indulge in [all sorts of] dreams. And the Angel of the Lord appeared before him, saying: “Why are you arrogant and arrogant? You became a bishop not because you are worthy of the holy rank, but because the city itself is worthy [only] of such a bishop.” 4. Therefore, my beloved [brother], when you see an unworthy and bad king, or a ruler, or a bishop, do not be surprised, but know and believe that for our iniquities we have been handed over [to the power of] such a tyrant. But even then we do not abstain from evil and, while in sorrow, we commit evil deeds. Believe my words: if today the Saracens move away from us, then tomorrow the Prasini and Veneti 212 will rise up and begin to slaughter each other. Or there will be unrest in the East, in Arabia, Palestine and many other areas. Question 66. It seems to some that it is impossible for someone who flees from [any] harmful infection to another, [healthier] area to escape death. 1. The meaning of [all] harmful scourges [for a person] and their mystery are deep and difficult to comprehend [by our minds], and therefore are comprehended by few. After all, what the mind of the teacher can accommodate, it, of course, cannot [fully] accommodate the mind of the people being taught. However, I have heard from people taught by God concerning His many mysteries that there are two common causes 213 as a result of which [various] calamities befall [us]. First: because of the threat of God, [uttered for the sake of] the education of the people; second: due to the spoilage of the air, [bad] vapors from the earth and water, as well as due to decaying corpses, clouds of dust, stench and sewage. 2. And a deadly [disaster] that happens at the threat of God, no one can comprehend, [especially] at what time it happens; Regarding the destruction that occurs, by God’s permission, as a result of the [corrosiveness] of the air, then [it can be said that] it happens most often at the beginning of spring, especially in crowded, humid and wooded areas. Hence it is clear why many of the wicked and blasphemous peoples inhabiting desert and dry regions do not experience [this kind of] deadly disaster. Are they not subject to such calamity because of their righteousness? In no way, but [it] is avoided due to the [proper] mixing of dry and healing airs. 3. Thus, as I believe, it is possible, if it is God’s will, to avoid the death that is brought by the noxious [movements] of the air, [and leave] from one place, [moving] to other areas with healing air. As for the destruction that befalls us due to the threat of God, it is impossible for the one who avoids [it] when he is included [by God in the lists] of those who must die, no matter where he fled, but on the other hand, if death is not assigned to him now [by God], then he will not die. 4. However, let no one who listens to what I said about the destruction [arising] from the [pernicious mixture of] airs think that it happens apart from God. For let us hearken to Him who said: “Are not two small birds sold for an assarium? And not one of them will fall without the will of your Father in heaven” (Matthew 10:29). 214 Therefore, [everything] that the air and [in general] all creation accomplish naturally, they do it at the behest of God. Question 67: Is a Christian going to receive communion required to abstain from intimacy with his wife? 1. When David and his companions were about to eat the showbread, which represents a type of the Body of Christ, then the high priest Abiathar 215 immediately asked David if they were clean from intercourse with women; Having learned that they were clean, he gave them loaves of bread (see 1 Samuel 21:2–7). 2. Equally [this applies to us]. True, [if one] of the Christians, [having] returned from a [long] journey or foreign land, [allowed himself to lie down with his wife,] then, by some kind of condescension, he can be awarded [Communion, if] he condemns himself for such intercourse and in other [relations] has morally corrected himself. Question 68. If heretics ask me about faith, and I don’t know [how to correctly express the dogma in words], then what should I do? It is dangerous not only for you, who do not know, but also for those who think they know, to talk about faith. 216 And to the one who asks you, answer: “I am a simple man, 217 but if you are really looking for the truth, go to the [Orthodox] Church, and there you will know the pious faith.” Question 69: So there is no way by which a person can refute a heretic? 1. Regarding this, listen briefly to the interview that took place in Alexandria shortly before the present time. 218 [Once] the supporters of Sevirus, Gayan and Barsanuphius 219 gathered to a certain [man], simple in word, but wise in the Lord, [everywhere] proclaiming faith in the Catholic Church, in order to argue with him. 2. And [that husband] asked: “If the king has treasuries and houses [very] valuable, where necessary secret [state acts] are carried out, then to whom will he entrust them: people faithful to him or unfaithful?” They answered: “It is clear that the king will entrust such houses to the most faithful of all his people.” 3. Then, having received such an answer, the Orthodox [husband] says to them: “And from here know that there is [no other] Orthodox faith on earth, except for the faith of the Catholic Church. Therefore, God entrusted us with His holy and necessary houses, in which He performed His sacraments at His Coming, that is, Nazareth, Tabor, Bethlehem, Jordan, Zion, Golgotha ​​and the [church of] the Ascension. And not only them, but also Sinai, as well as in general all the holy places of the New and Old [Testaments], which we preserve as belonging to the Catholic Church. 220 4. So, if we were non-Orthodox, and you were Orthodox, then God acted wrongly, entrusting us with all His holy places. If you say that we possess them at the [instruction] of the royal power or the power of a tyrant, you will be exposed as liars. For even when the barbarians took possession of the area of ​​​​the holy places, God did not take them away from us. True, you can say that for a short time the Arians captured the holy places. 221 However, they captured the holy places precisely [at the behest of] the royal and tyrannical power. However, even then they could not [do] anything, for God [soon] handed over these places to the Orthodox. And for seven hundred years now [they have belonged to us].” 222 The heretics, having heard such [words], went away disgraced. Question 70. Why did Satan not produce so many all kinds of heresies and schisms in [any] other faith than the Christian faith? 1. Because all other faiths of unbelievers are kind to the devil and there is no point for him to fight with them, except for the faith of Christ, as [that faith that is] opposite [to him], often fights with him and overthrows him. 223 2. Find out that this is really so from the following. Before the Coming of Christ, there was no other pious people on earth besides Israel, and Satan never divided any other people except her, and therefore the tribes were at enmity, the kingdoms of the Jews were divided, they often fought with each other, and among them there were countless faiths and differences of opinion. And if they, falling into differences of opinion and splitting among themselves, would fight for the sake of [faith] in God! [But the trouble is that] they also fought because of idols, as can be learned from the Books of Kings (see 1 Kings 12:26–30) and from the prophetic books. That is why Jeremiah says that Israel had gods according to the number of cities (see Jer. 2:28, 11:13), just as there were many differences of opinion and divisions [inherent] in superstition. 3. Therefore, both now and then, Satan divided the godly people of Israel into many faiths, although each wicked people had one [false] faith. Question 71. Why does God allow the devil to wage war with people in every possible way, and not destroy him? If the enemy does not appear, then the proven warriors and [true] friends of the king do not appear; if there is no battle and struggle, then there is no victory and wreaths and awards are not distributed [to the winners]. Question 72: Where do dreams come from and how are they often true? 1. Solomon said that “dreams give inspiration to fools” (Sir. 34:1), 224 and therefore we urge you not to believe these dreams and not to take [them to heart], so that demons, based [on such our faith], would not mislead us with impunity and would not deceive us, as they do with some. However, it often happens that dreams coincide with our actions that we perform during the day, and thoughts that also happen during the day. In addition, sleepy dreams come either from demons or are caused by a [bad or full] stomach. But dreams also come from God, because holy Angels often either guide us or warn us through dreams. 2. Often the soul, as a rational and thinking [entity], especially when it has the Holy Spirit within itself, knows in advance about something or reveals something to a person in advance. For God says: “I will pour out My Spirit on all flesh, and your sons and your daughters will prophesy; and your young men will see visions, and your old men will dream dreams” (Acts 72:17; Joel 2:28). 3. Therefore, only accept those dreams with love that produce in you tenderness, correction [of morals], turning to God and the fear of God. Question 73. How is it possible that some believers who fall into bodily sins, at the same time, as we see, are loved by God, the blessing of God rests on them, and by God they are saved from [various] dangers? The destinies of God are incomprehensible and unsearchable, 225 and therefore [no] person should not be judged until the day of Resurrection. After all, some [people], who seem to have outwardly noticeable shortcomings, at the same time secretly accomplish great successes for the sake of God, while we are considered sinners. Others are rewarded with [God's] love for mankind through the prayers of [their] ancestors, like Solomon for the sake of David (see 1 Kings 11:13). Still others, being now bad, later sincerely repent and from this [day of repentance] become righteous, beloved by God, and are protected by His Providence - which is what happened to [the Apostle] Paul. Question 74. Since the apostle says: “An unbelieving husband is sanctified if his wife is a believer, and likewise an unbelieving wife [is sanctified] if her husband is a believer” (1 Cor. 7:14), 226 does this mean that a Christian is allowed to marry an unbeliever or a pagan? The Divine Apostle spoke this not about unmarried people, but about those who were married to each other and gave birth to children even before one of the two believed. He legislated this so that if one [of the spouses] is baptized and the other is not, then the one who believed would not want to be separated [from the still unbeliever], would not force [him to be baptized] and would not seek this. Since after baptism “he who has sex with a harlot becomes one body with her” (1 Cor. 6:16), then the same is the case with the one who has sex with an unbeliever. Question 75: Does he sin who, during persecution, flees [to a safe place]? The Lord said: “When they persecute you in one city, flee to another” (Matthew 10:23). If the goal of persecution is the destruction of the soul, 227 then everyone has the power to do as he wants in what he tests himself. If persecution concerns [various types of] bodily harm, then we must suffer for the sake of Christ. Question 76: When we see some [Christian women] in captivity and made slaves, violating [the moral law], what should we say about them? 1. If they do it for the sake of pleasure and lust, then they are subject to a more severe sentence, and if they do it due to cramped conditions and need, then their sentence is less severe. The situation is the same with thieves: a lighter sin is committed by the one who, due to hunger, steals something edible; he cannot be compared with someone who robs without needing it himself. 2. [In general], in relation to each sin one should notice many differences [from other sins]. After all, different degrees of forgiveness are required for women who, in their own country, flirt with their outfits and jewelry, and those who, being among their fellow prisoners and chained in iron [chains, flirt] in front of them with gold jewelry and gold embroidered outfits, without being at all ashamed of it. 3. And every other sin, as well as every other pomp and luxury that we show to those in captivity, is more terrible in comparison with the iniquities of those who sin while free. Question 77. How many [types of] bodily adultery can be counted? [There are] two [types]. After all, if an unmarried [man] sins with a married [woman], then he is an adulterer; and if he who has a wife falls into fornication, then he is also an adulterer, since he corrupts his wife’s bed. And if one who does not have a wife sins with one who does not have a husband, then this is fornication, and not adultery. 228 But when a married man sins with his wife, it is double adultery. Question 78. What does it mean when Blessed Paul said: “The sins of some people are obvious and lead directly to condemnation, but some are revealed later” (1 Tim. 5:24)? 1. First of all, it is necessary to remember the heresiarchs. After all, what they sinned while living here forestalls them [the fate there]: teaching others a blasphemous faith and sowing in them [their ungodly teaching], even after death they acquire the subsequent sins and blasphemies of those souls whom they harmed and destroyed with their evil teaching. 2. This applies not only to heresiarchs, but also to those [committing] other sins, since teaching others [evil inevitably] results in condemnation [of oneself]. 229 The same can be said regarding good deeds: those who teach good dogmas, establish hospitals for the weak and shelters for orphans, as well as build churches, [all such people] who give [for such purposes] their property and income, after their death they acquire a good memory and receive corresponding rewards [in heaven]. For it would not be in accordance with the truth of God that a bad [person] should be rewarded with bad [after his death], and a good person should not be rewarded in the same measure with the good. However, glory [for everything to God], the only One who knows his own judgments. Question 79. Since God says to the serpent: “man will keep your head,” that is, the beginning of every evil thought, “and you,” that is, the evil one, “thou shalt keep his heel” (Gen. 3:15), that is, his final [destiny], then how does Satan know about the final [destiny] of man? After all, we see many [people] who live well almost the entire time of their lives, and at the very end of it fall into sins. One of them was the wicked Julian the Apostate. 230 1. Some, repeating old women’s fables, say that the devil, who dwells in the air, hears the judgments of God spoken about people, but this is impossible. For God does everything not through a loud voice, but through [His] silent and ineffable will. 2. Therefore, it seems to me that Satan, being a subtle and incorporeal spirit, knows and carefully examines, beyond all medical knowledge, the capabilities and active forces of people, the excesses and shortcomings of the vital existence of [each] body [put into action] through blood. And from here he determines (but determines presumably, and not precisely) the death of a person. 231 3. The same should be said about divination and ventriloquism. Demons, being subtle spirits, see some thief stealing [something] from some person, and observe where the stolen property is placed, and therefore can tell about it. Moreover, having often seen heavy rains occurring in the Indian region, 232 they predicted to some in Egypt a great rise in the waters of the Nile. 233 If someone asks [such a soothsayer] how many cubits and fingers 234 the water will rise [in the Nile], he will find it difficult to answer and thereby expose himself as ignorant. Question 80: Some are inclined to say that the cause of Satan's fall was [his reluctance] to worship Adam. 235 1. These are the empty fables of the Hellenes and Arabs. After all, as you can learn from the prophets, especially from the great Ezekiel, even before the creation of man, Satan was overthrown by God as a result of his pride. 2. When God created this visible creation, the devil considered that he had been appointed king over this creation. But when the devil saw that God created man “and set him over the work of His hands, and subjected all things under his nose” (Ps. 8:7), then the devil armed himself against man and deceived him. 236 Question 81. In previous [reasonings], you, speaking about the elements [from the position of] natural science, said that often, due to a certain natural sequence and due to [differences in vital] juices, some women are childless, others have many children, and still others have few children. 237 However, you did not indicate the method [of action] of such a cause. 1. Those who want to think about these and similar [things] are forced to turn to the physiological explanations of doctors concerning married life, 238 which do not quite correspond to what [Christians] usually listen to in the Church. Nevertheless, I will try to somehow clarify, albeit imperfectly, this issue. 2. In many places in Holy Scripture we find that human flesh is called earth. 239 And just as there is land that is proportionately irrigated and fruitful, and there is land [although] irrigated but barren, so it happens with a woman’s womb and a man’s seed. Women who defile themselves with luxury and many intercourses reject the male seed, as happens with harlots, who [usually] find it difficult to conceive. 3. Therefore, in various places, some rich and blissful [people] long for children, but do not have them, and [people] poor often have many children. After all, [female nature] dries up from need, like earth suffering from lack of water, and therefore immediately absorbs the moisture of the seed thrown into it. This happens, for example, with our Bedouin Arabs, the most needy and poor [of the surrounding nations], having almost no bread at all, but having abundant offspring. In addition, as those very experienced in the art of medicine say, in [mother’s] milk [of some births] an admixture of [some] bad juice is found that is harmful to babies. 4. If you, who object to me, ask: “So what? Isn’t it true that besides God, there is a multiplicity of children, as well as the life and death of man?” - then I will answer you that everything that happens naturally as a result of [the actions of] creatures, elements, airs, [various] juices, [their] mixtures, [various combinations of] airs and [variegated composition of mother's] milk does not occur outside of God. For all His creatures initially receive from Him their essential and natural energies, [carrying them out] according to His Will and Providence. Otherwise, tell me, why does the basilisk have destructive power, and the echidna have deadly poison? Where does [a certain] insect tend to heal [the bites of] deadly [creatures]? Why are some plants harmful [to people], while others are harmless and healing [wounds]? 5. As a result, [some men] conscientiously and with instruction from God investigate such and similar [phenomena], when they see women turning to them who are breastfeeding their first, second and third child, and then burying these babies, then [these men] advise such women not to breastfeed their children anymore. However, in relation to everything [happening in the world] it is good to say: “For Thy works are great, O Lord, Thou hast done all things with wisdom” (Ps. 103:24). 6. In addition to what has been said, I will give real and true examples that can convince even an inveterate debater that God directed His [creatures] so that they were guided and given life by the elements, and also that our body, and not only it, but also the very movements and actions of our incorporeal soul, were carried out [with the help of these elements]. Indeed, at the beginning of the day, when the movement of bile usually occurs, then people are heavy and harsh, and then, after eating food and drinking wine in moderation, our soul becomes kind and meek. Again, when we work hard or make a difficult journey, our soul loses strength and weakens. Also, if the mind stays awake [all] night and labors in silence, then peace is created [in the soul] from [all] worries; but it happens that as a result of these worries the body is seized with a certain heat, which tends to relax and dull our non-corporeal mind. Moreover, there is no doubt that if the body is infantile and immature, then our mind remains in a state of infancy, immaturity and foolishness, almost unable to distinguish itself from dumb [creatures]; when [our bodily] members develop and grow, then the mind grows and enlightens along with them. 7. Therefore, if the very incorporeal and invisible power of our soul and mind is controlled and guided by the mixture of the elements, following the command of God and being determined by it, then it is already [difficult] to fall into doubt when you hear that the birth and growth of the material body, its arrangement and dissolution occur according to the Providence of God through the guidance of the elements. It goes without saying that inanimate and insensible plants are usually subject to [various combinations of] elements and airs, and therefore one region does not produce dates, and another olives, in a third grapes do not bear fruit, and in a fourth chestnuts do not grow. 8. As a result, the most accurate of the descriptors of the earth are in the habit of saying that paradise is located in the very east of the inhabited earth, being, as it were, its altar. For [Scripture] says: “And God planted paradise in Eden in the east” (Gen. 2:8). 240 And therefore, in the land of the Indians, closest to paradise, almost all the fruits emit the most fragrant smells due to the blowing of [various] winds, which carry and transmit to these fruits the fragrance of the most fragrant plants of paradise, like date palms, which are very close to each other and transmit to each other through the winds the color-generating seed of male trees. 9. Any incense, and especially the incense of fragrant herbs from India, prepared without [admixture of] wet oil or other similar [substances], is healing and strengthening for the human body, just as [any] stench, on the contrary, is harmful to it. As a result, one of the philosophizing sophists said that if you catch a dying person before his mind is destroyed, then with the help of a certain device consisting of fragrant herbs, you can preserve the mind of the deceased for at least half an hour, so that he can bring the internal structure of his soul into proper order. 241 Question 82. What is the talent that the Lord speaks about, as if in the end it will be taken away from the wicked servant and given to the one who has managed the five talents well (Matthew 25:14-30)? 1. Some say that [this talent is] the Holy Spirit, which was received in the [Sacrament of] Baptism. 242 To this I will object that the one who received five talents also had the Holy Spirit and did not need the second Holy Spirit. 2. In general, from this [parable] we learn that God often gives [to people] unworthy, and even to people of other faiths, certain gifts of healings and teachings from the Inspired Scriptures, so that they, being ashamed of the Giver, come to virtue. However, some [of them], being crafty and not understanding this [Divine Providence], considered themselves righteous and thought that it was precisely for such righteousness that they possessed gifts. Darkened by pride and blinded by it, there, [in another life], having lost such a gift, they go to Gehenna. Question 83. What is the unrighteous wealth that the Lord speaks of (Luke 16:9)? The Lord called “unrighteous wealth” not that which, as some believe, is collected unrighteously in order, according to His admonition, to find poor friends who can receive us there, “in the eternal abodes,” but that which is accumulated by us without any need. After all, a rich man must feed and save someone who is dying of hunger and want, or someone who is dying in captivity, and if he does not save, then he will justly be condemned as an unrighteous person and a murderer. 243 Question 84. What are the sins [committed] in knowledge, and what are [committed] in ignorance, and which of them [are] more serious? 1. [Sins committed] in knowledge are those that are convicted by your own conscience, [which reproaches you] for doing wrong; and [those committed] in ignorance are those in the implementation of which you think that you are doing good, although they [in fact are] evil [deeds]. 2. You should know that many sins committed in ignorance [are worthy] of much more severe condemnation than those committed in knowledge. For all heretics 244 believe that they believe rightly; pagans who [cruelly] punish [Christian] martyrs believe that they are doing a good deed; just as those who are now burning churches think that this is an [acceptable] sacrifice to God. Likewise, those who crucified Christ did not know what they were doing (Luke 23:34); Herod, who killed John for the sake of an oath, recognized this murder as a just cause (Mark 6:26); finally, Moses’ sister, covered with leprosy, seemed to be acting in accordance with the law (Num. 12:1–4, 11). 3. We should know this so that we do not consider ourselves innocent for sins committed in ignorance. Question 85. What is fate and should a Christian talk about fate? 245 First of all, fate was spoken about by the pagans, [according to whom] fate is a force that governs the world apart from [God's] Providence. 246 The Christian confesses that God controls everything and provides for everything. If you talk about fate, you will fall away from the Christian way of thinking and [become] like the superstitious Hellenes. Question 86: When God says in Scripture: “Deliver those who are led to death” (Prov. 24:11), what does this mean? Is it good to deliver robbers and murderers? I won't say that. There is no one more loving than God, who said that blood is shed for blood (see: Gen. 9:6; Exod. 21:23–24; Num. 35:33). However, if someone is going to be led to death because of [his Christian] faith, debts, the anger of [his] master, or for other similar reasons, then it is good to deliver him. In addition, there are people who save those condemned to death and place them in monasteries so that they can repent there - [such people also] do well. Question 87. If I fall into slavery or find myself in captivity and cannot, as I wish and when I want, devote my time [to being] in church, fasting and doing good, then how can I be saved and obtain remission of sins? 1. It is clear that captivity, slavery and torment will become remission of sins for you. Because if you keep faith, thank God for your slavery and, reflecting on Him with humility, you say: “Thou art righteous, Lord” (Ps. 119:137), in everything that you have done to me, and for my sins I am not worthy to endure anything [else],” then this humility and gratitude will be credited to you for fasting and serving [God]. In addition, [you need to know] that if a person loves God, then he can always, wherever he is, remember Him in his heart. 2. For it was once revealed to Abba Anthony in the desert by God: “There is in the city a certain doctor like you, who gives his excess to the poor and sings the Trisagion in his heart all day long along with the Angels.” 247 Question 88. [Suppose there is a] person who has power, has many blessings from God, is completely absorbed in business, enjoys sumptuous meals and delicious dishes and takes advantage of various ablutions - how can such a person, immersed in such [worldly things], remain unjudged by [God's Judgment] and obtain forgiveness of [his] sins? 1. If such people - I mean those living in the world, rich, [enjoying] family life, possessing power and living in luxury - have pleased God in every generation, then perhaps they have some kind of justification, “making excuses for their sins” (Ps. 141:4). 248 Yes, and in the Holy Scriptures we see that almost all [men] dear to God pleased Him, [living] in the world, [having] wealth and [possessing] children. I mean those who were around Abraham and after him, Joseph, Job, Moses, David and many others. 2. However, [it should be remembered that] one of the tricks of the devil is to instill in a person [such a thought]: if you do not renounce [worldly] life, do not become a monk and do not retire to deserted places, then it is impossible for you to be saved. Many of the people, seduced and deceived by such thoughts, with great expectations of renouncing [worldly] life in the future, sin without fear, holding [hope for the future in mind], but, being unable to make such a renunciation, are sent into eternal fire. 3. Tell me, who was worse than Manasseh, who during the fifty-five years of his [reign] forced all Israel to worship idols? But when he was captured and repented, thanks to confession he was accepted by God and, not being rich in property and capable of alms, he won God over (see 2 Chronicles 1:20). And to another bad [man], I mean Nebuchadnezzar, as one who is prosperous with [material] goods, [the prophet] Daniel advises to be saved through alms, saying to him: “King, may my advice be acceptable to you: atone for your sins with alms and your iniquities with compassion for the poor” (Dan. 4:24). 249 4. After all, what justification will there be for us, especially for the current generation, who see our brothers and children of the same faith in deserts and inaccessible places, tormented by hunger and thirst, in nakedness, fatigue and sorrow? [Let us remember that] Israel was once captured, but he was condemned not to [wander] in the deserts, but to [stay] in cities and [among foreign] nations. 250 5. And if you are not able to alleviate their lot (I mean your brothers) with the help of material goods, then I can give you advice that is truly saving for all people, both wealthy and poor. What is he like? When you, starting your meal, see the abundance of dishes served to you, weep and, condemning yourself, say: “O God, do not judge me, a sinner, for such great benefits of Yours [sent] to me. After all, how great a multitude of our brothers are now hungry, [dreaming] of a small piece of bread! How many in the desert now thirst for water! How many, scorched by the sun, do not even have shade [to hide].” In the same way, when going to sleep on your bed, rotate similar thoughts [in your mind]; also when [you are] in the bathhouse, or [standing] in the church, or [being] in the market - [always] reproach and condemn yourself. And I believe that anyone who confesses [to God] with such thoughts and condemns himself will receive a share of mercy from Him. 6. But there are some who reason as follows: “God gave me [all kinds of blessings] so that I could eat [deliciously], drink [sweetly], and enjoy [in every way]. And if He wants, He will provide [the same benefits] to the poor man, so that this poor man, like me, will eat just as [tasty], drink [sweetly], and enjoy [in every possible way." Those who reason in this way close the gates of the [Heavenly] Kingdom before themselves. Question 89. Why, as we often see, some (Christians), filled with zeal, are ready to give their lives for the Orthodox faith, and when they are already approaching the threshold of death, tyrants, either at the request of people, or having changed their minds, release them to freedom? Should God be considered the cause of such liberation or does it come from people? There are many different ways [of Providence] and the judgments of God, through which people are delivered from such deaths. For God often frees [Christians from death] who are teachers and lovers of the poor, and also reveals [to everyone] their [good] inner disposition so that others [who see this] may also be saved. He delivers others, probably because there was no longer that [vicious] deed that they used to do and because of which such a deadly punishment awaited them. However, often the devil also darkens [the minds of people] and prevents a [virtuous and zealous] person from being [worthily] crowned. There are many other ways [of delivering Christians from death], which there is no need to talk about for the sake of [the weak], who cannot accommodate it. Question 90. How can one distinguish punishment 251 and temptation coming from God from punishment and temptation coming from the devil? 1. Often we are exposed to dangers, temptations and infirmities, the cause of which is not God or the devil, but our own inability of right reasoning and inattention, as happens to those who, seeing the weather change towards winter, nevertheless take their ship out of the harbor, and also to those who expose themselves to [unnecessary] dangers. 2. As for temptation from God, which happens to a person for his own benefit, it does not cut off good hope from the soul, as it did with Job. That’s why he said to God: “I will endure until I am finished, and you will make me a memorial” (Job 14:14, 13). 3. And temptations, which, by God’s permission, come from the devil, fill the soul with despair, anger and hopelessness. Question 91. What is humility and how can we, with God’s [help], achieve it? 1. Humility does not consist, as some people think, in sinning and considering oneself a sinner and worthy of [eternal] punishment. After all, every sinful person thinks so, as well as demons, which is why they say to Christ: “You came here before the time to destroy us” (Matthew 8:29). 252 By saying “before the time,” they indicate that they know about their condemnation there, in Gehenna, and expect it. Therefore, as the Scripture says: “You believe that there is one God; you do well: and the demons believe and tremble” (James 2:19). 253 2. Thus, true humility 254 consists in doing good [deeds], but considering oneself unclean and unworthy of God, hoping to be saved thanks to His love for mankind alone. After all, even if we do something [good], we do not justify ourselves before God even for the air we breathe. Even if we bring Him everything we have, He is not at all obliged to [repay] us in any way. Everything belongs to him, and no one who takes what is his is obliged to repay those who bring him his own. Moreover, “that we will render unto the Lord” (Ps. 115:3) 255 for our very birth, for those undeserved benefits that He gave us, for the children and wealth [sent by Him to us], for the dangers from which He often delivered us, for the blood that He poured out on the earth for us (see Matt. 23:35), and for the sins we committed after that, and for the Kingdom The heavenly things He promised us? 3. Therefore, we, who owe so much and do not repay anything, must always remain in great humility and contrition of heart (see Dan. 3:39), not being proud of anyone, not condemning anyone, not blaming anyone, not remembering evil towards anyone, loving everyone, having compassion for everyone and passionately loving Christ. Let us love the Lord ardently, even if [as we know, some people with the same passion] yearn for hetaera. 256 After all, often [men], passionately in love with women, are ready to squander all their property, just to achieve the impurity of their beloved. 4. So, we should fear God at least as much as we fear wild animals and dogs. For often some [people], going out to steal [something], and hearing dogs barking in that place, return back not because they fear God, but out of fear of dogs. We should fear God. Let us become in our souls like those condemned [for crimes] and those in prison: they are always worried, anxious, groaning and asking when the investigator 257 will “reward each one according to his deeds” (Rom. 2:6). After all, the one who is in such anxiety is on the path to humility. Question 92. What does it mean when it is said [in Scripture]: “If I give away all my substance and give my body to be burned, but do not have love, it profits me nothing” (1 Cor. 13:3)? How can you give away all your property without love? 1. There are some people who are generous in alms, but they themselves are haters of the brethren, quick to fight, proud, unjust, vindictive and envious. And as a result of such passions, their alms become useless. For it seems to me that due to the same passions the lamps of the five foolish virgins, who did not have spiritual oil, went out (see Matthew 25:8). Question 93. How to understand the apostolic saying: “Whoever’s work is burned will suffer loss; However, he himself will be saved, but as if from fire” (1 Cor. 3:15)? 1. If we say that [eternal] punishment has an end, then we recognize the entire New and Old Testament as false. 258 But not only that: we recognize that blessed Paul also contradicts himself and fights with himself. After all, if he says that [eternal] punishment has an end, then why does [in another place] say: “Do not be deceived: neither fornicators, nor adulterers, nor wicked people, nor revilers, nor extortioners will inherit the kingdom of God” (cf. 1 Cor. 6:9-10). 259 And the Lord says that sinners will go “into eternal punishment” (Matthew 25:46). And if eternal fire has an end, then it is clear that eternal life also has an end. For the concept “eternal” has equal meaning for both the righteous and the sinners, since the former [are defined by the Lord] “for eternal life,” and the latter for “eternal torment.” 2. The Lord speaks in exactly the same way about those condemned to Gehenna, where “the worm does not die and the fire is not quenched” (Mark 9:48). 260 In addition, the parables of the rich man and Lazarus and the ten virgins (see: Luke 16:19–31; Matt. 25–13) show endless punishment [of sinners]. In the same way, what was said about Judas: “It would have been better for him not to have been born” (Matthew 26:24) indicates eternal punishment, since if he had suffered for a while and then entered the Kingdom of Heaven forever, then it would not have been better for him if he had not been born. And what does Scripture say when it says: “For in death there is no remembrance of Thee: but in hell who will confess to Thee?” (Ps. 6:6). There is no memory of God and no confession of Him, and therefore, as is obvious, there is no deliverance. 3. As for the words of the apostle: “Whoever’s work is burned up will suffer loss; however, he himself will be saved, but as if from fire” (1 Cor. 3:15), then they should be understood this way: sin will perish there and will no longer exist, but the one who committed this sin will not be destroyed, but, being incorruptible, will be saved in the fire, remaining, continuing to be and not being destroyed in it. 261 4. However, even if [hellish] torment lasted [only] a thousand years, as the heretics claim, then what need does [we] have to experience this when our body cannot endure the burning of [it] even in a short moment. 262 Question 94: Is there any time limit for the end of the world or is there none? God knows in advance “about all [creatures] before their origin.” 263 However, the holy fathers say that when the number of righteous men reaches the number of fallen angels and the heavenly world is filled [with them], then the end [of this age] will occur. As [Saint] Gregory exclaims: “The heavenly world must be filled.” 264 Question 95. Some [brethren] are at a loss when they hear the apostle’s statement regarding the resurrection: “Then the Son himself will be subject to him who put all things in subjection to him” (1 Cor. 15:28). 1. This difficulty is inherent in the Arians and Nestorians, who want to prove that God the Word is inferior [to the Father], is a slave and a creature. They should ask the following question: how will the Son submit to the Father at the resurrection: as one who has not now submitted, or as one who has already submitted? And if they answer: “As one who did not submit,” then they are put to shame by the apostle himself, who says of Christ that He was obedient and subordinate to His Father “even to death, even the death of the cross” (Phil. 2:8). 2. Therefore [the question arises]: How can He who is obedient to His Father even to death be subject to Him even more at the resurrection? Of course, the Body of Christ, which is the Church of those who are being saved, as Paul testifies (see: Eph. 1:22–23; Col. 1:24), will submit to Him, reverently worshiping the Father through Christ and with Christ. Then the Son will say to God and the Father: “Behold I, and the children whom God hath given me” (Isaiah 8:18). 265 You said to Me, Your Son: “Ask from Me, as the Son, true and consubstantial, and I will give to you the languages ​​of Your inheritance, and Your possession to the ends of the earth, so that I may preserve you in mighty power” (Ps. 29). 266 Question 96. What does it mean when the Lord said: “If your right eye or right hand causes you to sin, pluck it out, cut it off, and throw it away from you” (Matthew 5:29–30). 267 1. The same Master and our Lord said that all “evil [thoughts] come from the soul: murder, adultery, fornication” and other passions (see: Matthew 15:18–19; Mark 7:23). So what? Does this mean that we must destroy ourselves and throw away our soul as one that seduces us? No way. 2. Some believe that Christ [in this case] speaks of friends and relatives, for believers are “members of one another” (Eph. 4:25). Therefore [the Lord seems to] say: if you have a friend or relative who is as necessary to you as your right eye or hand, but who strikes you [with evil in the very depths] of your soul, then cut him off from yourself. 3. It seems to me that the Lord said this about the passions of our [bodily] members, which we must cut off and throw away from ourselves. Question 97. How should we understand [the words of the Lord]: “if two or three of you agree on earth about anything they ask, it will be done for them” (Matthew 18:19)? 1. The Lord, knowing about man’s tendency to daydreams and arrogance, does not want to abandon us [entirely] to ourselves, even if we have acquired a virtuous life and holiness, but to us, who consider ourselves unworthy in our petitions to Him, He deigns to add other like-minded [brothers], so that together with us they call upon [God] and be [completely] united with us [in their aspirations]. After all, the one who prays [to God] alone and receives his requests often falls into pride, while those who pray together all remain in a state of humility. 2. This often happened to me when I said [prayer] together with other [brothers], and therefore I advise you to do the same in your petitions to God, especially if we do not know whether God’s will for our future actions is or not. For when two or three pray with all their souls for something or labor in fasting [for this], then often on the second or third day either a vision is [given to instruct us], or the heart of the one who wants to perform the act is confirmed [of its correctness]. Likewise, after prayer, those who open [the Scriptures in search of such an answer] are rewarded with the correct answer. 3. Therefore, every Christian must have spiritual efud, 268 that is, he must have [within] the Holy Spirit, enlightening him and showing him what is good for him. Those who possessed this [spiritual efud] told us that when they asked God about any matter, then, if their questioning was pleasing [to God], then the grace of the Holy Spirit immediately overshadowed them. Question 98. What is what is called efud in the Law? 1. Taken by itself, the word means "discovery" or "ransom." 269 ​​The type of efud, as Scripture testifies, was a fabric the size of a span, rectangular in shape, entirely made of lye with gold threads and woven with great skill. In the middle, the efud had, like a seal, a plate made entirely of gold with two perfect emeralds on both sides with the inscribed [names] of the twelve tribes of Israel, and between these emeralds there was an adamant stone. 2. The bishop’s shoulders were covered with a cape, as if in the form of a phelonion, reaching to the hips: the bishops wore it when they performed incense and worship. 3. When the need arose to ask God about some important matter, the bishop tied one edge of the efud to the cape on his shoulders at the level of his heart and put both his hands on top so that [the efud] spread out on his palms like a tablet, and thus he asked God, looking at the efud. 4. And if the deed was pleasing to God, then the adamant stone began to shine, emitting rays, and if, on the contrary, the deed was not pleasing to God, then it remained in the state of an [ordinary] stone. When God was about to put the people [Israel] to the sword, the adamant acquired a fiery bloody color; and when some mortal attack was foreseen in the future, it became black, like a sea hyacinth [stone]. 5. We wrote this, guided not by our own opinion, but by relying on the holy fathers. Question 99. Some [people], having retreated from God and from the Holy Church, together with these people 270 say: “Whoever God wants to be saved is saved, and whomever God destroys is given over to destruction.” 271 And as evidence they cite what the Apostle [Paul] said: “He has mercy on whomever he wants, and he hardens whomever he wants” (Rom. 9:18); in addition, [the apostle says:] “those whom He foreknew, He also predestined” (Rom. 8:29), and “God created some vessels for honor, and others for dishonor,” 272 [meaning here by vessels] people. 1. I believe (and I think God thinks the same) that even Satan himself will not dare to say: “Whom God wants to save, he saves, and whomever He wants, he destroys,” but just as in regard to Christ, demons are more pious (see: Luke 4:34, 8:28; Mark 1:24, 5:7; Matthew 8:29) than the Arabs, so in this regard teachings. 2. For if God saves whomever he wishes [to save], and again destroys whomever he wishes [to destroy], then neither the one who is saved is worthy of reward, nor the one who is lost is worthy of punishment. If this is so, then it is clear that even the demons themselves do not end up in Gehenna, and if they do, then it is unfair [they end up there], for God, as the Arabs say, created them evil and crafty. And the demons themselves testified that they were going to destruction, shouting to Christ: “Leave what [common] between us and You, Son of God? You have come before the time to destroy us.” 273 By saying “until the time”, [demons] designate their future destruction in Gehenna. 274 3. For those who wish to piously comprehend the Divine Scriptures, they should with great care examine the times, persons and purpose of the one who speaks [something in this or that book of Scripture], for he who does not examine this falls into many absurdities. 275 Be that as it may, when the divine apostle says: “Whom God foreknew, he also predestined” (Rom. 8:29), then he also resolves the questions posed above. For example, [God] foreknew Pharaoh's inability to repent and “hardened his heart” (Ex. 14:8), so that he began to persecute Israel and was drowned in the sea; also [God] foreknew the integrity of Jeremiah and from his mother’s womb predestined him to be a prophet, sanctifying him (see Jer. 1:5); He also foreknew the wickedness of the Sodomites and predestined them to be vessels of dishonor [intended] for burning; finally, He foreknew the repentance of [the apostle] Paul and predestined him to be “a chosen vessel” (Acts 9:15). 4. If God has mercy on whomever He desires, and He destroys whomever He desires, then why does Scripture say that He “wants all people to be saved and to come to the knowledge of the truth” (1 Tim. 2:4), just as Christ says that “without the will of My Father on earth not [one] hair of a man’s head will perish”? 276 Otherwise, how could He be called “the true Light, which enlightens everyone who comes into the world” (John 1:12), giving us “the power to become children of God” (John 1:12), just as through the prophet He says: “Az reh: you are gods by nature and sons of the Most High” (Ps. 81:6)? And if “all”, then how “he has mercy on whomever he wants; but he hardens whomever he wants” (Rom. 9:18)? 5. You should also know that in Rome [among the Christians] to whom Paul addressed these words, there were both Hellenic believers and Jewish believers. Therefore [the apostle] wrote to both, but sometimes he had in mind the [believers] of the Gentiles, who were reproached for past idolatry by the [believers] of the Jews, and for this purpose similar words, curbing the Jews as follows: “Who are you, rebelling against God? “Has not the potter power over the clay, that from the same mixture he may make one vessel for honorable use, and another for base use?” (Rom. 9:21). Also [God says to Moses], “I will have mercy on whom I will have mercy; I will have compassion on whomever I have compassion” (Rom. 9:15). These and similar words were spoken [in defense of those who believed] from the Gentiles, for whose sake it is also said: “Glory and honor and peace to everyone who does good, first to the Jew, then to the Greek” (Rom. 2:10). 6. Again, taking the side of the [Christian converts] from the Jews, [the apostle] says to [the converts] from the Gentiles: “It is not you who hold the root, but the root of you” (Rom. 11:18), meaning by “root” the [Old Testament] law. When he says: “the weak eat vegetables” (Rom. 14:2), he speaks about [converts] from the Jews, for having believed, been baptized and [even before conversion] turning away from eating pork, so that they would not be suspected [of violating the law], they [after conversion] completely abandoned [all] meat, eating [only] vegetables - monastic food. It was in response to them that [the apostle] said: those who are “weak” in faith and have not yet been fully converted, “eat vegetables.” 7. So, let none of you say like the wicked: “Whomever God wills, he saves, and whomever he wills, he destroys,” since in this case he makes God unjust. After all, if He Himself destroys the sinner, then why does He send him to punishment [to hell]? Moreover, God will appear to be partial, as the One who saves some and destroys others [according to His whim]. But under no circumstances should you think like that! For God gave man free will and offered him “the path of life” (Jer. 21:8), just as the devil offered the path of sin, and therefore man follows the path he wishes. As a result, God grants the Kingdom of Heaven to the righteous as a reward for their good will, and to sinners [eternal] punishment [in hell] for their will. Question 100. Many, not only of unbelievers, but even of believers, who are disposed towards polygamy [permitted] in the law, bring us [as an argument] the words spoken by the Lord: “I did not come to destroy [the law], but to fulfill it” (Matthew 5:17). How should we respond to this? 1. It is obvious that the Lord in many places in the Gospels teaches us about the termination of the [Old Testament] law. For example, He says: “The Law and the Prophets until John” (Luke 16:16; Matt. 11:13). Again He addresses the Jews: the vineyard - that is, cultivating the land of the law and serving [it] - “will be taken away from you and given to a people producing its fruits” (see Matt. 21:41–43). Also: “The Romans will come” (John 11:48) and destroy your city and your kingdom and: “Behold, your house is left to you empty” (Matthew 23:38; Luke 13:35). In addition, He says to [His] disciples: “This is My Blood of the New Testament” (Matthew 26:28) - and it is clear that the old sacrifice is rejected. 2. Therefore, when [the Lord] says to the Jews: “I did not come to break the law” (Matthew 5:17), he speaks well and godly, as if letting them understand the following: “I did not come to break the law, because I [hoped] that you would accept Me and believe in Me, previously proclaimed through the law and the prophets; and since you condemned Me, the Lawgiver, to death, then [thus] you yourself destroyed the law and the prophets.” 3. In addition, even before the Coming of Christ [to earth], God, it seems, through the prophets, especially through Jeremiah, revealed the cessation of legalistic ministry, swearing: “Behold, I have sworn by My great name, says the Lord Almighty, that My name shall not be pronounced by the mouth of any Jew” (Jer. 44:26). 277 If His name, [the Lord Himself] says, was taken away from the Jews, then it is natural that the law should also be [taken away]. Question 101. Did they really do all the evil [deeds] that the Arabs did against Christian regions and peoples entirely according to the command and decision of God? 1. Of course not. We cannot say that God commanded the Arabs to throw and trample His Holy Body and Blood, as well as the relics of His holy apostles and martyrs. They also commit many other [lawless acts], which, [undoubtedly], do not please God: they unrighteously torment many [people] - punishing some for their faith, shedding the innocent and righteous blood of others, desecrating the altars of God and places revered by [Christians] and encouraging ascetics who have been practicing virginity for a long time, against their will, to marry. For all this, they will naturally receive eternal punishment in return. 278 2. Since for many [such] happening [misfortunes] seem unheard of and incredible, listen to the testimony of such things from the Scriptures. 3. Israel was once betrayed to the Assyrians so that they would raise him carefully and philanthropically. The Assyrians, filled with shamelessness, began to believe that God had given them the Jews to perish, and began to treat them cruelly and heartlessly. And hear what God said about the Assyrians through the prophet Zechariah: “I was jealous for Jerusalem and Zion with great jealousy and great wrath; I was angry with [the nations] who attacked you together; for when I was little angry, they increased the evil” (Zech. 1:14–15, 8:2). 279 4. You heard that God gave [the Israelites] a mild [punishment], and these lawless ones treated [them] mercilessly, and therefore He wiped out the Assyrians from the face of the earth, because they treated Israel cruelly. In the same way, [God] drowned Pharaoh in the sea, since he, too, treated the Jews mercilessly and mercilessly. And we hope that the same will soon happen to the Arabs. 5. You should know this so that when you see lawless people closing churches, shedding blood, unjustly and mercilessly punishing people or committing other crimes, you would not become indignant against God, but would clearly understand that they are doing this as a result of their own wickedness and that the final punishment awaits them. 280 Question 102. If someone, while in the desert or in captivity, and also being in [great] distress and experiencing [severe] hunger, eats the meat of a camel, a wild donkey or something similar, will this be counted as a crime [before God] or not? 281 I think that if a person keeps his faith in Christ well and keeps His other commandments, then on the Day of Judgment he will not be condemned for this reason. And those who disagree [with such a point of view] are refuted by the One who said: “It is not what goes into the mouth that defiles a person” (Matthew 15:11). This is especially true for one who is in [extreme] need, in the desert, hunger and oppression - violence against him, his difficult and gloomy circumstances are seen only by the watchful eyes of God. For God created him, raised him and allowed him [to remain in distress]. And [we hope that] soon, together with us, “the East from above will enlighten those who sit in darkness and the shadow of death” (Luke 1:78–79) with the grace and love of our Lord Jesus Christ. Question 103. If someone with determination takes upon himself something that he considers good, for example [considers it necessary] to abstain from meat and wine, or for a while [not to live a married life] with his wife, or anything of the like, and then is unable to fulfill his vow and neglects it, what should he do? 1. First of all, you should realize your own weakness and pitifulness, since you took up the task and did not carry it out. Then in the Euchologion there is a prayer to this effect, said by the priest, who releases the one who has taken upon himself [such an unbearable] obligation. 282 After all, the priests have the right from God to bind and loose both on earth and in heaven (see Matthew 18:18). 2. Also [you should know that] if a person has sworn to commit any evil contrary to the commandment of God, then he is freed [from this oath] by his own repentance and the prayer of the priest. After all, [the Apostle] Peter swore (considering this correct) that Christ would not wash his feet, but, realizing that he had decided poorly, he was immediately released [by the Lord] from this oath (see John 13:8). On the contrary, Herod, having decided to act villainously [with John the Baptist] and swearing to Herodias, remained faithful to his oath and died. 3. Therefore, it is bad to bind yourself with both good and bad obligations, for where there are bonds, there is a crime, as happened with Adam. See: Sidorov A.I. Venerable Anastasius of Sinaite and his creations. P. 11. Suvorov N.S. On the history of moral teaching in the Eastern Church // Byzantine Temporary. T. X. Vol. 1–2. 1903. P. 36. Suvorov N. S. On the history of moral teaching in the Eastern Church. P. 43. Chastity has many shades and facets; for example, it can be defined as “that which protects the spirit of a person from immersing him in the flesh; this is the self-preservation of the human spirit, without which a person becomes carnal, animal, and loses everything human.” Or: “Chastity in the broad sense of the word consists in “keeping all the virtues intact, observing oneself in all actions, words, deeds, thoughts.” St. John Climacus says that chastity itself embraces all the virtues: “Chastity is the comprehensive name of all virtues” and is nothing more than integrity” (Shimansky G.I. Christian virtue chastity and purity according to the teachings of the holy fathers and ascetics of the Orthodox Church. M., 1997. pp. 25, 27–28). Anastasii Sinaitae Quaestiones el responses / Ediderunt Marcel Richard et Joseph A. Munitiz // Corpus Christianorum. Series Graeca Vol. 59. Turnhole; Leuven, 2006. Our translation into Russian is based on this critical edition. There is also a very good translation into English: Anastasias of Sinai. Questions and Answers / Introduction, translation and notes by Joseph A. Munitiz // Corpus Christianorum in Translation. Vol. 7. Turnhout. 2011. Munitiz J. A. Anastasios of Sinaï Speaking and Writing to the People of God // Preacher and Audiencë Studies in Early Christianity and Byzantine I lomiletics Ed. by M. B. Cunnigham and P. Allen. Leiden, 1998. P. 24. See J. Munitiz's preface to the English translation: Anastasios of Sinai Questiones. P. 22–23. See: Munitiz J. A. The Predetermination of Death: The Contribution of Anastasios of Sinai and Nikephoros Blemmydes to a Perennial Byzantine Problem // Dumburton Oaks Papers Vol. 15. 2001. P. 9–17. Munitiz J. A. Anastasios ol Sinaí's Teaching on Body and Soul Desire and Denial in Byzantium. Aldershot, 1999, pp. 53–55. See: Rev. Anastasy Sinait. Guide. P. 6 // Venerable Anastasius of Sinaite. Selected creations. M., 2003. P. 53. Rev. Anastasy quotes freely. This idea is expressed in similar terms in “Memorable Tales” by Abba Longinus, where the following is narrated: “Abba Longinus said to Akaki: the wife will then know that she has conceived when her blood stops. So the soul will then know that it has received the Holy Spirit when the currents of low passions stop in it. As long as the soul is possessed by passions, how can it boast of its dispassion? Give the blood and receive the Spirit" (Memorable tales about the asceticism of the saints and blessed fathers (Alphabetical Patericon). Abba Longinus. 4. Sergiev Posad, 1993. P. 100). Wed. interpretation: “Those who claim (about themselves) that out of love for the Beloved Father, that is, the Son, they became like a woman giving birth, holding well to figurative speech, say that they suffered the pangs of birth and in the womb received and gave birth to the spirit of salvation on earth. These words... befit the Prophets and holy Apostles and Evangelists, who, having been enriched by the gifts of higher mysticism and having received, as it were, some spiritual seeds, gave birth on earth to the spirit of salvation, that is, spiritual teaching that brings eternal life" (St. Cyril of Alexandria. Interpretation of the Prophet Isaiah. II, 5 // Works of St. Cyril of Alexandria. Part VII. M., 1889. P. 92). The Church Slavonic translation of the second part of this verse is more accurate than the Russian translation: “Unless we are ignorant of nature.” His St. Theophan explains it this way: “Unskilled,” ἀδόκιμοι, “you do not stand the test.” The test of Christians is “faith promoted by love” (Gal. 5:6). Those who do not stand the test are either lame in faith, or weak and meager in the life of faith" (Works like the saints of our father Theophan the Recluse. Interpretations of the Epistles Apostle Paul. Second Epistle to the Corinthians. M., 1998. P. 443). In this case, Rev. Anastasius assumes an eschatological perspective of the vision of God. Wed. interpretation of Is.64 by St. Cyril of Alexandria: “The Divine is by nature invisible, for “no one can see God anywhere,” according to what is written (John 1:18). But He is contemplated with mental eyes in what He has created amazingly and inexpressibly. “For His invisible beings,” it is said, “from the creation of the world have been understood by the minds of created beings, and His ever-present power and divinity” (Rom. 1:20). But He is often recognized in what He does for good deeds and in what His characteristic mercy is revealed. unexpectedly saving those who had already lost all hope and extending a saving hand, as it were, to those lying down and on the ground” (St. Cyril of Alexandria. Interpretation of the Prophet Isaiah. V, 5 // Works of St. Cyril of Alexandria. Part VIII. M., 1890. P. 464). St. interprets this passage of Holy Scripture in an ascetic vein. Ammon: “The inheritance of this world - gold and silver, houses and clothing - is a preparation for sin. But we, having withdrawn [from the world], renounced it, [rushing towards] the inheritance of God, which is immeasurable and [about which it is said]: “Eye has not seen, nor ear heard, nor has it entered into the heart of man” (Isaiah 64:4; 1 Cor. 2:9). God gives it to those who obey Him in a short time [of life]. And they receive this inheritance not because they remain inactive, but because they distribute bread, water and clothing to the needy, show love for humanity, keep the body clean and preserve it from [sinful] corruption, do not do evil to their neighbors, acquire a kind heart and [perform] other virtues” (See our translation: St. Ammon. Instructions. 4, 66 // Works of the Ancients ascetic fathers. M., 1997. P. 55; M., 2012. P. 82). So quotes Rev. Anastasy. As the blzh. Theophylact: “God revealed to us by the Spirit, and not by human wisdom. For she was both unworthy and could not see the mysteries of God” (Blessed Theophylact, Archbishop of Bulgaria, Commentary on the Epistles of St. Apostle Paul. M., 1993. P. 118). Quote from 1 Cor. 2:13–14 by Rev. Anastasia goes into paraphrase. As one Orthodox exeget of the 20th century notes, here the apostle describes the internal transformation of a person: “... his mind is theocentered in Christ, through whose eyes it begins to contemplate itself and the surrounding reality, embraced by the air of grace-filled freedom, the breath of the Holy Spirit... Until the Spirit is received in order to know the grace-filled things with the clarity of direct experience (v. 12). Man is spiritual and therefore incompetent in spiritual matters. His knowledge is based on sensory experience... When the Holy Spirit is perceived, the nature of mental experiences also changes” (Gumilevsky Elijah, priest. The teaching of the Holy Apostle Paul about the mental and spiritual man. Sergiev Posad, 1913. pp. 125–126). This expression (τὸ μυστήριον τῆς μεταλήψεως ἠ μῶν) most likely means the Eucharist. Regarding her, Rev. Maxim says: “The Holy Communion of the Most Pure and Life-Giving Mysteries [shows] community and identity with God by participation, perceived through our likeness [to Him]; through Communion, a person is honored to become a god from a person” (St. Maximus the Confessor. Mystagogy. 24 // Selected works of St. Maximus the Confessor. M., 2004. P. 241). Explaining this passage of the Gospel, Blessed. Theophylact says: “He places good slaves on a bed, that is, He calms everyone down in everything. For just as he who lies on a bed calms the whole body, so at the future coming all the saints will be calmed in all respects. Here they find no rest for the body, but there, together with their souls and their bodies, spiritual and divine, having inherited incorruption, they will enjoy perfect peace, and God will be all in all (1 Cor. 15:28). The Lord “will serve” the worthy (slaves), giving them equal. As they served Him, so He will serve them, offering them an abundant meal and giving them the pleasure of spiritual gifts” (The Good News, or Interpretation of Blessed Theophylact, Archbishop of Bulgaria, on the Holy Gospel. T. II. M., 1993. P. 123–124). With this statement (ἰδιόχειρον αὐτοῦ πλά σμα) Rev. Anastasius points to the high and exclusive position of man in the created world. For more information about this, see: Vladimirsky F.S. Anthropology and cosmology Nemesia, ep. Emessky, in their relation to ancient philosophy and patriotic literature. Zhitomir, 1912. pp. 286–301. In particular, blzh. Theodoret, interpreting the creation of man (Gen. 1:26, 2:7; Ps. 119:73), says: “...God created everything else with his word, but he created man with his hands. Just as in the reasoning of other creatures by the command of God we understand not a verbal command, but will and desire, so in the reasoning of man in the creation of the body we understand not the work with hands, but the special disposition of God towards this creature" (Blessed Theodoret of Cyrus. Abridged presentation of Divine dogmas. 9 // Works of Blessed Theodoret, Bishop of Cyrrhus. M., 2003. P. 33). He spoke in a similar way back in the 2nd century. St. Irenaeus of Lyon (see: St. Irenaeus of Lyon. Against heresies. V, 6.1 // St. Irenaeus of Lyon. Creations. M., 1996. P. 455). A similar idea about such a “pre-image” (προτύπωμα τῆς οἰκονομίας) is expressed by St. Anastasia and in the Guide (II, 5): “It seems to me that our conception is a prototype of the unity of Christ (προτύπωσις οὐσα τῆς ένώσεως τοῦ Χριστοῦ): soul and body are combined [at conception] together, for neither the body exists on its own, nor the soul precedes the body” (See our translation: St. Anastasius of Sinaite. Selected Creations. M., 2003. P. 241). With this statement γεγονώς ἄνθρωπος ) Rev. Anastasius emphasizes the fullness of Christ’s humanity and His consubstantiality with us. The definition “one-form” (σύμμορφος) also presupposes not only and not so much the external similarity of the incarnate Word with us, but His internal affinity. This statement by Rev. Anastasia can be compared with one thought of St. Amphilochius of Iconius, who says: “The Lord became one in kind with the slaves (σύμμορφος τοῖς δούλοις), so that these slaves again became one in kind with God” (Arophilochii Iconiensis Opera / Ed. C. Datema // Corpus Christianorum. Series Graeca. Vol. 3. Turnhout, 1978. P. 8; see also Russian translation: St. Amphilochius of Iconia, Word for the Nativity of our Great God and Savior, 4 // St. Basil the Great. T. 4. M., 2009. (Appendix to the edition). This definition goes back to Phil. 2:7; the essence of the words of the apostle here is St. John Chrysostom briefly expresses this: “To be in the form of a servant means to be human by nature, and to be in the image of God means to be God by nature” (St. John Chrysostom. Conversations on the Epistle to the Philippians. Conversation 6, 2 // Complete collection of works of St. John Chrysostom. T. XI, book. 1. M., 2004. P. 266). A similar (though not identical) thought is expressed in the essay “Against Apollinaris,” attributed to St. Athanasius: “Just as by the image of God is meant the fullness of the Divinity in the Word, so by the slave form is recognized the intellectual nature and articulate composition of the human being, so that when saying “it was” (John 1:1) the Word was meant, and when saying “it became” (John 1:14) the flesh and soul were recognized, which is what is called the slave form, a kind of intellectual mentality." being" (St. Athanasius. Against Apollinaris. II, 1 // St. Athanasius the Great. Creations. T. III. M., 1994. pp. 340–341). This is how, it seems to us, the concept of “communion” (κοινωνίαι) should be translated in this case, implying Eucharistic Communion. We follow the quote from Rev. Anastasia. Wed. one reasoning by Rev. Macarius, who speaks about the Lord like this: “For this purpose He endured great suffering, giving His Body to death and redeeming us from the slavery of darkness, so that, having entered into every soul, He would create an abode for Himself in it (John 14:23) and rest in it after the great labors endured for its sake. Such was the desire of His good will, that while we are still in this age, He would move in and dwell in us, according to His promise (2 Cor. 6:16)" (Venerable Macarius of Egypt. Teaching 16, 4 (Collection of type III) // Works of St. Macarius of Egypt. M., 2002. P. 557). True, the Rev. Anastasia emphasizes the triadological aspect of such infusion, and Rev. Macarius – Christological. Wed. at St. Gregory Palamas: “God is spirit, and those who worship Him must worship in spirit and truth (John 4:24), that is, thinking of the Incorporeal in an incorporeal manner. For [only] then will those who worship truly see Him in His spirit and truth. After all, since God is spirit, He is incorporeal, and the incorporeal is not located in [any] place and is not limited to spatial boundaries. Therefore, whoever says that God should be worshiped in any particular place out of all the places in heaven and earth speaks contrary to the truth and worships untruely. For since God is incorporeal, He is nowhere, but since He is God, He is everywhere. As a result, if there is a mountain, or a place, or a creature where there is no God, then He will be limited in something. Therefore, [God] is everywhere, for He is infinite. How is it that He is everywhere? Is it not so that He is embraced not by a part [of the world], but by the whole [of this world]? In no way, since [this would mean] again that He is a body. So, containing and embracing everything, God is in Himself everywhere and above all, and He is worshiped by true worshipers in His spirit and truth” (See our translation: St. Gregory Palamas, Archbishop of Thessaloniki. One hundred and fifty chapters devoted to questions of natural science, theology, moral and related to spiritual work, as well as intended for cleansing from the Barlaamite destruction. 60 // Theological works. 38. 2003. P. 70). According to the explanation of St. Theophan, “with the words “no eye has seen, no ear has heard, no heart has sighed”” expresses the extraordinaryness, greatness, surpassing all expectation, incomprehensibility and immensity of the blessings given to us in Christ Jesus, and the very manner of their delivery, or the Economy of salvation. God incarnates, takes on the “form of a servant” and is found in the image, “like a man,” humbles “himself even to death, even the death of the cross” (Phil. 2:7, 8), and this is in order to justify people who have committed crimes against Him, to make sons, to spiritualize, to deify, to reveal not only light, but also luminous, and even more so, in order to lead everything in Himself, even earthly or heavenly. This is not only incomprehensible until it is accomplished and manifested by deeds, but even after it has been manifested and accomplished, it remains immense and inconceivable for everyone except those who are worthy of those benefits and are introduced into their communion; but they also taste and see, but cannot comprehend it” (Creations like our holy father Theophan the Recluse. Interpretations of the Epistles of the Apostle Paul. First Epistle to the Corinthians. M., 1996. pp. 105–106). The hermit's answer given in this Question by Ven. Anastasius, is at first glance very seductive, since it is “anti-church” and “anti-liturgical” in nature. In general, as researchers note, the life of ancient monks was unthinkable outside the liturgical context and outside the Eucharist. See: Guillaumont A. Études sur la spiritualité de l’Orient chrétien. Abbaye de Bellefontaine. 1996. P. 113–130; Desprez V. Le monachisme primitif. Des origins jusqu'au conciled 'Ephèse. Abbaye de Bellefontaine, 1998, pp. 563–580. However, there were exceptions to this general rule, associated mainly with hermits and hermits. Such an exception was, for example, Rev. Pavel of Thebes, in whose “Life”, written by Bl. Jerome, any liturgical and eucharistic context is absent. See: Blzh. Hieronymus of Stridon. Life of Paul the Hermit // Works of Blessed Jerome of Stridon. Part 4. Kyiv, 1903. pp. 1–12. In the late Egyptian synaxarium, preserved in Arabic (15th century), it is said that St. Paul received communion from an angel. See: Guillaumont A. Op. cit. R. 115. This story probably goes deep into oral Tradition, which is also reflected in the “Life of St. Onuphrius the Great.” Here, when asked by Paphnutius how he receives communion on Saturday and Sunday, the elder answers: “An Angel of the Lord comes to me, who brings with him the Most Pure Mysteries of Christ and gives me communion. And not only does the Angel come to me alone with the Divine Communion, but also to other desert ascetics who live for God in the desert and do not see the face of man; giving communion, he fills their hearts with indescribable joy” (Lives of the Saints, set out in Russian according to the guide of the Chetyih Menaion of St. Demetrius of Rostov. Book 10. M., 1913. P. 242). You can also cite the story of the virgin Taora, who, “when other sisters on the master’s holidays were going to church for communion, in rags, hopelessly sat in her cell at her work (apparently, not wanting to upset the rhythm of the “hesychia.” - A.S.) (Palladius, Bishop of Elenopol. Lavasik. Klin, 2001. P. 232). In all these cases we are dealing with examples of the highest holiness available to man. The same supreme holiness is also narrated by St. Anastasia, who seems to emphasize that the main goal of every Christian is deification. Divine service (and especially the Eucharist) is the main means to achieve this goal, but it is not such an end itself. The whole Christian life, in all its various aspects (prayers, fasting, deeds of good deeds, etc.), should ideally be a “continuous Liturgy”, the core moment of which is the Eucharist. At Rev. Anastasia, instead of the expression “Kingdom of God” in the standard Gospel text (and the Synodal translation) there is “Kingdom of Heaven”. It may be noted that Rev. John of Damascus, answering the question of his opponent (Muslim), whether baptism existed before Christ, says: “It happened, according to the testimony of the holy Apostle, who said that some were baptized into the cloud, others into the sea (1 Cor. 10:1). And the Lord says in the Gospels: “unless someone is baptized with water and the Spirit, he will not be able to enter the Kingdom of Heaven” (John 3:5). So Abraham, and Isaac, and Jacob, and the rest of the saints before Christ, entering the Kingdom of Heaven, were first baptized, because, according to the testimony of Christ, if they had not been baptized, they would not have been saved. The Holy Spirit also testifies, saying: “Sinners are alienated from the womb” (Ps. 57:4), that is, from baptism. Therefore, we confess that all those who have been saved and are being saved by baptism are saved and are being saved by the grace of God" (Venerable John of Damascus. Conversation between a Saracen and a Christian. 3 // Works of St. John of Damascus. Christological and polemical treatises. Words for the Feasts of the Theotokos / Translation and commentary. priest Maxim Kozlova, D.E. Afinogenova. M., 1997. P. 77). To some extent, this is the statement of Rev. Anastasia is in tune with one of the aspects of St. eschatology. Gregory of Nyssa, according to which “the degrees of hellish torment, aimed at healing the souls of dead sinners, must be recognized as enormous diversity, which is directly dependent on the quality and quantity of human sinfulness” Macarius (Oksiyuk), Metropolitan. Eschatology of St. Gregory of Nyssa. M., 1999. P. 376. St. John Chrysostom, interpreting Acts. 10:35, says: “Here [Peter] teaches both doctrine and rules of life. If [God] did not despise the Magi, and the Ethiopian, and the robber, and the harlot, then, without a doubt, much less will he despise those who practice righteousness and desire [to believe]. Why are there people who are kind and meek and yet do not want to believe? You yourself said the reason: because they don’t want to. On the other hand, what he calls good here is not the meek, but the one who does the truth, i.e. pleasing [to God] in everything, which a person becomes when he has the proper fear of God; God alone knows this” (St. John Chrysostom. Conversations on the Acts of the Holy Apostles. Conversation 23, 17 // Complete collection of the works of St. John Chrysostom. T. IX, book 1 M., 2003. P. 219). So quotes Rev. Anastasy. We believe that the phrase ποίηση τινὰς μισθούς διὰ τὸ τοῦτο συγχωρηθῆναι can be translated in a similar way. By some kind of “reward” (plural in the Greek text) one should probably mean the good fruits of repentance, good deeds, etc. Wed. at Rev. John Climacus: “One wise man asked me a terrible question: “What sin,” he said, “after murder and renunciation of Christ, is the gravest of all?” And when I answered: Fall into heresy,” then he objected: “How can the Catholic Church accept heretics and honor them with communion of the Holy Mysteries, when they sincerely anathematize their heresy, and the one who has committed adultery, although he confessed this sin and stopped committing it, accepting it, excommunicates him for whole years from the Most Pure Mysteries, as the Apostolic Canons command?” I was struck by bewilderment, and this bewilderment remained bewilderment and without resolution” (Venerable John Climacus. Paradise Staircase. 15, 47 // Venerable John Climacus. Ladder. M., 2002. P. 124). It is not entirely clear which converted heretics (ἐπιστρέφοντας τούς αιρετικούς) are being discussed in this case. True, the verb ἐπιστρέφειν can also be understood in the sense of “return”, but the context of the answer hardly allows us to assume that Rev. Anastasius speaks here about heretics who once received baptism in the Catholic Church, then fell away and returned again. The context precisely suggests the denial of rebaptism (οὐκ ἀναβαπτίζομεν, τὸ ἀναβαπτισθῆναι αἰσχυνόμενος), that is, those who have already received baptism. The opinion of the ancient Church on this matter was clearly expressed by St. Cyril of Jerusalem: “You cannot be baptized twice or thrice; otherwise one could say: the first time it was useless for me, so I’ll correct it the next time... Only heretics are baptized another time, because their first baptism was not baptism” (St. Cyril of Jerusalem. Preconstitutional Teachings. 7 // St. Cyril, Archbishop of Jerusalem. Catechetical and Secret Teachings. M., 1911. P. 5). St. expounds this opinion in more detail. Basil the Great: “The ancients determined to accept that baptism that in no way departs from the faith. Therefore, some were called heresies, others schisms, and others illegal assemblies. “Heresies” - which are completely rejected and have become alien by faith itself; “schisms” - if they disagree among themselves on certain church faults and on issues that allow restoration; “illegal gatherings” - composed of disobedient presbyters or bishops and ignorant people... Therefore, the ancient fathers decided to completely reject the baptism of heretics, and to accept the baptism of schismatics, as still belonging to the Church. Those who are in illicit gatherings, after correction through proper repentance and conversion, should be added back to the Church" (St. Basil the Great. Letter 188 // St. Basil the Great, Archbishop of Caesarea Cappadocia. Works: In 2 volumes. Volume 2. M.: Siberian Blagozvonnitsa, 2009 (Complete collection of the works of the holy fathers of the Church and church writers in Russian translation; vol. 3. 4). One should take into account the fact that the boundaries separating “schism” and “heresy” were not always clear in the ancient Church. Therefore, Rev. Anastasia, we are talking, perhaps, about the Monophysites, who in the 6th-7th centuries were often called “aposchists” (“separated”), that is, in fact, they were considered more schismatics than heretics. In this quote, Rev. Anastasius replaces the word "evening" (εσπέρα) of the Septuagint text with the word "night" (νύξ). See: Mk. 16:2; In. 20:1. According to the explanation of Euthymius Zigaben, “The evangelists indicated when the wives came to the tomb, but not one of them indicated the time when the Lord was resurrected. This is known only by He who alone, as He Himself knew, was resurrected. However, all the holy fathers and teachers unanimously say that the time of the resurrection of Jesus Christ was the first crowing of the roosters, which already foreshadowed the light of Sunday. Therefore, after the sixth, i.e., twelfth, hour of the night, pious people, having stopped fasting, begin the celebration. Jesus Christ resurrected on the third day, as He Himself said. Since He died at the ninth (i.e., third) hour on Friday, the first day is Friday, the second is Saturday, and the third is Sunday, at the dawn of which He rose again, shortly before the arrival of the women: thus, the end of Friday and the beginning of Sunday are included here" (Interpretation of the Gospel of Matthew and Interpretation of the Gospel of John, compiled according to the ancient patristic interpretations of the Byzantine XII century by the learned monk Euthymius Zigaben. St. Petersburg, 2000. pp. 369 – 370). In the 6th century, Presbyter Leontius, a well-known preacher at that time, in one of his homilies (“On the Midsummer of Pentecost”) spoke out against the vanity of the “children of the Hellenes” (Ελλήνων παῖδες), who claim that each of the people living on earth is determined (ὤ ριστα) both the method of death and the day and her hour, and therefore no one can die “without the decision of fate” (εἰ μὴ ἔλθη τῆς εἰμαρμένης ή ἀπόφασις). Leonty gives a number of arguments against such fatalism: in particular, he says that if such a blind predestination of some “fate” existed, then we who fell into illness should not then turn to the help of doctors; when setting out on a journey, one should not have chosen safer roads, etc. See: Leontii presbyteri Consantinopolitani Homiliae / Ed. C. Datema et: P. Allen // Corpus Christianorum. Series Graeca. Vol. 17. Turnhout; Leuven, 1987, pp. 329–331. This paragraph is repeated by the 13th-century church author Nikephoros Blemmydes in his remarkable essay “On the Limit of Life.” See: Nikephoros Blemmydes. Gegen die Vorherbestimmung der Todesstunde / Hrsg. von W. Lackner Le den. S. 16. Similar pseudo-problems and false aporias of heretics were solved by St. John of Damascus in his polemic against the Manichaeans. In particular, he says: “God’s Providence that He foresees everything (lit.: “God provides in accordance with His foreknowledge of everything” - προνοεῖται o Θεὸς κατὰ τὴν αὐτοῦ πρόγνωσιν τῶν απάντων) And to us, who know neither the future, nor the past, nor the whole present, His government seems impermanent (ἀνώμαλος ή κυβέρνησις), but in reality it is constant, and good, and justly. For foreseeing (foreknowing - προγινώσκων) what is in our will (τὰ ἐφ ᾿ ἡμῖν), He judges fairly, as He Himself wants and desires - after all, God does not look as man sees... God judges not by a change of opinion or recognition, but by foreknowledge... For God, having foreseen (foreknows) everything before it came into being, predestined for everyone justly, providentially and usefully that which is not in our will, in accordance with that which is in our will ἐφ᾿ἡμῖν ). For one is knowledge (γνῶσις), and another is foreknowledge (πρόγνωσις) and another is recognition (ἐπίγνωσις), another is determination (ὁρισμὸς) and another is predestination ( προορισμός ). After all, knowledge is to know something that exists or arises, foreknowledge is to know something that has to be before its emergence, and recognition is true knowledge that comes after the false. And determination is judgment and decision (κρίσις καὶ ἀπόφασις) on what has already happened, and predestination is judgment and decision about what will happen. So God, foreknowing it. what we do voluntarily, that is, what depends on us - I mean virtue and evil (κακίαν - vice), - predetermines what does not depend on us. And the foreknowing power of God does not have a reason in us, but the reckoning of what we are to create is in us: after all, if we were not to create, then He would not have foreseen what would happen. And God’s foreknowledge is true and inviolable, but it itself is not the reason that the future will definitely come true - He foresees (foretells) that we will have to do this or that. He foresees (foretells) many things that He does not like and for which He Himself is not the cause. Just as a doctor is not guilty of illness when he foresees that someone will get sick, but the disease is caused by another cause producing the disease, and the doctor’s foresight is a matter of his art, so what we do has a reason not in God, but in our free will. Free will (τὸ αὐτεξούσιον - free will) is not evil if we use it for what it was given to us for. And what God foresees refers to His foreknowing power. But our punishments are not caused by God. For it is not the judge who is the cause of the punishment of the villain, even if he judges of his own free will, but the criminal himself is the cause of his own punishment, and the judge is the cause of justice, and justice is good” (St. John of Damascus. Against the Manichaeans. 78–79 // Works of St. John of Damascus. Christological and polemical treatises. Words for the Feasts of the Theotokos / Translation and comments by St. Maxim Kozlov, D.E. Afinogenova. M., 1997. P. 70–71. Text: Die Schriften des Johannes von Damaskos. Bd. Von B. Kotter. Perhaps here we have a blind reference to Sir. 3:9. There is an assumption that the opponents of Rev. Anastasia referred to the conversation of St. Basil the Great “On the fact that God is not the author of evil,” where he says: “Death is sent to those who have reached the limit of life, which is set from the beginning in the righteous judgment of God, who from afar has foreseen what is beneficial for each of us” (St. Basil the Great. Conversation 9. About the fact that God is not the author of evil. 3// St. Basil the Great, Archbishop Caesarea of Cappadocia. T. 1. M., 2008. P. 945). Naturally, these opponents (probably of a heretical nature) interpreted such a statement in the wrong way. The theme of being abandoned by God (ἐγκατάλειψις) is constantly found in patristic works. For example, Rev. Maximus the Confessor discusses this matter as follows: “There are four types of forsakenness. The first is economic abandonment of God, as was the case with the Lord, so that through apparent abandonment of God the abandoned would be saved. The second is abandonment of God for the sake of testing, as happened with Job and Joseph, in order to show one as a pillar of courage, and the other as a pillar of chastity. The third is God-forsakenness for the sake of fatherly edification, as happened with the apostle, so that, by humbling himself, he would retain the abundance of grace. The fourth is abandonment by God due to falling away [from God], as happened with the Jews, so that they, being punished, could turn to repentance. All these types [of God-forsakenness] are saving and full of God’s Goodness and Wisdom” (See our translation: St. Maximus the Confessor. Chapters on love. 4, 96 // Selected works of St. Maximus the Confessor. M., 2004. P. 199; see also comments here, pp. 399–400). Rev. John of Damascus develops this topic somewhat differently: “The abandonment of a person by God is of two types: one saving and admonishing (οἰκονομικὴ καὶ παιδευτικὴ - house-building and educational). The other is meaning final rejection ( τελεία ἀπαγνωστικὴ ). Saving and admonishing abandonment occurs either for the correction, salvation and glory of the sufferer, or for arousing others to zeal and imitation, or for the glory of God. Complete abandonment occurs when a person, despite the fact that God has done everything for his salvation, remains, of his own free will, insensitive and unhealed, or, better said, incurable. Then he is given over to final destruction, like Judas” (Venerable John of Damascus. An exact exposition of the Orthodox faith. II, 29 // Complete collection of the works of St. John of Damascus. T. I. St. Petersburg, 1913. P. 236. Greek text: Die Schriften des Johannes von Damaskos. Bd. II. Berlin; N. Y., 1973. S. 102). We are talking about the virtue of self-reproach, to which the ascetic fathers paid special attention. Yes, Rev. Dorotheus devotes an entire chapter of his work to her. He believes that “when a person does not want to blame himself, he will not hesitate to blame God Himself.” The main reason for all our mental and spiritual disorders, according to Abba, is that “we do not reproach ourselves.” And therefore, “if a person commits a thousand virtues, but does not adhere to this path, then he will never cease to be offended and insult others, thereby losing all his labors. On the contrary, what joy, what peace does he have who reproaches himself! Wherever he who reproaches himself goes, as Abba Pimen said, no matter what harm, or dishonor, or any other sorrow befalls him, he already first considers himself worthy of all sorrow and is never embarrassed. Is there anything more carefree than such a state? (Venerable Abba Dorotheos of Gaza. Teaching 1, 7// Venerable Abba Dorotheos. Soulful teachings. M., 2002. P. 24, 72). So, I think, we can translate this phrase: ἐπειδὴ φιλόνεικον καὶ περίεργον ζῶον ὁ ἄνθρωπος (lit.: those who like to argue and curious animals). We have never encountered such a definition of man anywhere in patristic anthropology. On this subject, see one remark of Archimandrite Cyprian: “The ability to create is given to man, and he needs it in order to religiously justify his superiority and purpose over the Angels. It is impossible, of course, to talk about the need and necessity of our creativity for God, since He is beyond all need and necessity. But one cannot think, standing on the Palamite point of view, that it would be displeasing to God, who so willed it” (Kiprian (Kern), archimandrite. Anthropology of St. Gregory Palamas. M., 1996. P. 379). Rev. Anastasius, with his phrase δημιουργὸς χάριτι, emphasizes that the ability to create is a necessary feature of the image of God in us, but this ability is, naturally, a gift of God, and not some natural property inherent in us. In the text: ἄνωθεν τού λεγομένου οὐρανίσκου, lit.: under the small palate, or “roof of the mouth.” In this case, the “somatic anthropology” outlined by Rev. Anastasius, clearly differs from the same anthropology of Nemesius, which is based primarily on the medical theory of Galen. In particular, Nemesius claims that the liver, as an organ of “tender passion”, is a “soft (tender) interior”, and the heart is an organ of affective feelings and excitations (τοῦ θυμικοῦ) (Vladimirsky F.S. Anthropology and cosmology of Nemesius, Bishop Emesius, in their relation to ancient philosophy and patriotic literature. P. 83). So in this case we translate τὸ θυμικὸν (furious, angry beginning). See on this subject the reasoning of N. Vasiliades, summarizing the patristic views: “When the soul leaves the body and goes through ordeals, the corresponding state is determined for it, in accordance with its good or evil deeds. Those who lived their earthly life in piety and were pleasing to God will be transferred to “Abraham’s bosom” (Luke 16:22), as to a quiet and peaceful refuge, to some spiritual place of joy and bliss. The souls of the wicked and unrepentant will find themselves in some “worse” place, where the absence of the goods that the righteous enjoy “becomes a slow fire that burns the soul.” The souls of sinners, in a state of unbearable torment and bitter and continuous torment, thirst and seek at least a life-giving drop from the sea of ​​blessings surrounding the souls of the righteous” (Vasiliadis N. The Sacrament of Death. Sergiev Posad, 1998. P. 392). These torments and torments of sinners, St. Anastasius denotes with a rather rare expression ἐν συννοία τινὶ, suggesting internal torment and remorse. It is noteworthy that Rev. Peter of Damascus, speaking about the earthly life of a Christian, notes: “Nothing helps so much in acquiring virtue as solitude and lamentation (ἡ μόνωσις καὶ σύννοια)” (Rev. Peter of Damascus. Reminders to your soul // Works of the venerable and God-bearing father of our Hieromartyr Peter of Damascus . M., 1993. P. 146). Text: ΦΙΛΟ ΚΑΛΙΑ ΤΩΝ ΙΕΡΩΝ ΝΗΠΤΙΚΩΝ. ΤΟΜΟΣ Γ .' ΑΘΗΝΛΙ, 1977. Σ. 74). In other words, remorse (or “lamentation”) here on earth, associated with repentance, eases the lot of sinners in the future life. So, in our opinion, it is better to translate the phrase γραφικὰς περὶ ψυχῶν θεολογὶας. Strictly speaking, we are talking about the ability of reasoning (διαλογίζομαι; in Ps. 145 - διαλο γισμοὶ), which in its sinful state gravitates towards the earth, bodily concerns and carnal thoughts. Therefore, blzh. Theodoret explains this phrase as follows: “After the soul is separated from the body and after the body is resolved into dust, the dreaming of thoughts turns out to be vain” (Psalter with an explanation of each verse of Blessed Theodorit. Bishop of Cyrrhus. M., 1997. P. 678). Euthymius Zigaben gives two interpretations of this statement, one of which is as follows: “The Prophet here calls “death” the time of death, when a person, along with life, loses the remembrance of God or calling upon Him to help him, for at that time this invocation is already useless” (Explanatory Psalter of Euthymius Zigaben (Greek philosopher and monk), explained according to patristic interpretations. M., 1993. P. 34). According to blzh. Theodoret, “the Prophet calls the soul spirit. While the soul is in the body, it lives and acts; and as soon as the soul departs, it fades and decays, so that you do not recognize the former features, you cannot distinguish that this is the body of one, and this is the body of another” (Psalter with explanation... P. 186-187). This is the difficulty that Rev. states here. Anastasius, in our opinion, can be resolved with the help of the reasoning of Bishop Hierotheus (Vlahos): “Despite the separation of the soul from the body, the hypostasis of a person, his personality is not destroyed. Of course, the soul did not exist before the body. It happened at the same time as the body. But again, the soul alone is not a person and the body alone is not a person. But, despite the temporary separation of the soul from the body, the person does not disappear. This is evident from the fact that the soul retains consciousness and even, as the holy fathers explain, knows the elements of its body that remained on earth, collapsed and returned to where they were taken from. At the Second Coming of Christ, the soul, with the help of God’s grace, will renew the elements of its body, the whole person will be formed, and of course, the bodies of both the righteous and the unrighteous will be spiritual. They will not need food, will not be limited by distances and other factors. The resurrection is a gift given to all people, righteous and unrighteous. It should be noted that in this parable (about Lazarus. – A.S.) Christ names the name of the beggar, but the name of the rich is unknown. This shows that Lazarus, who lived with God, was soteriologically a person, a true hypostasis. And the rich man, although he was a man, was not a soteriological hypostasis. This means that the real person is the one who has a soul, a body, and also the grace of God in his soul and body. While a person who does not have the Holy Spirit is ontologically a person, in relation to God he is not a person for a simple reason: he has become a slave of circumstances. The mind, instead of turning to God, turns to matter and is enslaved to it” (Hierofei (Vlahos), Metropolitan of Nafpaktos and St. Blaise. Life after death. M., 2013). The image of wheat, as an analogy to our bodily resurrection, is often used by the Church Fathers and ancient church writers. But the fact that this is only an analogy is clearly emphasized by St. Gregory of Nyssa. He, referring to the holy Apostle Paul (1 Cor. 15:36-38), notes: “Let us carefully examine the growth of wheat, and perhaps you will understand the doctrine of the resurrection.” Then, dwelling in detail on the process of grain growth, he says: “Do you see what wonderful things one rotten grain represents? Having fallen [to the earth] one thing, in what number of grains is it resurrected? Man [with the resurrection] receives nothing more; receives again what he had, and therefore our renewal turns out to be more convenient than the growth of wheat in agriculture” (St. Gregory of Nyssa. Homily for Holy Easter, on the Resurrection // Works of St. Gregory of Nyssa. Part VIII. M., 1871. pp. 74–75). This definition of resurrection (τὴν πρὸς τὸ ἀρχαῖον τού πρώτου ἀνθρ ὼ που ἀποκαταστὰσιν) is very close to the sayings of St. Gregory of Nyssa. For “the composition of man after the general resurrection of the dead will resemble his original heavenly state. That's why St. Gregory of Nyssa, discussing the general resurrection of the dead, says through him “God will return human nature to its original structure (πρὸς τὴν πρώτην τού ἀνΟροώπου κατασκευὴν δι ’ ἀναστάσεως ὁ Θεὸς ἐπανλάγη τὴν φύσιν )”, then calls it “the restoration of the Divine image in primitive state ( ἡ τῆς θείας εἰκόνος εἰς τὸ ἀρχαῖον ἀποκατάστασις )”, he very often remarks about it that it is “not something “other than the restoration of nature to a primitive state,” then, finally, in the words of the holy father, “the benefit of the resurrection promises us nothing other than the restoration of those who have fallen to a primitive state. After all, this expected benefit represents in its own way a return to the original life, a return that introduces those expelled from it into paradise” (Makariy (Oksiyuk), Metropolitan. Eschatology of St. Gregory of Nyssa. P. 101). See: Luke. 23:43. It is noteworthy that blzh. Theophylact interprets “some” [church hermeneuts] who distinguish between the concepts of “paradise” and “Kingdom of God”, and therefore claim that the thief received “paradise” as a “place of spiritual rest”, but did not receive the “Kingdom” as “enjoyment of perfect bliss”: the latter will be found by him together with the righteous after the Last Judgment. See: Blagovestnik, or Interpretation of Blessed Theophylact, Archbishop of Bulgaria, on the Holy Gospel. T. II. M., 1993. pp. 248–249. As for Rev. Anthony the Great, then Rev. Anastasius probably means chapters 60 and 66 of his Life (see: St. Athanasius the Great. Life of St. Anthony. 60, 66 // St. Athanasius the Great. Creations. T. III. M., 1994. P. 226, 230–231). However, the instructions of Rev. Anastasia are very inaccurate and vague: most likely, they were made from memory. As far as we know, information about the visions of Abba Pamva has not been preserved. Compare: “Since we cannot even imagine the afterlife, because it is completely unknown to us, it is impossible to accurately determine the nature of punishments for unrepentant sinners. Only the parable of the rich man and the poor Lazarus (Luke 16:19–31) gives us some, however unclear, idea of ​​this. We learn from this parable that in another world the sinful rich man will be deprived of everything he enjoyed in his present life. He experiences excruciating suffering, unquenchable thirst, unbearable fear, endless anxiety and constant remorse, which, however, are not accepted by God, since they manifest themselves after death. At the same time, he experiences despair, seeing that others, those whom he despised, such as Lazarus, enjoy eternal happiness and bliss. But where is the “place of torment” (Luke 16:28)? First of all, it is a “place” (and not just conditions), which is separated by a “great chasm” from the place of unceasing joy of the righteous. In that dark and graceless place, sinners live “together with spirits of indescribable cruelty and villainy.” Life there is so unbearable that it is impossible to clearly understand all its burdensomeness, which stems from the deprivation of God’s blessings” (N. Vasiladis. The Sacrament of Death. pp. 523–524). Rev. Anastasius clearly implies that after the Last Judgment, sinners physically return to hell, and therefore experience not only spiritual and mental torment there, but also physical torment. Many holy authors held a similar view (St. Justin the Philosopher and Martyr, Blessed Augustine, St. Gregory the Great, etc.). See: Sylvester (Malevansky), ep. Experience of Orthodox dogmatic theology (with a historical presentation of dogmas). T. V. Kyiv, 1897. pp. 458–463. In particular, blzh. Augustine denies the opinion of some Christians that the unquenchable fire and the undying worm (Mark 9:42–47) “refers to the torment of the spirit, not the body” (see: Blessed Augustine of Hippo. On the City of God. XXI, 9 // Blessed Augustine. On the City of God. T. IV. M., 1994. P. 270–274). Compare: “Sinful souls in the afterlife are in a place of condemnation and the wrath of God, they suffer, and in a certain place. Although our earthly category of space cannot be applied to the afterlife and life, it is still certain that limitation is a property of the human soul, for only God is limitless and omnipresent. Therefore, the place of torment of sinful souls has certain boundaries that cannot be crossed (Luke 16:26)” (Reverend Justin (Popovich). Dogmatics of the Orthodox Church. Eschatology. M., 2005. P. 55). Rev. also clearly speaks about the Lord’s descent into hell. John of Damascus: “The deified soul descends into hell, so that, just as for those who were on earth, the “Sun of Righteousness” will shine (Mal. 4:2), in the same way, for those who were under the earth, sitting “in darkness and the shadow of death,” the “light” will shine (Is. 9:2): so that, just as those on earth, the Lord would preach peace, “liberation to the captives, recovery of sight to the blind” (Lk. 4:18–19; Isa. 61 ff.) and for those who believed it became the reason for eternal salvation, and for those who disobeyed it became a reproof of unbelief, in the same way for those in hell (1 Pet. 3:19): “so that at the name of Jesus every knee should bow, of those in heaven, and on earth, and under the earth” (Phil. 2:10). And thus having loosed those bound from the ages, He rose again from the dead, paving the way for us to the resurrection” (St. John of Damascus. An accurate exposition of the Orthodox faith. III, 29 // Works of St. John of Damascus: Source of knowledge. M., 2002. P. 285). Translation is free; lit.: those who went there (οἱ ἀπελθόντες ἐκει). So, in our opinion, the phrase can be translated τὴν διὴγησιν ἐκείνην ἀνελάσατο. Rev. In this case, Anastasius, speaking about the general bodily resurrection, omits the moment of the private Judgment. And at this Judgment, “The Lord gives temporary and incomplete bliss to righteous souls, and temporary and incomplete torment to sinners. At the same time, God looks at the entire moral state of the soul at the moment of death: at the entire content of the soul with which it entered the afterlife. The decisive significance here is the attitude of man during his life on earth to the Trinity Divinity, to the saving feat of the Lord Christ and to the Theanthropic Body of His Church. The Savior's parable about the rich man and Lazarus clearly shows that after death, judgment is immediately carried out on the soul of every person, after which it goes either to a place of bliss and joy, or to a place of torment and sorrow (Luke 16:23–25). Both places are assigned to a person depending on his earthly life (Luke 16:25)” (Reverend Justin (Popovich). Dogmatics of the Orthodox Church. Eschatology. P. 29). In addition, “without a doubt, the deceased will recognize each other in the next world. Without this, their very bliss would not have been able to achieve completeness until the reunification of souls with bodies. The gospel rich man, while in hell, saw and recognized Lazarus, who was in Abraham’s womb, inaccessible to him. Prophetic images of the descent into hell of the kings of Babylon (Isa. 14:9–10), Egyptian (Ezek. 32:21) and Assyrian (31:16–17) show that those in Sheol recognized each other, which is, of course, applicable to the state of the righteous.” In the Holy Scriptures, the place of the departed righteous is called differently (paradise, the Kingdom of Heaven, etc.), and “all these names of the places of residence of the souls of the departed righteous indicate only the idea of ​​​​the closeness of righteous souls to God and their blessed union with Him, distracting the thought from the sensory ideas of this place... It is more useful and necessary for us to know that there is paradise than to know where this place is.” The place where dead sinners lived is called “sheol” in the Old Testament, and “hell” in the New Testament. “There is no need to understand by hell only the post-mortem painful state of the souls of sinners without indicating space, since the human soul is not omnipresent. In the immeasurable space of the world, not all areas of existence are qualitatively the same, and the souls of sinners do not live where the souls of the righteous live, but in worse places - “in places of condemnation and the wrath of God” (Rights, Confession 68).” See: Malinovsky N., archpriest. Essay on Orthodox Dogmatic Theology T. II. M., 2003. pp. 272–277. This idea goes back to the origins of patristic eschatology. So, according to the teaching of St. Justin the Philosopher and Martyr, “it is true and undeniable that the soul does not do anything good or evil on its own, but always together with the flesh, as its inseparable companion and collaborator. Constituting one indivisible unity, namely one and the same person, without which the latter would not be a person, soul and flesh together, for example, in one way or another relate to faith and the means of saving grace, in a word, in one way or another they work together in the field of moral activity, just as a pair of oxen harnessed to the same yoke plow the field together in one way or another. And this very thing, in accordance with the truth of God, necessarily requires both that the flesh and soul together receive the deserved reward determined by God in the person of man, not only to the soul, but also to the flesh, and that the flesh, with the promise of incorruptibility given primarily to it, is resurrected, without which it could not, together with the soul, participate in the reward” Sylvester (Malevansky). ep. Experience of Orthodox dogmatic theology (with a historical presentation of dogmas). T V. P. 370). According to St. John Chrysostom, “so that it does not seem that they (the righteous who lived and died a long time ago. - A. S) have an advantage over us in that the first are crowned, [God] determined to crown everyone at the same time, and the one who won for so many years will receive the crown with you... They warned us in our exploits, but they will not warn us in receiving crowns; and this is not injustice to them, but honor to us, since they too are waiting for their brothers. If we are all one body, then there is more pleasure for the body when it is whole, and not in parts” (St. John Chrysostom. Commentary on the Epistle to the Hebrews. Conversation 28. 1 // Complete collection of the works of St. John Chrysostom. T. VII, book 1. M., 2001 P. 228). Rev. Anastasy quotes freely. According to the explanation of the same Father Chrysostom, “the body, he says, which has served virtue or vice, will not be excluded from participation in rewards: together with the soul, some bodies will be given over to torment, while others will be crowned with rewards.” (St. John Chrysostom. Commentary on the Second Epistle to the Corinthians. Conversation 10, 3 // Complete collection of the works of St. John Chrysostom. T. X, book 2. M, 2004. P. 566). So, in our opinion, in this case the concept το ἐνυπόστατον (like the adjective ἐνυπόστατος) can be translated at the end of the last paragraph. However, the option of translating “personal existence” is not at all excluded. According to one modern author, “even St. Irenaeus and Origen put into the concept of “hypostatic” the meaning of a really existing, objective, opposite to the illusory and ghostly. Following them, other authors understood the hypostatic in the same sense. Yes, St. Basil the Great put the word “hypostatic” on a par with the word “existing” (ένούσιον and ἐνύπαρκτον), and St. Gregory of Nyssa next to the word “essential” (οὐσιώδης). The concept adjacent to reality for the fathers was “true,” which was also considered as one of the aspects of the “enhypostasis” (Sergius Govorun, deacon. On the history of the term ΕΝYΠΟΣΤΑΤΟΝ, “enhypostasis” // Leontius of Byzantium. Collection of studies. M., 2006. P. 656). This is “enhypostatic”, the Venerable himself. Anastasius in the “Guide” (II, 3) defines it in two ways: “... either [it denotes] what truly exists, or a peculiar feature in hypostasis” (Reverend Anastasius of Sinaite. Selected Creations. M., 2003. P. 228). A more extensive definition is given by Rev. John of Damascus: “The name “hypostatic” sometimes simply means being (τὴν ἁ πλῶς ὕ παρξιν). In this sense, we call non-hypostatic not only pure substance (“just essence” - τὴν ἁ πλῶς οὐσίαν), but also accident (το συμβεβηκός), which in the proper sense is not hypostatic, but other-hypostatic ( έτερουπύστατον) Sometimes it means hypostasis in itself, i.e. an individual (το ἄτομον), which in the proper sense is and is called hypostasis, and not in the proper sense what is called hypostatic is what does not exist in itself, but is seen in hypostases: so, the type or nature of people is seen not in their own hypostasis, but in Peter, Paul and other human hypostases, or that which is united with another, substantially different, into something whole and forms one complex hypostasis" (Rev. John of Damascus. Philosophical chapters. 45 // Works of St. John of Damascus: Source of knowledge. P. 91). Rev. here. Anastasius uses the word ἐνούσιοι as a synonym for “hypostatic”. About this theory of the preexistence of souls from Origen himself, see: Malevansky G., priest. Origen’s dogmatic system // Proceedings of the Kyiv Theological Academy. 1870. No. 3. P. 547–558. This theory, developed by subsequent Origenists, was condemned in the 6th century both in a special edict of Emperor Justinian (543) and at the Fifth Ecumenical Council (553). See: Guillaumont A. Les “Képhalaia gnostica” d'Evagre le Ponitique et I'histoire de I'origenisine (liez grecs et chez les syriens. Paris, 1962. P. 140–144. It is not entirely clear which heretics the Rev. means here. Anastasy. Possibly Apollinarians. Such definitions of the human soul are quite common in ancient church theology. Thus, in the treatise “On the Soul,” attributed to St. Maximus the Confessor (but hardly belonging to him), it is designated as follows: the soul is “an incorporeal, intelligent essence (νοερὰ), living in the body, the cause of life” (PG T. 91. Col. 361). Other Church Fathers, in particular St. John Chrysostom See: Macarius (Oksiyuk), Metropolitan. Eschatology of St. Gregory of Nyssa. pp. 619 623. Translation is free; in the text: ὅ λος ὁ Χριστιανὸς καὶ τὰ μυστήρια τοῦ Χριστιανοῦ πίστις ἐστὶν (lit.: the whole Christian and the sacraments of a Christian are faith). A similar connection of faith with [internal] agreement (συγκατάθεσις) is already observed in Clement of Alexandria, who, among other things, designates faith as “an internal agreement that connects [us] with the invisible being.” See: Sidorov A.I. The beginning of the Alexandrian school: Panten. Clement of Alexandria // Scientific notes of the Russian Orthodox University. John the Theologian. Vol. 3. M., 1998. P. 105 (see reprint in the book: Sidorov A.I. Patristic heritage and church antiquities. Volume 3: Alexandria and Antioch in the history of church writing and theology. M., 2013. P. 148). We convey as quoted by Rev. Anastasy Sinait. Rev.'s constant accent. Anastasia's unartificial (simple, unwise) faith (πίστεως ἀπεριέργου) organically fits into the patristic tradition. Yes, St. Basil the Great, in one of his letters, recalls with nostalgia the ancient blissful state of the churches, “when few were sick with mutual questioning (περί ζητήσεις - that is, they were overly concerned about research, research), and everyone remained in silence (ἐν ἡσυχί ᾳ), being unashamed doers of the commandments, serving the Lord with a simple and unsophisticated confession (διὰ τῆς ἁ πλῆς καὶ ἀπεριέργου ὁμολογίας), keeping intact and unadulterated faith (“inviolable and unartificial faith” - ἄσυλον τὴν πίστιν καὶ ἀπεριέργου) in the Father and the Son and the Holy Spirit" (see: St. Basil the Great. Letter 172 // St. Vasily the Great. Creations. T 2. M., 2009. P. 685). Naturally, such a faith, entering into irreconcilable contradiction with superstitious wisdom, is open to knowledge (truly Orthodox “gnosis”) and is one with it. One Orthodox theologian speaks well about this: “Faith itself anticipates reality and the actual contemplation of the highest reality, but it opens to us its possibility, opens the kingdom of the spirit and the path of true life. Therefore, faith directly leads to the highest true knowledge, to the conscious assimilation of the revelation of God Himself, not only in those forms that are accessible to non-Christians, but in all the fullness of revelation in Christ and the Holy Spirit. Faith and living knowledge are integral: they require the integrity and purity of our spirit, otherwise they remain only a one-sided act of our mind. We acquire knowledge about something, but we cannot perceive spiritual reality itself, because it does not fit into our soul, since the soul is impoverished and distorted by evil” (Verkhovsky S.S. God and Man. M., 2004. P. 187). According to the explanation of St. Cyril of Alexandria, “the initial words denote the time of our resurrection, when the departed, as He teaches, through the voice of the Judge will be caught up for an account in earthly life, so that through this, arousing fear in them, like a kind of bridle, convince them to live virtuously and prudently. And in the last words he indicates that the time has come to believe in Him, and the reward, he says, for good obedience will be eternal life, expressing something like this: you will all come to the Judgment, obviously at the time of the resurrection, but if it seems bitter to you to be punished and subjected to endless punishments from the Insulted Judge, then do not allow the time of good obedience to pass, but also capturing the present time, try to ascend to the eternal life" (St. Cyril of Alexandria. Interpretation of the Gospel of John, II, 8 // Works of St. Cyril, Archbishop of Alexandria. Book 2. M., 2001. P. 695). Here at Rev. Anastasia presented the doctrine of the four elements, or elements. Since the time of Aristotle, it “became the common property of ancient philosophy and from here passed into the cosmology of almost all church writers” (Vladimirsky F. S. Anthropology and cosmology of Nemesius, Bishop of Emes, and their relationship to ancient philosophy and patristic literature. P. 272). See: Gen. 21:19, 26:19; In. 4:10–14. Euthymius Zigaben, explaining the conversation of the Lord with the Samaritan woman, notes: “The life of water consists of flow and movement” (Interpretation of the Gospel of Matthew and Interpretation of the Gospel of John, compiled according to the ancient patristic interpretations of the Byzantine XII century by the learned monk Euthymius Zigaben. St. Petersburg, 2000, p. 427). Or: “sadness of death” (τὴν τοῦ θανάτου κατήφειαν). This sadness or disgrace (shame), in patristic writing, is associated with the Fall and is the result of it. For example, St. Gregory of Nyssa says that it is impossible for “a person without rebirth in the bath of baptism to achieve resurrection, meaning not just the revival and change of our nature... but restoration to a state of blissful, divine and far from all sorrows (πάσης καταφείας κεχωρισμένον ἀποκατάστασιν)" (St. Gregory of Nyssa. Great Catechetical Sermon. 35 // Like our Father Gregory of Nyssa among the saints, Great Catechetical Discourse. Kiev, 2003. pp. 268–269). It is quite possible that Rev. Anastasius Sinait in this case hints at personal experience in the study of medicine, which involves anatomy. The theme of the conception and birth of man, as an image of his bodily resurrection, goes back to the very origins of patristic writing. “The Holy Martyr Justin, Athenagoras and Saint Theophilus of Antioch, who firmly and without a shadow of a doubt believe in the resurrection of bodies, note: just as God determined that from “one and simple seed,” from a small drop of “human seed,” bones, veins and flesh would be created and a whole full-fledged person would be obtained, in the same way God can unite a “destroyed” body and resurrect the dead.” Next, N. Vassiliadis quotes the passage in question by Rev. Anastasia (Athanasius is erroneously indicated in the translation) and states the presence of the named image in the Rev. John of Damascus. See: Vasiliadis N. The Sacrament of Death. pp. 465–466. Rev. John says, like St. Anastasius, using the form of a rhetorical question in a polemic with those who doubt the bodily resurrection: “Who with a single will transformed dust into a body, Who commanded a small drop of seed in the womb to grow and form this multiform and diverse organism of our body, can he not rather, by will alone, resurrect what has already been and has been destroyed?” (Venerable John of Damascus. “An accurate exposition of the Orthodox faith.” IV, 4 // St. John of Damascus. Source of knowledge. St. Petersburg, 2006. pp. 287–288). Wed. in the “Shepherd” of Hermas, where it is said about the “God of Hosts” that He “created the world with invisible Power and His great Mind, and with His glorious Council adorned the creation, and with His omnipotent Word established the heavens, and founded the earth on the waters” (“The Shepherd” of Hermas. Visions. 1, 3 // Writings of the Apostolic Men. M., 2003. pp. 224–225). This is how in this case we understand the word ἐπιροπ ῇ, which usually means possession of authority. A free quote from the work of the 2nd century Christian apologist St. Theophilus of Antioch, Three Books to Autolycus. He says the following: “God created man as average, neither completely mortal nor immortal, but capable of both; similarly, in terms of beauty, paradise was created in between earth and heaven” (St. Theophilus of Antioch. Three books to Autolycus. II, 24 // Works of ancient Christian apologists. St. Petersburg, 1999, p. 158). See: Luke. 23:40–43. Blzh. Theophylact, having given several interpretations of this passage of the Gospel, considers the following explanation preferable: “The benefits promised to us are not life in paradise or a return to it, but the Kingdom of Heaven, which is why we pray: “let the Kingdom come, and not life in paradise.” And don’t tell me that heaven and the Kingdom are one and the same. For the blessings of the Kingdom were not seen by the eye, nor by the ear, nor were they heard, and they did not come to the heart (1 Cor. 2:9). And paradise was seen by the eye of Adam, and the ear heard about it, for it is said: “You will eat from every tree in the garden” (Gen. 2:16). Although Adam was forbidden one tree, he nevertheless saw it and heard about it. For Adam rejoiced mentally, since he did not abandon such activity and agricultural joy... The thief received “paradise”, but did not receive the “Kingdom”; he will receive it when all those whom he listed receive it. At least at the present time he is in paradise, which is a place of spiritual peace” (The Good News, or Interpretation of Blessed Theophylact, Archbishop of Bulgaria, on the Holy Gospel. Part I; Gospel of Luke. M., 1993. pp. 248–249). Wed. at St. Epiphanius of Cyprus, who quotes the following reasoning of St. Methodius of Olympus, polemicizing against Origen like this: “Paradise, from where we are expelled in the person of the primordial, is obviously a beautiful place on this earth, of course, appointed by the saints for carefree peace and life, from where flowing, the Tigris and Euphrates and other rivers appear here to irrigate our continent with their flow; They do not flow and fall from the sky, because the earth would not be able to accept such a mass of water rushing from above at once. And the apostle does not posit paradise in the third heaven, if anyone knows how to understand the subtle meaning of his words: “with all, he says, he was caught up to the third heaven; and this is how man is: whether in the body or apart from the body, God knows that he has been caught up into paradise” (2 Cor. 12:2-4). He shows that he saw two revelations, obviously having been raptured twice: once - to the third heaven, the other time - to heaven" (St. Epiphanius of Cyprus. Panarius. 44, 47 // Works of St. Epiphanius of Cyprus. Part III. M., 1872. pp. 158-159). Wed. at Rev. John of Damascus, who notes that some “imagined paradise as sensory, while others as intelligible. It seems to me, however, that man was created both sensuous and intelligible, and having a twofold form; for with his body dwelling in a most divine and beautiful place, with his soul he lived in a higher, and incomparable, and more beautiful place, having God living there as his dwelling place and Him as his glorious cover, and clothed in His grace, and enjoying only one fruit: the contemplation of Him, like some other angel, and feeding on this contemplation” (Venerable John of Damascus, “An Exact Exposition of the Orthodox Faith.” II, 11 // Works of St. John of Damascus: Source of knowledge pp. 206–207). It seems that Rev. also holds a similar opinion. Nikita Stifat, who in his “Treatise on Paradise” said: “Paradise itself is double, again, established according to us, composed of two natures.” However, as noted by Fr. Nikolai Kim, Rev. Nikita Stifat argues about two paradises, in his terms tangible and intelligible. In more detail, tangible is a perceptible, external, visible paradise that was real in earthly history. The concept of intelligible paradise is more complex; here we have to think in terms of Plato’s world of ideas; the closest synonyms would be spiritual paradise, intelligent, ideal, internal, invisible.” In general, “the main essence of the concept of “paradise” remains unchanged - as a place of “doing and storing”, that is, the transformation of man." As a result, earthly paradise is "a place of transformation of man, where he is given the task of transformation, revealing the inner man. This is what the Church serves - improvement from humility to love. It is important already in this life, i.e., earthly paradise, to acquire virtues and grow "to the extent of age Christ" (Nikolai Kim, priest. Paradise and Man: The Legacy of St. Nikita Stifat. St. Petersburg, 2003. pp. 63–65, 95). Wed. remark of St. Theophan: “It is obvious to everyone that the commandment of the holy Apostle is not fulfilled by simply performing the prescribed prayers at certain hours, but requires always walking before God, dedicating all affairs to God, the all-seeing and omnipresent, warming a warm appeal to heaven with the mind in the heart. All life, in all its manifestations, must be imbued with prayer" (Works like the saints of our father Theophan the Recluse. Interpretations of the Epistles of the Apostle Paul. Epistles to Thessalonians, to Philemon, to the Hebrews. M., 1998. P. 219). Compare: “Some argue that this warfare (prodigal warfare - A.S.) during sleep and flow occurs solely from food; but I saw that some, being in serious illness, and others keeping the strictest fast, were often desecrated by discharges. One day I asked one of the most skillful and sensible monks about this subject, and this blessed one gave me very clear instructions. “There are,” said the blessed one, “discharges in sleep from an abundance of food and from excessive rest; and sometimes out of pride, when we, having remained free from outflows for a long time, are lifted up by this; sometimes it’s because we judge our neighbor. But from the last two reasons, discharge can also happen to patients, and maybe from all three. If anyone feels that he is clean from all the reasons now shown, then blessed is this person for the sake of such dispassion; out of sheer demonic envy he endures what happens at a time when God allows this to happen to him so that through a sinless misadventure he acquires the highest humility” (Venerable John Climacus. Ladder of Paradise. 15, 54 // Venerable John Climacus. Ladder. pp. 125–126). Rev. Anastasius uses two synonyms (κελεφούς καὶ λεπρούς), apparently designating different types of leprosy, which we convey in one word. The form used is οἱ᾿ Αιλήσιοι. which, as J. Munits states, is first recorded in the water inscription of the Sinai Monastery of St. Catherine, dating back to 560. The monastery of the Iliotes (Aeliotes), founded probably in the 6th century, is listed among the Palestinian monasteries. See: Binns J. Ascetics and Ambassadors of Christ. The Monasteries of Palestine. 314–631. Oxford, 1994. P. 120. Most likely, this particular monastery means the blj. John Moschus, when he speaks of Abba Anthony, “the founder and rector of the Lavra of Iliot” (Blessed John Moschus. Spiritual Meadow, 66 // Spiritual Meadow. The creation of Blessed John Moschus / Translated by Archpriest M. I. Khitrov. Sergiev Posad, 1915. P. 80). The Arabs captured Cyprus in 649–650. When the Arabs reached the Mediterranean Sea, “the Syrian governor and future caliph of Moavia actively began building ships, the crew of which at first consisted of the local Greek-Syrian population accustomed to the sea” (Vasiliev A.L. History of the Byzantine Empire. Time before the Crusades (before 1091). St. Petersburg, 1998. P. 290). According to Theophanes the Confessor, “Muawiyah with the fleet approached Cyprus, he had one thousand and seven hundred ships; he took Constantia with the entire island, which he completely devastated" (Theophanes the Byzantine. Chronicle from Diocletian to Tsar Michael and his son Theophylact. Priscus of Panius. Tales of Iriska of Panius. Ryazan, 2005. pp. 294–295). This concept (φιλόβιοι) in a particular case has a negative meaning, implying an addiction to carnal pleasures and the transitory pleasures of earthly existence. About this work Rev. Anastasia knows nothing. Greek scientist S. N. Sakkos (Σακκυς Σ. Ν. Περὶ Αναστασίων Σιναιτῶν. Θεσσαλονίκη, 1964. Σ. 155) denies that this Question belongs to the author of Rev. Anastasia Sinaita, believing that it was written by a certain presbyter Anastasius. However, the manuscript tradition does not confirm these doubts. This pagan (“Hellenic”) thesis (απρονόητον εἰναι τὸν κόσμον) was often refuted by the Church Fathers. Wed. at St. Basil the Great: “Nothing is left with God without providence and care” (See: St. Basil the Great. Conversations on the Six Days. 7, 5 // St. Basil the Great. Creations. T. 1. M., 2008. P. 405). This etymology of the word “Israel” was very common in patristic writing. In the same form as the Rev. Anastasia. it is found, for example, in Rev. Macarius of Egypt. See: Rev. Macarius of Egypt. Conversation 45, 4 (Meeting type II. Spiritual conversations) // Works of St. Macarius of Egypt. C. 456. Rev. Anastasius mistakenly cites the words of the prophet Amos as the words of the prophet Jeremiah. See the Russian Synodal translation, which is more consistent with the text of the Septuagint: “For the Lord God does nothing without revealing His secret to His servants the prophets” ( Amos 3:7 ). So quotes Rev. Anastasy. According to St. Cyril of Alexandria, “as soon as our Savior Christ dwells in us through the Holy Spirit, then at the same time, of course, His Parent will also be in us, for the Spirit of Christ is the Spirit of the Father Himself” (St. Cyril of Alexandria. Interpretation of the Gospel of John X // Works of St. Cyril, Archbishop of Alexandria. Book 3, M., 2002. P. 570). Wed. cosmology Nemesia: “The world element is the smallest part of a specific body. There are four elements: earth, water, air and fire; They are located in the above order (if you move) from lower bodies to higher ones, they are original and simple in comparison with other bodies. And indeed, every element is homogeneous (ὁμογενές) with that of which it constitutes an element. After all, the beginning is not homogeneous with what comes from it, but the element is completely homogeneous. And that earth and water, air and fire are elements, this is obvious in them, because essential (elementary) qualities (properties) are seen both in potency (δυνάμει) and in action (ἐνεργεία), although, of course, none of these elements, subject to sensory perception, is not alien to mixing and combining with another element: they are all somehow imperceptibly mixed and involved in each other to a greater or lesser extent, or the nature of each of them is obvious and mixed” (Nemesius, Bishop of Emesa. On the nature of man. M., 1996. P. 76). In many ways, this teaching goes back to ancient philosophy and natural philosophy, but, unlike his predecessors, Nemesius “clearly teaches about the creative intelligent Cause that determines the origin and interaction of the elements” (Vladimirsky F. S. Anthropology and cosmology of Nemesius, Ep. Emesius, in their relation to ancient philosophy and patriotic literature. P. 39). That’s why he says: “In order to ensure that both the elements and the bodies composed of them never perish, the Creator wisely arranged it so that the elements pass into each other and into the bodies composed of them, and these latter are again resolved into the elements” (Ibid. p. 78). Compare: “For this is why there are cases of untimely death and prolonged illness, because many receive communion unworthily” (Blagovestink, or Interpretation of Blessed Theophylact, Archbishop of Bulgaria. Vol. 3. Kiev, 2006. P. 216). So quotes Rev. Anastasius, replacing “to the people” in the Septuagint (in the Church Slavonic translation - “to his people”) with “to the fathers.” But in the words of St. Gregory of Nyssa, “The lawgiver ascended a high mountain and saw from afar the land that had been prepared for Israel according to the Divine promise given to the fathers. There he left human life, and after his departure there was no tombstone or monument left among the graves (Deut. 34)” (St. Gregory of Nyssa. On the life of Moses the Lawgiver. M., 1998. pp. 28–29). The phrase is not very clear ( λίθυις καὶ ςύλοις μυσε – ροῖς μυίαις καὶ πιθήκοις ); translation is tentative. The position that God is “knowing everything in advance” (προγνώστης) has been widespread in patristic writing since its origins. Compare, for example, St. Justina: “None of you, I think, will dare to deny that God foresaw and foresees the future and that He prepares for everyone a fate in accordance with his merits” (St. martyr Justin the Philosopher. Conversation with Tryphon the Jew. 16 // St. Justin the Philosopher and Martyr. Creations. M., 1995, P. 159). Wed. also another patristic statement about God: “He knows the future in advance. He is the most powerful; knows and does as he wants” (St. Cyril of Jerusalem. Catechetical teachings. 4, 5 // St. Cyril of Jerusalem. Catechetical and secret teachings. M., 1991. P. 45). As can be seen from the development of the thoughts of Rev. Anastasia and his opponents most likely closely connect and even identify God’s foreknowledge with His predestination. Wed: Acts 10 (Truly I perceive that God is no respecter of persons). A not entirely correct presentation of the Manichaean false teaching. See: “At the center of Mani’s system is precisely the doctrine of two principles. God and matter. These two eternal and uncreated substances can also be designated as light and darkness, as truth and falsehood. The general concepts of truth and light can be considered in the same way as a being with a personality like God. Accordingly, lies and darkness can receive not only the general designation of “matter,” but also be understood as something endowed with personal characteristics, as the “prince of darkness.” However, this does not mean that the Manichaeans recognized the existence of two gods” (Widengren G. Mani and Manichaeism. CIIb., 2001 P. 71–72) From this work of Clement of Alexandria, several more fragments of a philosophical nature have been preserved. According to J. Kasten, the fact that before Rev. Anastasia, not a single church writer mentions this work. The Alexandrian didaskal raises doubts about its authenticity. See: Quasten J. Patrology. Vol. II. Westminster, 1992. P. 18. However, in our opinion, such an argument against the authenticity of this work is unlikely to be decisive, since church authors before the 7th century either may not have known about it, or their messages have not survived. However, Nicephorus Blemmydes attributes this reasoning to St. Clement of Rome (he calls it ὁ τῆς πρεσβυτέρας Ρώμης φωστήρ). See: Nikephoros Blemmydes. Op. cit. P. 16. Lit.: “teaching from the fathers.” The authority of the Fatherly Tradition, unshakable for the Christian Church since its inception, especially increased in the era of Christological disputes, when it was persistently emphasized that the content of Orthodox teaching, which is “the subject of common faith, related primarily to those “teachings of the fathers who spoke about God [τὰς τῶν θεηγόρων Πατέρων διδασκαλίας ]”, from which one cannot deviate. Those who pretend to wisdom based on their own learning neglect the “ancient works of the holy fathers,” and in contrast to them, one should turn to the authority of the “testimony of the ancients." A heretic can be defined as one who, with his impure thoughts, seeks to destroy the teachings of the fathers" (Pelikan Ya. Christian Tradition. History of the Development of Faith. Vol. 1: The Emergence of the Catholic Tradition. M., 2007. P. 322). So, in our opinion, we can translate the expression συνειδήσει τοῦ Ποιητοῦ (lit.: conscience, consciousness of the Creator). In the text: ὁ τούς προορισμούς ἡμῖν προβαλλόμενος. In this context, it seems to us that we can translate the expression συνειδήσει Θεοῦ. It is noteworthy that the word “slaves” by Rev. Anastasius (apparently following the usual usage) conveys the term “bodies” (σώματα). Unfortunately, we cannot identify the area that Rev. is talking about in this case. Anastasius Moreover, in the handwritten tradition there are many different interpretations of its names. Undoubtedly, we are talking about Palestine, but a more specific localization is difficult. Translation is free; in Greek text: δριμυτάτου τινὸς καὶ δραστήριοι) εὑρεθεῖσα χυμοῦ καὶ σπορ ᾶς. So, I think, we can translate the phrase ὡ ς θερ μότερα ἄντα. The translation is somewhat loose; in the text: αυτομα τισμὸν καὶ εἰμαρμένην. This refers to both the materialistic teachings of antiquity (the atomism of Democritus and Epicurus) and the generally widespread idea of ​​fate in paganism. The latter idea, ingrained in the flesh and blood of the pagan worldview, was polemicized by many Church Fathers. For example, Rev. Isidore, speaking about “heresies” that took place before the Coming of the Lord, writes: “Some of the people did not even think that there was a Divinity; and others believed that the Divinity exists, but does not provide; others - that although they provide, but only about the heavenly, and still others - that not only about the heavenly, but also about the earthly, however, not about everything, but about what prevails, for example, about kings, about rulers. Some asserted spontaneity, others fate, and others that everything is arranged by chance” (Venerable Isidore Pelusiot. Book III. Letter 2 The Works of Saint Isidore Pelusiot. Part II. M., 1860. P. 442). So quotes Rev. Anastasy; subsequent quotations are also given in his paraphrase. This is how we understand the expression συνειδήσει Θεοῦ. Usually the term συνείδησις denotes a person’s conscience, having many shades in patristic writing. In this case, there is a rare use of words, since the named term relates to God. Rev. Anastasius probably identifies it with the knowledge (knowledge) of God, since just below he says: κατὰ τὴν αὐτοῦ γνῶσιν. The translation is hypothetical; in the text: τοῦτον δὲ ἐξαπίνης τὴν ὀμιλίαν κρατηΟέντα. Translation is free; in the text: Πλὴν οὐχ ὁριστικῶς, οὐδὲ ἐριστικῶς, ἀλλὰ γνωμικῶς καὶ εὶκαστικῶς εἰρήκαμεν. Blzh. Theophylact draws the following moral conclusion from this story: “If some fall, while we remain without temptations, then this should not serve as a reason for us to be completely carefree, as if we remain without temptations because we are righteous, on the contrary, we should be more aware that they are therefore punished so that we improve; if we do not correct ourselves, then our grief will be greater” (Blagovestnik, or Interpretation of Blessed Theophylact, Archbishop of Bulgaria. T. 1. Kiev, 2006. P. 472). Eusebius reports that the holy Apostle Peter “at the end of his life ended up in Rome, where he was crucified head down: he himself considered himself worthy of such execution” (Eusebius of Caesarea. Church history. III. 1 // Eusebius Pamphilus. Church history. M., 1993. P. 78). See: “But according to the ancient tradition accepted by many Fathers of the Church, by order of King Manasseh, [Isaiah] was sawed with a wooden saw between cedar planks for denouncing the king and nobles of wickedness” (Biblical Encyclopedia M., 1991. P. 301). Wed. reasoning: “One should not mourn death under tragic circumstances. Only the one who dies in sin, without repentance, is worthy of pity, even if his death occurs in the palace in the arms of relatives and friends. He who departs from this life suffers no loss in any way, no matter what death he dies, as long as he was dressed in the bright clothes of virtue. After all, we don’t even know the graves of most of the righteous. But since they suffered in the name of faith, their death is glorious before God. Even if a righteous man falls victim to a robber or becomes the prey of wild beasts, then since he has virtue, his death is pleasing to the Lord of heaven and earth” (Vasiliadis N. The Sacrament of Death. pp. 331–332). So. I think we can translate the expression μέρος έκεῖ ἀνέσεως ε ὕ ρωσιν. Compare: “Although there is one fire of Gehenna, it will not burn all sinners in the same way. Everyone suffers punishment there according to the degree of their guilt. Just as in this world many live under the same sun and, however, do not feel the warmth of the sun in the same way, one is warmed more, and another less, so in one place there is not the same degree of torment for everyone. What here makes the difference of sins; although the fire is the same for all sinners, it will not burn each of them equally.” (St. Gregory Dvoeslov. Dialogues about the life of the Italian fathers and the immortality of the soul IV, 45, 2 // St. Gregory Dvoeslov. Selected works. M., 1999. P. 687). Rev. Anastasius again emphasizes the idea that the punishments and torment of sinners in hell have a certain “gradation.” This suggests that open rejection and resistance to the Good News is a more serious sin than the sins of the sodomites once were. It is also possible that the reverend father is hinting at the idea of ​​punishment already here for such resistance. See: Matt. 8:31. Wed. one place at St. John Chrysostom, who notes that the Lord fulfilled the request of the demons and allowed them to enter the herd of pigs for several reasons; and among these reasons he names the following: in order to “instruct everyone that demons do not even dare to touch pigs without His permission” (St. John Chrysostom. Interpretation of St. Matthew the Evangelist. Conversation 28, 3 // Complete collection of the works of St. John Chrysostom. T. VII, book 1. M., 2000 P. 318). Theophan the Byzantine tells about this: “When Mauritius prayed to God to have mercy on his soul, then one night, while reclining, he saw a vision that he was standing before the image of the Savior at the Copper Gates of the palace and all the people were standing with him. And here is a voice from the image of our great God and Savior Jesus Christ, saying: “Give Mauritius.” And the servants of justice, seizing him, place him on a scarlet pulpit. The divine voice says to him: "Where do you want me to reward you? Here or in the next century?" Having heard this, he replies: “Lord, most loving of mankind, Righteous Judge! It is better here than in the next century.” And the Divine voice commanded that Foka and Mauritius, and his wife, and his children should be betrayed to the warrior.” It is further narrated that Mauritius sent a messenger to the desert fathers, receiving from them the following answer: “God, accepting your repentance, saves your soul and dwells in you with the saints and the whole house; but you are deprived of your kingdom with dishonor and danger.” At the same time, Theophanes adds: “Hearing this, Mauritius glorified God with great glory.” The death of the emperor was as follows: “First, in front of the eyes of a parent, they killed his five sons in order to tear his heart to pieces by killing his children. But Mauritius, looking at misfortunes with philosophical indifference, called on the God of all and often repeated: “Thou art righteous, O Lord, and righteous are Thy destinies!” And the death of the children was a funeral praise for the father, who showed courage in the greatest misfortune... Thus, the king, having become above nature, ended his life. From that time on, various and extraordinary misfortunes in the Roman kingdom did not stop.” See: Theophan the Byzantine. Chronicle from Diocletian to the kings Michael and his son Theophylact. Priscus of Panius. Tales of Priscus of Panius. Ryazan, 2005. (Byzantine Historical Library). pp. 252–256. A similar narrative is found in one of the versions of the “Ancient Patericon” (in the “Apothegms”). See: PL. T. 73. Col. 995. This expression (σχεδὸν δικάζεσθαι) suggests the direct meaning of “to sue, to appear in court,” that is, the monk seemed to dare to start a lawsuit with God. Or "pride" (ὑπερηφανία). About this greatest sin S. M. Zarin writes this way: “If the “vain” one enjoys his exploits and merits, seeing in them a means of achieving fame, glory, honor from people, then the “proud” one already directly and undisguisedly assimilates them to himself and, elevating his own personality to the pedestal of greatness, asserts his complete independence from anyone, his self-sufficient dignity, the ability to carry out his own by his own efforts, without Divine help. an ideal, truly human purpose - recognizing the complete sufficiency of one’s strengths for the implementation of virtue... Having withdrawn into oneself, a person asserts his spiritual self-sufficiency, recognizes himself as an ethically and religiously independent being, independent of external authority - a self-valuable being, having the inclinations and necessary means for endless independent development. In other words, a person considers himself capable of fulfilling his highest purpose without Divine help, in addition to real relations to the Unconditional and Absolute Being, - he strives to live for himself and by himself” (Zarin S. Asceticism according to Orthodox Christian teaching. M., 1996. pp. 297–298). St. Gregory of Nyssa notes about this sin: “The desire to be above others, pride is a heavy passion, which if anyone calls the root of every sinful thorn, he will not sin in the truth” (St. Gregory of Nyssa. On virginity. 4 // Works of St. Gregory of Nyssa. Part VII. M., 1865. P. 308). See: Number 12. The name of Moses' sister, Rev. Anastasius renders it as Mary, but in the text of the Septuagint and in our translations it is Mariam. Translation is free; in the text: ὅ που φθασθ ῇ, ἐκεῖ καὶ ὑπάγει, εἴτε εἰς τὴν ἁ μαρτίαν, εἴτε εἰς τὴν μετὰνοιαν. The translation is hypothetical; in the text γεναμενης. This is how it seems to us that we can translate the phrase ἀλλὰ μόνον ὑποσπείρει. Wed. at St. Epiphanius of Cyprus, who, polemicizing against the Manichaeans, notes: “God, through teaching (διὰ τῆς διδασκαλίας), sows good in people, and the devil through [his] deceit (διὰ τῆς κακομηχανίας) secretly sows evil deeds in them” (Epiphanius. III. Panarion haer, 65–80. De fide / Hrsg. von K. Holl und J. Dummer. Berlin, 1986, S. 105). The publishers of "Questions and Answers" as a patristic analogy for this reasoning by St. Anastasia points to one place from the essay “On Virginity” by St. John Chrysostom, where it says: “At first, not such a degree of virtue was proposed, but it was allowed to take revenge on the offender, and to respond with reproach to the one who blames, and to take care of wealth, and to take a false oath, and to gouge out an eye for an eye, and to hate the enemy, and it was not forbidden to enjoy or be angry, or to divorce your wife and marry another. Not only that, the law even allowed having two wives at the same time, and in general there was great leniency in this and in everything else. But after the coming of Christ, the path became much narrower, not only because this inexpressible and great freedom in all of the above was taken away from our power, but also because even such a wife, who often persuades and forces us against our will to commit many sins, must always be with us, and anyone who wishes can get a divorce when she is convicted of adultery” (St. John Chrysostom, On Virginity. 44 // Complete collection of works of St. John Chrysostom. T. I, book. 1. M., 1991. P. 336). However, between the two statements of the holy fathers there is, in our opinion, only a distant similarity, for Father Chrysostom speaks of the Old Testament people under the Law of Moses, and St. Anastasius - about the pagans. So in this case, in our opinion, the term can be translated τοῦ ἰδιώτου (possibly: “over the ignorant”). The translation is hypothetical; in the text: τοῦ ὑποκείμενου. This is probably how the expression ῥ ύ σεις ἐνυπόστατοι can be translated. For the meaning of the word “hypostatic,” see our note to the “Guide”: St. Anastasius of Sinaite. Selected creations. pp. 228 229. It may be noted that Rev. Anastasius quotes only the first part of this phrase of the holy apostle, and omits the second (and the fornicator sins against his own body). Meanwhile, this thought of the Apostle, as testified by St. Feofan, caused an ambiguous explanation among ancient interpreters. “Some say: although other sins are committed by members of the body as instruments, sin itself is outside the body, while fornication is sin itself in the body. Others say: other sins are committed by one member, which defiles, but fornication defiles the whole body. Others also: because “the fornicator sins in his own body”, because he is exhausted, part of it is torn away and abandoned senselessly” (Works like the saints of our father Theophan the Recluse. Interpretation of the Epistles of the Apostle Paul. First Epistle to the Corinthians. M., 1998 P. 241). Wed. advice from one modern elder: “I advise everyone to take communion as often as possible, as your confessors advise you. It is very important to understand that a person is not an object, and in fact is not subject to laws. Every person is an exception. Every soul that has existed in this story is a journey from non-existence to eternal deification. A unique journey. And I advise you to start communion as often as possible - not frequent communion, but, I would say, frequent communion. And how often it is useful for you or another - I leave it to your confessor to decide. And I ask the Lord to reveal to each confessor how often it is beneficial for one or another to receive communion. For you, perhaps, “come back in two years,” for another every Sunday, for a third – on Sundays and holidays, for others – once every two weeks, and so on” (Raphael (Noika), hieromon. Culture of the Spirit. M., 2006. P. 149). This phrase (ἀδεῶς ἁ μαρτάνοντες, ὡ ς τὸ τῶν Ἀρμενίων γένος) is difficult to explain with sufficient correctness. Most likely, Rev. Anastasius does not consider the communion of the Armenian Church, which by that time had already sufficiently separated from Orthodoxy, to be a genuine Communion. About the difficult situation in Armenia in the 7th century, where there was a struggle between supporters of the Council of Chalcedon and the “anti-Chalcedonites,” closely intertwined with the political struggle between Byzantium and Persia, see: A. Shaginyan. Armenia and the countries of the southern Caucasus under Byzantine-Iranian and Arab rule. St. Petersburg, 2011, pp. 184–199. Wed. interpretation of St. Cyril of Alexandria: “We will not, of course, reach such a degree of unreason and, having lost common sense, we will not think that the communion of the Eucharistic Bread (εὐλογία) by an evil person could serve as a pretext for the devil to enter [a person]. On the contrary, without moving away from the truth, let's say about it this way: since despite the fact that the entire measure of love for him (Judas. - A.S.) was exhausted and there was nothing left for his veneration and favor, he continues to have the same intention, does not correct his evil intentions by repentance, does not distract his heart from lawless desire and does not mourn with tears what he even dared to even think about, but even worse craves to achieve his wicked intent, seized by evil insolence, then finally “Satan entered” (him), finding his heart like some kind of door wide open, deprived of protective wakefulness, and seeing his mind open and very ready to willingly do what he wanted and thought about.” The saint also adds that “good advice and the mysterious Eucharist... especially strongly counteract the murderous poison of the devil” (St. Cyril of Alexandria. Interpretation of the Gospel of John. IX // Works of St. Cyril of Alexandria. Book 3. pp. 469–471). Naturally, this implies contrition and lamentation for one’s sins. We traditionally translate the concept ἐλεημοσύνη as “alms,” although it has a wider range of semantic shades, implying “mercy” in the sense of the beatitudes in Matt. 5:7, and "mercy". St. Gregory of Nyssa, interpreting this beatitude, emphasizes here the likeness to God, since “holy men call God’s power merciful.” Therefore, among people, “mercy is a disposition filled with love towards those who endure with sorrow something burdensome for them” (St. Gregory of Nyssa. On the Beatitudes. 