8. Божия Матерь

“Rejoice, God-gracious one. Grant Your imperishable joy" (10:304). Saint Philaret, who said a lot to the glory of the Mother of God in his various works - especially in sermons - says little in his letters. Obviously, the fullness of the glory of the Blessed Virgin Mary, already presented by the Saint, was known to everyone and there was no need to return again. But not much is said vividly, expressively... The most honorable is the Cherubim and the most glorious is the Seraphim - “an infinitely lofty image” (29:293). Once - at the cross - sorrowful - now “Consolation” and “Consolation” (5:4). And the Saint teaches the distressed mother “to diligently resort to the Great Mother, Who experienced maternal sorrow alone, incomparably greater than all the mothers together, when She saw Her only begotten and Divine Son on the cross rather than in the tomb. According to Simeon’s predictive saying, “a weapon passed through Her soul,” however, Divine Grace found medicine to heal Her; and since the grace-filled is Divine, the Divine is infinite, then the healing given to Her is not exhausted in Her for Her alone; but since there is a spiritual law that the tempted one himself “is able to help those who are tempted” (Heb. 2:18), then the once sorrowful Mother of the Lord at the cross now possesses an inexhaustible treasure of consolation for every sorrowful mother who runs with faith to Her, and through Her to Her Son and God, who sends the Comforter Spirit from the Father” (16:16; 29:309–310). The mercies of the Mother of God towards us sinners are innumerable. As a rule, they appeared through Her holy icons. “I am consoled,” writes the Saint, “by the news of the Boris and Gleb Convent. Typhus spread so much that the abbess lost heart. She resorted to singing prayers to the Mother of God; and, returning from church, she found a sick sister lying in her cell in tears, who told her that she was with all the sisters in the church, saw that from the icon of the Mother of God a bright appearance overshadowed the praying sisters, and [the Blessed Virgin] expressed hope for the mercy of God. The sick then for the most part recovered, and some died an edifying death” (10:454). “We also heard the news... Not far from Romny (about 600 versts from Moscow) an image of the Mother of God appeared, performing unheard-of miracles. During the prayer, tears were visible on him and the words came out in drops: repent and believe. There was also a voice that could not be compared with anything” (12:12). Saint Philaret makes sure that icons of the Queen of Heaven are painted in strict compliance with church canons - and only such ones are distributed. “The cruciform folding of the hands of the Mother of God in the image of Her appearance, of course,” notes the Saint, “cannot humiliate Her; but it does not correspond to the meaning of the image and does not give the seer a thought consistent with the content of the image” (8:209). “The icon of the coronation of the Mother of God is good, but I am not so attracted to this image, which is not composed in an oriental manner, although it is auspicious” (9:79) “I don’t think about giving away the icon of the Mother of God of Paris, because I don’t think that this image was among those known to us from ancient times. It seems to be taken from a famous medal, about which there are remarkable legends, but which, as far as I know, the government did not allow to be brought into Russia. Someone said in a dream about this image that, it seems, it would be suitable in reality. The Mother of God is everywhere the same Mother of God, but what is given to us must be used preferentially over what is not given to us. Therefore, it is not superfluous to discuss whether this icon should be with Harlampy. Those who see may begin with questions that are not quite easy to resolve” (8:63–64). But although the Mother of God is exalted and high, She is not equal to the Triune God. “We,” asserts the Saint, “say, according to the institution of the Church: “Glory to the Father and the Son and the Holy Spirit,” uniting equal Divine hypostases. But the name of the Blessed Virgin, although exalted, is not equivalent to the name of the Divine. Therefore, the Holy Church teaches us to say: “Save, save us,” that is, by Your Divine grace. And also: “Most Holy Theotokos, save us,” that is, through Your prayers and the grace of Christ. But it does not teach us to say: “Jesus and Mary, save us” (8:456). The Moscow Hierarch rejoices that Orthodox Russian people flow and flow to the Mother of God: “Glory to God that there are many who flow to the Mother of God and to the Venerable One. May they receive and carry with them blessing and grace” (7:293). “May the Most Pure Virgin Mother of the Lord grant... with pure minds and hearts to contemplate the mysteries of Her Son and God” (8:468). “Rejoice, God-gracious one. Grant Your incorruptible joy through the faith of those who glorify Your ascension to Heaven and flow to You with faith” (10:304). You might be interested in: