Восхождение по лествице в одеждах доброделания по учению святителя Феофана

Dionysius (Shlenov), abbot, Orthodox Theological Academy, “Do you have Isaac the Syrian? If not, hurry up and buy the Ladder. These two books will explain everything to you” 356. As is known, the Vladimir See became the last place of public ministry of St. Theophan, after which he retired to the Vyshensky retreat, where, among other creations, the famous Russian “Philokalia” was created as a creative translation from Greek. Sermons have been preserved from the Vladimir period of ministry, revealing the pastoral care of the saint for his flock. Let us try to find in these sermons ascetic and philocalic motifs that clarify the state of the saint’s spirit before going into seclusion and thereby showing the internal spiritual prehistory of this last period of his life. "Ladder" 357 in sermons, translations and letters 1. Russian translations of “The Ladder” The sermons of St. Theophan provide quite rich material for analysis. Particularly valuable from the point of view of asceticism is the 49th sermon in the 4th week of Great Lent, dedicated to the exposition ascetic system of St. John Climacus 358. The author writes that he would retell the entire Ladder - “but how to do this?” 359. The Ladder Sermon was preached on March 29, 1864 or 1865. At this time, the 360 ​​Slavic translation of the Ladder, made at the end of the 17th century, was distributed in Russia. St. Paisiy (Velichkovsky), “new Slavic”, or Slavic Russian, or semi-Slavic translation by Dmitry Ulyaninsky, first published in 1785 and reprinted many times until 1877, translation into modern Russian by Archimandrite Agapit (Vvedensky), completed at the Moscow Theological Academy and published for the first time in civil type in 1851. 361, as well as a translation prepared for publication in Optina Hermitage with the participation of Hierom. Clement (Zederholm) 362, monk Juvenal (Polovtsov) and the elders St. Ambrose (Grenkov) and St. Makaria (Ivanova). The latter compiled the indexes at the end of the book 363. This edition was first printed in civil type in 1862 and was subsequently reproduced several times (M., 1873, 1888, 1892, 1898, 1901, etc.; in subsequent editions the notes were clarified and an index of passages of Holy Scripture was added) 364 . Also in 1862 a “semi-Slavic” translation of the Ladder (Church Slavonic font) was published (for the only time), made in Optina Hermitage, also with the direct participation of St. Ambrose 365. In addition to these fundamental translations, the translation made by D. Ulyaninsky, who read, for example, N.V., was very accessible. Gogol 366. Most likely, the preacher could have at hand both the Optina translation and the new MDA translation. However, both translations were completed relatively recently in relation to the time of the sermon, which allowed Saint Theophan to speak about the Ladder as a little-known book that was especially valuable to listeners. If translations of the Ladder were available to him, it is unlikely that they were available to his flock. It should be noted that excerpts from the Ladder of St. John were included in the Russian “Philokalia” in the section “General principles of asceticism” 367. 2. Sermon for the 4th week of Lent The name of the Ladder according to the text of the sermon: “The spiritual ladder leading to heaven.” The main content is “an unbroken chain of virtues” 368. The goal of spiritual life is entry “into the spiritual heaven, in which the spirit becomes one with the Lord” 369, achieving perfection 370. In the introductory article to the Russian “Philokalia” we read: “At the request of the abbot of Raifa, his own name, St. John wrote the Spiritual Ladder, in which in 30 words he depicts the degrees of ascent to perfection in the spirit.” The first step is described as leaving the “land of sin” 371 . Then the saint describes in general terms the gradual overcoming of passions with the corresponding virtues - work in virtues, skill (“habituation”) in them, rooting in goodness 372. Saint Theophan refers to scientific data, noting that the higher you are from the earth, the less gravity you have towards the earth 373. This is necessary for the formulation of the spiritual law: “Otherwise, the firmer someone becomes in the virtues through constant habituation in them, the less his sins and passions fight.” Subsequently, he will repeatedly return to the law of attraction in his letters, considering it as an immaterial law of the physical world 374. The top of the ladder is complete dispassion: “This degree is achieved when every virtue is completely rooted in the soul and dispassion and purity shines forth. This is the spiritual sky, the upper end of the ladder.” One can compare with this statement the saying that was later included in the abbreviated version of the Ladder of St. Theophan, included in the Russian Philokalia: “The splendor of the firmament is the stars, and the adornment of dispassion is the virtues” 375. In the full version of the Ladder, heaven as the goal of climbing the ladder is repeatedly said: “The holy virtues are like Jacob’s ladder; and the necessary passions are the bonds that fell from the supreme Peter. The virtues, being connected with one another, are elevated to heaven by the one who produces; and the passions, one giving birth to another, and strengthening one another, cast one into the abyss. And as we have now heard from insane anger that memory malice is one of its own creations: then in order we will now talk about it” 376. Seventeenth degree. “Whoever has ascended to it goes to heaven, stripped of substances” 377. About ascending to heaven through humility: “If from this passion [pride] alone, without any other, someone fell from heaven, then we must investigate whether it is not possible to ascend to heaven through humility, and without other virtues?” 378. “Humility is a typhon that can lift the soul from the abyss of sins to heaven” 379. “Don’t let the word I want to say now confuse you. Rare, but there are souls who are right and unkind, free from all evil, hypocrisy and deceit, for whom being in community with people is not at all useful; but they can, with a mentor, from silence, as from a quiet refuge, ascend to heaven, without having to experience the rumors and temptations that happen in hostels” 380. “Just as fat birds cannot fly high, so it is impossible for one who pleases his flesh to ascend to heaven” 381. “Just as those who have shackles on their feet cannot walk comfortably, so those who collect money cannot ascend to heaven” 382. “Just as a ship that has a good helmsman, with the help of God, comfortably enters the pier: so the soul, having a good shepherd, comfortably ascends to heaven, although it once committed many sins” 383. “Go and squander your possessions quickly (for the word: sell takes time) and give to the poor (Matthew 19:21) so that through prayer they will help you in finding silence and take up your cross, bearing it with obedience; and firmly enduring the burden of cutting off one’s will; then come and follow me to copulation with the most blissful silence; and I will teach you the visible work and residence of the intelligent Forces. They will not be satisfied forever and ever, praising the Creator: so the one who ascended to the sky of silence will not be satisfied, praising the Creator...” 384. “Faith cries out prayer; and without faith prayer cannot fly to heaven” 385. “Fire, coming to the heart, resurrects prayer; after her resurrection and ascension to heaven, there is a descent of fire into the upper room of the soul” 386. “Blessed dispassion raises the wretched mind from earth to heaven, and raises this beggar from the rotting pit of passions (1 Sam. 2:8); all-praiseworthy love makes him sit with the princes, with the holy angels, with the princes of the people, the Lord (Ps. 112:8)” 387. Comparison about heaven as an epithet of purity: “Purity is the assimilation of incorporeal nature. Purity is the longed-for home of Christ, and the earthly heaven of the heart” 388. In the Russian abbreviated version of the Ladder (in the Philokalia), the spiritual sky as such is not mentioned 389, but there is a chapter on dispassion, and dispassion is likened (in the full text of the Ladder) to the sky: “The splendor of the firmament is the stars, and the adornment of dispassion is virtue; for dispassion, as I think, is nothing other than the heart’s heaven of the mind, which considers all the cunning of demons to be children’s toys” 390. Thus, the epithet “spiritual” was applied to the “heaven” of St. Feofan. A simple sermon contains information from the Ladder, which was subsequently omitted in its Russian translation-retelling as part of the Philokalia. The task of every Christian is to take at least one step and end up on the ladder. And then not stand, but walk... It’s amazing how much these sublime reasoning came into contact with the everyday life of St. Feofan during his stay at the episcopal see in Vladimir. He wrote about his solitude as an ascent: “My only salvation is from the prayers of others, but I myself am no good, and I’m too lazy to pray. I finished my top so well that I don’t want to go out. The church is one flight of stairs away, but I don’t want to leave” 391. These words were most likely spoken less than two weeks before the sermon on the Ladder was preached. What does this mean? – St. Feofan constantly lived with the memory of the ladder, of spiritual ascent... 3. Reduction of the Ladder as part of the Philokalia The main ideas of the sermon became a kind of program for working on an abbreviated translation-retelling of the Optina translation of the Ladder in the Vyshensky Retreat. Although originally St. Feofan planned to make a new translation of “The Ladder” (“The Ladder will be translated again with the addition of all the interpretations” 392, he wrote in a letter to N.V. Elagin in 1875). This processing clearly shows the method of St. Theophanes: he completely rebuilt the structure of 30 steps into a system corresponding to ascetic efforts in the fight against the eight passions 393. From the 30 words of the Ladder, Saint Theophan makes a selection under the following headings: General principles of asceticism. About virtues and passions, and about the fight against the latter in general. On the fight against the eight main passions: The method of work of St. Theophana is clearly visible when comparing the first three chapters of the section “General principles of asceticism” with the Russified Optina translation 394. God is life and salvation for all who are gifted with free will. Wed. in the Optina translation: Of all those gifted with free will, God is both the life and the salvation of all, the faithful and the unfaithful, the righteous and the unrighteous, the pious and the ungodly, the dispassionate and the passionate, monks and laymen, the wise and the simple, the healthy and the weak, the young and the old; since everyone without exception takes advantage of the outpouring of light, the radiance of the sun and the changes in the air; there is no partiality with God (Rom. 2:11) (Homily 1:3). He who has dedicated himself to God, being clothed in a material and mortal body, imitates the life and state of the disembodied, - adheres only to God's words and commandments, in every time, place and deed, - always unflaggingly preserves his feelings and creates violence or condemnation of his nature, - always thinks about death, grieving and sick in soul, - turns away from material goods, praised by the world, in order to receive supermundane benefits. Wed. in the Optina translation: A lover of God is one who uses everything natural and sinless and, according to his strength, tries to do good. An abstinent is one who, in the midst of temptations, snares and rumors, strives with all his might to imitate the morals of one free from all such things. A monk is one who, being clothed in a material and mortal body, imitates the life and state of the disembodied. A monk is one who adheres only to God’s words and commandments in all times, places, and deeds. The monk is the ever-present compulsion of nature and the unflagging preservation of feelings. A monk is one who has a purified body, clean lips and an enlightened mind. A monk is one who, while grieving and sick in soul, always remembers and reflects on death, both in sleep and in vigil. Renunciation of the world is voluntary hatred of the substance praised by the worldly, and the rejection of nature in order to obtain those benefits that are above nature (Homily 1.4). All those who diligently left the things of life, without a doubt, did this either for the future for the sake of the Kingdom, or because of the multitude of their sins, or out of love for God. If they did not have any of these intentions, then removing them from the world was unreasonable. However, our good hero is waiting to see what the end of their course will be. Wed. in the Optina translation: All who diligently left the things of life, without a doubt, did this, either for the sake of the future kingdom, or because of the multitude of their sins, or out of love for God. If they did not have any of these intentions, then their removal from the world was reckless. However, our good hero is waiting to see what the end of their course will be (Homily 1:5). This analysis shows that St. Feofan created a truly completely free summary translation, changing the structure of sentences at his own discretion, omitting certain parts of the text and rearranging phrases. In the draft translation, references to the level and chapter numbers were preserved, but, unfortunately, these references were not included in the printed text. It was the Vladimir Sermon that became the liveliest and shortest summary of the Ladder. In contrast to the abbreviated translation, the preacher, using special freedom, was able to convey to the listeners his living and direct understanding of the process of spiritual ascent. Let us quote the words of one of the letters to St. Theophan, which have become textbook: “In what order things will go there, I don’t know yet - Nil the teacher, Climacus, Barsanuphius and John, Dorotheus, Ephraim the Syrian, Isaac the Syrian. A selection will be made from all of them - in some system, I think - about the fight against passions - or as necessary. This will take two volumes, if not more” 395. In one of the subsequent letters to St. Theophanes explains his method, using ready-made translations: “In the second volume I am preparing what follows according to the Greek Philokalia, that is, Cassian, Hesychius, Nile, St. Sinaisky. After them in the Greek Philokalia comes Diadochos. The gap is large - two centuries. We need to make up for it - and we will make up for it. Ephraim, Isaac the Syrian, Basil the Great, Gregory the Theologian, St. Chrysostom, Gregory of Nyssa, Isidore Pelusiot, Barsanuphius and John, Abba Dorotheus, Climacus. How many?! It's a sin to miss them. They are all already in translation. “Let’s take an extract from them, mainly about how to overcome passions and live among temptations” 396. At the same time, it was not intended that an abbreviated version of the Ladder could replace its full version, as can be seen from the following words of the saint: “To analyze the movements of the heart, read with meditation and application the Ladder, Isaac the Syrian, Barsanuphius and John, in the Philokalia - Diadochos, Philotheus, Isaiah, Evagrius, Cassian, Nile” 397. 4. Ladder as a textbook of spiritual life and asceticism 398 (according to the letters of St. Theophan) Saint Theophan advises the nun of the Kadomsky Mercy Mother of God Monastery in the Tambov province, Sofia Nikolaevna Bulatova: “Collect more books of the Fathers. Ephraim the Syrian, Isaac the Syrian, Abba Dorotheus, - St. Barsanuphius and John, Ladder, Macarius Egypt. – “Lavsaik”, Limonar, the history of the God-lovers, Memorable legends, – Patericon – from the “Soulful Reading”, and Philokalia, Simeon the New Theologian, Cassian Rom., “Ancient Monastic Rules”, Basil the Great ascetic writings, Mark the Ascetic, Isaiah the Ascetic, not all at once, but little by little” 399. The very process of collecting books is similar to advice on climbing the steps of the Ladder. “Why, when someone causes you trouble, always believe that behind them there is an enemy inciting them and instilling offensive phrases and deeds in them. In the book “Invisible Warfare” there are good instructions this time. There are many of them in Barsanuphius and John and St. Climacus. Look through these books more often" 400. “Read Macarius the Great, and especially the Ladder, where a lot is said about discerning thoughts. The same thing can be both pleasing and unpleasant to God, judging by one’s thoughts. Learn" 401. “Try in every possible way so that where the word is, there is the mind, or, as St. Climacus, enclose your mind in the words of prayer” 402. “For guidance, always keep at hand the book of Barsanuphius and John, the Ladder, and the Scriptures of Abba Dorotheus. Many cases are resolved there. Based on them, others can be decided” 403. “It seems that Climacus wrote: the first method against anger is the silence of the mouth” 404. “Read more carefully from the Climacus about humility and vanity, and sort everything out for yourself, and from the means indicated there, choose those that are suitable for you, and implement them. Vanity is subtle, but it always coarsens the soul” 405. “For us, the ladder of ascent is determined by the steps of descent in self-abasement and self-reproach: these are the coverings of humility...” 406. – This quote emphasizes St. Theophan’s special love for humility. “As if you are not worried about vanity because of prayer?! God bless! But do you see yourself correctly? Look. Climacus says that vanity is like a thorn, no matter how you turn it, everything sticks up and pricks. You need to be smart in reasoning thoughts. Strict attention to yourself, with the fear of God, will teach you everything” 407. About night defilement: “However, the confessor, looking at his face, can resolve everything, for there are extreme needs. – Look in the book of Barsanuphius and John, it seems it’s there; St. seems to have it too. Climacus and especially Cassian” 408. “I don’t remember what fathers talk about dreams. They don't favor them. Look at Barsanuphius and John; at Climacus. It seems that Isaac Syrian has" 409. “Read books and learn to live from them if you don’t find the elder. Read Abba Dorotheus, Answers of the great elders Barsanuphius and John, the Ladder, Macarius the Great, Isaac the Syrian, Ephraim the Syrian and the Philokalia, Basil the Great” 410 - according to St. Theophan, the Ladder turns out to be one of the books that replaces the elder’s leadership. “What tricky things do you see in the words of Climacus? The soul does not have existence from the body, but receives it together with the body and in order to live with the body. And death will come to separate them. And it’s amazing how the soul will live without a body, having become accustomed to living with the body. The separation of the soul from the body is a punishment, and it must be sensitive” 411. The doctrine of "spiritual feeling" Saint Theophan most of all draws attention in the Ladder to the idea of the spiritual feeling through which the comprehension of God occurs. Here are several extracts from the Recluse’s letters over the years: “Hence the law of spiritual life: keep your heart in feeling towards God, you will always be in the memory of God. It was expressed somewhere by Saint John Climacus" 412. The spiritual feeling is mentioned more than once in the Ladder (cf.: 26, 22). A mind that has achieved spiritual intelligence is certainly clothed in spiritual feeling 413. Whether it is in us or not in us, we must constantly take care of it and look for it in ourselves; for when it appears, then external feelings in every way will cease to have a seductive effect on the soul; and knowing this, one of the wise said: “And you will find a Divine feeling” (Wis. 2:5). “Become attentive to this in your heart, and, without starting from there, pray there to the Lord in whatever word you want, albeit without words, with one appeal to God - contrite and humble. So stay there without proceeding. When there is this movement in your heart, and you are alone, leave everything and pray, sitting or standing, just pray intensely there in your heart. So, until the feeling evaporates. So it is written by someone, it seems, by Climacus” 414. “On my own behalf, I will say, try to always be in a feeling for God (this is the lesson of Climacus)” 415. The special attitude of St. Theophan to Ladder It is striking how often Saint Theophan uses the word “seems” in relation to the thoughts of the Climacus. It’s as if he doesn’t remember exactly whether this is actually said in the Ladder and in what place. In one of his letters the saint writes: “You ask what the words of St. Climacus: “It is impossible for one deprived of simplicity to ever see humility.” The meaning of this could be better determined if we knew where this saying is located and read everything in connection” 416. What could this mean? From the speaker’s point of view, the introductory word “seems,” expressing an uncertain assumption, emphasizes the author’s desire to use the Ladder even when he is not sure whether it accurately contains the given statement (thought). The ladder was constantly the subject of the saint’s pious attention, as evidenced by the following words from the letter: “After finishing the Philokalia, I have not yet come up with anything. One day I started translating the sensible Ladder a little. For the Ladder is in many ways, due to the conciseness of its speech, dark” 417. II. The Philokalia as illustrated by shining vestments Philokalia is a love of beauty, according to ancient ideas - the desire for cleanliness of the house and the like. In the works of the Holy Fathers, “philokalia” is understood as the ideal of wisdom, in which right words correspond to right deeds. In the homily for the 18th Sunday after Pentecost, which is exegesis 2 Cor. 9, 6, Saint Theophan calls his flock to generosity - one of the important virtues. Here the Good Samaritan, who shared everything he had with a man who had fallen into thieves, is called a “doer of good.” The clothes given to this unfortunate man “then the Lord showed Himself to be light and shiny...” 418. Thus, Saint Theophan draws a parallel between the clothes of a man who does good and the clothes of the Savior, illuminated by the uncreated light on Tabor. Good is mercy, good deeds, and it is accompanied by the radiance of Divine grace, being a consequence of the Transfiguration. Robes of saints in the Russian Philokalia In the Philokalia the theme of clothing is revealed in a variety of aspects. The spiritual aegis of clothing leads to a variety of images and comparisons. A person deprived of clothing is one who finds himself without virtues. Dress of one kind or another is a sign of virtue or vice. The beauty of the attire is something from which one should flee. Long clothes hinder a traveler on a long journey, and heavy clothes hinder a swimmer crossing the sea... In a deeper sense, clothes express the essence of the feat, being not an external decorative element, but a symbol of internal spiritual perfection 419. The topic outlined by Saint Theophan is presented using patristic texts presented in various volumes of the Philokalia. Let's start with the following example. In the first volume of the Philokalia of St. Macarius there are such words (which can be understood in the sense of likening people to the Savior through feat): “For food, and drink, and clothing, and cover, and the repose of Him (that is, the Savior) is in our souls” 420. Let's compare them with an excerpt from the sermons of St. Theophan: “God is looking for you and, searching, surrounds you with all His mercies and care. Your life is His, and everything you need for life is His – light, air, food, clothing, shelter, and everything that is in you and you is His.”421 It is quite obvious that the thought expressed in the sermon, not literally, but in essence, turns out to be presented in the text of the Russian Philokalia translated by the saint. Several conclusions can be drawn from this: Saint Theophan shared the thoughts of the holy fathers, which led to complete agreement with the patristic tradition of both his oral word and the written translation of their works. The Greek Philokalia is a common source for both the sermons of St. Theophan and the Russian Philokalia. Before moving on to conclusions, let us consider the cases where vestments are mentioned in the Russian text of the Philokalia of St. Theophan. Among the teachings of St. Anthony the Great we find: “We are called by the names of saints and clothed in their clothing, in which we boast before the unbelievers” 422. In the Makarievsky corpus, as standing at the origins of deep Christian asceticism and mysticism, we find the idea of ​​​​transfiguration and putting on the luminous vestments of the Divine: “...Instead of perishable garments, he will be clothed in the robe of divine light, according to the inner man, instead of this former and carnal communication, he will not know with certainty in his soul communion with the heavenly.” 423. But the most powerful images of putting on the clothes of Light are contained in the fifth volume of the Philokalia in the works of St. Simeon the New Theologian and St. Callista. In particular, at Rev. Simeon we read about putting on the “light-illuminated” robe of the Spirit: “God does not require anything else from us humans except that we not sin. But this is not the fulfillment of the law, but only the inviolable preservation of the image and heavenly dignity, in which, standing by nature and wearing the light-illuminated robe of the Spirit, we abide in God and He in us, we are by grace gods and sons of God, and we are marked by the light of the knowledge of God (according to the word: the light of Your face is marked upon us, O Lord (Ps. 4:7))” 424. At St. Callistus offers a detailed description of how the bodies and robes of saints become intermediaries through which the powers (energies) of the Divine are transmitted - meaning the Tabor light of the Transfiguration: “A little later he continues [St. John Chrysostom]: “Do you want me to show you this more clearly and more sensitively on the Apostles? Thoughts about Paul, whose clothing had a wonderful effect; remember Peter, whose shadow showed miraculous power. If they had not carried within themselves the image of the Heavenly King and their brilliance had not been unapproachable, then their clothes and shadows would not have revealed such power: for the clothes of the King are terrible even for robbers. Do you want to see how their inner light penetrates through their bodies? “Looking at Stephen,” says the book of Acts, seeing his face like the face of an Angel (6:15). But this is nothing compared to the shining glory within. For what Moses then had on his face, they carried in their souls. - And much more than that: for what happened to Moses was more sensual, but this is spiritual. And just as bodies that have the ability to receive and reflect light, being illuminated by self-luminous bodies, and the light themselves reflected in them, are poured onto other bodies closest to them: so it happens with the faithful. And that is why those who experience this renounce earthly things and think only about heavenly things. - But alas! It is fitting for us to groan bitterly at this; that when we are honored with such nobility, we do not even understand what is said about it, because we soon lose it and deviate towards the sensual. This ineffable and terrible glory appears in us for one or two days, and then we extinguish it, causing a storm of everyday affairs and reflecting its rays with the density of their clouds” (Conversation 7 on the 2nd epilogue to Corinth.)” 425. Robes in St. Theophan's sermons to the Vladimir flock In his sermons to the Vladimir flock of St. Theophan, a deep explanation of the symbolic meaning of clothes is given. The clothing of the monks depicts the ascetic life in its pursuit of perfection: “You are already wearing clothes that are called the angelic image. - Why is this happening? - Because it depicts various virtues and perfections characteristic of celestials. By putting on this robe, you give an obligation before heaven and earth in your heart, secretly for everyone, to seed and grow the virtues they remind you of, so that you will appear pure and perfect like the Angels when, leaving the earth, you enter the heavenly regions” 426. At the end of the sermon, he calls the robe “snow-bearing”: “May it give health to the soul and fill the heart with imperishable spiritual beauty, so that with it, like a snow-light robe, in joy and joy, you will enter the heavenly bright abodes” 427. The image of the bright clothes of the future century is constantly present in the sermons of St. Theophan: “The renewing forces placed in the circle of the temporal flow of creatures are so effective and true that the apostle cried out about the thoughts about them: the ancient one passed by, behold, everything was new (2 Cor. 5:17), and, having surveyed with his mind the whole creation that had tasted the firstfruits of renewal, he heard her lamentation that the time was not coming soon when she will throw off the real clothes of decay and decay, and put on a new one, full of bright, playful life” 428. New clothes, full of bright life, are spoken of in the sermon at the beginning of the year, built on the patristic exegesis of the words: “New heaven and new earth with tea.” Sins turn out to be a dark spot on the “bright robe” of baptism 429 . In the sermons of Saint Theophan, the image of clothing is constantly used for the purpose of ascetic edification. About the dangers of self-justification: “Throw off this destructive garment of self-justification, put on the sackcloth of self-abasement and self-condemnation - and you will have mercy” 430. About how a monk should not react to worldly conversations: “It would be easy for a monk to think like that; for all his clothes signify sorrow and the covering of the dead" 431 . Monastic clothing can hide external, insincere, hypocritical piety: “If you soon accept the spirit of the world, you will come out as nuns in dress, and laywomen in heart” 432. The clothes that were spread on the donkey at the Lord’s entry into Jerusalem are interpreted as the clothes of the apostolic teachings: “Now, like all other languages that have believed in the Lord, so we must remember how the preaching of the Gospel came to us, how we accepted it and submitted to the good yoke of Christ - remember this and glorify the Lord, who was pleased to sit on us according to the clothes sent over us. apostolic teachings, to sit as king over our souls" 433. The clothes also turn out to be an image of the heavenly cover of God and the Queen of Heaven: “If you are like the clothes with which you are covered with the heavenly cover, and like a pillar of cloud, the providence of God will surround you, and the intercession of the Lady Theotokos!” 434. A number of interpretations make it possible to understand the image of divine mercy: “You are constantly insulted: forgive every minute, and every minute you will enter deeper and deeper into the realm of Divine mercy, into the all-forgiving Divine mercy - and with this pardon, like some kind of clothing, you will be clothed, protected and protected from everything that harms the cause of salvation in you” 435. Of the fourteen references to clothing in the full version of the Russian Ladder, St. Theophan placed only two in the abridged version of the 2nd volume of the Philokalia, which emphasize the first stage of Christian asceticism as the art of combating passions. Meanwhile, at the end of the Ladder the following words are given: “Another thing is to diligently guard your heart with your mind; and another to be a bishop of the heart through the mind, as a leader and as a bishop, offering verbal sacrifices to Christ. Holy and heavenly fire, as one of those who received the title of Theologian says, entering the first soul, scorches it due to lack of purification; and enlightens the second, according to perfection; for one and the same fire is called both a consuming fire and an illuminating light. Therefore, some depart from prayer as if coming from a kindled furnace, feeling relief from some impurity and substance; and others - as enlightened by the light and clothed in a pure robe of humility and joy. Those who come from prayer without either of these two actions prayed physically, not to say in the Jewish way, and not spiritually” 436. These words, in their inner meaning, are closest to the words about the holy vestments of the transfigured Savior in the sermon of St. Theophan on the 4th week of Great Lent, although there is no direct parallel either in the plot (the story of the Merciful Samaritan) or in the literal vocabulary. Saint Theophan expounds the teaching about spiritual ascent and about dressing in the clothes of virtues in strict accordance with the living patristic tradition. The spiritual ascent of a person dressed in the vestments of good deeds is not a peripheral comparison, but one of the deep spiritual and edifying images that allows us to convey the dynamics and essence of the spiritual life of a Christian striving for perfection and salvation. The works of St. Theophan turn out to be not just a valuable spiritual monument of Russian spiritual literature, but one of the key sources for restoring the value guidelines of the Russian spiritual tradition. It should also be noted that the Ladder enjoyed special authority and recognition in Rus'. The appeal of Saint Theophan to her is very significant - including for the creation in the future of a comprehensive study on the stages of spiritual ascent based on the Russian ascetic tradition... Theophan the Recluse, St. Letter No. 256: Moments of spiritual joy for those seeking salvation. Combining prayer with secular acceptance. The meaning of the prayer book. Various nervous phenomena during prayer. The need for humility to repel the enemy's machinations. About the external way of attracting heartfelt prayer. Tears. Books that guide you to life according to God. About weak children January 17, 1877 // Works like the saints of our father Theophan the Recluse: collection. letters. Holy Dormition Pskov-Pechersky Monastery; Pilgrim, 1994. Vol. II. pp. 87–95. About Ladder, see the review article: Dionysius (Shlenov) (together with Priest A. Kordochkin). John Climacus // PE. 24. 2010. pp. 404–425. Words to the Vladimir flock of His Grace Theophan. Vladimir, 1869. pp. 270–276. See articles and doctoral research by T.G. Popova “The Ladder of John of Sinai in the literature and culture of Rus'” // Vestnik Leningrad. state University named after A.S. Pushkin. 2010. T. 1. No. 4. P. 7–16; Russian manuscripts of the “Ladder” of John of Sinai // Bulletin of the Orthodox St. Tikhon’s Humanitarian University. Ser. 3: Philology. 2016. No. 1 (46). pp. 93–101; Ladder of John of Sinai in Slavic literature. Saarbrücken, 2011. 457 p. On Slavic and Russian translations of the “Ladder” of St. John of Sinai // John of Sinai, St. Ladder. M.: Publishing house of the Moscow Patriarchate, 2012. pp. 578–603. Russian translation by Archimandrite Agapit (Vvedensky) at the MDA (M., 1851, 1854, 1869), coincides with the translation of the Optina Hermitage in dividing the steps into chapters, but conveys the Greek original much more accurately. Optina Patericon / comp. mon. Juliania (Samsonova). Saratov, 2006. P. 112. Leonid [Kavelin], Hierom. A legend about the life and exploits of the elder of Optina Pustyn, Hieroschemamonk Macarius, of blessed memory. M., 1861. pp. 175–176. The merits of the Russian translation made in Optina Pustyn were noted, for example, by K.N. Leontyev, who in a short essay dedicated to his close friend Hieromonk Clement Zederholm, wrote this: “Reading John Climacus for the first time in a new translation, I felt that many wonderful subtleties and the most true and deep psychological shades in these teachings had previously eluded me. The most Byzantine rhetoric of the introductions and conclusions of St. John is conveyed so well that in a literary sense one likes and amazes” (Leontyev K. Father Kliment Zederholm, hieromonk of the Optina Pustyn. M., 1997 (reprinted from the publisher: M., 1882). P. 39–40). On Slavic and Russian translations of the “Ladder” of St. John of Sinai // John of Sinai, St. Ladder. M.: Publishing house of the Moscow Patriarchate, 2012. pp. 578–603. Shortened versions of the Ladder were compiled by Nestor (Svyatosnov) (Odessa, 1903) and Vel. book Militsa Nikolaevna (St. Petersburg, 1908) (for more details, see: Prokhorov G.M. “The Ladder” of John of Sinai // Dictionary of scribes and books of Ancient Rus' (2nd half of the XIV-XV centuries). L., 1989. Issue 2. Part 2. pp. 13–17). Guminsky V.M. Gogol and “The Ladder” by St. John of Sinai // Gogol’s work in the dialogue of cultures. Fourteenth Gogol Readings: collection. scientific Art. based on materials from the International scientific conf. Gogol's House - memorial museum and scientific library / under the general direction. ed. V.P. Vikulova. 2015. pp. 55–62; Makhortova M.V. “The Ladder” by Nikolai Vasilyevich Gogol // Modern science: trends and development prospects: materials of the All-Russian Federation. scientific conf. / comp. I.V. Chibisova, E.Yu. Porotova, A.A. Karaseva; editorial board: A.A. Levitskaya, I.A. Evdokimov. 2014. pp. 189–193. Philokalia in Russian translation. M., 1895. T. 2. P. 491–554; Scalapara- disi. CPG, N 7852. Words to the Vladimir flock of His Grace Theophan. Vladimir, 1869. P. 271. The force of gravity of the Earth and the centrifugal force arising as a result of the rotation of the Earth give a resultant (balance each other)... Therefore, the higher we lift some cargo, for example, in a balloon, the less this cargo will weigh. As we move away from the Earth's surface, the force of gravity and the acceleration of gravity change in inverse proportion... Thus, in high orbits, the speed of satellites is less than in low-Earth orbit. See, for example, the letter to the Shishkovs: “I did not write to you about not making suggestions that are contrary to the revealed truths about the spiritual world. This is how I think about the world. The basis of the material world is atoms. But atoms are not all the same - they are different, like different elements. However, they themselves have neither movement nor mutual connection. Everything produces forces acting in them. What are these forces? I admit a ladder of immaterial forces of a spiritual nature. Mutual attraction, chemical affinity, crystallization, plants, animals are produced by corresponding immaterial forces that rise gradually. The substrate of all these forces is the soul of the world. God, having created this immaterial soul, put into it the ideas of all creatures, and it instinctively, as they say, produces them, at the beck and excitement of God" (Letter No. 264, to L.N. Shishkov // Works like the saints of our father Theophan the Recluse: collected letters. Holy Dormition Pskov-Pechersk Monastery; Pilgrim, 1994. Issue II. pp. 107–108). Ascetic lessons of St. John Climacus. 5: About dispassion. 1 // Philokalia. M., 1895. T. 2. P. 552. Ladder. 9. 1. – Here and below, quotations from the Ladder are given according to the Optina translation. Ladder. At the end of the 17th stage. Wed. from other fathers of the Philokalia: “Always remember God, and your mind will become heaven” (Nile of Sinai, St. Ascetic instructions. 3: Exhortatory chapters. 18 // Philokalia. T. 2. P. 272). “Enter the Church as if you were entering heaven, and in it do not speak or think about anything earthly (Ibid. Art. 32). Letter No. 412 to V. A. Kolobova dated March 16, 1864 // Works like those among the saints of our father Theophan the Recluse: collection. letters. Holy Dormition Pskov-Pechersky Monastery; Pilgrim, 1994. Vol. III. P. 57. Letter No. 1090 to N.V. Elagin dated August 11, 1875 // Ibid. Vol. VII. P. 63. Subsequently, in the Russian Philokalia of St. Theophan translates the words of St. John Cassian about the Ladder: “There are many degrees of chastity, through which one ascends to unshakable purity. I will divide the ladder of such improvement of chastity into six degrees, which, however, in reality pass unnoticed, in the likeness of our bodies, which every day insensitively receive an increase and, without our knowledge, grow to their perfect form. There is a first degree of chastity - if the monk is not subject to the disturbance of carnal lust in the waking state; – second – if the mind does not slow down in voluptuous thoughts; third, if at the sight of a woman he is not at all disturbed by lust; fourth, if in the waking state it does not allow even simple carnal movement; fifth, if even the most subtle consent to a carnal action does not hurt the mind, when reasoning or reading brings to mind human birth; sixth, “if even in our dreams we are not disturbed by seductive dreams of women” (St. John Cassian the Roman’s review of spiritual warfare. The fight against the eight most important passions. Ch. 65 // Philokalia. Vol. 2. P. 43). From “Sober and saving words on sobriety and prayer” by St. Hesychius, presbyter of Jerusalem, to Theodulus: “Sobriety is like Jacob’s ladder, on the top of which God sits and on which Angels walk. It purges all evil from us, cuts off verbosity, slander, slander and the entire catalog (list) of sensual passions, not tolerating the loss of its own sweetness for a short time” (Chapter 51 // Philokalia. Vol. 2. P. 169). “As the valleys abundantly produce wheat, so it will abundantly produce every good thing in your heart, or better yet, our Lord Jesus Christ Himself will give it to you, without Whom we cannot do anything. And first you will find it as a ladder, then as a book in which you will read, and finally, more and more prospering, you will find it as a city, the heavenly Jerusalem, and you will actually see Christ of Israel, the King of hosts, with your mind, with His Consubstantial Father and worshiped by the Holy Spirit (Ibid. Ch. 117. P. 182). Complete matches are indicated in bold. Italics are less accurate. Letter No. 98 to the Athonite hieromonk Arseny (Minin) dated February 24, 1875 // Works like the saints of our father Theophan the Recluse: collected. letters. Holy Dormition Pskov-Pechersky Monastery; Pilgrim, 1994. Vol. I. P. 87. Letter No. 102 to the Athonite hieromonk Arseny (Minin) dated October 23, 1877 // Ibid. pp. 92–93. Letter No. 707 to Schema-nun Magdalene of the Yelets Znamensky Monastery // Ibid. Vol. IV. P. 181. Also: “This is why among true Christians there has always been and is a need to have at hand the patristic writings about spiritual life. But as much as the feeling of such a need is commendable, it is equally obligatory to satisfy it on behalf of those who have the duty to do so and the strength to do so. She was always satisfied with both the editions of these writings in their entirety - for example, St. Macarius, Isaac and Ephraim Syrian, Climacus and many others; so no less than the chosen ones from them. The well-known Philokalia, as the best of them, also belongs to the number of such chosen ones” (Letter No. 1050 // Ibid. Issue VII. P. b). Wed. selected articles in Russian modern bibliography: Loginovsky S.S. “A certain community” from the fourth chapter of “The Ladder” of John of Sinai as an example of the embodiment of the social ideal of the Church Fathers. Political vector-PRO. Complex problems of modern politics. 2016. T. 1–2. pp. 118–128; Pankov G.D. Ascetic teaching about purity and pilgrimage in the “Ladder” of John Climacus // State, religion, Church in Russia and abroad. 2010. No. 1. P. 59–68. Letter No. 132 to Sofia Nikolaevna Bulatova, nun of the Kadoma Monastery of Mercy and Mother of God, Tambov province, dated October 21, 1892 // Ibid. Vol. I. P. 143. Letter No. 544 dated December 15, 1893 // Ibid. Vol. III. pp. 245–246. Letter No. 705 to Schema-nun Magdalene of the Yelets Znamensky Monastery // Ibid. Vol. IV. P. 173. Letter No. 89 to A.A. and L.N. Shishkov dated September 14, 1874 // Ibid. Vol. I. P. 72. Compare: Word 8. 4. Letter No. 563 of January 13, 1891 // Ibid. Vol. IV. P. 28. Letter No. 914 to monk Fr. dated June 13, 1890 // Ibid. Vol. V. P. 195. Letter No. 709 to Schema-nun Magdalene of the Yelets Znamensky Monastery // Ibid. Vol. IV. P. 184. Letter No. 803 of 1890 // Ibid. Vol. V. P. 89. Letter No. 716 // Ibid. Vol. IV. P. 198. Letter No. 925 to the monastery confessor dated November 17, 1891 // Ibid. Vol. V. P. 210. Letter No. 1121 to N.V. Elagin dated April 29, 1878 // Ibid. Vol. VII. P. 111. Letter No. 1449 dated October 20, 1892 // Ibid. Vol. VIII. P. 182. Letter No. 1221 dated November 20, 1874 // Ibid. Vol. VIII. S. 5. Letter No. 244 // Ibid. Vol. II. P. 65. In the lane Elder Paisius: “clothed and with an understanding feeling.” Letter No. 256 to L.N. Shishkov dated January 17, 1877 // Works like the saints of our father Theophan the Recluse: collection. letters. Holy Dormition Pskov-Pechersky Monastery; Pilgrim, 1994. Vol. I. P. 92. Letter No. 520 dated January 15, 1889 // Ibid. Vol. III. P. 212. Letter No. 800 of 1887 // Ibid. Vol. V. P. 86. Letter No. 1040 dated August 23, 1889 // Ibid. Vol. VI. pp. 202–203. Words to the Vladimir flock of His Grace Theophan. Vladimir, 1869. P. 28. “Do you not know that the King of kings has called us to His palace for marriage? Why do we indulge in negligence and do not try to get ourselves bright clothes, and clearly burning lamps and oil in our vessels? Why don’t you judge that no one enters there naked?” (Ascetic instructions of St. Ephraim the Syrian. Sermon 30 // Philokalia. M., 1895. T. 2. P. 317 (311–339)). Macarius the Great, St. Instructions. 3. 66 // Philokalia. M., 1895. T. 1. P. 172. About perfect conversion to God from the delights of the world and sin. 2. The heat of jealousy for God... // Theophan the Recluse, St. Simple truths of the heart. Inner life. Words and sermons. M., 2007. P. 80. Anthony the Great, St. Instructions. 36 // Philokalia. M., 1895. T. 1. P. 34. Macarius the Great, St. Instructions. 171 // Philokalia. M., 1895. T. 1. P. 221. Simeon the New Theologian, St. Active and theological chapters. 48 // Philokalia. M., 1900. T. 5. P. 18. Monks Callista and Ignatius Ksanfopulov. Instructions to the silent, in a hundred chapters // Philokalia. M., 1900. T. 5. P. 308 (305–424). [Word] on the day of the appearance of the Kazan Mother of God. In the Vladimir women's monastery. October 22, 1863 // Words to the Vladimir flock of the Right Reverend Theophan. Vladimir, 1869. pp. 64–65. Sermon for the New Year (1864) // Ibid. pp. 155–156. And further: “Just as in spring everything puts on new clothing, which each plant produces from itself, so at the end of the world, the now secretly active renewal will throw off the corruptible shell that hides it, and will appear in all its splendor. “And then the sky will be new and the earth will be new” (Ibid. p. 157). Sermon on Epiphany. January 6, 1865 // Ibid. P. 530. Sermon on the Sunday of the Publican and the Pharisee. February 9, 1868 // Ibid. P. 202. In the Murom Annunciation Monastery. August 24, 1864 // Ibid. P. 403. To the Suzdal nuns in the Deposition of Robe Monastery. July 10, 1864 // Ibid. P. 367. See also: “For otherwise you will differ from the laywomen only in that you live in a monastery enclosure and wear black clothes of a special cut” // Ibid. P. 368. per week. April 12, 1865 // Ibid. P. 286. To the warriors. April 24, 1865 // Ibid. P. 298. At 11 weeks. August 23, 1864 // Ibid. P. 384.