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St. Tikhon was a high example of mercy and almsgiving. So that you, l. b., I saw this, I will tell you a few lines from the word spoken over the tomb of blessed Tikhon, Tikhon III. “You,” he said to those who benefited from his instructions, did not lose everything in the death of this shepherd. He will be immortal for you and others like you in his pious and instructive writings. But you, - you who groan under the yoke of misfortunes and disasters, - you who are orphaned and in need, - you are deprived of protection and shelter, have no clothing, are hungry for bread - you are condemned to imprisonment! Haven't you lost more than anyone else?.. Behold, that heart that burned with compassionate love for you has become cold with mortal scum; those lips that consoled you in sorrow, that greeted you like children, became numb; those hands that stretched out to help you with generous alms became frozen; motionless are those legs that always hastily flowed to your sad homes, like into homes of joy. He was, like the righteous Job, an eye to the blind, a leg to the lame, clothing to the naked, food to the hungry, a refuge for all the sorrowful, reinforcement for the weak, comfort for the sad, and a cure for spiritual exhaustion. From now on, when you are exhausted under the burden of misfortunes and hardships, your Tikhon, who once sought you himself, will no longer come to you.” This is what the Right Reverend Tikhon III said, according to Eugene Metropolitan of Kyiv, who was then in the Bishop’s Chapel; this is what Tikhon III said in the second part of his funeral homily, which he concluded with the appeal to the deceased Tikhon: “Oh, holy man! having presented yourself before the throne of the all-good God, remember us, who love and honor you.” Question How does Blessed Tikhon talk about mercy? Rep. 1) There is mercy when good is done to the unworthy, that is, to those who have not done anything to deserve it from us: otherwise it is not mercy, but reward. 2) Mercy exists when good is done without any expected benefit from the one who accepts, because love, the fruit of which is mercy, does not seek its own (1 Cor. 13:5); - and not out of coercion, but out of pure zeal: for example, it is not considered a mercy when a soldier is laid to rest in an apartment by decree of the monarch. 3) Alms should be given not from theft and untruth, but from one’s property, given by God (Sir. 34:20). 4) One should not be exalted by created grace; For whatever we have, we do not have our own, but God’s, and what we give, we give of God’s, and not our own. 5) The good done should be forgotten, as much as possible, so that the shuytsa does not admire what the right hand did (Matthew 6:3): for only memory, the memory of our sins, is useful to us, but remembrance of virtues is not useful, because it leads to Pharisee arrogance. Christ calls His blessed ones into His Kingdom for their deeds of mercy, but what are they? When, Lord, did You see You with hunger and drink (Matthew 25:37)? It is clear from this that we must do good deeds and forget them... Moreover, all true good comes from God: to Him alone, as the source of all good things, is due thanksgiving, honor and glory. Question What did Blessed Tikhon present to the spiritual mind and what does it present to us: royal mercy, promised to law-breaking slaves, and published and revealed to those who converted? Rep. Listen: “it happens that the Tsar 9, wanting to have mercy and correct the criminals of the law, who themselves perish and do great harm to the fatherland, with the promised mercy distracts them from their villainous intentions and deeds; and leading them to a permanent life, he publishes everywhere by decree that if they, having voluntarily admitted their crime, correct themselves: then all their evil deeds will be left to them and will not be remembered... And such favors will be awarded from the king who, having felt the royal mercy towards themselves, will dispose themselves according to the published decree. So God, the heavenly King, the King of kings and the Lord of lords, desiring to have mercy on sinners, through His holy word, publishes repentance for them, so that they may leave their sins and turn to Him with true pity and contrition of heart... Repent... This great and unappealing mercy of God, published to the whole world, was heard by many sinners and kissed it with love; and having rejected their evil deeds, they hastened by repentance to their merciful Creator, and having been cleansed by repentance, they became His friends and entered His eternal kingdom... Come to your senses and hasten to repent to your heavenly Father. Truly, I tell you, he will receive you with joy and will kindly look at you with merciful eyes; and you will be dear to Him, and there will be joy in you before the angels of God.” These are the thoughts and feelings that were born in the soul of Saint Tikhon on the occasion of the Tsar’s most merciful manifesto! May the same and other similar feelings be in us today!.. Saint Tikhon talks about alms from St. Chrysostom like this. Mercy and almsgiving are the heart of the virtues (conversations 48 on Matthew). All good things will follow after mercy (Conversations 19 to Philp.). Alms in court will protect the giver of alms, and there will be no condemnation for him (on Ps. 111). It is more pleasant for God to hear alms done by the poor than the song of David (on Ps. 12). The power of almsgiving is immortal, incorruptible, unquenchable (on Ps. 111). Alms given to the poor are given to Christ (Conversations 8:8 on Matthew). Through alms all illnesses of the soul are quenched (Conversations 40 on Matthew). Do not cry for the dead, but it is appropriate to do alms that benefit him (Conversations 62 on John 11). There is great mercy, if we give alms not out of abundance, but out of need (Conversations 50 on John). There is no one as noble and glorious as the noble and glorious man who is merciful. Question Like St. Does Tikhon share works of mercy? Rep. since a person consists of body and soul: then the acts of mercy shown to one’s neighbor are twofold: mental and physical. Works of mercy shown to the