15) Иеромонах Иоанн (Соколов)

We find a more detailed, thorough and at the same time more refined and serious interpretation of “asceticism” in the lectures given by Hieromonk John at the Moscow Theological Academy during 1842 (from autumn) to 1844 (until September). 1262 and published in print on the basis of the author’s manuscript (far from correct, however) in St. Petersburg in 1897. 1263 These lectures fall at the very beginning of Fr. John, and this circumstance noticeably affects the very quality of the lectures - their content and their processing. The author, apparently, did not have time to specialize sufficiently in the field he was interpreting and did not study in any detail the material, those sources that he himself considered basic and obligatory. According to his own definite and fair statement, “asceticism finds for itself very important things even after St. The Scriptures are an insignificant aid - in the experiments and active instructions of St. fathers and devotees of piety,”.. “Just as the active life of these men presents us with high examples of Christian perfection, so the teaching and instructions left after them contain an inexhaustible treasure of knowledge of spiritual life and the best guidance in the lessons of its progress and exaltation” 1264 However, if the author's knowledge of St. Scripture is beyond doubt, makes itself known in lectures very often and is accompanied by beneficial consequences, 1265 while the lack of erudition and awareness in patristic writing is no less noticeable - and has an effect, of course, in the opposite sense, greatly reducing the dignity of the lectures. Of the representatives of patristic asceticism, Fr. John undoubtedly knew only Macarius of Egypt 1266 and John Climacus 1267 whom he, however, does not name. In general, the young professor attracted the patristic element sporadically and generally to a very insufficient extent, so that when composing the lectures, he had in mind - from sources - almost exclusively St. Scripture. As for the manuals, the young hieromonk, in all likelihood, used the work of the Roman Catholic theologian - moralist Stapf (los. Stapf) Theologia moralis, in compendium redacta, 1268 - at least when developing the plan for his lectures, which he did not have time to process into a coherent course and which look like a combination of several treatises that are not organically connected with each other. Having this kind of data, Fr. John, an undoubtedly very talented man, possessed of a penetrating and serious mind, gave a correct (more correct than, for example, that of Father Innokenty Borisov) general concept of “asceticism”, outlined in general terms an expedient plan, although he did not develop it properly, and quite thoroughly and correctly clarified in general terms some particulars, some minor points of asceticism. “Asceticism” 1269 is defined by Fr. John as a guide to active “prosperity in Christian life, according to the rules in which the teaching of the faith presents us with an example of a true Christian and his spiritual perfection.” 1270 Otherwise, - “asceticism” - “the science of experimental progress in Christian virtue,” 1271 “an exposition of ways to exercise and strengthen the moral forces of a Christian in exploits of virtue and the struggle of the soul against moral evil.” 1272 The entire content of asceticism can be divided into two parts: in one of them, attention should be paid to the Christian man himself, to the acquisition and strengthening in him of the forces necessary for the exploits of Christian piety; in the other part, attention should be paid to the very exercise of a Christian in active piety, and to set out methods for constant progress in it.” 1273 At the same time, the “main object” to which a Christian always strives by all means is his “salvation.” 1274 At the same time, two sides of Christian improvement are outlined - positive and negative: mortification of the flesh and passions, 1275 on the one hand, and the acquisition of virtues, of which “humility and love” are in the foreground, 1276 on the other. The predominant mood and the main ascetic Christian remedy is “repentance”, 1277 Bodily asceticism is based on “abstinence and moderation” 1278 and manifests itself mainly in “fasting”. 1279 In the process of Christian perfection, “natural” forces operate, of which “conscience” and “free will” and “supernatural” - the grace of God - are of special, fundamental importance.” 1280 “The means for assimilating and preserving the grace of God in us” are the “sacraments,” 1281 of which the professor dwells on repentance, communion and consecration of oil, 1282 highlighting in them the “ascetic element,” 1283 i.e., following the proper subjective mood and internal changes produced in a Christian by the sacraments. The presentation is lively (although often not sufficiently processed), sometimes turning into a lyrical tone. 1284 Thanks to these advantages, the lectures have not lost some interest even for the present time 1285 and in places of interest, 1286 - mainly where the author analyzes and expounds the teaching of Holy Scripture. In places, however, extreme spiritualism 1287 and excessive rigorism are visible. 1288 Of the journal articles that in one way or another elucidate the issue of asceticism from the side that interests us, we will dwell only on the following, which deserve some attention due to their comparative efficiency. See S.K. Smirnov History of the Moscow Theological Academy before its transformationˆ1814–1870. M. 1879 Wed. pp. 387, 432–435. Publication of the “Society for the Propagation of Religious and Moral Education in the Spirit of the Orthodox Church.” See especially pp. 201–204. According to the Russian translation, published. in Christ. Thurs. 1821 Wed. pp. 211, 207, 209, 210 lectures. See in cit. book prof. A. A. Bronzova, p. 110. Active Christian Theology part 3: Asceticism – covers pp. 171–379 (i.e. until the end of the book of lectures.) See, for example, pp. 260–263 (on communion) and 304–307 (on prayer). Wed. cit. book prof. A. A. Bronzova, p. 109. See, for example, pp. 201–204. See, for example, page 315: “the gracious spirit detaches life from everything sensual, carnal, - and it lives in itself, forgetting the world, bodily life, - forgets the body itself, does not think about its food or blood and, like a pure spirit, lives by thought,” etc. Wed. especially p. 359, where one of the main goals of education is to prepare a person for death.