Предисловие

A reader familiar with the tradition of the Orthodox Eastern Church will easily see that in the Experiments brought to his attention, the teaching of the Holy Fathers about the science of the sciences 1 is set forth, about monasticism - a teaching applied to the requirements of our time. The main feature that distinguishes the activity of ancient monasticism from the activity of the newest is that the monastics of the first centuries of Christianity were guided by divinely inspired mentors, and now - notes the Monk Nilus of Sora, in agreement with other later Fathers - monastics should be most guided by the Holy Scriptures and the writings of the Fathers, due to the extreme impoverishment of living vessels of Divine grace. The explanation of this direction and the need for it constitutes the main idea of ​​the Experiments throughout their entire space. The articles that make up my book were written at different times, for different reasons, mainly in relation to ascetic issues that arose in the society of monks and God-loving laity who were in spiritual relations with me. Finishing my earthly wanderings, I considered it my duty to review, correct, expand, collect into one, and publish in print all the articles written by me in the rank of archimandrite 2. I considered it my duty to do this for two reasons: firstly, because many articles were circulated in manuscripts with greater or lesser errors; secondly, because I recognize myself as obligated to present to Christian society a report on my contemplation of the promised land, sharpening spiritual gifts and blessings - on the contemplation of monastic life as it is in the holy tradition of the Orthodox Eastern Church and how God’s providence has led me to contemplate it in some of its living representatives. Then it remains for me to ask the readers for mercy for my feeble-mindedness and prayers for my wretched soul. Venerable Cassian the Roman. A word about the Skete fathers and reasoning. Philokalia, part 4. Saint John of Damascus, towards the end of his life, secluded himself in the monastery of St. Sava, collected everything he had written during his life, carefully revised and corrected it in order to give his writings the greatest clarity. This is what the husband, filled with Divine grace, did, and this course of action turned out to be even more obligatory for the compiler of the Ascetic Experiences. Chetyi Menaion, December 4. Life of Saint John of Damascus. You might be interested in: