2) Епископ Петр

Showing the way to salvation. (Ascetic experience). Ed. 2nd. Moscow. 1885 230 In the history of Russian, far from rich, ascetic literature, the book of Bishop. Peter undoubtedly has some, and at the same time important, significance in the matter of understanding the characteristics and accessories of Orthodox asceticism. The author of this work managed, in general, quite correctly, to capture and highlight the general spirit and main features of Orthodox asceticism, thanks to a rather serious and independent (albeit, for the most part, in Russian translations) study of patristic writing. 231 Undoubtedly, this circumstance also contributed, in particular, to the fact that Rev. Peter quite correctly indicated the general, fundamental basis of “asceticism” (asceticism) and its supreme goal - in a person’s desire to “please God”, to achieve “salvation of the soul” - in “seeking the kingdom of God.” 232 Communion with God through the achievement of religious and moral perfection constitutes the original, genuine, supreme goal of man, corresponding to his very organization. “Man (was created) for God, so that: a) with the rational and free disclosure of his powers, he would manifest in himself god-like perfections, b) thereby glorify God, c) growing in god-like perfections, he would come closer and closer to God and, in communion with Him and in Him, enjoy bliss.” 233 A person can achieve this goal only through “asceticism,” especially after and due to the fact that he deviated from the right path and replaced love for God with “self-love.” 234 From this area of ​​alienation from God, domination, flesh over spirit, a person “must go to the heavenly fatherland through the bitter experience of knowledge of good and evil, through self-sacrifice and the cross, that is, through hard work, deprivation, sorrow”... 235 “In Holy Scripture, our earthly life is presented as a field in which a strong struggle with obstacles is inevitable, continuous warfare with enemies who interfere with the organization of our salvation; and the intense activity itself in Holy Scripture and in St. Fathers is called asceticism. 236 It is impossible not to notice that the concept of “asceticism” here is too narrowed and apparently embraces only one negative aspect. As we will see in our work itself, such a concept is not precise and narrow. 237 And the very idea of ​​“salvation”, understood as an inextricable combination of two aspects - moral (“likeness to God”) and religious (“communion with God”), is expressed by the author only at the beginning of the book, in the “introduction”; in the very presentation of the subject, throughout the rest of the book, the idea of ​​“moral perfection” runs like a red thread. 238 The idea of ​​“salvation” - in its true form - thus, in the “asceticism” of Bishop. Peter is not actually carried out consistently. The entire book is divided into two parts: the first (pp. 11–243) sets out the Orthodox teaching about the general means (natural and grace-filled) of achieving moral perfection; the second (pp. 244–496) treats the degrees of moral perfection, as well as the specific content of this perfection (“about the main virtues” – pp. 355–388; “about the Theological virtues” – pp. 355–411). But this idea of ​​moral perfection, which the author made the basis of his asceticism, is not explained consistently: between the indicated first and second parts of the work, an obvious inconsistency is noticeable in its disclosure. In fact, in the first part of his asceticism, Rev. Peter repeatedly and with deliberate expressiveness asserts that the pursuit of precisely the “highest” perfection is an indispensable duty of all Christians. “Although we do not all follow the same path in the field of spiritual life, and not all receive the same gifts of nature and grace, we are all obliged, to the best of our ability, to strive for the highest perfection.” 239 Likewise, speaking “about grace-filled means to success in Christian perfection,” 240 Rev. Peter notes that the grace-filled sacraments serve to achieve the highest perfection. According to him, “the Lord deigns to communicate His grace, necessary for rebirth, sanctification, enlightenment, strengthening and raising us to the highest perfection, to us primarily through the sacraments.” 241 Thus, based on the first part of the asceticism of Bishop. Peter, it can be concluded that the highest Christian perfection, constituting the highest goal and indispensable duty of all Christians, at the same time can actually be achieved by them, especially under the condition of worthy acceptance of the sacraments. Meanwhile, the second part of “asceticism” is based on the division of Christians into three categories: 1) beginners, 2) successful ones and 3) those improving. 242 At the same time, what is especially remarkable in this case, he refers to “improving”, according mainly to the terminology of the so-called Dionysius the Areopagite, “the class of monks.” 243 Obviously noticing the resulting inconsistency between the ideas pursued in the first and second parts of his asceticism, Rev. Peter himself tries to soften the meaning of this division and limit the relationship to the highest rank only to monastics. Thus, he represents the specific features of monasticism - “the celibate state, non-covetousness and obedience” as not the only, but only the best means to achieve the highest moral perfection” 244 undertaken and carried out by Christians for the purpose “in order to more accurately achieve the intended goal - moral perfection and the kingdom of heaven.” 245 Likewise, in the marital state, which the author generally views too lowly, 246 Christians, under all unfavorable conditions, should not lose sight of the main general Christian goal - “gradually achieve the highest degree of moral purity,” 247 the achievement of which, apparently, is considered by Bishop. Peter is generally difficult, but not certainly inaccessible. Thus, the idea of ​​“moral perfection”, put forward by the Reverend. Peter into the basis of his asceticism, he does not clarify with sufficient consistency. And the very idea of ​​“moral perfection” is very abstract and therefore can hardly be recognized as the main idea of ​​Orthodox “asceticism,” which should be more definite, precise and specific. Now we move on to works that have in mind not only theological coverage of the issue of “asceticism,” but also philosophical (to one degree or another) its justification and explanation, and, moreover, on the basis of not only patristic, but also (even predominantly) Western scientific literature. 248 The first edition of this work was published in 1872. See Prof. A. A. Bronzov. Moral Theology in Russia during the 19th century. (SPB. 1901) p. 258. Wed. pp. 16, 17, 19, 21. 31, 32, 41, 43, 48, 49, 60, 51, 52, 64, 66, 69, 75, 79,81, 92, 101, 105, 107, 110, 111, 117, 118, 119, 120, 121, 123, 124, 125, etc. Cf. Prof. A. A. Bronzov. Quote cit., p. 259. Compare, for example, our “Introduction”. p. 20, Wed. p. 11. Italics are ours. Wed. page 12, wed. pp. 13, 20, 246 p. 255. Cp. De Eccles. Hierarchli. With. VI, § III, col. 532CD.