16) Шалфеев.

About monasticism against Protestants. Christian Reading 1860 1289 In this article, the author well formulates the distinctive feature of monasticism in comparison with the general Christian life. This feature of monasticism, according to the author, is that its content is predominantly contemplation. 1290 “Contemplation is his first occupation, the soul of his entire life and activity. 1291 This includes “repentance.” 1292 From this “main and fundamental” 1293 feature, the author explains other features of monasticism, which are considered secondary and inferential. This includes, first of all, solitude,” 1294 non-covetousness, 1295 by virtue of which the ascetic, “imbued with the thought of the one Lord and concern for the salvation of his soul, naturally ignores his acquisitions, limiting himself only to the things of prime necessity, 1296 - celibacy, 1297 which contributes to the opportunity to devote oneself to God “wholly, not only the soul, but also the body, as the church of God, especially since life the wedding would inevitably distract him from his most precious activity - contemplation and prayer,” 1298 - finally, obedience. 1299 “For each” of the “indicated” sides, “for all the features that make up the difference between monasticism and the ordinary life of a Christian,” there are “solid foundations in Holy Scripture.” 1300 “On celibacy,” the author dwells in particular detail, considering, among other places, Holy Scripture and the Apoc. XIV, 1–4. 1301 The general idea that permeates this section is that virginity is not a commandment obligatory for everyone; but is offered “as advice.” 1302 This, according to the author, includes the following passages of Holy Scripture: (Matthew 19:4-12; I Cor 7:) 1303 “According to Holy Scripture” 1304 and monastic renunciation of one’s will and obedience. 1305 According to Holy Scripture, not only the “inner beginning of monastic life and deeds” itself, but also the passage and implementation of it precisely according to a special vow. 1306 Monastic life also has solid foundations in Holy Tradition. Dating back to the times of the “apostles,” it “always enjoyed respect from the Church.” Here the author, starting with a reference to the testimony of St. Dionysius the Areopagite in his book “On the Church Hierarchy,” which he recognizes, of course, as the original work of the named author, continues his article by considering cases of various types of renunciation that took place in the ancient church. This, in particular, includes examples of devoting oneself to “worship,” 1307 “prayer,” 1308 “penitential deeds of self-mortification,” 1309 charity, 1310 virginity and celibacy. 1311 These feats already “in the first three centuries of Christianity 1312 some Christians “carried out a lifelong vow” 1313 and, moreover, given “solemnly before the Church and the altar.” 1314 In the fourth century, “a special class of monastics was formed.” 1315 The article ends with proof of the position that “monastic life has always enjoyed special respect from all pastors and teachers of the Church.” 1316 Along with completely correct thoughts, the article being analyzed contains inaccurate judgments (about the Gospel “advice”) or already outdated (about the ownership of the creations known with the name of St. Dionysius the Areopagite actually to him.) 1317 For its time, this article should be recognized as serious and practical. Christian Reading 1860, p. 533. p. 538, cf. Part II, p. 29. pp. 1–38; Part 11. August 95–155. The current position of the question of the authorship of Dionysius the Areopagite is described in detail in the dissertation of prof. A. E. Brilliantova “The Influence of Eastern Theology on Western Theology in the Works of John Scotus Erigena” (St. Petersburg, 1898), pp. 142–148 (note).