body are: to feed the hungry, to give drink to the thirsty, to clothe the naked, etc. Works of spiritual mercy are: to comfort the grieving, to guide the lost on the path of truth, to enlighten those who hesitate, etc. An incentive to spiritual grace. A Christian society or Church wandering on earth is like an army fighting against an enemy. In the battle of this world, one warrior encourages and strengthens another who is weak: so in the Christian battle, which is not against blood and flesh, but against the principalities and powers and rulers of the darkness of this age, one must strengthen and raise up another who is weak and falling... “The pastor’s work, he says, is to correct and teach.” The pastor’s work is to preach God’s word publicly and everywhere, to insist, to reprove (2 Tim. 4:2), and yours is not publicly, but secretly, in a friendly manner, between you and your brother, “I am an ignoramus.” Love will find, and grace will give love words with which you can edify your neighbor... And this matter does not require eloquent speeches. Others think: “I’m ashamed to denounce.” It is a shame to sin, but it is not a sin to reprove and turn away from sin. “I fear wrath, for reproof is not fitting for everyone (Prov. 9:8).” You do not know whether he is evil, whom there is an urgent need to admonish, or whether he is kind and reasonable, who will love him more for reproof, so that we fear the wrath of God, and not of man. Question What equally unreasonable pretexts Bl. Tikhon subverts regarding bodily mercy? Rep. “What do I care about his poor need?” This is a word unworthy of the hearts and lips not only of Christians, but also of pagans, who by natural law bow down to the poor and have compassion for them!.. Christ, whom you profess, took upon you and all of us the need... and miraculously delivered us all from disaster, and you, about a neighbor like you, whom He commanded to love, utter these inhuman words: What do I care about his need? God provides for you every day and gives you His blessings, so that you yourself are content and give to your neighbor, without distinction; and you speak of the poor and the needy: what do I care about his needs? Others say: “God willing.” But God sends this poor man to you: give to him who asks you (Matthew 5:42); and you send him back to God... Let us conclude with the word of St. Basil the Great: “I know some who prayed, fasted, sighed and showed other virtues; but they didn’t give a single penalty to the beggars: what’s the use of that?” (A word to the rich. St. Tikhon, book VI, chapter 11 about mercy to one’s neighbor). Glory to God in the highest and peace on earth. Nothing contributes more to the preservation and restoration of peace - peace with God, peace with one's neighbor, peace with one's heart, than reconciliation with one's neighbor and forgiveness of one's sins. Let go, and they will let you go (Luke 6:37). Give and establish peace for your brother, and peace will be given and establish for you. Question What does Bl. say? Tikhon about reconciliation with neighbors and forgiveness of their sins? Rep. It is difficult for those living in society not to sin towards each other in some way, either in word, or in deed, or in some other way. For Satan everywhere and always sows his destructive weeds, and incites us against each other and tries to disrupt peace and brotherly love, and to sow hatred and enmity. Therefore, it is necessary for us, in order to preserve the first of all goods and the main good - peace, to forgive each other's sins. Question What reasons excite us to mutual reconciliation? Rep. 1) God commands us to leave grievances with our neighbors and to be reconciled... 2) Christian love demands that our brother, who has offended us through weakness or the devil’s instigation, not take revenge, but, having compassion, forgive, and not allow his anger to grow into malice and hatred; but the evil that immediately begins to smoke must be quenched with the spirit of meekness and philanthropy. 3) May the mercy of God, which appears to us who sin every day and hour, move us to mutual forgiveness and mercy for each other... For all of us, no matter who we are, are men, we are sinners, we are earth and ashes: in comparison before God, before Whom all the light is like a drop, we are nothing. Is it great when man sins against man, and sinner forgives sinner?.. 4) May our own benefit move us to forgive our neighbors! For whoever forgives his neighbor, a convenient approach to the goodness of God is opened;... and he who does not forgive his brother’s sins, how will he say: Our Father!.. forgive us our debts, as we forgive our debtors... (See Book VI §265)? If you bring your gift to the altar, you will remember her as if your brother has something for you... Leave your gift before the altar, and go first to humble yourself with your brother, and then come and bring your gift (Matthew 5:23, 24). Look, Christian, if we need reconciliation with our neighbors. God will not accept our repentance, prayer, or anything else from us until we are reconciled with our neighbor... You have offended your neighbor with a word, in a word, reconcile yourself: humble yourself before him and ask for forgiveness. By deed you have offended your neighbor: by deed, reconcile... “Should I ask him for forgiveness? he is a simpleton, and I am a noble one.” But he is also a man, just like you: with God we are all equal by nature. “Is he an evil man?” It’s not your place to judge him; God alone judges by the internal, and not by the external.” Will he be exalted by my humility?” Not true; seeing your humility, he himself will humble himself: “I am not guilty of anything; Did he insult me ​​for no reason?” This happens; but why is God to blame for us? The Lord is righteous and there is no unrighteousness in Him (Ps. 91:16); however, we shamelessly sin and offend Him: we ask for mercy and receive mercy. Let us leave all excuses and give peace to everyone. Question What will you say from St. Tikhon about the world (universe) for our instruction? Rep. Here's a lot: I. just as a merchant from various countries collects various goods, and brings them to his house and hides them: so a Christian can