9. Молитва

“You say that prayer is not a dogmatic teaching. Again I say that it is different to pray silently, and it is different to pray publicly for the use of many. This must be carefully faithful and dogmatic. Was it not for this trait of prayers that the Monk Dionysius suffered?” (8:124) “The prayer to Christ God, the glorification of Christ God is common to us and the Angels; to this we call them” (7:173) “Using the power of prayer is a Christian thing! And this is not dangerous for anyone. Using willpower means going into the labyrinth of nature. Do we know the way and the way out? (7:94) Prayer before God, before the Mother of God, before the Saints is “communication of peace and love that is always faithful and unhindered” (4:116). At the birth of a person into the world, she blesses his appearance, during his life it serves as a fence and peace, at the end of his earthly journey - as a quiet last breath or initial parting words (4:414). “Raising your eyes to Heaven in prayer,” teaches St. Philaret, “depicts boldness towards God, and bowing to the earth represents humility. Therefore,” he adds, “perhaps we are still little worthy of raising our eyes to Heaven.” The thought of this is not a temptation” (29:334). The power of prayer is great. She turns away the wrath of God. “Truly,” the saint reflects, “fasting and prayer are necessary against the impending and threatening disaster” (8:266). She overcomes all temptations. “We must... protect ourselves more diligently from dreams with prayer and the sign of the cross and the name of Jesus - the weapons with which our Fathers defeated all temptations” (17:64). An inwardly praying Christian when attacked by a dark force “is like one imprisoned in a solid fortress; and he who addresses the opposition is like one who makes a sortie.” The latter is permitted to the brave and “the strong, but the weak are dangerous” (9:76). By peacefully and meekly invoking the name of our Lord Jesus Christ, “the agitation of the soul and the noise of thoughts” is calmed, and the “fruit of righteousness” is sown (21:56–57). Even “the one who combines every meal with prayer and thanksgiving to God finds moderation in bodily food. Avoiding this, they fall into only the taste of the body and forget the measure” (29:319). And the cup of sorrow, if you put even a drop of prayer, humble and quiet, into it, “gradually it will not taste bitter” (29:350)... Here one involuntarily recalls the significant words of Saint Philaret spoken to Princess Varvara Alexandrovna Turkestanova, the future mother of the glorious preacher and authoritative spiritual educator Metropolitan Tryphon of Moscow († 1934), when she was still a child. The aunt who took care of her, Princess E.M. Golitsyna, soon after the death of her mother brought the girl to the Saint for a blessing. And this is the dialogue that took place between the comforting Saint and the grieving little one: “Your mother was a saint, she is now in heaven,” - “What are they doing in heaven?” - “In paradise they pray to God,” - “They only pray; how boring it is." And Saint Philaret, looking lovingly at the children’s eyes, put his hand on his head and soulfully and prophetically said: “God grant you, child, to subsequently know the sweetness of prayer” (E. Lebedeva. In memory of Princess V. A. Turkestanova. Shamordino, 1913. – P. 11–12). The saint specifies certain conditions for the success of prayer. An indispensable condition is humility. “The Lord accepts the prayers not only of those who stand near His altar, but also of those who humbly stand further” (10:403). We need love when praying. “Prayer without love is not heard” (7:281). Prayer with love “is the easiest and most pleasant of feats” (3:39). It is also appropriate to “try to have prayer done in peace and with full, undistracted attention” (29:302). And in order for the thought not to be distracted in prayer, it is necessary “not to quickly prostrate in prayer, but to stop attention on a little and let the soul taste what it finds before moving on to the next” (29: 318-319). One must be persistent in prayer - constant, just as “reverence for shrines should be constant, if possible, and not excited for a short time” (23:13). Look to God “as often as possible,” the Saint calls out, “as close as possible, as quietly and simply as possible; and be established and rested in Him. Where a sorrowful feeling shakes the spiritual strength to the point of shock and bodily strength, place a thought looking to the Lord Jesus Christ, calling on Him and finding peace in Him. May he help you with this good help!” (29:259). There is no success in prayer - do not lose heart. And we, people, “do not fulfill all desires, even those we love. The knower of the heart has much more reasons to act not according to our desires, but according to His destinies, always wise and good. In addition, there are real fruits of prayer, but which cannot be revealed to the one praying until the time comes” (29:248). To those who say: “We have no time to pray,” the answer is simple and therefore extremely clear: complain “about your laziness in prayer” (8:10). We must learn to pray ourselves and teach others to pray—especially children. - “It is good to teach children prayers,... to encourage them to do so out of diligence,... not to threaten them with penance” (7:314). Prayer in church, or, as it is called, public prayer, is important. “The unity and union of the Church in Heaven and on earth is comforting and beautiful,” testifies Saint Philaret (8:7). And this unity, this union is primarily realized in the church - the Heavenly village and earthly shelter. The church that is prayed for, ancient, and built according to strict church canons is especially revered. “You chased the famous architect; “I,” notes the Saint, “did not think about this and did not expect that his ideas about grace would be combined with ours about sacred antiquity” (7:85). Everything in the church is sacred, starting from the holy icons and ending with the threshold, which those who enter cross with a good feeling. Negligence towards the sacred is not just unpleasant, but criminal. “It’s good,” says the Saint, “that you are adjusting the canopy over the relics of the Reverend. It is unpleasant to see the decorations of a shrine damaged, representing an appearance of neglect” (7:104). An icon is an image or sacred image of the Incarnate God, His Most Pure Mother and the Saints - sacred memories connected with them. With them, the Holy Church “wants to occupy all the senses with Divine objects - what occupies the ear through reading and singing, the same through rituals occupies the sight, so that nothing dissipates the senses and their dispersion does not interfere with the contemplation of the spirit” (29:247). It is useful for the collected gaze to “rest with reverence on the icons, rather than to run over empty patterns” (7:91). The saint notes that in the icons of Saints and Feasts presented to his opinion, “some images are good, and some are unsatisfactory. Saint John of Novgorod is presented in a robe so that his legs are not visible at all. The image of the burial of St. Sergius depicts stone Trinity Cathedral, built thirty years after his burial. The Jerusalem Temple is presented in the form of small rooms, without any resemblance to the Jerusalem or Christian church. The righteous Zechariah is wearing a horned miter, which cannot be assumed from the books of Moses; and it seems to be from the miter of the Latin bishops. Is it on ancient icons? (10:158). Saint Philaret thanks for the sent icons of the Mother of God “Kazan” and “Joy of All Who Sorrow”, but notes: “The face of the Savior presents an expression that is not very pleasant. In the icon of the Mother of God “The Joy of All Who Sorrow” there is good and there is unsatisfactory, and namely: the very face of the Mother of God” (9:71). The saint is confused by the name of the icon of the Mother of God: “What shall we call Thee?” – “This is a question about the name, not the title. It has a different name; and it was not far to consult in the Archangel Cathedral” (8:424). Also: “Are you good (Archimandrite Philaret, Rector of Bethany Theological Seminary - K.S.) that you approved the painting of the Three-Handed One? I remember that a similar request reached the Holy Synod and was rejected. Where is the church approval of this tradition? (19–1:144). Icons must be painted without sinning against Church history and ancient examples. “I had,” says the Saint, “hieromonk Philaret, in the usual state of mind, with denunciations of jealousy in the faith, one of which concerns you. He says that you gave him an image, the drawing of which is attached, and that on it the Mother of God is depicted with an insult to Her dignity. If this is truly what you write, then it requires correction. The picture shows not a cell, but a church with pillars and vaults, which did not exist in the monastery of St. Sergius at that time. The crossed hands of the image of the Mother of God give this image an expression that is inconsistent with the circumstances of the appearance. There is no heresy against the faith found by Philaret, but there is a heresy against historical truth” (8:208). Also: “I doubt that the Descent of the Holy Spirit can be depicted in the Gospel. It is described not in the Gospel, but in the Acts of the Apostles. On Sundays, after reading the Sunday Gospel, they usually apply it to the Gospel; and it is especially fitting that they venerate the image of the Risen Savior. The apostles, preachers of the Gospel, especially call themselves witnesses of the resurrection of Christ. Therefore, it seems to me that it is more decent and consistent with custom to depict the resurrection of Christ on the upper deck of the Gospel... in the image of an ancient icon” (10:10). Or: “In the midst of the image is Christ the Savior. Under His feet are the broken gates of hell. On His sides, below Him, are the Old Testament righteous people erected by Him. “And this may be enough so that there is no crowding in the icon. This image can take up two-thirds of the deck. On the third third at the top in the light is the image of the Lord of Hosts, God the Father, in the form of the ancient of days, and on His chest, or from His mouth, is the image of the Holy Spirit in the form of a dove. The image of God the Father should only be up to the waist, covered below by clouds, almost separated above the emerging Savior... Thus we will have an image of both the Holy Trinity and the resurrection of Christ” (10:10-11). The saint establishes a very important rule: “You don’t need to adhere strictly to reality, but you don’t need to deviate too far from it” (9:121). Particular care must be taken when approaching symbolic images. – “Symbolic images were introduced into the Church not in the spirit of church decrees and not for the benefit of the people who do not understand them, and who should be taught by church images. If symbolic images are found outside the altar, they must be replaced with historical ones” (8:243; 23:116). “Take the trouble... to explain... that the pictures of the Creed and the Lord’s Prayer are compiled by the icon painter through arbitrary inventions, some of which are incomprehensible, inconsistent with the matter, and do not represent anything sacred. Such paintings can be tolerated in church once they have been painted. But if it is decent and useful to have true, understandable and edifying images in the church, then their objects must be taken from the Holy Scriptures and from the history of the Church and the Saints. It is regrettable to see an ignorant layman in charge of icon painting in the church, and a priest looking with dull eyes and not understanding that it is his duty to judge what is proper for the church” (14:157). Even