5 // St. Gregory of Nyssa. On the Beatitudes. M., 1997. P. 66, 68). In the “Theological Chapters” attributed to Rev. Maximus the Confessor, a whole chapter is devoted to this virtue. Here, among other things, the words of St. John Chrysostom: “...without alms the soul is barren. Without it, everything is unclean, everything is useless; without it, most of virtue is lost” (see translation by P.K. Dobrotsvetov: Bee. 7, 22 // “Bee”. Theological chapters of St. Maxim the Confessor. M., 2013. pp. 75–76). This story was included in one of the anonymous collections “Apothegm” (“Ancient Patericon”). See: Guy J.-C. Recherches sur la tradition grecque des Apophthegmata Patrum. Brussels, 1984. P. 69. Blzh has a similar story. John Moschus. See: Blzh. John Mosch. Spiritual meadow. 175 // Creation of Blessed John Moschus. P. 206. Emperor Zeno (Zinon), who reigned in 474–491, is known for his edict “Henotikon”, with which he tried to unite the Orthodox and Monophysites. However, this attempt was unsuccessful. See: Vasiliev A. A. History of the Byzantine Empire. Time before the Crusades (before 1081). pp. 165–168. A very free reference to the essay “On the Church Hierarchy” (7, 7). Russian translation see: Dionysius the Areopagite. Essays. Maxim the Confessor. Interpretations. St. Petersburg, 2002. pp. 727–729. Olympiodorus, interpreting this passage, says that we are talking here about the limits of this life and about death, which sets the limit of this life and closes actions (works - τῶν πόνων) - both vicious and virtuous. See: Oliympiodor Diakon von Alexandria. Kommentar zu Hiob/Hrsg. von Ursula und Dieter Hagedorn // Patristische Texte und Studien Bd. 24. Berlin; N. Y, 1984.. S. 47. See the statement about Nero by Eusebius of Caesarea: “This first God-fighter among the rulers proudly raised his hand against the apostles. They say that Paul was beheaded in Rome itself, and Peter was crucified; this story is confirmed by the names of Peter and Paul, surviving in the cemetery of this city" (Eusebius of Caesarea. Church history. II, 25 // Eusebius Pamphilus. Church history. M., 1993. P. 76). In this case, it seems to us that it is better to translate the term πρόθεσιν, which has a number of meanings, including “intention,” “inclination,” and “benevolence.” See: Luke. 16:9. Wed. interpretation of the blj. Theophylact “Let us make friends among the poor, using on them the unrighteous wealth given to us by God as a weapon of righteousness. If wealth acquired in a righteous way, when it is not managed well and is not distributed to the poor, is imputed to unrighteousness and to mammon, how much more is it unrighteous wealth. Let us be the last to make friends for ourselves, so that when we die and move away from this life, or in another case we become faint-hearted from condemnation, they will receive us into the eternal abodes” (Blagovestnik, or Interpretation of Blessed Theophylact, Archbishop of Bulgaria. Vol. 1. Kiev, 2006. P. 505). Free quote from Hagg. 2:8. Translation is free; in the text: ὅ μως οὐκ ἐνδέχεται εἰ μὴ μεμψόμεθεθα ἑαυτούς. According to Abba Dorotheus, it was self-justification and lack of self-reproach that made the fall of the first people so disastrous, since they were unable to ask for forgiveness from God. Because “this always happens, my brothers: when a person does not want to blame himself, then he will not hesitate to blame God Himself” (Venerable Abba Dorotheos of Gaza. Teaching 1 // Venerable Abba Dorotheos. Soulful teachings. M., 2002. P. 24). Wed. interpretation: “Having mentioned above the horse and the mule, David, in an adaptive way, here mentions the bridle (and the curb), cursing those people who move away from God, becoming like dumb animals. “Bind,” he says, “them, Lord,” that is, “coil and bridle the jaws of these bestial people who do not want to approach You through virtue.” The words “turn” and “bridle” should also be understood in a moral sense, that is, in the sense of punishments and temptations by which, being wounded, a person repents and draws closer to God. And with jaws he depicted a whole person, as a part - a whole” (Explanatory Psalter of Euthymius Zigaben (Greek philosopher and monk), explained according to patristic interpretations. Kyiv, 1882. P. 187). In this case, Rev. Anastasius is close to Rev. John Climacus, who devotes an entire Word to “joyful lamentation.” See: Rev. John Climacus. Paradise ladder. 7 // Venerable John Climacus. Ladder. pp. 85–95. The reverend himself Anastasius in his “Homily on the Sixth Psalm” says: “Just as by water and the Spirit we are reborn in Baptism, so by the water of tears, fire and heat of tenderness we again renew our Baptism, are cleansed and become partakers of the Holy Spirit. Therefore, neither Baptism nor true tearful tenderness is ever given without the assistance of the Holy Spirit. And do not be surprised that tenderness is often born in us at the very hour of Baptism. After all, we receive, while still babies, grace and remission in Baptism, but, growing in sins, we stain and extinguish these [gifts]. With tears, until old age and until our last breath, we can be baptized and cleansed again every day” (Reverend Anastasius of Sinaite. Selected Creations. pp. 290–291). “Arabs” clearly means Muslims. It speaks of boldness (παρρησία) according to God. This term itself had a rich spectrum of semantic shades from “frankness”, “sincerity” (including “sincerity of speech”), “confidence” to “familiarity” and “audacity”. The Old Testament (Job 22:26) first speaks of “boldness before God” in a positive sense, and this usage is repeated in the New Testament (1 John 3:21). A similar semantic meaning of the term becomes widespread in patristic writing and, in particular, in Father Chrysostom, who emphasizes the importance of acquiring virtues and doing good deeds to gain such grace-filled “boldness in God,” while simultaneously emphasizing its eschatological perspective. See: Bartelink G. J. M. Die paniwsia des Menschen vor Gottbei Johannes Chrysostomos // Vigiliae Cbristianae. Vol. 51 No. 3 P. 261–272. Wed. also: “Prayer, perhaps, in relation to benefit, has something more in itself: it prepares for an interview with God and, through long-term skill, introduces us into fellowship with Him, because in some way it produces and maintains in us good dispositions towards God, who accepts even insignificant people into love and is not ashamed of friendship with them, as long as the love that abides in them gives them boldness” (Venerable Nilus of Sinai. To the monk Agathius. 4, 2 // Works of St. Nile of Sinai. M., 2000. P. 23). See: In. 15:11–15. According to St. Kirill, “work is sweet for lovers of God when the reward is close and abundant. But who can imagine anything greater and who is able to indicate something more glorious than to be and be called a friend of Christ? Note that this dignity far exceeds the very limits of human nature" (St. Cyril of Alexandria. Interpretation of the Gospel of John. X, 2 // Works of St. Cyril of Alexandria, Book 3. p. 632). In “Patrology” Minya stands ἀνοίγειν ἐν λαχνιστήριω, and as indicated by G. Lampe, with reference to Rev. Anastasia Sinaita (Lampe G. W. H. A Patristic Greek Lexicon. Oxford. 1978 P. 794), this means opening the Holy Scriptures “at random” in order to receive (or not receive) a “blessing” for one’s subsequent actions from any available text or a few words, that is, we are talking about a kind of fortune-telling or divination, albeit of a special kind. In the critical edition of the Questions and Answers, the reading chosen is ἀνοίγειν ἐν λαχμητηρίω. J. Munititz, who recently published an English translation of the work, gives the following translation of this question: “It is right for Christianity to open for lachmetcrian [in search of an omen text?].” In a note he points out that the concept of λαχμητήριον is found in Byzantine texts (including astrological writings) to denote the opening of the Bible in order to receive a “blessing” for future actions. See: Anastasias of Sinai. Questions and Answers / Introduction, translation and notes by Joseph A. Munitiz. Turnhout, 2011. P. 170. In our opinion, there is no fundamental difference between the two readings. See: Matt. 25–40. According to the remark of Bl. Theophylact, Christ “attributes to Himself what is done for the poor” (Blagovestnik, or Interpretation of Blessed Theophylact, Archbishop of Bulgaria. Vol. 1. Kiev, 2006. P. 193). Wed: Sir. 6:3, where turning into an enemy from a friend is compared to a tree withering away. For Rev. Anastasia “semi-dryness” (ἡ μίςηρον) still suggests the possibility of blossoming, while “complete dryness” (ὁλόξηρον) reduces this possibility to nothing. Lit.: Hellenes. According to blzh. To Theodoret, “the apostle added very wisely: “and for all,” so that no one would consider prayer for kings to be flattery. since the rulers of that time were evil, obvious enemies of piety, the Apostle represents the fundamental reason for the prayer performed for them” (Blessed Theodoret of Cyrus. Interpretation of the First Epistle to Timothy. 2 // Works of Blessed Theodoret, Bishop of Cyrrhus. M., 2003. P. 583). As the publishers point out, this petition is found in the texts of various ancient Eastern liturgies. The verb ἀναθεματίζειν in this case most likely means “to separate from God.” Rev. Anastasius probably proceeds from the words of the apostle: “But God judges those who are outside” (1 Cor. 5:13). In general, the word “anathema” was used by the apostle “even in the case when, speaking about excommunication, he submitted the matter to the court of God” (“Nikolsky Konstantin, Archpriest Anathema (excommunication from the Church), committed in the first week of Lent // Anathema. History and the 20th century. / Compiled by Peter Palamarchuk. M., 1998. P. 18). Wed. on this score the reasoning of St. John of Damascus: “The deified soul [of Christ] descends into hell, so that, just as for those on earth, the “Sun of righteousness” will shine (Mal. 4:2), in the same way, for those who are “in darkness and the shadow of death, the light will shine” (Is. 9:2); so that, just as the Lord preached peace to those on earth, “liberation to the captives, recovery of sight to the blind” (Luke 4:18; Isa. 61ff.) and for those who believed, he became the Cause of eternal salvation, and for those who disobeyed, a reproof of unbelief, in the same way for those in hell (1 Pet. 3:19), “so that at the name of Jesus every knee should bow, in heaven, on earth and under the earth” (Phil. 2:10). And thus, having loosed those bound from the ages, He rose again from the dead, paving the way for us to the resurrection” (St. John of Damascus. An accurate exposition of the Orthodox faith. II, 11 // Works of St. John of Damascus: Source of knowledge. P. 285). In this case, it means either just a scientist, or a lawyer or attorney. This is how we allowed ourselves to translate the verb ἐπισκέψεσθαι, suggesting a kind of “thorough inspection” of the Lord of all those in hell. It is noteworthy that Rev. Anastasius of the exclusivity of this event and emphasizing the idea that there is and cannot be any repentance in hell. Any, even the slightest, hints at the idea of ​​“apocatastasis” for the Rev. Anastasia, as for all the holy fathers, are unacceptable. As for the theme of the Lord’s descent into hell, which in many respects remains a mystery to us, see the observation of a serious Russian dogmatist: “The destruction of hell was expressed in the liberation of captives from the bonds of hell, in their elevation to heaven. But did the Lord deliver all the captives from hell? There is no direct answer to this question in Scripture. From the times of extreme antiquity, the Church recognized that all the pious Old Testament captives of hell were freed and taken from there to the holy abodes of the Heavenly Father, as the catechism teaches (5 parts), “the souls who with faith awaited His coming” were delivered. With a host of freed prisoners of hell, the Lord, according to the ancient belief of the Church, ascended to heaven, and they were the first to form the Heavenly Body of the Church under the Head - Christ. But some of the ancient teachers directly expressed the idea that the Savior brought out of hell not only the Old Testament righteous, but also many others, or even all those who only believed His preaching, each and every one who wished to follow Him as a Liberator... The Easter Song says that as soon as the Light shone in the dark area of hell, “those held in the bonds of hell flowed with joyful feet towards the Light” and, of course, if If they believed, they were freed from the bonds of hell” (Malinovsky N., Archpriest. Essay on Orthodox Dogmatic Theology. M., 2003. P. 478). Compare: “Someone asked one of those who had the gift of consideration: “Why did God, foreseeing the fall of some, adorned them with gifts and the power of miracles?” He answered: “Firstly, in order to confirm (warn) other spiritual ones by their example; secondly, in order to show the freedom of human will; and finally, so that those who fall, having received such gifts, are made irresponsible at the Last Judgment” (Venerable John Climacus. Ladder. 26, 130). The question raised and very briefly addressed here by Rev. Anastasius, had a long history in church writing. The first interpretation of the story of the Ventriloquist of Endor in 1 Samuel. 28 is found in St. Justin, who has no doubt that this witch really summoned the soul of Samuel to Saul, believing that the souls of the Old Testament righteous men and prophets were in hell. Origen also adhered to this point of view, emphasizing that these righteous people, being in the underworld before the descent of Christ, remained saints, staying in the upper part of hell. But in the ancient Christian tradition there was another interpretation of the indicated narrative in 1 Samuel. 28. According to him, reflected in Tertullian and in the “Martyrdom of Peony,” it was not Samuel himself who was summoned by the ventriloquist, but the demon took his image. See: Sidorov A.I. Exegetical works of Origen: homily // Patristics. Works of the Church Fathers and patrolological studies. Nizhny Novgorod, 2007. pp. 271–273. The latter interpretation was developed by St. Eustathius of Antioch in his special essay “On the Ventriloquist of Endor against Origen,” where he states that instead of Samuel his ghost appeared and, at the suggestion of a witch, Saul mistook this ghost for the real Samuel. See: Eustathii Antiocheni, patris Nicaeni, opera quae supersunt omnia / Ed. J. H. Declerck // Corpus Christianorum. Series Graeca. Vol. 51. Turnhout; Leuven, 2008, pp. 3–60. This interpretation is also supported by St. Gregory of Nyssa, who wrote a special essay “On the Ventriloquist.” See: Sagarda N.I. Lectures on patrolology of the 1st-4th centuries. M., 2004. P. 671 Greek text: ούδεὶς παντὶ κοινωνεῖν ἐξου σίαν ἔχει ἐκτὸς της ἁ γίας καθολικῆς ἐκκλησίας. The era and vast area of ​​activity of Rev. Anastasia assumed constant contact with various kinds of heretics (Nestorians, Monophysites, Monothelites), who considered themselves “orthodox” Christians. Lit.: pious (ἡ εὐσεβής); “piety” and “orthodoxy” in patristic usage are usually synonymous. In the original Greek there is an indescribable play on words: οὐκ είσὶ πίστεις ?, ἀλλὰ θνήσεις. Usually the holy fathers speak of the Church as the Bride of Christ (see Eph. 5:23; 2 Cor. 11:2); the same word usage by Rev. Anastasia goes back, perhaps, to Rev. 19:7. It is also found several times in “Six Days” - a work that most likely belongs to Rev. Anastasia Sinaita. See, for example: Anastasius of Sinai. Hexaemeron / Ed. by C. A. Kuehn and J. D. Baggerly. Roma, 2007. P. 360. So quotes Rev. Anastasy. In the Church Slavonic translation: “I will give you shepherds after My heart.” Similarly in the text of the Septuagint and in the Synodal translation. Emperor Phocas (602 - 610) went down in the history of Byzantium as one of the worst sovereigns. “Stocky, short in stature, with a broad chest and an ugly face, on which one could see the scar of an old wound, turning black when he was irritated, red-haired, ferocious in character, rude and harsh in his manner, devoid of any education and completely unprepared by his past for a high position. Foka could not attract the favor of court circles and the population of the capital" (Kulakovsky Yu. A. History of Byzantium. T. III. St. Petersburg, 1996. P. 3). This rude martinet began his reign with the murder of the previous emperor of Mauritius and his entire family, which is narrated by Theophan the Confessor: “First, in front of the eyes of a parent, they killed his five sons in order to tear his heart apart by killing his children. But Mauritius, looking at misfortunes with philosophical indifference, called on the God of all and often exclaimed: “Thou art righteous, O Lord, and righteous are Thy destinies!” And so the death of the children was a funeral praise for the father, who showed courage in the greatest misfortune" (Theophanes the Byzantine. Chronicle from Diocletian to the kings Michael and his son Theophylact. Priscus of Pantic. Tales of Iriska Paniysky. P. 256). Vonos (Βώονοσος) – committee of the East under Phocas. There is a message about him from the same Theophanes: “The restless Jews of Antioch carried out an uprising against Christians, killed Anastasius the Great, Patriarch of Antioch, put childbearing parts in his mouth and, dragging him in the middle of the city, killed many rulers with him and burned them and their houses. Phocas appointed Vonos as Count of the East and Cotton as a military commander, and sent them against the Jews. They and their troops attacked them, killed many, cut off the extreme limbs of others and drove them out of the city” (Theophanes the Byzantine. Chronicle. p. 260). The Jewish revolt was caused by Phocas' attempt to forcibly baptize the Jews. The definition of “simple” (ἁ πλοῦς) in patristic vocabulary is usually applied to God and sometimes to Angels. See: Lampe G.W. H. Op. cit. P. 187. Rev. Anastasius, applying this definition to the ascetic (ἁ πλούστατος), emphasizes his close connection with God. He began, as it were, to “sue God” (διεδικάζετ ο πρὸς Θεὸν). This is a sign of “boldness in God” or special trust with Him (πολ – λὴν παρρησίαν), which, naturally, does not develop into familiarity. This is how we translate the concept δημότης, which can also mean a member of a circus party (see below). Two main (out of four) parties in Byzantium, often at odds with each other; These parties were also called “dims”. According to F.I. Uspensky, “the origin of circus parties is hidden in ancient times, as is the origin of the circus or hippodrome itself... The names of circus parties, which played a very important role in the large cities of the Byzantine Empire, where hippodromes were built, were also transferred from the Roman circus... Although Prasin, Veneti, Levki and Russi were known in all cities that had hippodromes, nevertheless the origin and the meaning of these names was forgotten very early... Where there is a circus, there are parties, including those with the same names. Where there are parties, there is the struggle of the Dims, political intrigue, rebellion and claims that are dangerous for the government.” The political significance of the “dims” in Byzantium began to decline from the 7th century, although they still continued to exist. In general, “in the circus and circus parties, representations of social classes are outlined, and in the movements and unrest found on the hippodrome, for the most part, there are reasons not for the private nature of the circus parties, but for a general political nature, explained by the discontent of the people and their scores with the government” (Uspensky F.I. History of the Byzantine Empire of the 6th - 9th centuries. 1996. pp. 316–320). It is interesting to note that “in the 6th century, two parties enjoyed particular influence: the blue (Veneti), who stood for Orthodoxy, or Chalcedonites, as the adherents of the Council of Chalcedon were called, and the green (Prasins), who stood for the Monophysites” (Vasiliev A. A. History of the Byzantine Empire. Time before the Crusades (before 1081). P. 221). It is worth recalling that the rebellion of these parties, which developed into the famous Nika uprising in 532, almost cost the holy Emperor Justinian his life and crown. Lit.: two ways, modes of action (δύο τρόποι). This name is in the text of Rev. Anastasia; in the Septuagint, as well as in the Church Slavonic and Synodal translations - Ahimelech. Wed. famous saying of St. Gregory the Theologian: “Not everyone can philosophize about God, yes! Not everyone. This is not acquired cheaply and not by crawling on the ground! I’ll add one more thing: you can’t always philosophize, not in front of everyone and not touching on everything, but you must know: when, in front of whom and how much. Not everyone can philosophize about God, because people who have tested themselves, who have spent their lives in contemplation, and who have first of all purified, or at least purified, both soul and body, are capable of this. For the unclean, it may be unsafe to touch the pure, as for weak eyesight it is to touch a ray of sunlight” (St. Gregory the Theologian. Homily 27, 3 // St. Gregory the Theologian, Archbishop of Constantinople. Works. T. 1. M., 2007. P. 328). The designation “simple man” (ἄνθρωπος ἰδι ώτης) also presupposes a lack of serious education and, accordingly, a lack of skill in dialectics and the art of arguing. But in Christianity, this definition also implies the superiority of Divine wisdom over human wisdom: thus, the apostles Peter and John are called in Acts (4:13) “not bookish and simple people” ἰδιώται): St. is called in the same way. Afanasy and Rev. Anthony the Great in his Life. In this case, the “god-learned” nature of these great “simpletons” is implied, who are superior to all “professionals” sophisticated in secular sciences. This debate is presented in detail in the “Guide” by Rev. Anastasia. See: Anasiasiae Sinaitae Viae dux Ed. R.-H. Uthemann // Corpus Christianorum. SeriesCraeca. Vol. 8. Turnhout; Leuven, 1981, pp. 143–198. Various currents in Monophysitism. Of the leaders of these movements named here, the most popular was Severus of Antioch, the most prominent theologian of the Monophysites at the beginning of the 6th century; Gayan represented the movement of supporters of Julian of Halicarnassus (“Aftartodoketi”) and was one of the contenders for the See of Alexandria in 535. See: Bolotov V.V. History of the Church during the period of the Ecumenical Councils. History of theological thought. M., 2007. P. 396. Less known is Barsanuphius, whom the Rev. mentions twice. Anastasius in the same “Guide” (Anastasiae Sinaitae Viae dux. P. 100, 105). A similar argument is used in the anti-Jewish treatise attributed to Rev. Anastasia Sinaita (PG. T. 89. Col. 1221). It is usually listed among his dubious creations. But it is possible that the author of this treatise was still Rev. Anastasy. This happened in the 4th century with the triumph of the so-called “anti-Nicene reaction” in the last years of the reign of Constantine the Great and during the reign of Constantius. For details, see: Diamonds A. I. Lectures on the history of the ancient Church. St. Petersburg, 2007, pp. 146–166. Most likely, Rev. Anastasius uses the calculation of the Alexandrian era, according to which Christ was born in 5500. The interview of the Orthodox husband with the Monophysites then took place approximately in 6200 of this era, that is, in 708 after the Nativity of Christ. He apparently knew about the interview from some sources - written or oral, since, according to modern researchers, he was born around 630. The note in the edition of J. Munititsa provides a Greek text (one manuscript at a time) from the work “The Six Days,” attributed to the Rev. Anastasia Sinaita (it was only recently published in the Greek original, and before that it was known only in the Latin translation). This text reads: “Only the Church of Christ, the Christian Church, is hostile to the [evil] serpent and fights against him. “All other religions (θρησκεῖαι) and faiths of peoples, Jews and barbarians, [existing] in the world, are friendly, [peacefully] coexist with the devil-serpent, are associated with him and are related to him.” We provide the Russian translation; in the Church Slavonic text: “Sonia is pushing the insane.” See Rome. 11:33. Rev. Anastasius omitted here the word “paths,” which for St. Apostle Paul carries a great meaning. According to blzh. Theophylact, “His ways,” that is, the methods of the House-Building, not only cannot be comprehended, but even explored, that is, one cannot even see their traces” (Blagovestnik, or Interpretation of the Blessed Archbishop of Bulgaria. Vol. 3. Kiev, 2006. P. 94). This expression (εἰς ἀπώλειαν τῆς ψυχῆς) most likely implies the danger of death for a person, and therefore every Christian must decide for himself whether or not he is ready to sacrifice his life, or whether he should go to a safe place. The second type of persecution concerns all kinds of bodily sorrows (imprisonment, scourging, etc.), which do not directly lead to death. The distinction between fornication and adultery is already present in the “Canonical Epistle” of St. Gregory of Nyssa. See on this subject and comments: Rules of the Holy Apostles and Holy Fathers with interpretations. M., 2000. S. 466 –477. Wed. remark about sinners in St. Theophan: “Death does not destroy their deeds or does not do what these people have passed on to the next world, but their deeds remained here. No, their deeds will follow them and there will cause a righteous judgment about them” (Creations like the saints of our father Theophan the Recluse. Interpretations of the Epistles of the Apostle Paul. Pastoral Epistles. M., 1995. P. 405). The Roman emperor in 361–363, who “with full conviction of the correctness and success of his cause, conceived in the second half of the 4th century to revive and revive paganism and put it at the basis of the life of the state” (Vasiliev A. A. History of the Byzantine Empire. The time of the Crusades (before 1081). P. 123). Rev. Anthony the Great in his Word, included by St. Athanasius in his Life, says that demons, having “a subtle body, run ahead” and predict events that have not yet reached anyone. For example, when they see someone entering the path, they rush forward and announce his arrival. “They don’t know anything by themselves, but, like thieves, what they see in others, they divulge and guess more than they know by foreknowledge. Therefore, if they predict the truth, let no one marvel at them at this” (St. Athanasius the Great. Life of St. Anthony. 32 // St. Athanasius the Great. Works. T. III. M., 1994. pp. 205–206). By τ ῇ ᾽ Ινδικ ῇ χώρ ᾳ Ethiopia and the upper Nile are clearly meant here. Wed. again at Rev. Anthony the Great: “So, sometimes they eloquently announce the water in the Nile River, seeing that there was a lot of rain in the Ethiopian countries, and knowing that from them there is a flood in the river; before the water comes to Egypt, they run there and predict” (St. Athanasius the Great. Life of St. Anthony. 32 // St. Athanasius the Great. Works. T. III. p. 206). The concept of τούς δακτύλους here most likely implies a unit of measurement. According to Muslim teaching, “shaitans are a category of evil spirits. Only regarding the most important of them, Iblis, the opinion is not entirely firm. Some Muslim theologians believe that he was also a genie, while others believe that he was an angel. If so, then in Islam he is the only angel who has fallen away. Iblis fell away, according to the Koranic legend, at the moment when Allah ordered the angels to bow before the man he created. All the angels, obeying God, bowed, only Iblis did not bow and was expelled and condemned as an opponent of God, but at the same time he bargained for the right to intrigue people and prevent them from coming to God” (Maksimov Yu., Skolyar K. Orthodox religious studies: Islam, Buddhism, Judaism. M., 2005. P. 50). In more detail this idea Rev. Anastasius develops this in the fourth chapter of the Guide. See Questions 22, 27 and 28 above. Translation is free; in the text: ἀναγκάζονται εἰς ἰατρικάς τινας καὶ συνουσιαστικὰς ἔρχεσθαι φυσιολογίας. See: Gen. 2:7; Sire. 17:1, 31. Such an understanding of heaven (as opposed to understanding it as some kind of abstract spiritual or heavenly reality) is widespread in patristic writing. Compare, for example: “Therefore, during prayers, we all look to the east, but not many know that at the same time we are looking for the ancient fatherland of paradise, which “God planted in Eden on the east” (Gen. 2:8). (St. Basil the Great. About the Holy Spirit. 66 // St. Basil the Great. Creations. T. 1. M., 2008. P. 154). Also: “[God] commanded that there should be a paradise on earth, so that the created man could live in it” (St. John Chrysostom. Conversations on the book of Genesis. Conversation 13, 3 // Complete collection of the works of St. John Chrysostom. T. IV, book 1. M, 1994. P. 125). According to St. Philaret, paradise should most likely be sought “near Mesopotamia, Syria or Armenia” (St. Philaret of Moscow. Notes guiding a thorough understanding of the Book of Genesis. Part 1. M., 1867. P. 39). Free translation: in the text: τὰ καθ᾿ ἑαυτὸν διαθέσθαι δυνήσηται . Some distant similarity to such an explanation of this parable can be found in St. Cyril of Alexandria, who, interpreting John. 15:2, says: “Once what is cut off and finally rejected turns out to be completely unsuitable and cannot be used for anything necessary, fit only for one fire. Isn’t it clear, therefore, that even though we have become a branch, having rejected polytheistic error and confessed faith in Christ, if we find ourselves deprived of communication with Him through works, then, without any doubt, will we not suffer the fate of the worthless branches? So what then? We are completely cut off, for we will be consigned to fire, deprived of that life-giving moisture that we once received from the vine. After all, what Christ said about the one who buried his talent, everyone can see it being fulfilled even over those who were subjected to complete cutting off. Just as the talent is taken away from him, so, I believe, the Spirit is taken away from the branch in the form of some kind of moisture or quality” (St. Cyril of Alexandria. Commentary on the Gospel of John. X, 2 // Works of St. Cyril, Archbishop of Alexandria. Book 3. P. 609). Compare: “Unrighteous is the wealth that the Lord has entrusted to us to use for the needs of our brothers and co-servants, but we keep it for ourselves” (The Good News, or Interpretation of Blessed Theophylact, Archbishop of Bulgaria. Vol. 1. P. 504). It is about "fate" or "chance" (τύχη); this “fate” in Greco-Roman paganism was sometimes deified (as, for example, by Polybius), becoming the goddess Tych (Fortune). “A person’s life is in her hands; she willingly modifies it, being in constant struggle with the conditions of our life. You should never trust her, least of all with happiness. Her special passion is to decide matters against people’s expectations, to dispose of the future without taking her into account - this is the same as drawing up an account without an owner” (Markhauser. Quoted from: Zelinsky F.F. Hellenic Religion. M., 2003. P. 285). Christianity initially had a sharply negative attitude towards this pagan mythology. Wed. from Clement of Alexandria: “He who says that chance is a deity, let him say that action is also one” (Clement of Alexandria. Exhortation to the pagans. 102 // Clement of Alexandria. Exhortation to the pagans. Which of the rich will be saved. St. Petersburg, 2006. P. 127). Translation is free; in the text: ἀπρονόητος κόσμου διοίκησις. Naturally, this position completely and completely contradicts the foundations of the Christian worldview, clearly expressed by St. Basil the Great: “With God nothing is left without providence and care; This watchful Eye watches everything, it is inherent in everything, arranging the salvation of every creature” (St. Basil the Great. Conversations on the Sixth Day. 7, 5 // St. Basil the Great. Creations. T. 1. M., 2008. P. 405). See: Memorable stories about the asceticism of the holy and blessed fathers. (Alphabetical Patericon; Abba Anthony, 24). M., 1999. pp. 26–27. The translation is given according to the text by Rev. Anastasia. In this case, it is better to give, as it seems to us, the Russian translation (in Church Slavonic: “not to forgive guilt about sins”). Euthymius Zigabenus interprets these words as follows: “Do not allow my heart to incline not only to evil words, but also to making excuses for his sins, because the first-created ones apologized according to the commission of sin: Adam pointing to Eve that she deceived him, and Eve, in turn, to the serpent that he laughed at her. In the same way, the murderer resorts to an excuse for committing murder out of a fit of anger, and the adulterer is justified by the passion of his lust, the predator exposes his needs and poverty, and another sinner points to another reason, although these are not the motivating reasons for sin, but negligence and inattention. And we see this from the example of caring and attentive people who do not commit such sins” (Explanatory Psalter of Euthymius Zigaben (Greek philosopher and monk), explained according to patristic interpretations. pp. 374–375). Translated as quoted by Rev. Anastasy. It appears that Rev. Anastasius here compares the Babylonian captivity of the Jews with the Arab invasion of Byzantium, when many members of the “new Israel” were captured, and other Christians were forced to flee to inaccessible and wild places, enduring many sorrows there. The concept of παιδεία has the meaning not only of “punishment”, but also of “education”, “teaching”. So quotes Rev. Anastasius, for whom, instead of the standard reading “to torture” (βασανίσαι), it is worth “destroying”, “destroying” (ἀπολέσει). According to Father Chrysostom, demons, “being pierced, inflamed and suffering unbearable torment from the mere presence of Christ, were invisibly tortured and overwhelmed more than the sea. While no one dared to approach them, Christ Himself approaches them. According to Matthew, they said: “Thou hast come before the time to torment us.” Others added to this that the demons begged Him and conjured Him not to cast them into the abyss. They thought that the time had already come for their punishment, and they were afraid, as if they were already being subjected to torment” (St. John Chrysostom. Interpretation of Matthew the Evangelist. Conversation 28, 2 // Complete collection of the works of St. John Chrysostom. T. VII, book 1. M., 2000. P. 316). Wed. at Rev. Maximus the Confessor: “Perhaps someone will say: “I have faith, and this faith in Him is enough for me to be saved.” However, Jacob answers him: “And the demons believe and tremble,” and also: “faith without works is dead” (James 2:19–20). Do we believe in Him or trust Him regarding [only] the future, without believing regarding the temporal and the present? And because of [such unbelief] we submit to [the power of] the material, we live carnally and fight against the Spirit” (St. Maximus the Confessor. A Word on the Ascetic Life. 34 // Selected works of St. Maximus the Confessor. M., 2004. P. 125). Rev. Anastasius uses the terms "humility" (ταπείνωσις) and "humility" (τα πεινοφροσύνη) as synonyms. However, these concepts are not entirely identical. In the Holy Scriptures, the first term “is used to designate the external position in which someone is, and, therefore, highlights first and foremost the “passive” moment, and the second term “gives the idea of ​​“humility” as an act and manifestation of a contemplative-free life.” The second concept “expresses a person’s own humble way of thinking and necessarily presupposes a moment of consciously free participation in the mood it denotes” (Zarin S. Asceticism according to Orthodox Christian teaching. M., 1996, p. 469). At Rev. Anastasia is a plural phrase. So, as it seems to us, we can translate the phrase κἄν ὡ ς ποθοῦσιν τὰς ἑταρ ί δας γυναῖκας. The verb ποθέω and the concept πόθος usually denote passionate desire, love longing and lust, an inescapable attraction to the object of love, mainly to the other sex. It is close to the concept of ἔρως in its “down-to-earth” sense. However, in Christian vocabulary the term πόθος relatively early began to mean the highest love for virtue and for God. See: Lampe G. W. H. Op. cit. P. 1107. Later Rev. Symeon the New Theologian actively uses this term, speaking in his “Hymns”, for example, about the joy of lust for God or the lust for Divine love (πόθφ θείας ἀγάπης). See: Syméon le Nouveau Théologien. Hymnes/Ed. par J. Koder et J. Paramelle. T. I // Sources chrétiennes. No. 156. Paris, 1969. P. 256; T. II // Sources chrétiennes. No. 174. Paris, 1971. P. 108. In general, according to Rev. Simeon, although Divine love “has many names, its nature is one” (Vasily Krivoshein, Archbishop. Venerable Simeon the New Theologian (949–1022). M., 1995. P. 322). The concept of ἐξεταστής in a specific context can mean not only the investigator himself, but also the executor of the sentence, meaning God as the Judge. In Sevirus of Antioch, this concept is applied to Christ as “the Investigator (Investigator, Judge) of our thoughts” ( ὁ τῶν ἡμετέρων διανοιῶν ἐξεταστής ) (Lampe G. W. H. Op. cit. P. 495). In this case, there is a clear polemic with Origenism. In the work of the Emperor Justinian against the Origenists, it is indicated that they are of the opinion “as if the torment of all wicked people and even demons is not eternal and that the wicked and demons will return to their primitive state.” Therefore, “when the Lord clearly announced in the Holy Gospel that both torment and the kingdom are eternal, it is obvious that the followers of Origen put his fables above the words of the Lord; and from here their madness is revealed. For if someone, carried away by his idle talk, admits that torment has an end, then he must necessarily admit that the eternal life promised to the righteous also has an end, because eternity is equally promised to both. And if torment and bliss have an end, then why the incarnation of our Lord Jesus Christ? Why the crucifixion, and death, and the tomb, and the resurrection of the Lord? What is the benefit to those who fought the good fight and suffered martyrdom for Christ, if both demons and the wicked through restoration reach the same state as the saints? But let this be brought against the heads of those who speak fabulous things; for the words of Christ remain unshakable both in the souls of believers and in the very truth of the matter” (Acts of the Ecumenical Councils. T. III. M., 1996. pp. 528–529). In the ninth anathematism of the Local Council (which was repeated at the Fifth Ecumenical Council) of 543, such an opinion was decisively condemned. See: Guillaumont A. Les “Képhalaia gnostica” d’Évagre et l’histoire de l’origenisme chez les grecs et chez les syriens. Paris, 1963. P. 141. See: “The worm and fire that torment sinners are everyone’s conscience and the memory of vile deeds committed in this life. It bites like a worm and burns like fire” (The Good News, or Interpretation of Blessed Theophylact, Archbishop of Bulgaria. Vol. 1. P. 286). Noteworthy in this regard is the interpretation of 1 Cor. 12–15 from Father Chrysostom, who also emphasizes the endless torment of sinners: “Adam, having committed one sin, brought death upon himself; and we each commit thousands of sins. If, having committed one sin, he brought upon himself so much evil and introduced death into the world, then what will we not be subjected to, who constantly live in sins, although we are expecting heaven instead of paradise? He further continues: “Do not look at the fact that the sin is committed in a short time, and do not think that therefore the punishment will be short-lived. Don't you see how people who commit theft or adultery once and in one minute often spend their whole lives in prisons and mines, subjected to constant hunger and countless types of death? And yet, no one justified them or said that since they committed the sin in a short time, then the punishment should continue for a period corresponding to the sin.” To the objection that God is humane and merciful, St. John points out that God is not only philanthropic, but also just, and therefore “as great is God’s philanthropy, so is His punishment.” Therefore, “from all that has been said, it is obvious that the torment will be eternal.” As for the specific phrase of the Holy Apostle Paul, Chrysostom understands it in the sense that the sinner himself “will not perish like his deeds, will not turn into nothing, but will remain in fire.” The word “will be saved” St. John understands in the sense of “will be preserved,” and therefore the apostle, “having said “will be saved,” [is struck by nothing other than the continuation of the punishment, and as if he is saying: he himself will suffer incessantly" (St. John Chrysostom. Conversations on the First Epistle to the Corinthians. Conversation 9, 1-3 // Complete collection of the works of St. John Chrysostom. T. X, book. 1. M., 2004. pp. 85–88). In the Greek text: πρὸς ροπὴν. Wed. Rev.'s reasoning John of Damascus: “Eternal life and eternal punishment show the infinity of the future age. For even the time after the resurrection will not be counted in days and nights. On the contrary, there will be one non-evening day, since the Sun of righteousness will shine brightly for the righteous, but for sinners there will be deep and endless night. So how will the thousand-year time of Origen’s restoration be calculated?” (St. John of Damascus. An accurate exposition of the Orthodox faith. P, 1 // Works of St. John of Damascus: Source of knowledge. P. 187). We give our translation from the book of “Susanna” according to the text of the Septuagint: Septuaginta / Ed. A. Rahlfs. Vol. P. Stuttgart, 1935. P. 867. See: St. Gregory the Theologian. Sermon 38, 2// St. Gregory the Theologian, Archbishop of Constantinople. Creations. T. 1. M., 2007. P. 442. Cf. at the blzh. Augustine, who, telling about the angelic world created by God, and about the fall of some angels who have free will and did not remain in goodness, further speaks about man: “Foreseeing that he would also depart from God, having transgressed the law of God, God did not deprive him, however, of the ability of free will, for he knew in advance that He would make good out of his evil, gathering with His grace from mortal, deservedly and justly condemned race of a numerous people for the restoration and replenishment of the fallen part of the angels, so that in this way the beloved and heavenly City would not be diminished in the number of its citizens, and even, perhaps, would rejoice in their growth" (Blessed Augustine of Hippo. On the City of God. XXII. 1 // Blessed Augustine. On the City of God. T. IV. M., 1994. P. 319). In another work, he writes at more length: “It was the will of the Creator and Provider of the universe, God, that the lost part of the angels (since not all of their multitude perished, leaving God) remained in eternal destruction; those who at this very time were invariably with God would rejoice in their most certain, always known bliss, and another rational creation, people, all perishing in sins and disasters, both hereditary and their own - this creation should, as it was restored to its previous state, make up for the loss in the host of Angels that had formed since the time of the devil's destruction. For the resurrected saints are promised that they will be equal to the angels of God (see Luke 20:36). Thus, the Upper Jerusalem, our mother, the City of God, will not lose any of its many citizens, or perhaps will own even more. We, of course, do not know the number of either holy people or unclean demons, whose place was taken by the sons of the holy mother who appeared on the barren land (see Isa. 44:1), and will remain in the peace that they have lost, without any limitation of time. But the number of those citizens, both present and future, is accessible to the contemplation of the Artist, Who calls “the non-existent as existing” (Rom. 4:17) and arranges everything “by measure, number and weight” (Wis. 11:21)” (Blessed Augustine of Hippo. Enchiridion to Lawrence. 29 // Blessed Augustine. Enchiridion to Lawrence, or: On faith, hope and love. M., 2011. pp. 65–66). See also: In. 17:6,9, 24. According to the remark of St. Cyril of Alexandria, “those given to Christ became the property of the Father, however, without therefore becoming outside of Christ, for God and the Father reigns with Him and rules through Him over His own. After all, one and the same kingdom and power is one over all the Holy and Consubstantial Trinity" (St. Cyril of Alexandria. Interpretation of the Gospel of John. XI, 8 // Works of St. Cyril, Archbishop of Alexandria. Book 3. P. 722). According to Euthymius Zigaben, “The Father Himself proposes to the Son that He ask Himself for an inheritance, as an expression of His goodwill and desire to restore all fallen humanity. And the Son naturally intercedes for this with the Father, since He became man for our sake and for the sake of our salvation, and became the Mediator between God and man” (Explanatory Psalter of Euthymius Zigaben. P. 20). So quotes Rev. Anastasy. This question coincides with Question 96 from “Questions and Difficulties” by Rev. Maximus the Confessor. Priestly clothing (often spelled "ephod") in the Old Testament (Ex. 28:6–13, 30). See: “Ephod (slav. “upper robe” or “efud”). Derived by interpreters from the Hebrew verb “afad” - “to bind,” this name indicates clothing made up of two pieces of material, one of which covers the back, the other the chest to the waist” (Explanatory Bible. T. I. St. Petersburg, 1904–1907, p. 369). As the blessed one says. Theodoret, “The Lord commanded to make an outer vestment for the high priest, which seventy interpreters called “epomid,” but in the book of Kings the Hebrew name “ephud” is retained. On each shoulder of the ephuda there was a precious stone with the names of the tribes written on the stone, and on the chest there was the so-called “word of judgment”, covering the rational heart, and twelve stones of different colors were attached to it; they foreshadowed victory or defeat in the battle that was about to begin” (Blessed Theodoret of Cyrrhus. Explanation of difficult passages of Divine Scripture. M., 2003. P. 108). So, I think, we can translate the concepts δήλωσιν and λύτρωσιν. Of these, the last one acquired the meaning of “redemption” in Christian dogma. This phrase (μετὰ τού ἔθνους τούτου) clearly implies Arabs, that is, Muslims. About a special type of fatalism among Muslims and about Islamic teaching: “about predestination” see: Tsvetkov P. P. Islamism. Book 1. M., 2011. pp. 501–526. In particular, “The Koran constantly repeats that God saves whomever he wishes and destroys whomever he wishes” (Ibid. p. 503). However, in the Koran itself and in Islam in general there were other points of view on this matter. However, the orthodox theory is as follows: “everything that happens in the world, good and bad, faith or unbelief, obedience or disobedience to the will of God, happens solely according to His will and decision, and all this has been inscribed on hidden tables from time immemorial. Without the will of God, a worm will not crawl across the ground and a leaf will not fall from a tree.” And therefore, “every Muslim must believe in God’s absolute decision and in predestination - both good and bad. All this is predetermined from eternity, and everything that happens depends on His will” (Ibid. pp. 512–513). Quote is free; see: Luke. 4:34; Mk. 1:24. In this case, Rev. Anastasius expresses one of the most important principles of both his approach to the Holy Scriptures and patristic exegesis in general. A “pious” (εὐσεβῶς), that is, Orthodox, explanation of Scripture is unthinkable without taking into account the specific historical (καιρούς) and personal (πρόσωπα) context of writing a particular work of the Old and New Testaments, and such a “contextual” reading does not detract from, naturally, the inspiration of the Holy Scriptures. This approach by Rev. Anastasia is very reminiscent of the approach of representatives of the Antiochian trend in church theology of the 4th-5th centuries. This phrase of the Lord is a free combination of Matt. 18 and Luke. 21:18. There is an opinion that the Arabs were quite merciful towards the defeated Christians. See, for example: “In Syria, Palestine and Egypt, the Arabs, without encountering stubborn resistance from the local population, but rather... having found support and sympathy, treated their new subjects tolerantly. They left to Christians, with few exceptions, their churches and the right to perform divine services and demanded the payment of a certain tax and political loyalty for this. Jerusalem, as one of the most revered places for the Christian world, was open to pilgrims who came to Palestine from distant Western Europe to worship the holy places. For pilgrims in Jerusalem there were, as before, hospice houses and hospitals. We must also not forget that in these areas the Arabs encountered Byzantine culture, under whose influence they quickly fell. In a word, in Syria and Palestine good relations were established between the victors and the vanquished for quite a long time. The situation was somewhat worse in Egypt; but even there, at least at first, the position of Christians was tolerable” (Vasiliev A. A. History of the Byzantine Empire. Time before the Crusades (before 1084). P. 296). Testimony from Rev. Anastasia forces us to reconsider this point of view somewhat. We translate as quoted by Rev. Anastasy. This expression (ἐσχάτην κόλασιν) implies a double meaning: both the punishment awaiting lawless and cruel people in hell, and the punishment that is extreme in its severity. In this case, we probably mean those Christians who took monastic vows. As stated in the footnote to the English translation of the Questions and Answers, one of the early manuscripts of the Byzantine Euchologion (a collection of liturgical prayers), dating from about 775, contains a prayer of this kind.