collect spiritual thoughts from this world and put them in the cage of his heart, and with these he can build up his soul. Note According to this lofty rule, Saint Tikhon himself collected a spiritual Treasure from this material world, located in several books. He who wishes, let him honor! II. In the first place of this Spiritual treasure collected from the world is: peace. Nothing happens by itself, says Bl. in this article. Tikhon. Every hail is not from itself, but from another; every house is not built from itself, but from another; Every letter is written not from oneself, but from another; every book is not composed from itself, but from another; in a word: every thing is produced not from itself, but from something else. So this world was not created from itself, but from its Creator. That speech, and then; He commanded it, and it was created (Ps. 149:5). The Creator of the world is our God in one nature, but in three Persons, believed, confessed and worshiped - the Father, the Son and the Holy Spirit. The world is not created the way people create it. People create one thing from another, that is, from some matter, and even then with difficulty. But God created this world, that is, heaven and earth with their fulfillment, out of nothing, without any labor, with a single will and word. Our reason, which says that nothing comes from nothing, cannot understand how the great composition of the world was produced from nothing. But faith complements the lack of reason and convinces him to admit that everything is possible to Almighty God. By faith we mean to be perfected forever by the word of God, from those who are invisible to be seen (Heb. 11:3). She hears from the Holy Spirit the testimony: in the beginning God created the heavens and the earth - this world (Gen. 1:1), and without a doubt this contains. Just as a writer takes words from his mind and writes them on a charter, and so he composes a book, and as if he makes something out of nothing: so the wise and omnipotent Creator, who had in His Divine mind and what He willed, created everything, and, as it were, a book from two sheets, i.e. composed of heaven and earth, composed. In this book we see God's omnipotence, wisdom and goodness... Goodness; for He created everything not only for His own sake, but also for our sake. Good is in communication with itself; God does not require anything for Himself. As before, so now and forever, He abides in perfect bliss. III. Bl. has about the disgrace of the whole world. Tikhon to a friend (part 14) letter (15). “I haven’t written to you for a long time. Sorry, my fault! Now I am writing and in this picture I present to you a disgrace to the whole world. 1) Our life in this world is nothing other than the path to the future age. We ascend this path at the time of birth, but at the time of death we end it. This path is the shortest for others, like dying babies; to others it is due, such as to dying youths and youths; for others it is even longer, such as for husbands and old people who are dying. Just as we know the day and image of the beginning of this path, because we are born anyway; so the day, hour and image of its end are unknown. Listen to this... 2) If our life in this world is a path, and we are travelers and strangers: then our fatherland, our home, our resting place, our heritage is not here. Why do we hide our treasures on the way? Why are we looking for honor, glory and joy along the way?... 3) The path of our life is twofold: narrow and wide. There is a narrow path because travelers walking along it are surrounded by patience and the temptation of troubles, misfortunes and sorrows... The broad path is called because its travelers live according to their own will, do what they want, do not look at the will of their Creator, do not bend their will under the yoke of Christ. IV. We see in this world, says the bl. Tikhon (see article 50 of spiritual treasures), like fishermen placing their nets in the water and spreading them out in order to catch fish. So the devil with his demons spread out various networks everywhere for our sake, O Christians: spread out in the house, spread out on the way, spread out in cities and villages, spread out in deserts, spread out on land and sea; hid the nets in food, in drink, in voluptuousness; hid the nets in honor, in wealth; hid the networks in conversations and silence; hid the nets in sight and hearing... Who can see them and avoid them, unless You, Lord, show them and with Your all-powerful right hand save them from them?.. A fish that does not escape the fisherman’s net falls into the net: so whoever does not escape the devil’s net gets bogged down in it... The fisherman draws a stuck fish in his net to himself: so does the devil... Watch and pray, so that you do not fall into misfortune, the Savior said to the disciples before His suffering (Mark 14:38; Luke 22:40). The Apostle Paul strongly encourages: be patient in prayer, watchful in it with thanksgiving (Col. 4:2); and in another place: pray without ceasing, give thanks in everything: this is the will of God (1 Thess. 5:17, 18); and in another place: pray at all times in the Spirit, and in this time be vigilant with all patience and prayer (Eph. 6:18). “Truly, we talk with God during prayer,” says St. Chrysostom; through it we unite with the Angels, and withdraw from communication with the wordless. Prayer is the work of Angels; it also elevates their dignity: since conversation with God exceeds the dignity of Angels... Just as light for the body is the sun, so light for the soul is prayer. Therefore, if the loss for a blind man is not to see the sun, then what is the loss for a Christian if he does not pray unceasingly, and through prayer does not establish the light of Christ in his soul (A Word on Prayer. Chron. Read. 1829, Part 34, pp. 17 and 18)? Question What do you suggest to my feeble-mindedness about prayer from St. Tikhon? Rep. All our efforts without the grace and help of God are not strong (Part 1). A person may conveniently become corrupted and thus destroy himself, but he cannot correct and save himself without God. He can live comfortably according to the flesh, just as a boat can sail down a river, but he cannot stand against the flesh and live spiritually by himself, just as a ship cannot sail against the rapids of a river by itself. Those who are tempted know this from experience. We demand God’s help at every hour and minute. For this reason, Christian, constantly pray to God and ask for help from Him with zeal. God, in His love for mankind, commanded us to pray and ask Him for every good thing, and promised to give us what we asked. Ask, and it will be given to you: everyone who asks receives it (Matthew 7:7, 8). Know, beloved, that a Christian is also without prayer, that a bird is without wings and a warrior is without weapons. Pray then earnestly to Christ the Lord, and place yourself at His disposal, and He will lead you to eternal life. Just be careful and beware. Read often: blessedness of the blameless (etc. Ps. 118). Question How else does Saint Tikhon talk about prayer? Rep. Before prayer, it is required: 1) not to be angry with anyone, not to be angry, but to leave all offense, so that God will forgive us our sins. Forgive us our debts, just as we forgive our debtors. If you do not forgive men their sins, neither will your heavenly Father forgive you your sins (Matthew 6:12, 14, 15). 2) Reconcile with those who have been offended by word or deed (Matthew 5:24). During prayer, the following is required: 1) humility; because, being earth and ashes, and, moreover, sinners, we stand before the Majesty of God and pray to Him. 2) Hope. God, as omnipresent, hears our prayers; as the Almighty One can, and as the most good One, wants to fulfill everything that is necessary and useful for us and that is pleasing to His holy will. 3) Zeal of the heart, or fervor: from the depths I cried to You, O Lord (Ps. 129:1). Question Can you say something about the saint’s own cell prayer? Tikhon? Rep. The cell attendants who lived with him noticed that at night he would lock himself in his bedroom and, on his knees, or sometimes prostrate himself in the shape of a cross, would sob, then for several minutes he would go into a frenzy from the memory of death, judgment and a double eternity (as he himself admitted to those who noticed this), and after that a groan and exclamation would burst from his lips: Lord, have patience with our sins! Do not destroy us with our iniquities! Hear, Lord, etc. (From life history). Let us present a few more thoughts on prayer, taken by Saint Tikhon from St. Chrysostom. “Prayer must come from the inside of the heart. The power of prayer is to extinguish the power of fire, to extinguish the ferocity of lions, to subdue battles, to drive away demons, to open the sky. The prayer of many has greater power than of one. Nothing closes the entrance of the devil to us like prayer. Prayer is a refuge for the overwhelmed, for the barking kotva, for the wavering rod, for the needy treasure, security for the rich, medicine for illness, guardian of health (verse 5, about the incomprehensible nature of God). Bring all this to us, to you, beloved reader, to my unworthiness and to every brother! Question How does St. Tikhon find out that prayer can move us to avoid sin and to repentance? Rep. (Bk. VIII, §413). Prayer, says the saint of God Tikhon, may move us to avoid sin and to repentance. For 1) in prayer, true Christians approach God and talk with Him; 2) raise their mind and heart to Him; 3) raise their hands and eyes to Him; 4) open their mouths and bring Him thanksgiving, singing and praise. Therefore, we must certainly give up sin, correct ourselves, and truly repent when we want to pray with benefit for ourselves. For how can you approach God and ask Him: forgive us our debts, but you yourself do not forgive them? How will you call Him: My Lord, but you yourself work for mammon and are a slave of sin? For whoever commits sin is the slave of sin (John 8:34). How can you say: My King and my God, but you yourself allow sin to reign over you? How can you say: Hear me, Lord, and have mercy, but you yourself don’t want to listen to Him, and you never stop angering Him? How can you cry out to Him: in You, Lord, do I trust, but you yourself trust in princes, in strength, in cunning, in silver, gold, etc.? How can you sing: my soul clings to You (Ps. 62:9)? Or: It is good for me to cleave to God (Ps. 72:28), but you yourself cleave to the world?.. How can you lift up your hand and your eyes to Him, which you defile with theft, lust, envy, etc.? How can you open your mouth to glorify and praise His holy name - lips that you defile with slander, slander, flattery, lies and other sinful impurities? The entire Psalter and all the prayers written in church books are not befitting of that sinner who forsakes his sins and does not want to do true repentance. Read it yourself, O beloved, with attention, and you will understand the truth. Let everyone therefore depart from unrighteousness who names the name of the Lord (2 Tim. 2:19). And through the Prophet God says: Whenever you stretch out your hands to Me, I will turn My eyes away from you; and even if you increase your prayer, I will not hear you: for your hands are full of blood (Isa. 1:15). We must therefore leave sin, repent and take care of sin, which separates us from God and makes us vile and vile before God, and makes our prayer useless, so that we may not forever be separated from God and from His chosen flock. Here is Tikhon’s explanation of the Lord’s Prayer (Part 7, Chapter 5, §334). Our Father, who art in heaven! This verse is the preface of the prayer; from it we learn: 1) that God is the true Father of Christians, and they are the sons of God in Christ Jesus. Consequently, one must call upon Him with hope as a Father; and we, as children of one Father, and brothers among ourselves, must love each other and pray for each other... 2) A faulty Christian, until he corrects himself and is cleansed by true repentance, cannot call God his God, much less his Father... How can he say to Him: Our Father, while he himself is likened to cattle or the devil in his morals? 3) Gulping: in heaven. “It is not as if God is in heaven, but he takes the one who prays from the earth and raises him to the heavenly abodes,” teaches St. Chrysostom Hallowed be Thy name. That is, may Thy name be glorified, says Chrysostom. This means that we should not seek anything other than the glory of God. The name of God is holy and glorious without our glorification; but we must try to have glory in us too. The name of God is glorified when His word is preached purely, and we correct our lives for His glory (Matthew 5:16). If we ask that the name of God may be sanctified and glorified, then we should not seek glory for our name from good deeds... Thy kingdom come, that is, the kingdom of heaven, which true Christians expect. And this, says Chrysostom, is the word of a prudent son, which does not cling to the visible, the present considers lower as great, but hurries to the Father and strives for the future... You must have a clear conscience, or cleanse it with repentance, and then pray: Thy kingdom come. For the kingdom of God is prepared for the righteous and holy, and it will come without fail... From a pure conscience, says Chrysostom, and from a soul that has neglected earthly things, this desire comes. Thy will be done, as it is in heaven and on earth. The will of God happens without our asking; Therefore, we do not ask God to do what He wants, but we ask that we can do what His will wants... The will of God is fulfilled when we preserve piety completely and remain in it to the end, according to the word: be faithful even to death (Rev. 2:10), - and when sinners renounce their sins and repent. - Like in heaven and on earth. That is, just as the angels in heaven fulfill the will of God and live among themselves lovingly, peacefully and in harmony: so we on earth, imitating them, may be able to do His will and live holy, purely, peacefully and lovingly... When we pray: Thy will be done, then renounce your will and must leave it... Give us our daily bread today. Daily bread, according to Chrysostom, is, of course, everyday bread and everything that is necessary for this temporary life: drink, clothing, peace or home, etc.; and not luxury, valuable clothing, wealth... When we pray: give us bread, we confess that we are beggars, wretched and needy. And because whatever we have, we must attribute it to His goodness (Ps. 145:15, 16). When we cry: give us our bread, we show that we must care not only about our own food, but also about the food of our neighbors, out of Christian love. And forgive us our debts, just as we forgive our debtors. Debts here mean sins: words, deeds and thoughts that are contrary to the law of God. – Sins are called debts because, just as in a community, debts are obligated to be paid to the lender, and when the debtor does not repay the debts, then he is imprisoned for debts and held until he repays the debts: so sins oblige us to satisfy the truth of God (for every sin is against the truth of God); and when we do not have anything to satisfy, they imprison us in eternal prison. We cannot pay these debts on our own; Therefore, we resort to the merits of Christ and the mercy of God, so that Tune may release them to us, and we ask Him for this: forgive us our debts. We ask not only for ourselves, but also for each other: leave it to us. This prayer is of saints: for whoever truly calls God the Father and from the heart must be holy, and be a child of God, and have the living Spirit of God within him, for whom the faithful cry out: Abba, Father! Consequently, even the saints sin, and therefore must ask for absolution. Just like we leave our debtor. With this word we learn that we ourselves may forgive the sins of our neighbors (Matthew 6:12. Parable of the Debtor, Matthew 18:23–35)... Do not lead us into temptation. Temptation can be for good or for evil. The temptation to good from God is the one by which David and other saints ask to be tempted: test me, O God, and convince my heart: try me, and understand my paths (Ps. 139:23). This is how Abraham was tempted. This is not the temptation we are talking about here. – Temptation to evil or deception comes either from the devil, who in every way seeks to catch us, seduce us, lead us to sin and destroy us; or from the flesh, which fights us with passions and lusts; or from the world, which encourages us to evil through deception, vanity and temptations. This temptation is what we are talking about here. With this word: do not lead us into temptation, we pray to God to preserve us from the temptations of the world, the flesh and the devil with His grace, because without the grace of God we are powerless and weak... When we pray: do not lead us into temptation, then we should not lead ourselves into temptation. Whenever, says St. Chrysostom, we are drawn to heroic deeds, we must stand courageously, and if we are not called upon, we must remain silent and wait for the time of heroic deeds, and we will show reluctance and courage for vain glory. But deliver us from evil. According to the teachings of St. Chrysostom, the evil one here is of course the devil... He is called so because of his superiority for the sake of his great malice; for he is vigilantly armed against us and strives to bring all sorts of troubles, both physical and spiritual, upon us (1 Pet. 5:8). With this we pray to the Heavenly Father that He Himself will protect us from him, and especially at the hour of death, where he strives with the greatest strength against the faithful... Praying: lead us not, and not me, deliver us, and not me, from the evil one, we learn and are admonished to pray for each other, and to ask each other for help, protection, deliverance and salvation from God. For Yours is the kingdom, and the power and the glory throughout the centuries. Amen. This word is the conclusion of the Lord’s Prayer; it expresses hope and boldness towards the merciful heavenly Father. You reign over all; You are the strongest above all; Everyone submits to You and no one can stand against You. From here there will be glory to Your name, that we, poor sinners, have received what we asked from You, and for this we will thank You from our hearts, and here and in the future life we ​​will glorify Your name with Your chosen ones... “If His is the kingdom,” says St. Chrysostom, one should not be afraid of anyone: for no one can stand against Him and resist His power... If His is the kingdom; for our adversary is subordinate to Him, although he resists with God’s permission. For although you are weak, you must dare, since you have a King who can do everything conveniently and through you.” Amen. In this mind and feeling, grant us, O Master, with boldness and without condemnation to (always) call upon You the heavenly God the Father and say: Our Father! and so on... Dear brother in Christ! You recently asked for my guidance on how to stay in your cell? Here is the instruction and advice of St. Tikhon, the ascetic of Zadonsk: “Do this in your cell to survive: when you get up from sleep, thank God and pray. When you come from church, read something from a book for the benefit of your soul. Then get down to needlework and do it. Having done your work, rise up and pray: after praying, read again from the book. And so do everything according to changes, that is, now pray, now read, now do handicrafts. But in handicrafts and reading, raise your mind to Christ and pray to Him to have mercy on you and help you. Changeability excites desire and zeal... When despondency, boredom, and melancholy confuse you very much, then leave your cell and walk around, where possible, and as you walk, sigh to Christ. Remember death, judgment and eternity often. With this remembrance, like a whip, all despondency and boredom will be driven away... Remember us, Lord, in Thy kingdom - pray this prayer more often to Christ the Son of God, sitting at the right hand of the Father, with zeal. P.P. Be careful when visiting, lest you scatter with people what you gather in solitude. Save yourself." I always remember and love, dear reader, the deceased Kyiv Archpastor Eugene in God. I love him for his wise, fatherly (Sirach-like) admonitions to our then young soul, for his cordiality at his meals, which he often honored us with, for his extensive works and knowledge. But I especially love him because he highly and worthily honored the memory of the Zadonsk ascetic, St. Tikhon, by writing his life and death, and collecting and publishing his soul-helping works. Honoring and loving the memory of Eugene, I will tell you how he talks in one place about the veneration of holy relics. 1) “The Holy Spirit testifies that the death of righteous people is honorable before the very Face of God: the death of His saints is honorable before the Lord (Ps. 116:5). Tell me, where is the coffin of Alexander the Great? Tell me the day he died? Even their own people don’t know Alexander’s coffin; and more people flock to the tombs of the slaves of the Crucified One than to the royal palaces. And the porphyry bearer himself (i.e., the king) comes to kiss them and asks for their intercession (Zlat.). 2) Is it possible not to be surprised that then - how everything passes on earth: beauty fades, strength is depleted, buildings are crushed, the very stones are destroyed - but the mortal remains of God's chosen ones survive for centuries, amid worldly changes - indispensable, amid corruption - incorruptible? For the Lord preserves all their bones, and not one of them will be broken (Ps. 33:21). 3) The most important conviction for the veneration of St. relics is that God, marvelous in His saints, reveals supernatural power and miracles to those who flow to them with faith (Ps. 67:36). If, as Chrysostom says, in the Old Testament the dead man who touched the tomb of Elisha broke the bonds of death, then all the more so now, when grace is more abundant and the power of the Spirit is greater, he who touches the tomb of the Holy One with faith will receive more strength. For this reason, God left us the relics of the saints, in order to instill in us a zeal similar to theirs, and to present us with some kind of benevolent refuge. I pray, Chrysostom further says, I pray to all of you, if any of you are in despondency, if in illness, if in the depths of sins, let this flow with faith: and from a single view your conscience will rest.” Then Archpastor Eugene draws the attention, thought and gaze of his Novgorodians - the listeners - to the holy relics of St. Nikita and says: “Behold the tomb of the Hierarch, who shepherded this city and this country for less than a decade, but remains in his descendants in memory and body for seven centuries! Behold the remains of the shepherd, mortified to the world, but filled with the Spirit of God! Behold the head who was once tempted by the slander of the enemy, but who was later able to help those who were tempted! Behold those hairs that, from mental darkness, were enlightened by the light of God! Behold, those lips that were always open to preach the Gospel, to teach virtue, to give good advice to the perplexed, to admonish the erring, to confirm the faithful, to console the discouraged! This is the heart that sympathized with those who were sick, had compassion for those who were suffering, and rejoiced with those who were being saved! These are the hands that gave bread to the hungry, brought strangers into the house, clothed the naked, raised up the fallen, brought sacrifices to propitiate God! These are the legs that hastily flowed everywhere to help, console, and admonish others.” I will repeat that I love St. Eugene, especially for his works about the holy saint and wonderworker Tikhon: without Eugene, we would not have known, perhaps, Tikhon’s soul-saving Treasure, collected from the world. I will also note for you, beloved reader, that to the initial real glorification of St. The relics of St. Tikhon were served, by the instigation of the Providence of God, by a man, his own to Eugene: this is Seraphim, who throughout his life selflessly served Eugene in Pskov and Kyiv, and then, not a little later after the death of Eugene, was honored to be the rector of Zadonsk, now, at the request of this Seraphim, a first-class monastery. Here I see a special look of Divine Providence through the prayers of the righteous man of God - the saint. Tikhon. This is what St. Tikhon says about false and true martyrdom, discussing the divinity of our Faith: the holy martyrs endured and overcame everything and, what is more wonderful, they were put to death, but did not die; they were burned in the fire, but were not burned; they were drowned in water, but were not drowned; They were thrown over to the beasts for food, but were not devoured, so that nothing could take away their belly until the time of their suffering and heroism had passed. The tormentors themselves were amazed at the great courage and invincible power operating within them, and often, rejecting idolatrous delusions, applied themselves to the truth of the Gospel. True, many evildoers suffer a lot involuntarily (excluding fanatics, schismatics, etc.), they suffer for their iniquities. The holy martyrs suffered spontaneously (and with an enlightened mind and heart), with joy, for the sole reason that they swept aside the charms of idols and confessed Christ. O holy martyrs, who have suffered well, pray to the Lord that our souls may be saved! The martyrs are irrefutable witnesses and silent proofs of the most holy faith that we profess. From this point of view, looking at them, Saint Tikhon says this about the martyrs: martyrs are the fruit of the seed of the word of God, sown by the Apostles throughout the entire universe. Against those who believed in Christ - what slander, slander, abuse, dishonorable names, and reproaches did not Jews and pagans invent! What severe torments and terrible deaths did not the kings and princes and nobles of this century invent! They knitted them, locked them in dungeons, starved them, led them naked through the streets, beat them, tormented them like wolves - lambs; they cooked in cauldrons filled with sulfur, resin and oil; they baked it on iron grates like edible meat; they were shut up in fiery caves and in red-hot copper oxen, thrown into water and fire, etc., etc.; but they didn’t manage to do anything; could not extinguish the flame of Faith... And, what’s more wonderful, the more the faithful were tortured, the more their number multiplied; and the more the holy Church was warmed by the blood of her children, the more she gave birth to children, and sent their holy souls to her bridegroom Christ, like pure doves, whitened by His blood, to heaven. Question What should we know about the martyrs in relation to the construction and consecration of the churches of God? Rep. 1) His Eminence Gabriel, Metropolitan of the Mother See of the City, in his book on the orders of rites says: “although during the persecution, churches were built wherever it was possible to hide from the persecutors; but even then, as a rule, they were built over the tombs of martyrs. Following this establishment, the Seventh Ecumenical Council, in canon 7, prescribes: let the holy relics of the martyrs be placed in churches that would have been sacred without them, according to ordinary prayer; If he sanctifies without relics, he will erupt, like a criminal of church traditions. This gave the opportunity for churches dedicated to God to give the names of saints, as intercessors for the church (chapter 12).” 2) His Grace Veniamin of blessed memory, former archpastor of the God-saved flock of Nizhny Novgorod, in his new tablet (part 3, chapter 8), wrote: “at what end the thrones on the tombs of martyrs are placed and for what purpose the sacred rite is performed on them, explains the blessed one. Augustine (book 8, chapter 27). When before the throne, over the holy martyr’s body erected, prayers are offered to God, who made them both men and martyrs: then we learn to imitate in receiving the same crowns.” Question Doesn't Saint Tikhon speak about spiritual martyrdom? Rep. He says (in the 2nd part, p. 237) this way: what is an idol? There is a sin committed. What is the church? Sin-loving heart. Who is the idolater? A sin-loving person. What is idolatry? Passion. What is a feat of martyrdom? Resistance to sin. Who is the torturer? Evil custom. Who are the servants of tormentor? Thoughts that lead to sin. What is the manifold torment? A constant struggle with thoughts. What is the rejection of Christ? Consent for sins. What is a sacrifice to an idol? Sin itself is the fulfillment of sin. Resist hereby being a homeless martyr. Let us not pray like a Pharisee, brethren; for if you exalt yourself, you will humble yourself; let us humble ourselves before God in a publican's way, by fasting, calling: cleanse us, O God, sinners (Verse 1 on the week of the publican). You will understand the whole of the publican’s parable with your mind, come, let us be jealous of tears, offering a contrite spirit to God, seeking the remission of sins (from the canon). We are jealous of Mytar’s custom, sweeping away the arrogance of heaping far away (from the same place). Let us avoid the arrogance of the Pharisees, but let us become accustomed to the humility of the tax collector... Saint John Chrysostom, explaining the parable of the Pharisee and the tax collector, instills in us this: “Let us stand here, brethren, to grieve and weep for our sins... But are you ashamed to tell about your sins?.. It is a shame to sin, and not to confess your sins; - and what am I saying that remembering sins is not shameful? It is not so much the memory of virtues that glorifies us as the memory of sins. On the contrary, the memory of virtues not only does not glorify, but also exposes to shame and condemnation; and the remembrance of sins gives us all boldness and justification. Who's talking about this? Pharisee and publican. For this one, having revealed his sins, came out of the church justified; and he, having spoken about his virtues, came out humiliated before God. Do you see what harm comes from remembering your virtues? And what, on the contrary, is the benefit of not forgetting sins?.. But it is dissatisfying to say: I am a sinner; it is necessary to remember each type of sin: because, like fire, falling into thorns, it easily destroys it; so the soul, often going through its sins, easily destroys and blots them out. God, who conquers iniquity, destroys unrighteousness, and frees us from sins, and grants us the kingdom of heaven, with the grace and love for mankind of our Lord Jesus Christ, through Him and with Him to the Father, together with the Holy Spirit, be glory, now and ever and unto ages of ages. Amen". Question What is Confirmation? asks the holy builder of the mysteries of God, Tikhon, in his instructions to the clergy. Rep. Confirmation is a sacrament in which we are given from the Holy Spirit gifts of grace that increase and strengthen us in spiritual life. Question What is the matter or substance of this holy sacrament? Rep. Holy myrrh, consecrated by the Bishop. Question What is the form or celebration of the sacrament of confirmation? Rep. These words are the seal of the gift of the Holy Spirit. Amen. Question What is appropriate to keep this secret? Rep. Two things: 1) may there be holy Myrrh, undamaged in its fragrance. For the Myrrh, which does not have a fragrance, or has become stale, is dissatisfied (not sufficient) for the accomplishment of the Mystery, as if the creature has changed, changed by the fragrance. 2) When anointing the Priest on certain members, let him add the above words to each anointing: the seal of the gift of the Holy Spirit. Amen. Question How Saint Tikhon finds out that the grace we received in the sacraments of St. Baptism and Confirmation, can and should move us to move away from sin? Rep. (Bk. 8, §409). The promise we made at St. baptism, and the grace of the Holy Spirit, given to us in the sacrament of Confirmation, may they turn us away from sin and move us to piety. Then a covenant was established between God and us: we renounced Satan and all his works, promised to serve God in honor and righteousness before Him all the days of our lives (Luke 1:75), and God accepted us into His highest mercy, pouring out His grace and power into us, and promised to support us in His mercy. God remains faithful: therefore, we must also remember and keep our promise, and be faithful to our God, and work for Him with a pure heart... It is not only the one who denies Him with his mouth and turns to idols who does not keep his promise and faith in God and loses grace; but also the one who denies His commandments and commandments and does not work for Him, but works for sin. Therefore, not only verbal denial, but also heartfelt denial, which occurs through sin and iniquity, must be guarded against. Those who did not keep the promise and were separated from God should not hesitate in this destructive excommunication, but, in the likeness of the prodigal son, return to the heavenly Father and humbly ask for forgiveness from Him and henceforth from His holy house, that is, from the Holy Church, and not remove themselves by lawless living. About the sacrament of Confirmation, Saint Cyril of Jerusalem says: “And first of all, quickly anoint on your forehead, so that you may be free from the cold, the first criminal of whom you wear everywhere, and so that with your revealed face you may behold the glory of the Lord. Also with your ears, may you receive the hearing of the Divine mysteries with your ears, about which Isaiah says: and the Lord will attach an ear to hear (Is. 50:4). Then with your nostrils, as if you have been fragrant with the Divine world, you will exclaim: The fragrance of Christ is God (2 Cor. 2:15). Therefore, put on the breast, so that, having put on the breastplate of righteousness, you may stand against the wiles of the devil (Eph. 6:14, 11)... Having been honored with this holy world of anointing, Christians are called true to this name through regeneration. Having anointed St. peace, keep it undefiled and undefiled in you (St. Metropolitan Gabriel on the Ordinances, Chapter 7, §260).” About the Prism of the Reverend. Gabriel, Metropolitan of Novgorod and St. Petersburg, in his book: on the ministry and orders of the Orthodox Church (in Chapter 13, §353), says the following: 1) the anointing of those dedicated to God began in the Old Testament (Gen. 35:14): Jacob set up a pillar in the place where God spoke with him, and pouring a drink of oil on him (Ex. 29:29). May the son of Aaron anoint himself with the holy garments (Ex. 29:36). And anoint the altar to consecrate it. Take arotam and create this anointing oil (Ex. 30:28, 29, 23, 25). The Lord revealed to Samuel: in the morning I will send you a man, and let him anoint him as King (2 Sam. 2:4): and anoint David there (Ps. 89:21); and Zadok the priest took the horn of oil from the Tabernacle, and the anointing of Solomon (1 Kings 1:39). We anoint him with holy oil. And just as in the Old Testament anointing was a sign of dedication to God and the sending down of His gifts: so in the New Grace those baptized are anointed with the Holy Spirit. the world, so as to testify to the sending of graces. The sovereign will be anointed with this; the throne dedicated to God is anointed in the church, as a sign revealing the sending of graces. 2) About the use of St. the world is explained in the rite of St. Baptism and Confirmation, and the consecration of the church. This can be seen most clearly in the teachings of the mystical saints. Cyril of Jerusalem (Zapov. Apost. Kn. 3, ch. 16, 17. Kn. 7, ch. 22. Kn. 8, ch. 29). 3) But the book of St. Dionysius the Areopagite (chapter 4): On the Church Hierarchy. He writes that our teachers call this sacred act the sacrament of peace. When peace is made, the catechumens are sent out, the church is filled with incense, psalms are sung and the Holy Scriptures are read; then the Bishop, having received the ointment, places it on the divine altar, singing to all the sacred chants of the divinely inspired prophets, and having performed the final prayer over it, he uses it in all sanctified acts. Note The combination of aromatic substances in a large metal, clean vessel - for cooking occurs on Monday of Holy Week; arson, or the first fire is started by the metropolitan; until Thursday, the deacons in their vestments dissolve, or with a known instrument, interfere with the entire composition, while reading; On Great Thursday the sanctification of the world occurs through the invocation of the Holy Spirit and prayer, while the sacrament of the most holy Eucharist is celebrated. This was during the life of Saint Tikhon, during the accession of the empresses: Elizabeth Petrovna and Catherine II; this was under Alexander the Blessed in 1814 on August 30, on the occasion of the victory over twelve nations; under Emperor Nicholas the First, and many times under our most pious Sovereign Alexander Nikolaevich.