more indecent is the iconography invented by a weak-church outlook. – A certain lady “wanted the image of the Savior to be in the upper half of the icon, and the toiling and burdened were written in the lower half. But that would be something made up. I wish better that the entire icon would depict the Savior, sitting and holding an open, upright Gospel, on the open pages of which it would be written: “Come to Me, all you who labor and are heavy laden, and I will give you rest.” Such an icon exists in the Church” (10:45). Dilapidated, inappropriate, unorthodox - either correct it or completely reject it: “Continue to correct the icons in the Assumption Cathedral, as far as possible” (7:215). “In the Trinity Altar one could change... about Adam and Eve and the animals around them. Changing a lot of things is inconvenient. Near the High Place in the lower row, the Saints are placed decently. And on the western wall of the altar, if you had asked at the right time, I would have suggested that St. Sergius be written on the right side, and his disciples on the left... In the second row in the east, Holy Communion in two forms should remain, according to ancient times. In the third row, the images of the Passion of the Lord must be left as they were; but it is desirable that the Lord’s crucifixion be in the middle above the High Place. In the prealtarium of the altar there should be images related to the Nativity of Christ. It is desirable that not much deviate from the past. But the creation of man and the beasts of paradise, although paradise, were written out of place; and there is no need for this to happen” (8:167–168). “I sent several foreign paintings to the Censorship Committee. In my opinion, these holy images are painted with a more or less worldly or fantastic brush. Some may be allowed, and some, it seems, should be prohibited, for example, images of the Savior with an outwardly shining heart, as not approved by church tradition. Perhaps it wouldn’t be a bad thing to see the Committee’s resolution before the order, so that there would be no need to show the secular heteroglossia in the spiritual department” (14:116). Settings on icons are allowed, but only if they do not cover the holy faces with their brilliance: “I approve of the idea of ​​making frames for some icons of the refectory church, covering only the field and leaving the very image of the face and clothing open, both because this is the oldest image of frames, and because the icons are presented in this way better in their form with the dignity of icon painting” (8: 276-277). “I am never captivated by frames on icons. They represent wealth, but the liveliness of the images is obscured” (23:116). “Shouldn’t we make a chasuble so that the clothes of the Saints are gilded, and the field between them remains white and silver? So the costs would be reduced, and wouldn’t the picture become clearer? But I also offer this as a question, not considering myself a master of whom the work is afraid” (7:54). The Saint also has an opinion about “additions” to holy icons: “Small silver additions to holy icons and relics in memory of healings should not be quickly taken away from their places. It is pleasant for investors and others to see them” (8:292). It is valuable to consecrate an icon with holy relics. “It would be good if you,” the Saint writes to Archimandrite Anthony, “left me (the icon - K.S.), consecrated with the relics of St. Sergius” (8:177). The Saint also speaks about the composition or relationship between the parts of the iconostasis: “The plan of the iconostasis is too similar to the one above. It's monotonous. Wouldn't it be better if the bottom one had less colorful forms? The twisted columns for the most part appear more or less crude. If you look from the lower church and see a crucifix above the upper iconostasis, and another below, this duality is unpleasant” (10:175). “I’m returning the iconostasis drawing. I am not against it, but in some parts I would like a little more correctness and harmony. For example, wouldn’t it be better if the icons of the bottom row, all four, were of the same latitude? Wouldn't it be better if the top rows, in division, corresponded to the bottom? ... However, if this seems difficult, if you find it better to stay with the current drawing, I will leave the dispute” (8: 117–118). “You want to paint icons in the iconostasis on both sides. I don't think so. Who in a non-spacey altar will look west at the high iconostasis? And if the other walls of the altar remain simple, the splendor of the western wall will not be in keeping with it. It is unpleasant to see the empty wood of the iconostasis in the altar when the front side is gilded: there is inconsistency and insincerity here; they want to boast before the audience, but the shrine, they say, will not condemn. But this will not happen when there is a tree on both sides of the iconostasis. It is only necessary that the inner side be cleanly, and not clumsily, finished. On the icon above the Royal Doors, write the icon from the inside, and that’s enough” (8:122–123; 23:109). A lamp burns in front of the holy icon, reminding us that we too must strive upward with our prayer, and keep warm for a long time. And it (i.e., the lamp) must correspond to its purpose. – “A copper chain to a silver lamp - I don’t like this hypocrisy, especially in church. If we don’t have enough silver for any item, we’ll make it all copper and say it’s copper” (7:33). Candles are also burning... Taking care of them should not be excessive. “Tall and thick candles, and multiplying them unnecessarily, often harm the beauty of the church. The light of a candle should signify reverence for the holy icon and make it convenient to see it, and a large candle blocks it from the viewer. One must do what is necessary and decent, and not dream of useless splendor” (20:39). Where the holy icons are, there is the cross... It is our spiritual weapon. - “We must... protect ourselves more diligently from dreams with prayer and the sign of the cross and the name of Jesus - the weapons with which our fathers defeated all temptations” (17:64). “Lord, save us by the power of Your Cross. And the mental image of the cross is a weapon against attack” (8:72). His external decoration by us is evidence of our reverence for him. “I looked at silver works,” writes Saint Philaret. – The cross is good in its design, but the image of the Savior’s face is poorly made. Now you can’t guess what the lamp will be like” (7:44). It is blasphemous to depict a cross on the floor. The saint reminds the schismatics, casting a four-pointed cross on cast iron slabs to trample, of the 73rd rule of the Sixth Ecumenical Council, “which also orders the cross inscribed on the sand to be erased, in order to protect against trampling, it was prescribed to beware of the likeness of the cross on the floor sheets of cast iron” (9:213). The most important part of the church is the altar. It symbolizes an open paradise. – Just as in paradise here “everything is filled with the fragrance of the holy,” here “they contemplate the Creator and creation, exclaim: “Glory” and “Alleluia” to “Him who created all things”; they do not ask for anything, since in the blissful state there are no needs” (23:108). At the altar there are Angels and the Lord of Heaven and Earth Himself. “And you never know how many sinners we face – and He does not strike us. And He welcomes us in His holy place: He also enters into our unconsecrated dwellings to sanctify the souls of the sick. To Him and His ineffable mercy be due glory and honor and worship forever and ever” (4:444). In the altar on the Holy Throne there is always a holy antimension, which is changed “only in extreme need, when consecration is violated, or dilapidation does not ensure the protection of the Holy Gifts” (19-16202). Other accessories of the holy church should also be kept with reverence. “The image of the chalice of St. Sergius is done quite well,” writes the Saint (8:73). But the “tripod” is not my idea. It will become expensive, but it won’t do any good. And what is a tripod? Has he ever visited our sacred churches? We have the trinity as the supreme number, but paganism cast it under our feet and made tripods in its temples” (7:78). The western part of the church is the vestibule. “What are the vestibules for? – I answer: they are very necessary for the execution of the ordinary charter. Litia was prescribed in the vestibule, but now, out of captivity, they perform it in the church, only close with their backs to the western doors, which is no idea. For the announcement, a vestibule is needed, and now it is also performed in the church, which violates the rite; or on an open porch, which is inconvenient” (23:108). The order of the Holy Church is varied, but all of it, “down to the very details, is aimed at the union of believers and obedient souls with God and to communion with each other in Him” (29:216). The Church strives to occupy all the feelings of the person praying with the “Divine object” - sacred memories, so that their dispersion would not interfere with the “contemplation of the spirit” (29:247). “If we were to participate in the Divine Service with such directions and with full influence, how would we ourselves open up to the Heavenly and spread our wings to each other!” (29:216). There must be orderliness in everything - the existing order must be protected and not introduce “hastily invented orders” (8:257). The saint sees a violation of deanery even in the fact that priests undress while standing with their backs to the Holy Throne: “It is not decent, to say the least, in the Trinity Cathedral when, with the Royal doors open, I undress at the Throne, and other servants, standing near the High Place, with their backs to the Throne, take off their sacrons” (8:321). “I don’t see this anywhere except the Lavra - everywhere they move away from the Throne and from the open Royal Doors for exposure. The Rule commands priests to dress and undress at the altar, but not with the Royal Doors open. The sight of those undressing near the Throne is not in accordance with the reverent vision of the people at the altar” (8:323–324). There should be simplicity and clarity in the performance of service. - “Concerning service, I told you (St. Philaret to Archbishop Alexy of Tver. - K.S.) that simplicity, naturalness and a clear word are needed” (14:190; 23:116). With simplicity and naturalness, “a believer sometimes prays in discordant words better than one who understands, for which there is an example in the legends of the Fathers. But,” the saint stipulates, “one should pray for oneself differently, and one should publish another for the use of others.” The Church gives us prayers, taking it from the mouths of the Saints, so that the prayers are good in feeling, example, and reason. The one who offers others his stupid expressions of prayer is wrong” (8:423-424). Both in a private service, and even more so in a cathedral service, diversity in vestments must be avoided - “it is necessary to maintain such an order that either for a private service the surplice and vestments are made of the same material, ... or for the cathedral service there are two identical vestments, or several of the same surplices; for in cathedral vestments there is a need for uniformity between priests and priests and deacons with deacons. It's time to make a festive difference for the Lavra... I don't like the current expensive brocade, but it's hemp, heavy and fragile. There is crimson velvet in the Lavra - shouldn’t we buy it and embroider the mantles with gold, so as to make 12 vestments and the same number of surplices?” (7:3–4). The Saint himself loved to perform Divine Services with a few co-celebrants. - “It is necessary that I have fewer co-workers than the Patriarch of Alexandria, and I think he doesn’t have many” (4:34). . Both haste and inertia are not permissible during Divine services - “without haste and without inertia” (14:190; 23:82). “We perform the Orthodox service, ancient, wise, full of grace and edification, weakly, in a hurry, shortening it - and we also hamper it with newly composed hymns, imitating one or two truly church ones, in external form, not caring much about whether the spirit of life is clear in them. What is more necessary: ​​should we try to give greater strength to the essential Divine Service or to complicate the force that constrains it? This is a matter worthy of attention and concern” (4:651; 23:82). But the Divine Service should not be delayed too much. Saint Philaret wrote to Archbishop Evlampius (Pyatnitsky): “They have already told me more than once that your priestly service is too long. Pay attention also to human weakness” (29:521). “Your prolonged sacred service requires careful consideration as to whether it corresponds to the purpose of edification. I was told that one of the members of the highest service classes, known for his zeal for the Church, who willingly endured the rather long church service of another bishop, could only listen to the Liturgy of your service once, and then had to move to another church. Such people should be attracted to the communion of prayers, and not removed: and therefore, shouldn’t the feat be proportioned to the weakness. A faithful personal listener told me the review of the late Bishop of Novgorod (Metropolitan Seraphim of Glagolevsky - K.S.) about your service: “If he is an ascetic, let him strive in prayer in his cell as much as he wishes, and in church let him conform to the custom and the measure of attention and strength of those present.” I agree with him and draw your attention to it for the benefit of the Church and your benefit” (29:527–528; 36:21–22). “Compare the work of holy zeal with the weakness of many and choose the middle, satisfactory for the rank and zealous, and not too burdensome for the weak. But forgive me that I say this, not just teaching, to which I have no right, but, if possible, to promote your peace and your service, wishing to advance with love” (36:19). The saint paid special attention to church singing. First of all, he complains that “on holidays they sometimes sing with excessive attention to art and therefore with damage to internal attention. I once happened to notice this in the singing of a doxology on a holiday in comparison with the singing of the same doxology at a semi-festive all-night vigil on the day of the Poltava victory” (8:80–81). “Trying to sing well, this external attention harms the internal. It is necessary to tell those who sing that skillful singing is pleasant to people for a short time, but reverent singing is pleasing to God and people, introducing into them the spirit with which it breathes” (8:79; 23:80). The complex singing at the Cross sounds ridiculous: “Don’t joke, Father Rector (Rector of the MDA Archimandrite Alexy, then Archbishop of Tverskaya - K.S.), with the matter of prayer at the Cross with arias and choirs. How could the priest and monk not understand how absurd this complexity is?” (14:114). And Bortnyansky’s concerts are not at all recommended to be sung in church: “Church hymns set to notes by Bortnyansky can be sung in church, except for concerts, about which there is a special rule” (2:86). Moreover, it is not good to give preference to someone just for the sake of a vote. “There is no need to strengthen your voice to attract a person to the monastery who is not attracted there by spirit” (8:187). It would be wrong to think that the Saint was against singing from notes. “I didn’t prohibit singing from notes,” he declares, “but I never found partes singing in nunneries to be decent, and therefore I never approved of it. It contains more work than benefit. “There is more vanity through imaginary art than edification and help from prayer” (8:257; 23:80). The saint advocates the preservation of Greek roots in church singing. - “If they sing well in the Lavra; if the root of Greek singing is there, why do they want to tear out this root and offer their own four-voice singing? “If you give me your notes, they will apply such harmony to them that they won’t even recognize your notes or your melody.” And when you say that this is different from your previous one, they will tell you that the harmony is correct and that all of Europe recognizes it as such. Therefore, it is better for us to sing, as St. Sergius blessed until now” (9:17-18). Those who sing well to God are not those who sing skillfully, but those who sing “reasonably and diligently. Last summer in the Lavra, in a large church, I heard an elderly man singing, alone and at odds with himself, but Vespers was good” (3:13). Bottom line: “Let the regent tune the choir, and the bishop spread the spirit of harmony in the church, so that it will all be one spiritual choir and organ of God” (23:81). “What should I tell you? – They sing well in the Yuryev Monastery. “Blessed are you, Christ our God,” they sing well to the point of tears. In general, I was there in peace” (4:36). During the Divine service there should be a sermon delivered in front of the lectern. “I would not recommend preaching without a lectern. We are accustomed to seeing the preacher at the lectern; and the preacher can lean on it with relief. Speaking without a lectern seems to want to hint that one is speaking without preparation. I had the lectern in front of me when I spoke even without writing. One day I happened to speak without him; but because late on the way to church I was thinking whether to speak, and what to say, and decided to speak when it was already too late to stop to claim the lectern” (14:190-191). A religious procession serves as a missionary matter, especially as an incitement to prayer, an uplifting of the spirit in times of disaster. “Is it necessary to say that the procession of the cross occurs for mutual stimulation to prayer, and not for idle talk and distraction? That priests should set an example for the people? That they need to look at the shrine being offered, and not at the crowd of people, to sing songs, and not to idle talk, to pray to God from the depths of their souls, and not to scatter others with untimely greetings? Will a soldier in the ranks bow and talk to an officer? Does a servant of God need less decency before God? (23:118). “A religious procession to organize a good deed near Posad. It is desirable that this be done with the zeal of the common people” (8:351). The saint rejoices: “And here, in different places, parishioners themselves ask permission to perform prayers and religious processions in parishes. It is all the better that this is done by their good will, and not by order. For these prayers they take miraculous icons, and as different times are appointed in places for this, those who wish can attend these prayers” (9:287)... “Our big religious procession last Sunday was attended by a large crowd and accompanied by people. The citizens asked permission to raise the icon of the Annunciation from Ustyug, and I agreed, although not without concern, because the icon is very ancient, and the wood may be dilapidated, and it is three arshins high. However, they carried it well, with several deacons, comfortably and gracefully” (8:351-352). Prayer services can serve as a manifestation of popular prayer. They are an expression of piety and philanthropy. “I think,” the saint writes to Archimandrite Athanasius, the abbot of the Holy Trinity St. Sergius Lavra, “between the private service of prayers, at the request of the people who give money, it is necessary, although occasionally, to serve prayers also at the request of the people who do not give money. In this latter case, the conscience of the employee testifies that he is doing a work of piety and philanthropy. Therefore, I wish that the hieromonk, who thinks in agreement with me, will perform a prayer service and a memorial service at the request of the petitioner”; the need is “for prayer to be with attention” (17:104–105). As if continuing and developing the same thoughts, Saint Philaret, in a letter to the successor of Archimandrite Athanasius, Archimandrite Anthony and the brethren, proposes: “Now, brethren, I am convinced to offer to your good zeal what at another time would have been decent and even proper for our monastery - to establish on Sundays congregational prayer singing to the Most Holy Trinity and our Reverend Father Sergius for the glory and thanksgiving, also in asking for grace, mercy and all gifts useful to the soul and temporary life, to our Most Pious Emperor our Emperor and his August House, to our brotherhood and monastery in Christ, to those who do good and to all Orthodox compatriots and fellow Christians. If this thought is met with your not only obedience, but also, even better, with voluntary zeal, then may this sacrifice be acceptable before God, through the prayers of His Pleasant” (7:394). Conciliar prayers to the Saints can be offered to those who are conciliarly or synodally recognized by the Orthodox Church and included in the calendar (19–2:90). The Saint makes a special speech about akathists: “My thought about akathists is to use the ancient ones for the Sweetest Jesus and the Mother of God, and not to introduce new ones, which are allowed to be published, but which have not yet received the full character of the church” (23:83). All creators of new akathists need to “wish that their akathists were works of the spirit, and not literature, so that they would lead the reader to contemplation, or immerse him in tenderness and nourish him with edification, and not shower him with a hail of laudatory words, collected with intense effort from everywhere. Saint Gregory the Theologian did not write an akathist to Saint Basil the Great" (4:650–651; 23:83). The saint notes that the Akathist to the Passion of the Lord brought him pleasant moments, but he doubts that everyone should be allowed to perform it. “It is not quite known that it belongs to Saint Demetrius. The list has not been corrected so that in some places you cannot guess how to restore the meaning. Is it right to say: “Strangely, Moses and Elijah rose from the dead and appeared to You”? Did Elijah need to rise from the dead? I don’t think that Saint Demetrius expressed himself in this way. And there is an incorrectness in the expression - the Saint would say: “appearing.” In general, it seems to me, it is not excessive caution to use during general prayers only what has been blessed and accepted by the Church, and not to introduce something new, albeit good, by private will, which can open the way to dubious innovations. It seems to me that we should try not to expand the church rule, but to ensure that the existing rule is carried out more and more sedately and slowly, in order to give more room for attention, reflection, tenderness and contemplation” (7:260-261; 23:82). If the mentioned akathist (to the Passion of the Lord) was published in the Uniate edition in Pochaev, “then how can we reconcile this circumstance with the opinion that it is the creation of St. Demetrius? Since the time of this Saint, the Uniates have never been with the Orthodox in such a relationship as to accept an akathist from them. There is a special reason to avoid using Uniate publications now that they are trying to introduce books from Orthodox publications into Uniate churches. I say this, not rebelling against creation, but explaining my hesitancy to use it” (7:263). Under such circumstances, it would not be out of place for the Holy Synod to “consider whether it is useful for the Church to print newly composed services and akathists, in which there are many words and little spiritual thoughts and edification, and to occupy the illegible with this, while they do not find enough time and diligence to accurately perform the dedicated essential church services by the God-inspired Fathers” (19-2:91; 23:84). It is noteworthy that Saint Philaret indicates the order of reading akathists in the monastery of St. Sergius and in the monastery: “...from Friday to Saturday it is proper to read an akathist to the Mother of God, in honor of Her Dormition... This order would also be suitable: from Saturday to Sunday - an akathist to the Savior, on Monday - to the Mother of God, on Tuesday - canons, on Wednesday - an akathist to St. Sergius, on Thursday - canons, on Friday - Akathist to the Savior, on Saturday - Assumption. If the rule with only canons is shorter, it will be easier for the weak, and the diligent can supplement it in his cell” (8:169). For whom and what does the Holy Orthodox Church pray for? - “The Church prays to us: “The Angel is a peaceful, faithful mentor, guardian of souls and bodies.” Prayer is important, and it is advisable that everyone, every time, pays heartfelt attention to it. During the priestly service, the Church asks for “Angels to serve with us.” And in this case, it is important for the servant that he offers this prayer with full attention and understanding” (7:172). - About those lying on the sick bed. – “It is a person’s duty to pray for the sick, and not to judge the one whom God visits” (29:331). – About the union of the Churches. - “The Orthodox Church prays for the unification of the Churches so that the existing union of the Orthodox Churches will be preserved by the grace of the Mother of God, and so that by the grace of God the union with the Orthodox Church and those Churches that have been separated from it by any wrong teaching will be restored” (23:76-77). “It is another thing to pray for the union of non-Orthodox Churches with the Orthodox Church in the Liturgy of the Catechumens, and another thing to remember the non-Orthodox in a diptych at the Sacrament of the Eucharist. The non-Orthodox, by their very unorthodoxy, have excommunicated themselves from the communion of the Sacraments of the Orthodox Church: this corresponds to their failure to remember them at the Sacrament of the Eucharist and their exclusion from the diptychs. And that at the Liturgy of the Faithful one can pray for the reunification of the Churches that have separated from the Orthodox Church, see the prayer in the Liturgy of St. Basil the Great: “Soothe the discord of the Churches”” (23:77). However, the Saint allowed, as will be discussed in Chapter 25, the commemoration of pious Lutherans at Proskomedia (!) (see: 10:278; 23:80)... - About sending rain. – “If it rains and if it doesn’t, do you pray? – We pray, but after a little rain in the past few days, the dry season continues. Call to the Reverend, that he may cry to the Lord for us” (8:26). - About everyone and for everything. - “What do you think about someone suffering in the flames and wanting his son to pray for him alone and not exhaust himself for others?.. You will say: how is prayer for all people prescribed for everyone? - the saint poses questions and answers: “For all, or for one, as the Church wisely teaches, “let us pray to the Lord in peace”” (19-1:115, 116). Among the prayers of the Holy Church, the commemoration of the dead stands out. The basis for this is found in the Old Testament - in the story of the prayer and sacrifice of Judas Maccabee for the soldiers who died on the battlefield (2 Macc. 12:38–45). “On the day after the battle, Judas came with his men to, as custom required, raise the bodies of those who had fallen in battle and lay them with their relatives in their fathers’ graves. Each of the dead had things under their clothes dedicated to the idols in Jamnia, which the law commanded the Jews to shun. Then it became clear to everyone that for this reason they fell. Everyone blessed the just Lord, who makes secret things revealed; and turned to prayer, asking that the sin committed be completely blotted out. The noble Judas convinced people to protect themselves from sin, having before their eyes what happened for the sin of those who fell before this. He also prepared, by collecting from each person, about two thousand drachmas of silver, and sent it to Jerusalem for a sin offering to be offered. He acted very well and wonderfully, thinking about immortality" (4:62)... And the Holy New Testament Church remembers those who have departed with faith and love “with peace and hope” (3:14-15). “Today we sing a memorial service for Prince Dimitri Vladimirovich Golitsyn (mayor of Moscow - K.S.),” the saint writes to Archimandrite Anthony. “You too will perform a memorial service and a fourty-day commemoration in the Lavra, so that the one who has departed... will be received by the Lord into the Heavenly Fatherland” (8:129)... “I don’t know the decree about Demetrius’ Saturday, except our Russian tradition. Perhaps the commemoration by St. Sergius of those who fell in the Battle of Mamaeva was the beginning of a general commemoration. Memorial Day may have been determined by the first convenience upon returning from the hike. Or, perhaps, after the death of Demetrius Donskoy, on the nearest Saturday near the Angel (the usual day of remembrance of the dead in the week, because on this day our Lord dwelt among the departed) they decided to remember him and his companions; and, as it was opportune for everyone to remember their relatives at this time, the commemoration became universal” (4:168–169). To the question: “Does the past block the path to the future?” The saint replies: “The rules are for the most part strict, but in one case there is a degree of leniency. There are also examples of Saints, although not many, who allow leniency... According to the ancient rules, Baptism covered everything that had passed, and was strictly punished for what followed after Baptism... One must pray, take note of the instructions of God's Providence, and listen to the judgments of those who strive well in piety. I think that out of love and humility, they will not condemn the unworthy, and with their blessing and prayer they will make him worthy” (4:114). But if unknown people ask to serve a memorial service for unknown people, then one must say: “We do not know whether these people lived and died Christianly, therefore we doubt to remember them; commemorate them where they are known” (10:351). In connection with what has just been said, the following saintly judgment receives special resonance: “The Church teaches us to pray for the departed, without speculating whether any of them are in hell, although it is likely that there are such among those commemorated in the Church. This is good and humble, because we do not know the lot of those who have departed, we do not entertain the condemning thought of anyone that he is in hell, and we do not boldly ask. In the prayers of Pentecost we have evidence that the Lord “deigns to accept prayerful cleansing for those held in hell.” But perhaps the Church had a special thought, this prayer, containing a lot of boldness, to relate to a special day, and not to present to every person and time... God is infinite in mercy, but we are commanded to know our limits. Among those held in hell there are those about whom the Church has not allowed either singing or sacrifice. We do not lock them up in hell, but we obey the Church. And isn’t it safer to strictly adhere to the limits of this obedience?” (7:171, 172). The saint sends to the abbot of the Holy Trinity Sergius Lavra, Archimandrite Anthony, a “sample of the memorial” for the deceased, according to which the commemoration was carried out during the reading of the Psalter in the Gethsemane monastery. It commemorated everyone who had passed away “from century to now,” the imperial court, the priestly and monastic ranks, all those who worked for the common good, the soldiers who bore fruit and did good in holy churches and monasteries, especially in the monastery of St. Sergius, who had mercy on the poor, who visited the sick, who stood up for the weak, who fought for the truth, and all who commanded to pray. for them, who died a sudden death, did not receive parting words of pre-mortem repentance and communion of the Holy Mysteries, were killed on the battlefield, also from robbers and slanderers, deprived of various ways of life... “Remember them, Lord Himself,” we read the memorial, “knowing each person’s name and spiritual needs, and grant them purification and forgiveness, and grant them peace and weakness, the invincible power of the Cross, the prayers of the Most Holy Theotokos and all the Saints.” Next comes the name-calling of the kings and archpastors who died during the time of St. Philaret. (For the full text of the commemoration see: 8:165–166). The Divine service during Holy and Bright Weeks is deeply meaningful. “The church rites of Holy and Bright Week, or, as the ancients said, the Easter of suffering and the Easter of resurrection, are truly a wonderful treasure. Every day of Holy Week you see in the church what is happening in Jerusalem and on Calvary that day. With what completeness and accuracy one continuous fabric of events and contemplations is woven from the four Gospels! How significantly close are prophecies to events, and prophecies mutually illuminate events, and events illuminate prophecies! One cannot help but be convinced and feel that this was “the will of the Holy Spirit” and the Fathers of the Church” (9:133–134; 23:78). During these two weeks, “the charter and the property of time eliminate additional services to the Saints. It is blessed to put aside the akathists in these days” (10:262). On other days, additional requests can be entered. - “Prayer requests, not according to tradition, but according to example, began to be used more often than usual in Moscow, because our sins have multiplied, and most of all they require repentant and tender prayer” (4:594). The tender prayer of the priest and the people, combined with the sacred sprinkling of water, can and does work miracles. “An eyewitness told me,” Saint Philaret tells us, that when the steward reported to the landowner in the village that a worm was damaging the fields, the landowner immediately invited a priest and gathered the people; They went to the fields, blessed the water with the prayer laid down for this occasion, sprinkled the fields and their edges, where devastation meant the trace of a worm. The next day, the steward brought the landowner a lot of dead worms from the field, as proof that the disaster was over. It was not this year, but our God and Lord Jesus Christ yesterday and today, the same and forever. Cry to the Lord, so that He will not be completely angry and will not reward us for our sins, but may He look upon our humility, and may He satisfy His poor with bread. Let us fall down together to Him” (3:70)... The church is a holy place, and this must always be remembered and also honored. – First of all, the Saint condemns the trade in sacred objects. He bitterly informs A.N. Muravyov, the trustee of the East: “The Archimandrite of Esphigmen (from the holy Mount Athos. - K.S.), while in Moscow, announced in his reports about the cross with part of the life-giving tree, and wrote on his cell above the door: whoever wants to venerate the cross must put some silver...” (4:409). Further, it is strictly forbidden to talk in the church. “The Vespers are not sung so that during it the nun will interrogate the abbess” (8:253), declares Saint Philaret and gives two instructive examples of behavior in a holy place: 1. “I asked Princess Tsitsianova what happened between her and you (A.N. Muravyov - KS) in the church? And when she told me, I told her that talking in church during Divine services is under no circumstances permissible; that the one who reminded this, no matter who he is, must be thanked, and not enter into a dispute with him, that the expression: “Church police” is indecent and offensive. You see that I'm not protecting her. But now I will tell you: if you, having heard those speaking in the church, said to yourself: Lord, command the Guardian Angel to remind these souls of silence, you would have sufficiently fulfilled your duty, remaining within the limits of reverence and silence. But when you sent a sexton to quiet those who were speaking, I won’t say whether you went beyond your limits, I will say that you were within the limits of jealousy. But when they did not listen to the admonitions, and you sent another time, from which the one who did not accept the admonitions went further and entered into a feud, then, I think, you acted beyond the limits of moderate jealousy and caution, and with a second embassy you created the opportunity for a strife, which probably would not have happened after the first” (4:394-395). 2. “Monk Isaiah reprimanded one noble woman during the Liturgy for why she was standing with a book and praying with gloves on. She cried and then complained. Isaiah justifies himself that he wished her well, and I could not assure him that he was not appointed to teach and especially confuse a person during the Divine Service, and that he needed to be reconciled” (7:68). If you are not allowed to talk in church, then even more so you are not allowed to leave the service before the end, even if there are important reasons for this. “If I arrive during a church service, no one should leave their place in the church,” the Saint commands (7:14). We must strive to attend church every Sunday and honor Sunday. “It’s a shame to see,” says Saint Philaret, “that non-Orthodox are better than Orthodox in observing Sunday. Sometimes this disorder cannot be corrected by human means: we must fear corrective measures from Heaven, stronger than what we are already experiencing” (9:244). And the saint points to the finger of God that appears from time to time: “His threatening finger is still above us. Last Saturday evening, the son of the Assumption protodeacon, who had completed his seminary studies, asked his father for permission to sing the Cherubic Hymn on the piano; the father did not want music on the eve of the holiday, but allowed it; the son fulfilled what he wanted, went to bed and two hours later died of cholera, and a day or two later his mother followed him” (8:370). To serve faithfully, one must turn to the Church Charter and be determined by it. “The application of the Annunciation Charter to the celebration of Queen Alexandra, in my opinion, is incorrect. The charter connects one feast of the Annunciation with the day of Easter: since it is a feast not only of the Most Holy Theotokos, but also of Christ. For the Feasts of the Saints, the charter of the general service commands, like the stars before the sun, to hide before the day of Easter, and only at its evening to reveal their light” (9:33; 23:78). But it is hardly possible to foresee everything and give detailed instructions. - “Really, based on the news that somewhere in the Kharkov or Kursk diocese they sang a prayer service to St. Thomas Monday, should I order in the Moscow diocese not to sing a prayer service to St. Thomas Monday? Or: is it necessary to order that everywhere everyone sing the all-night vigil for six hours, and that no one gets tired? The all-night vigil at six o'clock cannot be a general rule. Or: is it necessary to print a special service for each week of Lent for clergy who do not know the rules?.. And the printed service of the first week does not satisfy this, because from this book alone it is impossible to perform the services, but a monthly menaion is needed as a benefit. And just as the services of the first and Holy Weeks amount to four quarter-page volumes, how many rural churches could buy fourteen volumes of services for the entire Lent?” (4:424). The saint laments that “we do not know how to perform the universally obligatory Divine services in full, without haste and abbreviations, but we invent extended services, rich in words rather than in force” (10:343; 23:81). The saint also notes the positive, about which he rejoices: “One pilgrim told me: how well the prayer service is served at St. Basil’s! Not drawn out, but carefully and clearly. And with what attention the cleric places the chains of the Blessed One on the pilgrim, showing neither haste nor burden when repeating the same thing many times! I asked: what about the Lavra? And it turned out that the pilgrim was less satisfied there, although St. Basil has fewer servants, and it is more necessary for them to rush to their family than for the monastics to go to their cell. Shouldn't we give each funeral assistant and divide the day between the two? (8:267–268). “Let us fall, Father Viceroy,” calls the holy Archpastor, “to our true abbot, the Venerable Sergius, with a prayer that he will arrange and preserve us as his novices of the same mind and of one mind, so that he will give us peace, undisturbed by my contradictions” (8:339). “If you were in a cold church and listened to the service, ... then you made a sacrifice to God and received His blessing” (21:18). “If on the feast days of some saints you do not happen to be at the Divine service due to difficulties in your home life, do not outrage yourself. He who diligently performs his office, obeying every human decree, for the sake of the Lord, prays. Moreover, one can and should steal some minutes for God in everyday affairs. Why do we have the gospel? You say to call to church; but this is before the start of the Divine service; Why is there something sacred in the middle - the tinning of the gospel, simply called: “Towards the Worthy,” that is, the time when they sing: “It is worthy and righteous,” and so on? One of the reasons for this establishment is so that those who cannot be in the church can also use it. This is the gospel just before the consecration of the Gifts. So, having heard it, remember that at this time the Holy Spirit descends on the altar and the Body and Blood of Christ appear on it” (29:226). “And accept the deprivation that you cannot visit the church of God not only with sorrow, but also with peaceful obedience to the will of God. Let the name of the Lord dwell in your heart, and let the incense of prayer rise up from your soul: and then you will not be strangers to the church of God” (23:15). You can and should pray not only in church, but also in another place - in any place. We heard at the end of the previous message the words of the Saint: “...you cannot visit the church of God” - do not grieve, but keep “the Name of the Lord in your heart, and let the incense of prayer ascend from your soul - and then you are not strangers to the church of God” (23:15; 29:226). We should remember “Abba, who came to the king’s house, stood in the corner waiting for the king and read the hours to himself” (3:77). “And in family life you can find and set aside time for prayer and silence. The Lord will accept home prayer instead of church services, when it is not convenient to participate in this... You can work for the Lord both in solitude and in the family” (21:16; 23:14). We are obliged to glorify God in every place and at every time. “I,” the Saint teaches, “would consider approaching prayer more privately than solemnly” (8:332). A favorable time for prayer is the evening, when we can calm down after the bustle of the day. - “When going to bed, read the prayer: “May God rise again,” or a complete psalm beginning with these words, protect yourself with the sign of the cross, as the prayer book teaches. Do not embarrass yourself by remembering some accident that you do not understand, or perhaps understand worse than it is. It is true that at the name of Jesus every knee will bow, in heaven and on earth and under the earth, that is, either it will bow reverently, or it will fall and faint in fear” (21:57). – Evening time, which reminds us that evening will come in our lives, is appropriate to devote to the remembrance of the dead. – When going to sleep, pray: “Lord, give rest to the souls of Your servants, and grant to our souls fellowship in Your Name in faith and grace, and in Your heavenly mansions, rather than short-term intimacy in the earth and in the grave” (3:12). And on the bed of sleep, in weakness, illness, it is good to glorify God “and call, in imitation of the one who wrote: “I remembered You on my bed” (Ps. 63:7)” (21:60). It is good to use prayer while taking medications. “Hear that the Church prays for those who are sailing, traveling, and the sick. Whoever can, praying for the soul, health, simply leaves it to the will of God, but he who prays for health in order to use it to cleanse his sins does not sin” (21:25). Proud dreams come - do not interrupt the prayer. “If an evil thought comes, attempting to drive a person out of the realm of the spiritual world, stop and confess your weakness with the words of the three youths: “You, Lord, are right, but we are ashamed of our faces” (Dan. 9:7); then, on the advice of Saint Demetrius, cry out to the Lord with the words of the psalm: “Those who drive me out today have destroyed me” (Ps. 16:11), My joy, deliver me. Therefore, continue your work with attention, without entertaining yourself with what happened” (21:72). Also, if “insurances” begin to overwhelm you, reject them and courageously continue your prayer. “Why be afraid and why stop when you pray the Psalm of David? This is the inspired word. It can give the mind of Christ, and not shake the natural mind” (21:40). There is also a Cross against hesitation. We repeat: “By the power of Your Cross, save us, Lord. And the mental image of the Cross is a weapon against attack” (8:72). Those who say that “prayer is nothing other than deeds” can calmly remark, for example, like this: “This seems to be true, for it is said: “Not everyone who says to Me: Lord, Lord, will enter the Kingdom of Heaven, but do the will of My Father who is in Heaven” (Matthew 7:21), - but what is this Savior for, teaching how to do the will of the Father His own, he taught prayer, and even gave a sample prayer: “Our Father” and so on. For this, He Himself, having done all possible good deeds, practiced prayer, as, for example, once “at night in the prayer of God” (Luke 6:12) (29:231–232). And what is also important: the time of prayer is not limited - you can pray as much as your heart desires - “prayer will not make a person sick, but this can happen from grief combined with impatience” (21:51). The saint draws attention to the very image of prayer. First of all, “one must try to be constant in prayer and unshakable by unexpected events; but one must also be quiet and humble in it, and not give daring to the imagination” (21:40). The real treasure is inner prayer. – It “is a treasure hidden in the village, for the acquisition of which one can and must sell everything that is not internal, that is, leave behind everything that entertains and prevents one from going deeper into the foundation of the soul and entering into grace-filled communion with God” (29:352-353). You can pray in your own words - “in simplicity, a believer sometimes prays in discordant words better than one who understands, for which there is an example in the legends of the Fathers” (23:81). The correctness of prayer is not in the number of words, but in the manner of their pronunciation. “It is better not to multiply the number of prayers and readings, but to try to read a little of what you read slowly, deepen your attention and, so to speak, give yourself time in peace to taste the spirit and power of what we read” (29:220-221). There is no way to fulfill the prayer rule - “cry out to the Lord mentally and heartily, and also recite the psalms and prayers that you know from memory. The Lord demands the heart” (21:76). For the weak, it is permissible to pray while sitting. Such a Christian can even “put” a chair in church (21:75). The content of private prayer outside the church is as varied as in the church. - “How to reach our limit in the right way, and safely step over a difficult step, to an ascending degree, and not a descending one” (4:646). – They thank God “for what he gives” (9:78). “If tears are given, we must thank the gracious God and use them to cleanse the soul. But just as nothing should be excessive, sometimes tears need to be set a limit by turning the mind to another good activity” (23:15). – They ask for God’s help (23:27), ask for guidance “in what is true and useful” (10:73), and if help is not given quickly, “one must not lose heart, but continue to strike at the doors of mercy, and at the same time one must strive in order to restrain unfavorable movements of the heart and will” (23:27-28). – Pray for unanimity and peace (8:339). - They intercede for those who are not pacified. “Your guess,” the Saint writes to Archimandrite Anthony, “that what is happening in the school tower comes from some departed, unpacified soul, in my opinion, is acceptable. It seems that this is not one soul. The darker one, who knocked at night with iron boots: and therefore, after the presence of the shrine, the place visited by the shrine became inaccessible to her. For another, it remained accessible, and, moreover, during the day, as less alien to the light. It is a good deed to also perform the blessing of water and a memorial service” (10:13–14). And one more thing: “The Secretary of the Academy began to imagine at night that Nestor was walking around his room with familiar steps. After several sleepless nights, the secretary opened up about this to the rector. The rector inquired to see if Nestor had cared about anything before his death, and having learned that he owed a small amount of money, and died without paying the debt, he ordered the debt to be paid and a memorial service to be performed for Nestor - and the secretary rested peacefully after this” (10:14). One can recall here the story of the Saint about a certain saint who, “accidentally remembering the virtues of the pagan emperor, prayed for him, and had a revelation that his prayer was not rejected, but that he should not offer such bold prayers” (7: 171-172). It is pleasant to pray for those good souls, “of whom you know that they see the Creator and in Him draw closer to us, and He alone knows which of the two is more beneficial to the other, the one praying or the one asking for prayer” (4:273). It is good when private or cell prayer is performed in complete secrecy. “Unnecessarily one should not talk about one’s spiritual exercises; but is there anything to be proud of, even if we talk about our exercises? The Savior in the Garden of Gethsemane prayed until he sweated blood: what an intense prayer! Praying on Tabor, He was enlightened even down to his clothes: this is prayer that is graciously effective!” (29:225). The saint rejoices that many people offer many prayers, calls not to weaken in feat, “protecting himself with prayer and patience” (8:36,96), and again asks the brethren of the Holy Trinity Monastery to fall before the Monk Sergius, may the Lord have mercy (7:271). “Let your life continue so that you may help us through prayer and example who are struggling with the rumors and excitement of the day” (2:94). The holy Sacraments are performed both in the church and outside it; outside the church, Baptism, Confirmation, Repentance, Blessing of Anointing and, in exceptional cases, Marriage can be performed. “It is difficult to plan with your own reasoning” the teaching about the Sacraments, says Saint Philaret, for the grace given in them “acts in sincere believers, both openly, in a feeling of peace and consolation, and secretly, through the very feeling of deprivation. God’s gift is stronger than our unworthiness” (14:36; 21:19). And the Saint writes sufficiently about the Sacrament of Holy Communion. He also talks a lot about the Sacrament of the Priesthood, why this will be revealed in a separate (next) chapter. The Saint does not speak in many words about the Sacrament of Repentance. And he speaks about other Sacraments, touching on them as if in passing - either in connection with a conversation about something else (see about Baptism, Blessing of Anointing), or when judging about their canonical side (see about Marriage). About the Sacrament of Confirmation it seems to be said in one sentence: “The name Confirmation shows that the Sacrament is not only the substance of the world, but also an action - anointing” (14:52). Baptism covers everything that has passed and demands “for what followed” it (4:114). Baptism not performed by a Greco-Russian priest, although recognized (see 23:112), is stated: “If those baptized by pouring, according to the opinion of Constantinople, are not baptized, then how can the “oikonomia of condescension” make them baptized without performing Baptism on them? If the Greek Church places on the Russian responsibility for recognizing as baptized those whom the Greek recognizes as unbaptized, then the Greek Russian recognizes the Russian as having erred in a very important matter, and consequently there is no church unity... With the unity and communion of faith and love, one private Church must protect the other in the correctness and purity of action, and especially the oldest. If it were not for a reliable witness, it would be difficult to believe that the learned Ikonomos considers “Western baptism both valid and not valid,” depending on whether it is the will of the Church for an Oblivian to be baptized or unbaptized? Is not the power of Baptism in the name of the Holy Trinity, and not in the mysterious grace given to this action by the institution of Christ by God? Is it possible for the will of man, even if it were the will of the Church, to make Baptism a simple washing, or a simple Baptism?” (4:369). The Sacrament of Repentance precedes the Sacrament of Holy Communion and is inextricably linked with it. What should we, the weak, the spiritually poor, do? - the saint asks the question. “We rise with difficulty, but easily fall; we have not yet made corrections and again damage what has been corrected, not thinking that it is easier to correct what is once damaged than what is damaged again after correction. When we see our sins, the enemy says: “They are not so great.” When we think about correction, he suggests that it is difficult and boring. When we do a little good, he assures us that we are already excellent people. But we do not think that even evil people have some good deeds; for evil, completely alien to good, tends not to exist on earth, but in hell. We don’t understand how others struggle to the point of death for eternal life and mourn their little sins in secret. May the Lord awaken with His grace those who indulge in spiritual slumber” (29:257-258). If we are unable to endure feats and perform holy virtues, “let us at least bring to Him sorrow for our sins and unworthiness, complaints about ourselves and humble pleas for forgiveness and help. Just as He is righteous to give good reward to those who strive, so He is abundantly merciful to forgive the repentant and show mercy to the weak” (29:354). While expecting generosity from the Most Merciful, we must not allow contempt for others in our souls, especially since it can turn back on us. “There is no need to despise the light, just as there is no need to respect it. Good is worthy of respect, evil is worthy of contempt, and in the world there is both. That it is hard to be in contempt, this thought should be the subject of repentance. Blessed is he to whom glory and dishonor in the world are all the same” (29:272). During confession, one must reveal everything, without hiding and without considering any sin to be insignificant. “I advise,” the saint turns to the penitent, who last time before receiving the Holy Mysteries allowed himself to be distracted by worldly, temporary things, “I advise: during future confession, reveal to your spiritual father that the previous time before communion you were distracted by thoughts of temporary sorrows. However, thank the Lord for this, too, that He has vouchsafed you to receive communion when you have a noticeable lack of readiness: in the Sacraments He secretly does His work even when we do not know and do not feel; if only we were not scattered through negligence” (29:238–239). If confusion occurs during confession, it is useful to find the reason for this. “It happens - from the remnants of pride, common in our carnal man, that those who repent restlessly become indignant, seeing them guilty and unclean, instead of meekly and tenderly complaining before the beloved Lord, whom we have offended. In such confusion, we must expose ourselves in advance and, moreover, think that God already sees us in all our guilt and impurity before our confession and is only waiting for our sincere confession in order to cleanse and forgive us... It happens that the concern not to omit any sin in confession produces anxiety in the spirit and confusion in thoughts and memory. As a warning to this, we must think that “the heart is deep” (Ps. 63:7), and therefore ask God, who searches hearts, to bring us into the knowledge of our sins and from our secret sins, that is, such sins that we did not notice and did not confess, to cleanse us, as David prayed (Ps. 18:13). A sin brought to memory after confession, if it is not convenient to reveal it to the spiritual father and if it does not disturb the conscience too much, can be confessed before God alone with the firm intention of avoiding it and confessing it at the first opportunity. Writing a confession can sometimes be useful, and sometimes the heart of the repentant pours out with greater simplicity and purity in words not prepared in advance. The confessor, depending on the state of the penitent, can better resolve such cases: if only the penitent asks with a sincere desire and with faith to receive the word of salvation” (29:216-218). Although repentance for all sins is required, this does not mean that the confessor can interrogate the person being confessed. “A priest who, in secret confession, decided to intensify the interrogation, of course, is subject to severe punishment” (10:127). After confession, the penitent may be prescribed penance, that is, some pious exercises, and sometimes even deprivations, aimed at correcting sin. But this should be prescribed wisely and carefully: “In our relaxed age, it is hardly possible to conduct penance exactly following the rules: it is more necessary to observe the state of the penitent, so that penance leads him to correction, protecting him from two extremes - from fearlessness due to relaxation and from despair due to severity” (23:114). “May the God of repentants and the Savior of those who sin grant to all of us who repent pure repentance and a firm intention of correction, and in His Divine communion may the gracious One impart to us His power, enlightening, instructing in good, confirming in good and protecting” (8:365). “The good doctor fast is coming; carries the medicine of repentance. I wish that he would find in our brethren only minor and treatable illnesses,” the saint, as it were, completes his judgments on the Sacrament of Repentance and begins to reflect on the greatest mystery—Holy Communion. “And so that, healed and revived by the Divine food of the Body and Blood of the Lord, you may greet the bright day of the Resurrection of the Lord with bright souls” (10:166). “I ask: why is the church built and consecrated? For worship in general? – It also takes place outside the church. For the Sacraments? – And most of the Sacraments can be performed outside the church. Only one Sacrament, the Sacrament of the Body and Blood of Christ, certainly requires a consecrated church. Consequently, the church is built and consecrated especially so that the Body and Blood of Christ can be sacred and preserved in it. This greatest shrine on earth required a holy repository. From this it follows that only when absolutely necessary can the Body and Blood of Christ be taken out of the church, and whoever has it in a simple house or cell unnecessarily insults the shrine... Do not point to the times of martyrdom. Then there was a need to have Divine guidance, because it could be needed suddenly, without the possibility of resorting to the church. Don't point to the ancient desert dwellers. The distance from the church provided a reason to have spare Holy Gifts. But on the contrary, other desert dwellers spent many years without daring to demand this, and only before their death, according to a special dispensation of God, were they honored with Holy Communion. You can point to perfect recluses. In this kind of people there are people who cannot be judged by general rules, which not everyone can imitate: one must think that they, with an inner attraction and calling from above, both to the retreat and to the communion of the Holy Mysteries in the retreat, decided not only according to their own reasoning, but with the blessing of their spiritual fathers and superiors” (9:127-128; 23:109-110). The saint urges you to beware of arbitrariness in relation to the Holy Mysteries - arbitrariness denies obedience and humility, and increases self-will and pride (9:128). It keeps the church of God with the Body and Blood of Christ the Savior preserved in it from self-will and pride. Having a church and the greatest Shrine in it, you don’t have to look for other worship. “Give thanks to God,” the saint teaches, “that it has been given to you to approach the Shrine, not only to the Kyiv and Moscow, but also to many others, starting from the supreme one in Jerusalem. This is not given to many, but this does not prevent them from struggling in their sanctification. You can turn in spirit to the Shrine, which you approached with your feelings. However, St. Petersburg is not without Shrines; and every church has the most holy thing, the Body and Blood of the Lord” (4:244). The basis and opportunity for the Sacrament of Holy Communion is given by the words of Christ the Savior: “Take, eat, this is My Body, this is My Blood” (4:419), and through the clergyman - his invocation of the Holy Spirit and blessing - the Holy Spirit “performs the Sacrament over the presented... Gifts” (4:419). Holy Communion is one of the greatest Sacraments in its mystery - here the very substance of the Sacrament is shrouded in mystery. “The Sacrament is incomprehensible; the action of transubstantiation is incomprehensible; it is incomprehensible how transformation takes place... But the “image” of transformation is different; another "moment". For example: it is incomprehensible how God breathed a living soul into a man, but whoever says that God breathed a living soul into him on the sixth day of creation, after the creation of the body, and thereby determines the “moment”, will he say something incomprehensible? And the one who says that when the blessing of the Holy Gifts was completed, “then” the transfiguration took place, and thus determines the “moment” - will he say the incomprehensible? (4:231). The priest says: “And make this bread.” “It is obvious that at this time the celebrant still has “bread” before him, which has not yet been “created” by the Body of Christ, the consecration of which, however, began from Proskomedia, and, of course, not in vain and not without any significance. But when this blessing is completed, the celebrant, with a bow to the ground, already expresses reverence for the Body and Blood of Christ” (4:232). The saint also agrees with the following statement: “When the words of Jesus Christ are proclaimed, the Holy Spirit is invoked and the Holy Gifts are blessed” (4:218). The words applied to the Lamb of God – “broken and indivisible” – also remain a mystery. “Without a doubt one must believe that he is “undivided,” but the service book does not consider the words “fragmented” to be absurd, and the rite contains the visible effect of fragmentation” (7:241). It is enough for us to worship with faith and humility “the Lamb in the mysterious Liturgy, brought down for our weakness from Heaven to earth. We must be faithful in the small things that have been entrusted to us, and not boldly stretch ourselves to much that is prepared for those who have stood the test of faithfulness in small things” (21:56-57). In the Holy Eucharist we receive “the true Body of Christ” – here “not an icon, not an image of the Body of Christ” (4:52). To receive the Holy Mysteries - the Body and Blood of Christ under the guise of bread and wine, “it is necessary that on the paten and in the chalice there be the Body and Blood of Christ under the guise of bread and wine. You can take from the paten what is on it, but you cannot take what is not on it. If, before communion, the true Body is on the paten and the Blood of Christ is in the chalice, then there is no reason to doubt that they are also in those parts that after communion remain on the paten and in the chalice or in the tabernacle” (14:51-52). And further: “The Lord established the Sacrament and gave His Body and His Blood, not only so that they would know that it was Body and Blood, but so that they would partake” (14:52). “We eat the flesh of the Lord at the Lord’s table: is it not more nutritious and medicinal than anything nutritious and medicinal? Isn’t it here that we bring up our hunger and thirst and the need for reinforcement, so that the Bread, from which those who come live forever, will strengthen the heart and physical person, and bless all our food so that it is quite nutritious and beneficially medicinal? (19–1:123). Polemicizing with the Roman Catholics, the saint declares: “It is in vain that the Latins think that we humiliate the words of the Lord. They have power and importance in their place, consistent with the purpose of pronouncing them in preliminary prayer, as an expression of the greatest benefit of the Redeemer, and as a commandment in action. And the offering of the Eucharist that we make is the fulfillment of that commandment. It is in vain that we are reproached for attributing a lot of power to the clergy. We imagine it only as a visible instrument, and the perfecting power in the Eucharist, as in all other Sacraments, is the single grace of the Holy Spirit. This objection of the Latins is a repetition of their ancient reproach, which was very easy and soon to be born, if at the Council of Florence the pope himself admitted to the Greek Emperor that he could not serve according to the Eastern Order, because he was not known. The spirit of hostility even now prevents them from thoroughly knowing what they reproach us with” (4:227). Their idea that transubstantiation occurs when the words of our Lord Jesus Christ are proclaimed is “inconsistent with the ancient tradition, and, if I may say so, senseless” (4:235). An important part of the Divine Liturgy is the pronunciation or reading of the sermon. “There were readings of teachings at the Liturgy, except for the days of long service,” the saint testifies in a letter to Archimandrite Anthony. – On Sundays and holidays, he read the teaching from the synod or others, according to his election, the leader in the ministry. It is also suitable for those who are not serving to read the sacrament during the sacrament, from the same teachings or daily readings, especially on weekdays” (7:3). The Holy Gifts must be treated with caution and due reverence. During communion, it is necessary to hold the veil and “see that the Holy Thing is not only received, but also consumed, before the communicant leaves the veil. This is also necessary because some intentionally hold a particle of the Holy Gifts in their mouths” (10:386). “It is better to take out a part of the floor, for example a stone on which the Shrine has fallen, completely and put it in the river, where no foot will trample on it” (10:386). “Reverence for the holy thing should be acquired constantly, and not excited for a short time” (21:50). A bloodless sacrifice, as a remembrance of the saving sacrifice of our Lord Jesus Christ, is offered “for those for whom Christ died. The Church does not teach that He died for the Angels. Isn’t that why during Proskomedia only people are remembered and angels are kept silent? The prayer to Christ God, the glorification of Christ God, is common to us and the Angels; This is what we call them to do - the Body of Christ has been given to people. They, Angels, concelebrate our Sacraments, but they partake of the Holy Mysteries of God in their own heavenly way and order, unknown to us” (7:172-173). – The Lord’s Table, communication in it, is for the consolation of souls “and for the advancement of a life pleasing to God” (7:121). The prosphora itself is given or sent only for blessing, “and not for satiety” (7:71). In Holy Communion, “The Lord reveals to us, unworthy, His truth and mercy” (29:238). And the Saint, as soon as he heard about the death of Vladika Seraphim, who ordained him († 1843), he himself celebrated the Divine Liturgy and requiem for the deceased and invited the clergy of his diocese to do the same. “A few days later,” notes Saint Philaret, “I saw him in a dream; I saw him as usual, and, continuing to see him in the dream itself, I had the consciousness that I was seeing someone who had passed away” (2:64). One must prepare for the reception of the Holy Mysteries in order to taste them, if possible, with dignity. “If you encounter an obstacle to fasting and joining the fast, this can be rewarded without any restrictions at another time. You just need to choose and arrange the time in a manner suitable for preparing for this” (29:227). “You are preparing for Communion. Let the Visitor of souls Himself prepare an abode for Himself in you, as it pleases Him. If you are outraged by the thought that your abode is not sufficiently decorated for Him, remember the manger and calm down” (29:223). Although the saint notes that “from the increased custom of communion of the Holy Mysteries not often, it would hardly be convenient to suddenly switch to weekly communion” (10:230–231), nevertheless, in some cases he recommends: “Let the weekly communion of the Holy Mysteries be for the youth Sergius a fence of light against the attack of darkness” (7:258). However, “coming to the Lord’s Table more often is a matter of faith and love, but there is boldness, and not everyone can have boldness correctly” (29:339). When the clergy “are afraid of their boldness, that they often approach the Holy Mysteries,” they have the right thought for reassurance: they “obey in this duty the calling and the will of the Lord who called them to His service. Those who do not have this calling can sometimes approach the Holy Mysteries more often, out of a special desire, or out of a special need, and sometimes restrain themselves so as not to be too daring. The current painful time provides a good reason to partake of the Holy Mysteries more often” (21:50). As for the reception of the Holy Mysteries both on Holy Thursday and on the day of Easter, in the past they considered this not only compatible with all the faithful, but also obligatory. Jesus Christ is the same today (Heb. 13:8). The only question that remains is whether we are ready to draw closer to Him. The answer can be given by conscience and the spiritual father” (29:289–290). Do we need to receive communion more often - “should we hurry to begin the Holy Mysteries - take the advice of your spiritual father and follow him” (21:37). “Ask your spiritual father to allow you to begin the Holy Mysteries, to which we all come not as worthy, but as seeking healing and help” (21:73). You can always go to the Holy Lavra. - “To go to the Lavra and prepare for Holy Communion, what doubt is there in that? God bless. Let only labor be within one’s strength” (21:62). When there is a mortal danger, they are allowed to receive Holy Communion and are subject to punishment. “That sinners who should not be admitted are allowed to receive Holy Communion before punishment, this is based on the assumption that punishment is associated more or less with the danger of life, and when imminent death is foreseen, then, according to the rules, every sinner must be admitted. Returning to life, he will return to penance” (21:65). You also need to know that “a sick person can take medicine even on the day of communion of the Holy Mysteries” (29:338). It should also be noted that the Saint did not allow the Liturgy to be celebrated on the weekdays of Great Lent. “I never allowed,” he writes, “to perform the Chrysostom Liturgy for commemorations or holidays during Great Lent, except for the day of St. Alexis; but we have now moved this from Monday to Sunday. I allowed the Chrysostom Liturgy during Lent only in house churches, for two extreme needs - for the ordination of a priest, so that the parish church would not remain empty for a long time at such a time, and for the communion of numerous cadets, whom it would suddenly be impossible to confess on Saturday and to commune on Saturday” (23:79-80). However, the saint also indicates a different order: “The celebration of the Chrysostom Liturgy on fast days is not, in essence, an important change in order. In ancient times this was not looked upon in some places as it is now generally seen in the Orthodox Church” (23:79). The saint repeatedly expresses his joy that there are many communicants: “I rejoice that you have many who come to the Lord’s Table. And on the first Saturday of Lent the Lord vouchsafed me to minister to more than four hundred communicants” (7:352; 9:340). He rejoices and affirms: “Going to the Lord’s Table is what is necessary and desirable” (21:46). In the Saint's discussion of the Sacrament of Marriage, the practical side predominates. Noticing as a pleasant phenomenon that children humbly and tearfully ask their parents for “a prayerful blessing for a future union,” the saint discusses what kind of marriage is valid. “If the Sacrament of Marriage, performed by a non-Greco-Russian priest, is considered invalid, then the Sacrament of Baptism, performed by a non-Greco-Russian priest, must also be recognized as invalid.” But this is contrary to church rules (23:112). “Marriages married by a forbidden priest, but who did not recognize this, were hard to recognize as completely insignificant. After the sacred rite has been performed, and because the couple accepted it with faith, as real, churchly, it is better to recognize them only as requiring confirmation, by repeating the last prayer, just as this is done with marriages of minors. And this must be done in church without crowds, but following the example of confession, so that the consciences of those getting married are calmed and there is no confusion for them” (6:13). More about the third marriage. “You complain about the severity of the third marriage... Think about it, and you will find that the rule is right. Remember what the Apostle said about the mystery of Marriage: “I speak in Christ and in the Church.” Marriage is mysterious, as an image of the spiritual union between Christ and the Church. Christ has one bride - the Church, and the Church of one Bridegroom - Christ, therefore the perfect image of this union is a single marriage union. Consequently, there is leniency in Christianity for a second marriage, and whoever demands leniency a second time is little worthy of leniency. This is the thought of the Church Fathers about the third marriage. It is enough that they do not deprive him of leniency a second time, although with reproach” (16:13). Although Saint Philaret does not approve of divorce - “there is a lot of sorrow and unhappiness in it” (21:39) - he considers it necessary to separate from the castrated person. “The purpose of marriage is procreation. If the law dissolves the marriage of a person who has a natural physical inability to do so, it is all the more just to dissolve the marriage of a person who willfully caused himself such a physical inability and deprived his wife of the right that belongs to her” (14:185). For the healing of spiritual and physical infirmities, the Holy Church was given the Sacrament of Anointing - “church healing” (8:3). “The peace and strength that the soul has, while protecting it from the disturbance of passions, while maintaining peace of conscience, with quiet and humble prayer, is communicated to the adjacent forces in the body, and sheds a vital, healing and restorative balm on them. Meanwhile, the body that has been subjected to seizures needs care so that it is not exhausted or irritated by stress beyond its strength, and so that it is not burdened with food that is not due to its condition and inaction. An important need of the body is fresh air. But in order not to interfere in someone else’s business - in the giving of medical advice, for which there is a special science - I will draw your attention to medicine, which is actually entrusted to us, the use of which is always beneficial, and can hardly ever be sinful. I'm talking about the Blessing of Unction. It is now usually used in serious illnesses and in noticeable proximity to death. But this limitation does not exist in Christ’s and Apostolic institution. But it seems to me that for a subtle illness, healing is especially appropriate, receiving its power from the spirit and prayer. And I say this not without some experience. Only, if you decide to use this remedy, it must be done in silence, among a few who are quite sincerely united in faith. It is especially convenient to do this in the Lavra, where the governor (Archimandrite Anthony) will carefully arrange this, and St. Sergius will bless the prayers” (19-1: 165-166). The Holy Church prayerfully venerates the relics of God's saints, turns to the Saints in prayer and believes in their intercession. The saint teaches to treat holy relics with care, noting that “strength and grace are not in the quantity of a particle” (8:472). – “Be careful when it comes to holy relics. Carefully save the relics from old antimensions for use again, and when you consecrate churches yourself, you can place one particle under the altar instead of three. The power of grace is not in quantity” (6:15). As a sign that holy relics serve as a shrine that connects us with Heaven, miracles happen with them. And the Saint, in gratitude to Archimandrite Anthony for the good news from St. Sergius, said the following: “The headman of the church in which the relics of St. Maximus rest, working diligently to restore the interior of this church, fell ill with a sore throat that he lost hope of staying alive, and at the thought that he would not see the consecration of the church, he began to cry while lying on his bed. At this time he sees before him blessed Maxim, who places the sign of the cross on him and says: “In the name of the Father, and the Son, and the Holy Spirit.” The sick man said, “Amen,” and wanted to kiss the hand of the righteous man, but he ceased to be visible. Following this, an abscess in the throat opened, pus came out, and the elder celebrated the renovation of the church with increased joy” (8:444). Many miracles also occurred during the discovery of the relics of St. Tikhon, Bishop of Voronezh, at the end of whose life St. Philaret was born (b. St. Philaret in 1782, St. Bishop Tikhon in 1783). “The Lord consoled His Church with the discovery of the relics of St. Tikhon,” testifies Saint Philaret. – The people are estimated to number from 200,000 to 300,000. The reverence was great. 20 or 30 cases of healing were recorded, but there were, as Vladyka of Novgorod says, of course, a hundred or more. He said that some blind people received insight, that one crouched man, whose legs were bent behind his back, when he was applied to the holy relics, straightened up and stood on his feet, etc. Only the orders were unsatisfactory, and others, for several days, could not reach the relics of the Saint” (4:589). Thank God that they resort “not only to doctors, but also to prayer” (10:224). And the Saints hear our prayers, pray for us - they intercede for us - and they all intercede (“with the prayers of the Saints of all...” Apostle 8:3). Here is a series of admonitions from Saint Philaret: St. Sergius “will be a good witness before God for you and an intercessor for you” (7:1). Rely “on the prayers of St. Sergius, and not on your art” (8:103). “Through the prayers of our Venerable Father Sergius, may the Lord send you invisible healing, or may he show you a visible remedy that is valid for healing” (9:5). “Let the prayer of our Venerable Father Sergius be your strength” (10:341). “Together with you I flow to the intercession of our God-bearing Father, so that he may not cease to be, as he is, our common leader, blessing our humble work, inciting inertia, extending a beneficial and protective hand to our weaknesses and stumblings, and through his peaceful abode leading us to eternal and blessed abodes” (7:188). “I am sending you... a petition from Yakutsk to St. Nicholas, which I am instructed to present. I could tell the Yakut tradesman Grigoriev to contact his diocesan bishop. But can a petition to St. Nicholas be ignored, no matter what it is? Would you please instruct us to perform a prayer service before the miraculous image of St. Nicholas and remember the servant of God Paul?” (9:302). “The Moscow Saints and Reverends will see, if you pray to them from Tauris, and they will look with grace” (14:271). The following message from the Archpastor and his reflection are filled with particular power: “Last November (1836 - K.S.), around the day of Michael the Archangel, it was said... in a dream: The earth celebrates their days, and they have a bitter duty to be on earth. That’s why you need to connect with them. They ask for our prayers and say: we will bring your prayers, already purified by our means, before the Throne of the Most High. The intercession of the Saints is the link connecting the weak being of the earth with Heaven. Doesn't this explain well the Church's remembrance of the day's Saints? And wasn’t it good for the priest to have this in his thoughts when he said dismissal? They are attentive and think like that. Oh, if only everyone would only name the daily Saint with attention, and not from memory!” (7:223–224). As if summarizing his instructions on prayer, the Saint gives glory to God, testifies to the pleasure of our attentive prayers and calls on us to pray: “Thank God that He gave me a longing for the church. When possible, let her lead you to church, and when it is not possible, the Lord will accept the sorrow of deprivation from you as a sacrifice. Having heard the gospel, come with your thoughts to the church, remember the action there, and pray” (23:76). “Prayers, labors and hardships cannot be displeasing to God if a person’s goal is to please Him. But what is human is mixed with the desire of the Divine must be purified by the best attention of man, or by a special visit from God” (21:53). “Let the prayers of our Venerable Father Sergius be your strength” (10:341). You might be interested in: