ТВОРЕНИЯ СВЯТЫХ ОТЦОВ

1. Advice to seek admonition in the books of our fathers Look for all sorts of admonitions in the books of the fathers and in prayer... There is a Guardian Angel. The Lord will command him to explain to his soul what is appropriate (1, p. 16). From the magazines, “Soulful Reading”, “Creations of the Holy Fathers”, “Wanderer” come to you. Other journals went too far into scholarship (1, p. 27). 2. The Philokalia (2 vols.) contains everything necessary for correction and purification of the heart. I am sending you the second volume of the Philokalia. Everything that anyone who is jealous and wants to correct his heart needs will find here in the various writings of the fathers. I wish you to enjoy reading, read and not doze off (1, p. 48). I am sending you the last, 5th volume of the Philokalia. This is the tallest; and the 4th volume is the most handy and useful for those living in society (1, p. 59). 3. “Ancient monastic rules” - a decree on the life of ancient monks I am sending you the book “Ancient Monastic Rules.” Although they were not written for everyday people, it doesn’t bother you to look through them. You will see how the monks lived then and how they live now. In general - similar, but in parts there are differences. However, which of the monks even now takes up the work with zeal... in the end it turns out no worse than the ancient zealots of pleasing God in the monastic rite (1, p. 66). 4. Recommended works of the holy fathers Collect more books of the Fathers... Ephraim the Syrian, Isaac the Syrian, Abba Dorotheus, St. Barsanuphius and John, Ladder, Macarius of Egypt, Lavsaik, Limonar, the history of God-lovers, Memorable legends, Patericon from the “Soulful Reading”... and Philokalia... Simeon the New Theologian, Cassian the Roman, Ancient monastic statutes... Basil the Great ascetic writings... Mark of the Ascetic, Isaiah An ascetic... not all at once, but little by little (1, p. 143). 5. When reading, keep your heart unoccupied, open to the truth, and, embracing what you read with understanding, put it into your heart. It’s better to read a little, but with assimilation and feeling When reading, keep your heart unoccupied, open to the truth, and, embracing what you read with understanding, put it into your heart; at the same time, one or another poem will touch the heart, and another will touch it very much. Notice these poems that touch you and remember them more often during the day, especially the one that touched you the most. This will renew the revival of the heart, this work is very fruitful. It is better to read a little, but with assimilation and feeling, than a lot without it: without this, reading will be a waste of time on the road (1, p. 205). 6. The difference between reading for knowledge and for edification Regarding reading. Reading for knowledge is one thing, but reading for edification is another. With the first, you read a lot, but with the second, you don’t need to read a lot, but as soon as something from what you read comes to your heart, stop and think, trying to both clarify and further deepen this thought into your heart. This is the same as turning this into an object of thought about God. This is how you will feed your soul and grow it, and not fill it up like a sack (1, p. 220). 7. Complete instructions on prayer are available in “Invisible Warfare” You will find complete instructions about prayer in general and about the Jesus Prayer in the book “Invisible Warfare”... Read there (1, pp. 224–225). 8. The 5th and 4th volumes of the Philokalia can replace all ascetic books I am sending you the 5th volume of the Philokalia - the final one. This volume and the fourth can replace all books of asceticism. Please, become wiser with God’s help (1, p. 238). 9. The lives of the saints are inspiring and encourage imitation, but to the best of your ability The lives of the saints are inspiring... and encourage imitation, but to the best of one's ability... It is good, however, to borrow condemnation and humility from this (1, p. 250). 10. Magazine “Soulful Interlocutor” Athonite monks in Moscow publish 12 issues a year under the title “Soulful Interlocutor”, each with two pages... there is something there to keep society busy (1, p. 251). “I am sending you “Invisible Warfare.” Take it for yourself, give it to Semyon Afanasyevich and Olga Vasilyevna Ushinskaya. Two more - you talked about someone at the Lavra, I forgot. So it's for them. This plate of Usha may not be to everyone's taste. But there will also be those who will eat it, savoring it. And to your health. This book has long been known in Russian translation, dating back to the times of Golitsyn 226. But there it is not so clear. The Athonite elder explained a little, and now on Higher he cleaned it up a little. And as if she began to seem pretty. But, of course, everyone has their own taste (2, pp. 28–29). 12. Books that guide you to life according to God Do you have Isaac the Syrian? If not, hurry up and buy the Ladder. These two books will explain everything to you. And there are many other books. Ephraim the Syrian, Abba Dorotheus, Barsanuphius and John - answers. Memorable tales. I think you have them. And if not, get it... Look for St. Hesychia on sobriety and prayer. The people of Athos published it in a Russian translation from the Philokalia in a special book (2, pp. 94–95). I send you “Invisible Warfare”. Although this title smells of monasticism, you will find everything presented here almost in such a way that no one should refuse this advice. I wish you edification from the spirit of the Holy Mount Athos, moving in this book (2, p. 138). 