Заключение.

In conclusion of our “Review” of studies devoted to the disclosure of the Orthodox teaching on “asceticism,” we note those general provisions, those basic, essential principles that the analyzed authors come to in their studies. We will indicate in the present case: 1) how the very concept of “asceticism” was interpreted, in what scope and sense the said concept is taken; 2) what exactly is indicated as the general and supreme, main goal of asceticism, asceticism; 3) what, in the judgment of the analyzed authors, is the attitude of “asceticism” to social life and activity in the world, under normal conditions of existence. I. A. The concept of “asceticism” is taken in a more general sense and broader scope. Here we can note the following most characteristic definitions and thoughts. Asceticism is a general principle, an all-pervading principle of Christian life, determined and conditioned by its very character, since it is a process of gradual, two-way religious and moral improvement, carried out by the free exertion of human strength, albeit with the inseparable assistance of grace. Hence, the concept of “asceticism” includes all the most important manifestations of Christian life, defined and imbued with “faith,” which is “the basis, fulcrum and departure for love”; she herself is already “the greatest feat, the highest of all feats, the root and basis of them” (E Feofan). Asceticism is intense, intense activity - a general Christian duty (E. Peter). “Asceticism is the active creation of one’s salvation through prolonged efforts and labors, with grace-filled help from above” (Prof. A. Popov). Asceticism is the experienced success in Christian virtue, the exercise and strengthening of the moral forces of a Christian in the exploits of virtue and the struggle of the soul against moral evil (E. John of Smolensk). “Asceticism is a voluntary limitation of oneself in satisfying natural needs, renunciation of permitted pleasures, and sometimes dooming the body to deprivation and suffering for spiritual purposes” (Archbishop Ambrose). Asceticism is the denial of selfish will, the suppression and eradication of self-will, the subordination of human will to the will of God. Christianity “requires asceticism” from every person, which “for every person is as necessary as morality in general.” “Monasticism or hermitage is only a well-known form of Christian asceticism, and not its essence” (Prof. Archpriest Butkevich). Asceticism is “an inevitable element of Christian morality, which has significance, however, not as an end in itself, but as a means, characterized mainly by the limitation of those aspects and phenomena of life that relate primarily to the area of ​​physical existence (Archimandrite Theodore). Christian asceticism is an activity that has its basis in a person’s love for God and neighbors and strives to achieve moral perfection by fighting the sinful desires of one’s nature in order to obtain eternal salvation (S. Govorov). Asceticism is a life worthy of the son of God, and therefore free from slavery to things (A. Ivanov). Asceticism is not at all a well-known specific way of life (for example, monastic, hermitic), but a spiritual mood, prompted by which a person, in the fight against the sinfulness of his nature, defeats the passions that dominate him and acquires known virtues (Prof. V. Nikolsky). Asceticism is abstinence elevated to the principle (V.S. Solovyov). B. In a close and special sense, the concept of “asceticism” is accepted by the following researchers: A.F. Gusev, F.F. Gusev, P.P. Ponomorev, Bp. Nikon, S.I. Smirnov, I.V. Popov, G. Levitsky, Archbishop. Innocent, Bishop Innokenty (now Tambov), Shalfeev, A..I. Grenkov, S. Levitsky and Holl. Of the definitions of “asceticism” in this sense, let us recall the following, the most characteristic. The following features are indicated as special features of ascetics: specialization of moral activity on “themselves, on one’s own individuality, celibacy, renunciation of the world or removal from it and a constant struggle with the flesh and all sinful desires or feats of a harsh and selfless struggle with the body and all vicious movements” (F. F. Gusev). “The peculiarity of Christian asceticism lies in a person’s life on the basis of one spirit, with the rejection of passions and the elimination of everything that, depending on a person’s sound choice, most closely concerns his body.” “Asceticism is zeal and the power to remain active, through fasting, virginity, hermitage, communion with God, through faith in our Lord Jesus Christ, with the help of God’s grace, in order to assimilate a true Christian disposition, as a guarantee for participation in the kingdom of heaven” (P.P. Ponomarev). Asceticism is the fulfillment and implementation of the “commandments of abstinence”, life in “renunciation of the world” - in solitude, renunciation of property and marriage (I.V. Popov). Asceticism is characterized by mortification,” “bridling” the body, “struggle” with it, so that “ascetics engage in material exploits.” Hence the contrast, the sharp difference between “asceticism” and “mysticism” (Archbishop Innocent). Belonging to an “ascetic” life” is “a complete renunciation of external goods, property, will rights and instinct to continue one’s kind.” The Christian ascetic reflects the evangelical ideal “in terms of its spirituality, heavenliness and divinity, while material earthly interests are relegated to the background” (A.L. Grenkov). Archpriest Alexander Solovyov also takes the concept of “asceticism” in an extremely close, special sense in his essay “Starship according to the teachings of the holy fathers and ascetics” (Semipalatinsk, 1900). According to Fr. Solovyov, “monasticism is a voluntary, difficult feat, sealed with a vow of non-covetousness, virginity and obedience, consciously (Luke 14:28), chosen for the purpose of becoming like God” (p. 21). “Monastic asceticism itself (asceticism) is manifested in great tireless labor, unrequited obedience, patient enduring of all kinds of sorrows and temptations, dejection, exhaustion and mortification of the flesh in various ways, excessive fasting, prayer, deprivation, self-bitterness” (p. 23). IN . The concept of “asceticism” has two meanings, two meanings: a more general and broader one and a narrower, more specific one. Among the representatives of scientists who accept this definition of asceticism, let us name Fr. Protopresbyter I. L. Yanyshev, p. M. A. Olesnitsky, M. M. Tareeva, Harnack (partly), Zöckler, Mauer and Schiwietz. U o. I. L. Yanysheva “asceticism” has a double meaning: 1) a narrower and more special meaning, denoting the dominance of the spirit over the lower aspects of human nature - material and mental, and 2) “asceticism” denotes the main driving principle and the essential, dominant direction of life of a reborn Christian - meaning the achievement, with the assistance of grace, of moral Christian perfection - likeness to Christ. According to Schiwietz, asceticism in a general sense is required of every Christian, no matter who he is. Its main attributes are zeal for prayer, meekness, patience, and humility. Asceticism in a special sense - monasticism - strives to achieve the highest degree of perfection in order to serve the Lord in all purity and truth. The achievement of this goal is achieved more energetically and easily, thanks to the use of special ascetic means. According to Mayer's definition, Christian asceticism in the broad sense is an orderly and constant, firm desire, assisted by the grace of personal free will, to overcome all obstacles to the achievement of moral perfection, which confront it in the form of lust, the world and demonic temptations - in connection with the correct use of saving means and with the exercise of virtue. By asceticism in the narrow sense we mean monasticism - a life devoted to the fulfillment of the gospel advice - poverty, chastity and obedience, a life completely dead to the world, entirely devoted to the service of God. II. As for the purpose of ascetic life and its main, driving and regulating motive, the following definitions deserve attention in this regard. Asceticism is undertaken and carried out by a Christian in the firm hope of acquiring the ability to “participate in the divine nature” (E. Feofan), which is the essence and basis of Christian salvation - to achieve the real ability to “be in communion with God” (P. P. Ponomarev). Otherwise, in other words, the goal of Christian asceticism is “the desire to please God, to achieve the salvation of the soul, to seek the kingdom of God, to replace self-love with love of God” (E. Peter). Asceticism is one of the forms of implementing universally binding commandments to achieve salvation (A.F. Gusev. Cf. E. John of Smolensk). In particular, asceticism achieves contemplative unity with God, which satisfies “affective attraction”, “ecstatic love for God” (F.F. Gusev, Cf. I.V. Popov, Shalfeev, S. Levitsky, Tareev, Harnack, Holl). Thus, “asceticism” manifests the desire to assimilate the “purely divine,” religious side of Christianity, “the desire for heaven and eternity,” “to achieve the highest holiness” (A. I. Grenkov). More private and specific definitions of the purpose and meaning of “asceticism”: “cultivating a prayerful mood, “spiritual contemplative life” (E. Nikon); “cultivating contemplative love for God” (I.V. Popov); bringing human strengths and abilities into the correct relationship, replacing the egoistic principle with a sense of God (G. Levitsky); “mortification”, “bridling” of the body (Archbishop Innocent); healing of the corrupted will of man (Archbishop Ambrose); communication to the human will - in its direction - of complete agreement with the Divine will" (Prof. Archpriest T.I. Butkevich); acquiring love for God and neighbors (S. Govorov); “a life worthy of the son of God, free from slavery to things” (A. Ivanov); overcoming passions and acquiring virtues (E. Feofan, Prof. V. Nikolsky); the perfection of Christian life, which consists in devotion to God and His holy will - in following Christ (Schiwietz); an activity that means “putting off the old man and putting on the new” (Mayer). “Asceticism is not an end in itself, but a means to self-denial of the spirit and union with Christ. It aims, by suppressing the flesh, to give space to the spirit, by muffling the cries of animality, to allow a person to hear the voice of conscience, by extinguishing passions, to kindle virtues in him, by taming the instincts of the beast in him, to manifest and clarify the image of God, by enduring voluntary sorrows, to teach him to endure involuntary ones, in a word, asceticism has the goal of helping the ascetic to shed the old man with his passions and lusts, to put on the new” (2 Cor 4:16; Gal 5:11). (Prot. A. Solovyov. Works cit., p. 23). III. On the question of the relationship of “asceticism” to social activity in the world, different – ​​to the point of opposite – views have been expressed, depending mainly on how possible it is considered to be to reduce the goal and task of “asceticism” to exclusive contemplation. In particular, on this issue we can outline four – approximately – main directions: a) completely denying the possibility and necessity of social activity of ascetics in the world, among ordinary conditions of existence. Few people make a categorical and consistent negative conclusion - for example, first of all, Prof. A. I. Grenkov, who defends the exclusively individual nature of asceticism, as a result of which the ascetic becomes completely alien to “all public interests.” The only basis for such an extreme view is A.I. Grenkov’s “analysis of the great ascetic types” of hermits - contemplatives. S. Levitsky, E. Nikon and Harnack also adhere to the same view - in general. This view does not deny the possibility and necessity of some positive relations of ascetics towards other people, but limits the scope of their real application to the experience of inner mood by the same “contemplation”, beyond which - into the sphere of activity - these relations - if possible - do not go at all. ß) The second direction in the negative sense is no longer expressed as categorically as the first, allowing, along with prayer, some random types of charity. Representatives of this view are: F. F. Gusev, I. V. Popov, G. N. Levitsky, prof. prot. T. I. Butkevich. Fulfilling the Christian duty of love for one's neighbor is limited to cultivating and maintaining a “constant mood of love and benevolence towards one's neighbor,” which may not be manifested outwardly, in corresponding activities, and the value of the mood does not decrease in the least (Prof. I. V. Popov). Participation in activities for the benefit of others, although not denied, is recognized as random, marked by the features of “passivity and chance”; it “is entirely composed of a series of fragmentary, unordered and random facts of benefits” (G. Levitsky). The ascetic helps people using the means that depend on him, mainly through prayer, advice, and instructions (Prof. Father Butkevich). γ) Holl, Archbishop Anthony (Khrapovitsky) and prof. P. P. Ponomarev. “Asceticism, even hermitism, is permitted in the pastorate” (Archbishop Anthony.) Complete Works. T. II Kazan. 1900, p. 427). The pastoral activity of ascetics was fully consistent with the special charisma of monasticism; a monk is a called advisor for those who are confused and subject to temptation, for he has experience in spiritual struggle and has the gift of discerning spirits; he is a connoisseur of the human heart, and therefore is able to correctly discuss thoughts and indicate the right means for overcoming passions (Holl). δ) Finally, A. F. Gusev, S. I. Smirnov and Archbishop Ambrose definitely speak out for the broad and, if possible, comprehensive participation of ascetics in socially active life, according to whose view asceticism should permeate all life - personal and public - in the sense of precisely the principle of active self-denial and self-devotion motivated by the love of God for the good of others. From a consideration of the essential content and analysis of the characteristic features of works devoted to elucidating the question of “asceticism,” we can, in the form of a final conclusion from the subject proposed in this “Review” of the literature, draw the following basic provisions, which should be taken into account and, if possible, implemented in the next – second – part of our work. I. The question of “asceticism” in a broad sense - with all the issues related to it - is of fundamental importance and serious contemporary interest for theology. II. Despite such importance and modern significance of the issue, there is still no research that would present a systematic scientific presentation of the Orthodox teaching on “asceticism”, based on a thorough, as comprehensive and broad as possible, independent study of primary sources. III. Meanwhile, the possibility of a thorough study and scientific disclosure of this issue is guaranteed by the existence of numerous and extremely valuable sources and the availability of a sufficient number of manuals. IV. True, the existing manuals, indicated and analyzed by us, only outline general points of view, in some cases satisfactorily and correctly resolve particular issues that directly or indirectly fall within the scope of the area under study, but none of them covers the subject in the proper breadth and depth and does not present a systematic presentation of the subject, based on primary sources; however, nevertheless, existing experiences in researching and uncovering the issue greatly facilitate the researcher’s job in developing a general plan and developing some details and can protect him from many mistakes. V. From the “sources” the Holy Scripture, the works of the most important and most authoritative most typical and characteristic representatives of patristic writing and the most fundamental monuments of the history of Christian asceticism, its actual concrete manifestation and implementation in living reality must be carefully studied. VI. Existing manuals revolve mainly around questions about the relationship of personal salvation to the public good, contemplation to activity, etc., but in addressing these issues, theologians come to different conclusions, sometimes to the contrary. In view of the difficulty and complexity of these issues and due to their contemporary interest, the primary attention of the researcher should be focused on them (which is partly what we have already done when analyzing the views of A.F. Gusev, F.F. Gusev, etc.) - who should make every effort to analyze more deeply and more clearly push aside the primary source data that serves to reveal these issues. VII. At the forefront, the basis of research should be the disclosure of the Orthodox teaching about the assimilation by each person of the salvation accomplished by Jesus Christ (1st chapter of our work). VIII. The empirical state of unregenerate human nature (Chapter II of our work) and its ideal, normative state (Chapter III) should be revealed as concretely as possible, from the point of view of not analyzing only formal concepts (as especially in Prof. A. I. Grenkov and P. P. Ponomarev), but based mainly on real experiences of essential moments and the main, characteristic phases of both states. IX. When analyzing the patristic teachings, philosophical teachings and concepts that are contemporary with the designated monuments must also be taken into account. X. A possibly thorough analysis of ascetic terms is very important, indicating those specific features, those characteristic shades that this or that term received from Christian ascetic writers, especially in comparison with their classical use.