13. On the need for a new translation of liturgical books There was and is a need to say one word on the occasion of the proposed anniversary (900th anniversary of the Baptism of Rus') next year, or not of the anniversary itself, but of what is being prepared to commemorate it. Such a big anniversary, and what is being prepared to commemorate it? Life of St. Vladimir and an akathist to him with pictures. Both are good, but do not correspond to the greatness of the celebration. Here we need to do something that will influence the entire church life. And there is a thing of this very nature, and an extremely necessary thing. I mean a new, simplified and clear translation of church liturgical books. Our liturgical hymns are all edifying, thoughtful and sublime. They contain all theological science and all Christian moral teaching, and all consolations, and all fears. Anyone who listens to them can do without any other teaching Christian books. Meanwhile, most of these chants are completely incomprehensible. And this deprives our church books of the fruit that they could produce, and does not allow them to serve the purposes for which they are intended and available. As a result, a new translation of liturgical books is urgently needed. Now or tomorrow we must begin to do it, if we do not want to bear the reproach for this malfunction and be the cause of the harm that comes from this. One of the reasons that inclined the Orthodox to shtunda... is precisely the incomprehensibility of church hymns. Nemchura the pastor, who started the shtunda, chose several chants and asks the Orthodox, as if out of curiosity, what do these songs say? They responded with misunderstanding. He said: “Go and ask the priest.” But the priest could not indicate the meaning. This greatly shook the Orthodox... And he soon easily confused them. Someone tells something similar from his conversations with the Molokans... who said: “What are we going to do there in your church? The sexton mumbles, you can’t understand anything, and even if you understand it, you won’t understand anything.” And you see that neither the Molokans nor the Stundists have a single church song, but all are new... often with empty content. Why? Because they are understandable. So it would be a worthy commemoration of the anniversary if by that time they decided to begin a new translation of liturgical books. Let them do it, but now they will start translating all the books again, and for the anniversary they will prepare one book, for example, the Octoechos, Octoechos. Translate not into Russian, but into Slavic. Experiments have already been done. In “Soulful Reading” several services translated in this way have already been published. Both reverent and understandable. So let them translate the entire book. Please convey these thoughts to N.N... and convince him... No, why convince. Please beg us to begin the work immediately - to ask permission from the Holy Synod to arrange the translation and print it. That would have been a commemoration on his part of his management of the printing house... And the life of St. Vladimir with an akathist would serve as dessert and sweets, but a festive meal would be a book (2, pp. 142–144). Liturgical books can not only be updated by translation, but also changed in content. That's what the Greeks do. The Synod is overwhelmed with business and has no time to think about liturgical books; this needs to be suggested to them from the outside... And then things will go by themselves (2, p. 145). 14. The 5th volume of the Philokalia indicates the paths to God I am sending you the 5th volume of the Philokalia. If you take the trouble to read, you will see not only what happens at the last stages of strict Christian living, but also how to achieve it. There are images of the entire path to God, written by persons of high rank, and of a detached and perfect life. Which of this is applicable to you in everyday life, you will see for yourself. Just don’t think that nothing is applicable. For all Christians have one goal - to be in living unity with God. And all such one form a body, and outside this body there are no people living in spirit. And this is the same work for everyone: to overcome passions and become pure, whether one lives in everyday life or by moving away from everyday orders (2, p. 152). 15. On daily reading of the Holy Scriptures For suppressing readings from the Holy Scriptures, you are subject to penance. But it can be postponed, taking into account your desire to improve. After all, you don’t need to read a lot... It’s enough (for you) to read what is prescribed in the Holy Church, i.e. Gospel and Apostle for every day. Reading this will take no more than five minutes. It will take the same amount if you want to think about something you read or memorize a text (2, pp. 155–156). 16. “Ancient monastic rules” about inner life are also useful for the laity I am sending you and your husband the book “Ancient Monastic Rules.” Here the laity can also benefit from a lot... precisely where the matter concerns inner life, which is the same everywhere, despite the difference in the external orders of life. But it is also useful to review what is not applicable to everyday people, making sure that in general our monastic life is the same as it was established and introduced from ancient times... And this is enough to calm down when we see some deviations from the ancient in particular in other places. After all, theory is everywhere higher than its implementation in practice (2, p. 162). 17. Review of the book of Saints Barsanuphius and John Read Rev. Barsanuphius and John. All contingencies are defined there and you can find an indication of everything you need (2, p. 177). 18. Bibliographic review of the saint about “Letters on Christian Life”, “The Path to Salvation” and his other books Both you and your friend assure that my books “Letters on the Christian Life” and “The Path to Salvation” have helped you a lot. In themselves, these books do not have scientific merit and are a simple exposition of Christian life, as it should be according to the teaching of the Lord, the holy apostles and holy shepherds and teachers of the Church. Perhaps this simplicity allowed the truth of God to enter the heart, and, having entered the heart, it took possession of it and made a revolution in it (3, p. 19). In “Letters on the Christian Life” and “The Path to Salvation,” active Christianity is depicted quite fully. They were born in the forties and published in the sixties. For me now they are like strangers: I have forgotten everything from so long ago. But they contain pure truth. I was then, as I wrote, a mentor in Moral Theology at the St. Petersburg Theological Academy. The Letters contain these lessons. These letters were approached later - “Letters about what spiritual life is and how to establish oneself in it”; “Letters on Spiritual Life” regarding Speransky’s letters on the same subject; “Letters to various persons on various subjects of faith and Christian life”; “Thoughts for every day of the year according to church readings” and similar short thoughts that generated themselves when thinking about Christian life. And there is something else... Both the printing and distribution of these books were undertaken by the Athonite elders (Athos Chapel on Nikolskaya Street in Moscow) (3, pp. 19–20). I will also note that “Letters on Christian Life” was first published in four editions, in four books. But they were recently published in a different form: the third and fourth editions make up the book “The Outline of Christian Moral Teaching.” Issues one and two make up the book proper “Letters on the Christian Life” with the same addition. The previous addition to the second issue is ascetic lessons learned from (lists of) fatherlanders of the monastery of St. Savva, near Jerusalem, was published in a special book with this title. There is something new in “The Inscription” versus what is contained in the previous issues – 3 and 4 (3, p. 20). 19. About the books of F.V. Farrar and Archpriest Pavel Matveevsky “The Life of Christ the Savior” I forgot to write to you about Farrar. “The Life of Christ the Savior,” compiled by him, is of small value. Its biggest drawback is that the teaching of the Lord is mentioned very briefly and not with due consideration. We have an excellent “Life of Christ the Lord.” This is St. Petersburg. O. Archpriest Matveevsky. Everything is fully depicted in it: the acts of the Lord, and the teaching with interpretation and application to everyone’s life. The book is big, big (3, p. 117). 20. About the books of Saints Barsanuphius and John. Answers is the best leadership book To increase your knowledge of spiritual matters, read Barsanuphius and John “Answers”... This is the best book of guidance (3, p. 126). 21. About the benefits of reading the lives of saints in the Chetyih Menaion It is good to read the lives of the saints in the Chetyih Menaion, although we cannot live like that, but we are obliged to imitate them as much as possible and even through force. Each life offers a general outline of the life of the holy day... From a general overview of these essays you will see that all the saints had something in common, and from this draw a conclusion: therefore, this or that is necessary (3, p. 154). 22. You need to read so many times to remember everything But don’t be content with reading it once, but read it so many times to remember everything, because everything you need is written in the books (3, p. 157). 23. Psalm 119 and the “Prayer for Sobriety” briefly contain all the teaching about spiritual life You only have two of my books... But they all contain what is required by spiritual life. In the 119th Psalm... my thoughts, and in the book “On Prayer and Sobriety” - everything compatriotic. Here, in abbreviated form, are all the fathers... and the entire teaching about spiritual life. I advise you to study them thoroughly... and then you will see for yourself that other books are not required (3, pp. 161–162). 24. It is not useful to collect a lot of books Regarding books, I stand by what I wrote, that it is not good for you to collect a lot of books. Study first the “Collection of Temperance and Prayer.” Psalm 119, if difficult, put it aside until later... and now sit over the book “On Sobriety.” Book addiction is also not a healthy passion. And rosary beads are a superstition. Now I see that they should not be sent to you at all, and I will not send them (3, pp. 163–164). 25. “Soulful Reading” is better than all spiritual magazines Your husband gave you a gift that was not the best... The best of all spiritual magazines is “Soulful Reading” and the cheapest of all (3, p. 164). 26. Read for the purpose of refreshing and nourishing the soul Don’t read too much at once... Don’t read just to read, but to refresh and nourish your soul. It is nourished by the fact that it will pass into the heart through attention and occupy it... If, while reading and reflecting, any thought snatches you from the midst of creatures and takes you before the face of the Lord... close the book and stay with this thought... even for a whole day... or more... Such a thought is one of the turns of the key that is handed to you in a dream. Another turn - the spirit is crushed; the third is movements of love for the Lord; the fourth is impulses of self-sacrifice or readiness to endure everything, to suffer everything, just to please the Lord and be saved. There are many other turns of this key (3, p. 173). 27. I am sending you the 4th volume of the Philokalia. According to Theodore the Studite, community members who live against their own will are superior to solitaries Having sent you the 5th volume of the Philokalia without the 4th, I thought that the 4th had already been sent. Guilty! I was wrong. Now I am sending the 4th volume: it goes straight to the community members. You'll see how he will cheer up the sisters. These are all the teachings of Theodore the Studite. His community members, who live against their own will, are superior to solitaries (3, p. 222). 28. Praise to Simeon the New Theologian Simeon the Theologian is an invaluable treasure. More than anyone else, he inspires zeal for an inner life of grace. And he writes simply (3, p. 223). 29. Reading Simeon the New Theologian refreshes and enlivens the inner You liked Simeon the New Theologian. Read it more often. This will refresh and enliven your inner self (3, p. 227). 30. The correct conclusion from the Philokalia The conclusion for you from the entire Philokalia: dedicate every breath to pure prayer and vigilantly look at where the enemy is directing his arrows, and act accordingly... This conclusion is real... Let it be so. For Anastasius of Sinai, this constitutes the first point of his ascetic instructions (3, p. 238). 31. In the 4th volume of the Philokalia, instructions are offered to community members for all cases Volume 4 of the Philokalia contains the teachings of St. Theodore the Studite, where a wealth of instruction is offered to the community members for all cases that seem inevitable in this kind of asceticism. There is also one for those working in the field (3, p. 243). 32. You need to read a little to warm your spirit You say: “There is no time to read to kindle the spirit”... If you get used to doing your things as they should, then the very doing of them will warm and kindle the spirit. You don’t need to read a lot to warm your spirit. You just need to bring what you read to your senses. As soon as you achieve this, the soaring of the spirit will immediately begin (4, p. 17). 33. About the book “On Sobriety and Prayer” Make every effort to pray well in the morning - not distractedly, but with warmth. Do you have a book “On Sobriety and Prayer” - a collection? Read it a little. She is able to direct attention to the one Lord, omnipresent and all-seeing (4, p. 40). You love to pray internal prayer and want to learn how to do it. Pray harder and you will learn. Read books about prayer. There is a collection “On Sobriety and Prayer.” Great teachers on how to pray are collected here. And adopt it for yourself. You say that you always try to remember the Lord and do everything for Him... This is an excellent prelude to success in prayer. Take care of this in every possible way (4, pp. 148–149). 34. About the leadership of Simeon the New Theologian Read Simeon the New Theologian. I am now re-reading, to identify typos, his Words contained in the first issue. How here he insistently sets out the essence of the work of Christian life... producing it throughout all space from the Lord Savior exclusively. And he explains everything so clearly that it unquestioningly captivates the mind and demands obedience. If only the Lord would help us get even a little bit onto the path along which he leads those who want to be saved. “A little,” they just say that, but it can’t be that way... you can’t drive along the rut a little, but as soon as you get there, you’ll get there completely. You can only drive more quietly or faster (4, p. 47). 35. About applying what you read in life Read, read! But do not leave what you read only in your memory, but immediately apply it to your work. This will consolidate it - throughout life, and not just in thoughts (4, p. 90). 36. About the 5th volume of the Philokalia Book 5 of the Philokalia is all directed toward inner life. And although he primarily means hermits, only external orders actually apply to them; the inner life depicted there is generally suitable for everyone (4, p. 119). 37. About the Rules of Saint Benedict and Basil the Great I forgot to ask you, when sending the manuscript, to ask Mother L... on what occasion is the Charter of St. Venedicta occupied her attention. Ask when you write. St. Benedict wrote the Rule for Westerners. For us, the Charter of Basil the Great. It has long been translated along with other writings of this father. It wouldn't hurt you to have it on hand. He is very spiritual and encouraging. And it brings you into the very midst of ascetic deeds (4, p. 123). 38. Review of the works of Saint Simeon, as well as Saint Basil the Great and Saint John Chrysostom You did well that you undertook to read St. Simeon. This is the most sobering father (4, p. 124). Good, good! Read and re-read. This book by St. Vasily is the one you need most. But all his others are wise and highly edifying. You'll see! With him, speculation prevails. At St. Chrysostom is more cordially and persuasively with simplicity of speech. You did well to write down all the parts of St. Vasily (4, p. 124). 39. Review of “Letters to Various Persons” Pay attention to “Letters to various persons.” They started like this, and then they all went to one person... and I had to say a lot of things that would be good for everyone, and maybe something would be good for you too (4, p. 148). 40. In the Philokalia the main store of spiritual teachings Read and notice the signs of passion... Then, according to these instructions, discuss and correct yourself (4, p. 155). 41. About reading the lives of saints Read the lives of the saints. Buy the Chetyi-Minea, which are sold in Slavic and in synodal shops. But don’t take the Russians (4, p. 157). 42. Advice to a nun about a private library. Name of required books The following books may be useful for your library: Isaac the Syrian, Climacus, Memorable tales about the asceticism of the saints, Philokalia, Ephraim the Syrian, Macarius the Great, Abba Dorotheus, Barsanuphius and John's answers, Mark the Ascetic, Maximus the Confessor about love, Nile of Sinai, Cheti-Minea, Limonar, Lavsaik, History of the lovers of God, School piety. The first four will last a lifetime and for all occasions. Then acquire the others little by little (4, p. 170). 43. What you read must be applied in your life in order to acquire practical wisdom. The purpose and fruit of reading Only the struggle with thoughts has no end. Look after yourself and deal more with your heart. To analyze the movements of the heart, read with reflection and application to yourself the Ladder, Isaac the Syrian, Barsanuphius and John, in the Philokalia - Diadoche, Philotheus, Isaiah, Evagrius, Cassian, Nile. When you read, do not leave the general position of what you read, but always turn it into a rule for yourself - a particular one that applies to you, and the general always suffers some shades of change. This is how your practical wisdom will grow (4, p. 181). 44. The Monk Hesychius, presbyter of Jerusalem, contains guidance on the management and organization of thoughts If you already have the Philokalia, find and read Hesychius on sobriety. Here is written the very guide to managing and organizing thoughts. Read more carefully, understand more heartily and then act according to the instructions there (4, p. 200). 45. The Philokalia is a book collected with the purpose of teaching contrition and heartfelt attention to those who do not have this, and to those who have it, to indicate ways to improve and strengthen Got the Philokalia! The entire book has been collected with the goal of teaching contrition and heartfelt attention to those who do not have this, and to those who have it - to indicate ways to improve and strengthen. It is a pity that it is not always clear in the ancient translation. But I believe that what is understandable will be very sufficient (4, p. 201). 46. ​​The concept of the Philokalia. Its origin and meaning for readers By offering to lovers of spiritual reading the well-known Philokalia in the Russian translation with additions to it, we consider it our duty to say a few words about what the Philokalia is. It contains an interpretation of the life hidden in the Lord Jesus Christ (7, p. 3). Hidden in the Lord Jesus Christ, the truly Christian life begins, reveals itself and ascends to perfection in its own measure, according to the good will of God the Father, through the action of the grace of the Most Holy Spirit inherent in Christians, under the leadership of Christ the Lord himself, who promised to be with us all our days inseparably. The grace of God calls everyone to such a life, and for everyone it is not only possible, but also obligatory, because it contains the essence of Christianity. Not all who are called are partakers of it, and not all of its actual partakers partake of it to the same extent. The chosen ones enter deeply into it and ascend highly in its degrees. Its manifestations, as well as the richness of the region in which it is revealed, are no less abundant and varied, like the phenomena of ordinary life. And if everything that happens there could be clearly understood and clearly depicted - enemy attacks and temptations, struggles and victories, falls and uprisings, the emergence and strengthening of various manifestations of spiritual life, the degree of general success and the characteristic state of mind and heart, the interaction in everything of freedom and grace, the feeling of the closeness and distance of God, the feeling of Providential omnipotence and the position of oneself, final and irrevocable, in the right hand of the Lord, with postponement all their methods of action, with constant intense action - if all this and much more, inseparable from true life in the Lord, could be clearly and intelligibly depicted, it would present a picture that is as attractive as it is instructive - a picture similar to a world journey. Travelers write travel notes about everything they encounter on their way that is worthy of attention. The chosen ones also wrote their notes God, who in different directions traced all the paths of spiritual life, about everything that they encountered and experienced in this arduous journey, but the fate and meaning of those and other notes are not the same. Those who have no means of traveling can, without moving from their place, form quite approximate concepts and ideas about foreign countries by reading the travel notes of other travelers, because the forms of life of all creatures are more or less like one another, no matter in what countries they appear. This is not the case in relation to experiences of spiritual life. Only those who walk the path of this life can understand. For those who have not entered it, this is a completely unknown country. But even those who join it cannot suddenly understand everything. Their concepts and ideas become clearer as they march and deepen into the land of the spirit. As our own experiences of spiritual life increase, the indications of the experiences noted by the holy fathers in their writings become clear and understandable. With all this, however, the depiction of various manifestations of spiritual life, given to us in the patristic writings, is not a vain gift for all Christians in general. It makes it clear to everyone that if he has not yet experienced what is mentioned in this description, it means that the way of life established for him, despite the fact that his Christian conscience is reconciled with it, is not complete perfection, better than which there is nothing to wish for and beyond which there is nowhere to go. By making this clear, it cannot help but irritate jealousy for success; it cannot help but move forward, pointing out something better than what he possesses. For those who have embarked on the path to the best and most perfect, it gives the necessary instructions in doubtful and perplexing cases, when there is no available experienced guidance or when this itself encounters insolubilities that do not allow giving final decisions that would eliminate any hesitation in the marcher. It is very important to know how and where to step in a certain case, so as not to make a mistake. And here some fatherly saying in a few words disperses the darkness, shining like a ray of lightning in the middle of the night. In general, this is a spiritual greenhouse, into which the believer, reading the instructions about the phenomena of spiritual life, enters with his consciousness and heart and, subject there to the tangible influences of excited contemplations, feels that he is hovering at this very moment in some other atmosphere, luminous and life-giving. These are joyful moments, and during their continuation, various offspring are usually born and mature on the tree of spiritual life. And therefore, it is not surprising that the one who has experienced this, as soon as he finds a free moment, hurries to experimental descriptions of spiritual life, just as someone who loves profit hurries to places that promise profit, and someone who loves pleasure to places of pleasure... At the same time, he longs to breathe in the revitalizing and encouraging spiritual air. And yet, this is not idle amateurism. No, this is a matter of essential necessity for the success and well-being of our spirit. That is why among true Christians there has always been and is a need to have patristic writings on spiritual life at hand. But as much as the feeling of such a need is commendable, it is equally obligatory to satisfy it on behalf of those who have the duty to do so and the strength to do so. She was always satisfied with both the editions of these writings in their entirety, for example, St. Macarius, Isaac and Ephraim Syrian, Climacus and many others, and no less - chosen ones from them. The Philokalia, known to everyone as the best of them, also belongs to the number of such chosen ones. It is clear now that there is a Philokalia. It gives us, as the title says, the words and principles of sacred sobriety, i.e. and complete discussions and short sayings about the inner spiritual life with all its characteristic manifestations and activities. This is a book compiled to satisfy the spiritual needs of those who are zealous for spiritual success. Those who read it know what treasures of spiritual wisdom are hidden in it: they read it and enjoy it. But, enjoying and being edified by reading it, they do not hide their sorrowful regret that much in it remains incomprehensible not because of the height and depth of its content, but because of the outdatedness of the translation. Therefore, the need for a new translation of this book is obvious (7, pp. 3–7). 47. Differences between theoretical and practical assimilation of Divine truths After the revelation of the Kingdom in us, something exactly like a revelation happens, only not something new, but the same thing that has already been revealed and that was already known to us from the mind, and not from experience. Here one is given the heart to feel all the Divine truths: both theoretical and practical, which make up the essence of Christianity or our communion with God in the Lord Jesus Christ, by the grace of the Holy Spirit. And before they were known, but not at all like that, so that those who did not know them now think that they are receiving something new. It’s similar to how, when reading a travelogue, you strain to imagine everything from the description and think that you know everything; and when you have to look at everything with your own eyes, you find everything completely new, as if you had never imagined anything about it before. Let's take one main idea. Christianity, that is, faith in the Lord Jesus Christ and communication with Him, is salvation, or deliverance of us from decisive evils that cannot be averted by anything else. Everyone confesses this, but only this confession for the time being is a mental belief; when someone enters the state in question, then he begins to carry within himself a feeling of salvation and deliverance. He not only believes to be saved, but feels himself saved: it’s all the same as if someone drowned - and was taken onto a rescue boat. When this feeling comes, then the very truth of salvation will appear in a new light and in new power. As this truth passes into feeling, so all others, both large and small, all enter the heart and turn into the being of our mind and spirit. And every such perception of truth by the heart resonates in the consciousness with a new revelation, as if it were the only thing recognized here. Remember how abbot Parthenius, before his conversion from the schism, read a hundred times, as he himself says, in a book on faith that the Greek Church, even under the Turkish yoke, preserved the purity of the faith, and still have no idea what kind of truth this is. But one day she entered his heart and illuminated everything and instantly produced an internal revolution in him. I think, and everyone has experienced, how sometimes some thing lies before your eyes and you still can’t see it; and then suddenly it seems to enter your eye - you look and wonder where it came from. The same thing happens in spiritual life: now one, tomorrow another truth of the economy of our salvation is introduced into the heart and begins to be felt in its true form, but no new revelations happen. This is precisely what the ancient promise means, that all will be taught by God (Isa. 54:13, cf. John 6:45) (10, pp. 71–73). Reading and thinking go together; can prepare for prayer and remain idle. But they themselves are not prayer and cannot replace it. The limit to reading is to reach an object that would captivate attention and focus on itself alone. The same goes for reflection. And then the transition to prayer or even to a prayerful state for a long time. It is good in the morning after prayer to achieve this by reading. Reading little by little... Reading with warmth is not the same... There, in a state of prayer, reading stops, and the mind becomes calm and does not waver, and it feels good. Force yourself to read the prayers that the priest showed. They are the door. How can you get inside without opening the door? Overcome boredom. There are not many of them. Think that by reading them, you are speaking to the Lord a word that He hears. You can memorize these prayers and read them from memory, clearly to your heart and to the Lord. You just need to overcome yourself. The Lord is your helper (11, p. 7)! You don’t need to read a lot... After reading something, chew it until it reaches your heart. And that's enough. This is a sign of useful reading! When a place is so occupied that all thoughts and attention are concentrated in it, this is good. Any other reading is idle. In the evening or after dinner it is good to read the lives of the saints of the day. To do this, have the Chet-Minea on hand (11, p. 35). 49. Almost all church history is in the Chetyih Menaion So you read the story about the ordeal. Where can you find something like this? Both sweet and edifying. In the Chetyi-Menai there is almost all of church history and all of it is of this nature. It sobers, touches and turns to God (11, p. 81). What kind of readings do you have there? And what of this reading do you find useful and applicable to life? The last sign should be a test of the goodness of studying the scriptures. But there is another study, which is no better - the fruitless inquisitiveness of the mind. Here's how to figure it out! If, while listening, you see that all thoughts are like soap bubbles, although red and empty, and soon crack from the slight movement of the air of sound reasoning, know that what you heard is the work of idle inquisitiveness. And if, while listening, you find that what you heard sits on your heart and is pressed into it and presses it, crushing it, or expands it, delighting you with unearthly hopes, then know that what you heard is not a matter of idle inquisitiveness, but is a truth recognized by experience. For others, testing the scriptures can be a great temptation. Will you be surprised? And so it is. Remember how Abba Serida beat Dosifei because the latter began to torture without any need, what does that mean and what is it, why is it written this way and not otherwise? Here's another example. In Philippi (see Acts 16) there was a young woman who had an inquisitive spirit, and the Apostle Paul drove her out. Look also at Philotheus or Diadochos (in the Philokalia). There it is considered a bad thing when attention and prayer are distracted by the desire or urge to theologize. Yes, and you will find a lot of similar advice regarding the torture of scriptures. Have you figured out how the heretics came about? Every single one of them is from the torture of the scriptures. So it turns out that this is a double-edged sword! And, therefore, we must handle it carefully (11, pp. 88–89). This is what I will tell you to distinguish the true spirit from the spirit of flattery in this regard. An Orthodox Christian reads the Word of God; he imprints the truths directly contained in it in his heart, without moving his thoughts beyond the boundaries of the content and not elevating his mind dominionally and arbitrarily above it, but humbly subordinating it to it. For example, obey your teachers 227 ... let every soul obey those in power 228 . The matter is clear! There is nothing to interpret here. The sadness is only in the heart, and that’s all... If something incomprehensible is encountered, the Orthodox seeks a solution not in his own mind, not in his guesses, but in the common custodian of all truth - the Church, i.e.... seeks a ready-made solution, recognized by everyone and offered to everyone in the Church; for example, you are Peter and on this stone 229, etc. It is not clear how the Church can be founded on Peter, when its foundation is the Lord, and, moreover, in such a way that there can be no other foundation. Without further ado, to resolve this perplexity, turn to the Church and take the existing decision that here the word Peter does not mean the person of the Apostle Peter, but means a firm confession of faith in our Lord Jesus Christ. This firmness turned every martyr into stone. They pound and pound and will not break. But the Catholics began to look for solutions in their heads and ended up with the Pope. No matter how absurd it is, they still persist (11, pp. 89–90). If any passage of Scripture stirs up thought and this begins to draw conclusions that are irresistibly pressing into the head, nothing: the Orthodox is not averse to this, he only treats these conclusions, his creations, not as with his own children, but as with stepchildren, subjects them to merciless torture, namely: inserts them into the entire totality of the truths of the holy faith (these are all the truths contained in the catechism) and looks, do they fit in with them and, if they don’t fit in or contradict them, drives them out of his head like illegitimate children! If he cannot make this comparison himself, then he again turns to living or former teachers and asks them. This is all how an Orthodox Christian creates and how it should be created (11, p. 90). The non-Orthodox does not do this. Some thoughts are born in his head (good or bad - he doesn’t need to, as long as he likes them) - he begins to rummage through Scripture and look for confirmation of them. In such a mood, of course, every line and even sayings that slightly indicate the dreams of the seeker are taken as evidence. Here are several texts collected, arbitrary interpretations are given to them, and then a conclusion is drawn, that is, the thought that was born in the head before reading Scripture, and finally the exclamation: “This is what all Scripture teaches.” This is how all heresies were formed, like Protestantism, like the papacy, with this difference from the first ones, that these still rummage around the holy fathers and rape them (11, pp. 90-91). 51. About the teachings of St. John Chrysostom For the Lord's sake, do not forget to read St. Chrysostom, no matter what book you come across. He wrote simply, without preparation, as things matured in his spirit and thoughts about them formed in his heart. Much of his work seems insignificant at first, but continue further and you will find a treasure that has no price. Others say that St. Chrysostom depicted the order of the common Christian life. For the most part this is true, but not generally. In almost every conversation there are sayings depicting the innermost life of the spirit. Study these things and keep them in your heart in case of trouble and need (11, p. 101). 52. Review of the works of St. Isaac the Syrian and St. Macarius Saint Macarius is the threshold of Saint Isaac the Syrian. When an uncollected thought has lost all the ways of entering the inner sanctuary, unfold this book and read. Like steps, she will lead you to the royal dwelling and introduce you to the bright face of the King. There is an art to distinguishing thoughts. Learn it here in the subtle distribution of them by gender and by mutual subordination. There is a higher innermost region of the spirit. Here the image of her in expressive paintings began. Do you want to know the roots of sin, the flattering changes of passions? – you’ll find out here (11, p. 101). 53. The meaning of morning reading and prayer The fact that you devote some time in the morning to reading spiritual books is very kind... As far as I know, all pious and God-fearing people do this. ... Reading together with the preceding prayer strengthens the soul and gives it strength for the whole day. Doctors say: don’t go outside on an empty stomach. In relation to the soul, this is fulfilled by morning prayer and reading (9, pp. 115–116). 54. About reading spiritual and secular books In spiritual life, books are only a guide. Knowledge itself is acquired by doing. Even what is learned from reading seems to be clear and thorough, when experienced by deed, it appears in a completely different light. Spiritual life is a special world into which human wisdom does not penetrate. You will experience this yourself or are already experiencing it. Work on yourself and pay attention to yourself. Little by little, and you will reach the point where you begin to make wise speeches, which - sit down and write down (9, pp. 249–250). You write: “I read a lot, isn’t it bad?” It can be both bad and good, judging by what you read and how you read it. Read with reasoning and believe what you read with the true truth of our confession. Whatever agrees with him, accept it, and whatever disagrees, immediately reject it as an ungodly thought and throw away the book in which such thoughts are expressed. You have undertaken to study the spiritual life. This is an object that is both vast, sublime, and sweet for the heart, which cannot help but see in it its last good. Take it up and study it - both from books and, moreover, by doing (9, p. 250). “If you seriously want to embark on this path, then you will have no time to turn to the study of other subjects. You have studied and have a general understanding of everything – and that’s enough for you. You say: “Will you end up retarded?” What a problem! Retarded in one thing, but successful in another - and much higher in another. If, lagging behind in human wisdom, you did not advance in the wisdom of God, there would be damage. But you will undoubtedly succeed in the latter; if you get down to business properly, you will not suffer damage, but gain a greater advantage. For human wisdom cannot be compared with spiritual wisdom (9, p. 250). By saying this, I don’t mean to say that nothing else can be respected, but only that you can do without it without damage, whereas by leaning towards it you can suffer damage in your main thing. If you chase two, you won’t have time for either (9, p. 251). But the question still remains unresolved: how can one read anything other than the spiritual? Through clenched teeth I tell you, barely audible: perhaps it is possible, only a little and not indiscriminately. Put this sign: when, being in a good spiritual mood, you begin to read a book with human wisdom and that good mood begins to fade away, throw that book. This is a universal law for you (9, p. 251). But books with human wisdom can also nourish the spirit. These are those who, in nature and in history, show us traces of wisdom, goodness, truth and God's care for us. Read books like this. God reveals Himself in nature and history as well as in His word. And they are the books of God for those who know how to read them (9, p. 253). It’s easy to say “read books like these”; but where can I get them? I can’t show you this. Nowadays, more books are being published on natural science subjects. But almost all of them have a bad direction, namely: they attempt to explain the origin of the world without God and all the moral, religious and other manifestations of spiritual life in us - without spirit and soul. And don't pick them up. There are books on natural science subjects without such philosophies. Those can be read. It is good to understand the structure of plants, animals, especially humans, and the laws of life that manifest themselves in them. Great is the wisdom of God in all this! Unexplored! What kind of books exactly there are, ask someone who talks fascinatingly about objects of faith (9, pp. 251–252). What about stories and novels?! There are good ones among them. But to find out if they are good, you need to read them, and after reading them, you will accumulate such stories and images that - God forbid! Manure your clean little head. Then clean it up. How can one incur such labor upon oneself?! Therefore, I think it is better not to read them. When one of the well-meaning people who have read it recommends a story, you can read it. There are good land descriptions. And you can read them. But everything is a little bit and just for variety. Keep your job - and don’t distract attention from it (9, p. 252). 55. To the reader of “The Invisible Warfare” Your bewilderment about the thoughts of “The Invisible Warfare” depends on the fact that you are looking at the lessons there from the wrong point of view... In “The Invisible Warfare” we mean a person who is struggling with passions and straining to expel all that is bad from himself and strengthen all that is good... When he is established in goodness and becomes strong, then many of the rules will either take on a different form or be put aside. During the period of struggle, the law: ... everything that can set in motion the evil hidden in us, whether it is small or great, must be removed from attention and even more so from feeling ... the same must be done with that which weakens actions that contribute to the strengthening of good. Look through your notes with this thought - and you will see for yourself in what respect they are untenable... What is written in this book is not for monks alone, but applies to everyone who wants to cleanse their hearts. What is meant is not the external position, but the soul (6, pp. 56–57). In “The Invisible Warfare” many chapters have been redone. That book was written for Catholics, but Catholics judge us differently about mental prayer... and other ascetic things. Elder Nicodemus corrected, but not everything. I have completed the amendment (6, p. 117). 56. Books for guidance in spiritual life You undertake to re-read the book “What is spiritual life.” Good. There is an answer to your first question... There are also similar books to this one: “The Path to Salvation”, “Letters about Spiritual Life regarding Speransky’s Letters”, Psalm 118. You have them all. Please keep them special, in sight and read them. “Letters to various persons” also belong to them (6, p. 30). 57. About the works of Saint Theodore the Studite I am making a selection of instructions to monks from the teachings of St. Theodora Studite. Wise father! Tender hearted and humble! In his instructions, he takes the side not the highest, but the lowest... visible monastic activity and spiritualizes it... In the good fulfillment of all obediences he sees the path to salvation, teaching how to transform these simple ones into God's and pleasing to God... These are the only monastic teachings... There are many explanations for the inner life, but almost none for the outer life (6, p. 155). 58. How to read books profitably Reading the Gospel and the Psalter is a good deed. Do not leave the books until you have learned some lesson or rules for life (8, p. 4). Former chief prosecutor of the Holy Synod, at the beginning of the present [XIX. – Ed.] century (2, p. 29). Let every soul be subject to the higher authorities (Rom. 13:1). You might be interested in: