Глава 4. 1775–1777

1. A little about Orthodox monasticism The incessant Divine desire is deserted, except for the vain world 141. Every soul is in dire need of the metaphysical world, and this need is like a memory of some highest beauty, a desire for the highest good, a desire for absolute freedom and knowledge of God. And since everyone carries within himself these divine seeds, designed to raise him from biological existence to the structure of the soul “in the image and likeness,” every person is, to some extent, a monk. A monk is a person who desires liberation from his earthly tabernacle and resettlement to live with the Angels and contemplate in God. The monk, as an integral personality, feels more alive within himself and with God than as a social living being, lost among the collective. A monk is a cry from the depths addressed to the Absolute, this is a fiery desire to restore fallen human nature in the ancient dignity of the children of freedom, the loss of which man incessantly mourns. Monasticism, in its most perfect manifestation, is love for extreme desire, for the God of love, the joyful vision of Whom the monk longs, scorched by an unbearable flame of the heart. And in its lower form - a sob for conversion, a promise of repentance and an incessant thirst for God-given pardon and restoration in the depths of His love. All this, without any exceptions or additions, is the essence of monasticism. From here it becomes clear that, since the reasons for the appearance of monasticism have not disappeared, the foundations on which it is based remain unchanged. The Christian world, suffering in the world under the onslaught of various harmful influences, felt an urgent need for isolation in order to preserve its purity and fulfill its desire for the feat of repentance and return to the Father. It was these two reasons that filled the deserts of the East and gave birth to the monastic ideal. And it is impossible to find a reason other than those mentioned. The only justification for flight and hermitage is repentance and love. Of course, the greatest gift to man is the production of his own kind, whom God adopts and recognizes as His heirs and joint heirs with Christ 142 - in the inheritance prepared before the creation of the world. Before the disobedience 143, the reproduction of the royal creature and the wise creation would have been consistent with his nobility, which was insignificantly diminished in comparison with the angels, 144 but after the fall it was necessary - for humility, and not for punishment - that no living creature should give birth to her children with such torment, pain, dangers and terrible humiliation as our mother did. In addition, our beginning carries within itself the taint of sin, which is why we say: “... in iniquity I was conceived and in sins my mother gave birth to me” 145 . At the same time, this mystery is great and the original gift has not been taken away. Following the commandment of the ancients: “Give nature another in place of yourself,” man is a co-creator of the human race and produces “great in small” - man. When he cries as a baby in the cradle, the earth kneels and listens to him touchingly, saying: “My lord is crying.” Just as our two first parents gave birth to “millions” (this is the word of St. Nicodemus), so now marriage exists. But the husband, even if he begets his own kind, at some moment decides to free himself from this great privilege, justification and universal duty in order to become a monk. And then his desire receives approval from God and people. The laws of nature are immediately thrown away, and he leaves the parents who gave him existence, brothers and sisters, and flees legally, although the divine Paul proclaims: “If anyone does not take care of his own, he is worse than an infidel and has renounced the faith” 146. However, it is surprising that the Apostle Peter took care of his mother-in-law, who was lying in a fever, while anyone who leaves his father and mother, brothers and sisters for the sake of monasticism will receive a hundredfold and inherit eternal life 147. Let no one call the monk either devoid of love for relatives, or a misanthrope, or unpatriotic: this is blasphemy! There is no monk who is indifferent to his fellow tribesmen: we would consider such a one devoid of all virtue. But he goes into the desert to be closer to the One who can save 148 and, praying in some dark corner of his cell, together with God rules the world, according to the Apostle 149, and helps his own and all his people with love - in the most effective way. Saint Nicodemus the Svyatogorets considers the topic of monasticism as a problem of making the right choice. And he is very convincing when he puts those who want to choose one of two paths in life before the following dilemma: “Imagine,” he writes, “that you are lying sick on your bed, and the last dying moments are passing; that everyone has already sentenced you to death and has fled from you - doctors, priests, and relatives, and you no longer have hope for life. So, then ask yourself without guile, what kind of life would you desire at that hour if you were given life? And, of course, if you were married, you would say: Ah! It would be better if I did not tie the knot, but lived the holy life of monks and practiced numerous virtues, so that now I could die a more joyful death, in the firm hope of salvation” 150. He himself, of course, before making his decision, did not indulge in such reasonable calculations: his choice was the result of deep love for Christ and for the desert life, in which he found the fulfillment of his holy desires. Let us not forget that the monk wrote the above words for infants (according to spiritual age) and did not reveal to them all his high theology and experience. Undoubtedly, the mind of St. Nicodemus was inclined towards mystical contemplation and life. That is why his teaching is addressed mainly to the inner world of the soul. He tried to exercise, instruct, and purify the soul, so that it could then naturally do good Christian deeds, just as a spring produces its clear water. As St. Augustine said: “Acquire the beauty of your heart and then do as you please.” The opinion that characterizes Orthodox monasticism as nihilism looks hasty and superficial. On the contrary: experience, extending somewhat beyond the mere observation of this phenomenon, convinces us that monasticism is an affirmation, perhaps superior to all other affirmations, and this affirmation takes place with joy and confidence in the human heart. Of course, in our monasticism, in accordance with its function of practical philosophy leading to contemplation, there are also negative tendencies. However, they do not at all represent a denial of true life and, as a consequence, they are not a denial as such, since they form the basis of some intense desire to gain life. But what is usually characterized in terms of negation is in fact the renunciation of matter, which does not at all constitute life in its totality, but only a part of it, a shadow and, according to Plato’s understanding of life, adopted to a greater or lesser extent by Orthodox theology, the image and reflection of life. So, Orthodox monasticism - as a unique manifestation of Christianity, as an idea and institution - is Christianity itself in its most powerful expression and most fully combines its high requirements. If a soul purified in Christ strives more and more, driven by unspeakable sighs 151 towards its Beloved Christ, then it becomes clear why purification is necessary: ​​so that the soul can justify what constitutes the essence of its union with the Bridegroom Christ. And therefore, Orthodox monasticism means nothing more than the very recognition of the value of purification as the first stage in the realization of the ideal of unity with God. And this not only leads to the ineffable state of the mystical life, that is, to the deepest experience of life in Christ, which is the highest expression of the divinity of Christianity, but also leads confidently to that sphere where the mind extends across the field of theology. Consequently, the monasticism of our Eastern Church, based on preliminary moral purification, on the one hand, is self-made capable of experiencing the mystical life in Christ, and on the other hand, bestows “the wealth of theology,” according to Saint Diadochus, Bishop of Photikie 152, which is described in more detail in our book “Between Heaven and Earth” and in the article “The Holy Mountain and its Place in Orthodoxy” 153. 2. Holy Mountain as a center of monasticism ...This mountain was chosen from all the earth, and I determined that it should become a proper refuge Life of St. Peter of Athos Our Lady Theotokos and Mother of our Lord Jesus Christ, appearing to the first inhabitant of the Holy Mountain, Saint Peter of Athos, at a time when he was overcome by terrible sorrows, gave him “great and joyful promises”, which are announced by the divine Gregory Palamas in the life of the saint he wrote: “... there is in Europe the most beautiful and at the same time the greatest Mountain, facing Libya 154, far away outstanding at sea; This mountain was chosen from all the earth, and I determined that it should become a proper haven for monasticism. And from now on she will be called Saint; and together with those who fight on it against the common enemy of men, I will fight all their lives; and in everything I will be their invincible Companion, the one who works - the Leader, the one who does not work - the Interpreter; Guardian, Doctor, Nourisher, Giver of any kind of food and healing - both that which relates to the body, supports and benefits it, and that which restores and strengthens the spirit, and does not allow it to fall away from the good; and I will stand next to My Son and My God, so that [the inhabitants of the Mountain] may be well resolved from this life, and I will ask Him for complete forgiveness of their sins.” It is historically confirmed that the Mountain acquired its significance as a monastic center in the 9th century. However, legend and some evidence, although not always convincing in its reliability, trace the existence of monastic life on Athos to the second half of the 4th century. But the Holy Mountain, which arose as a result of historical necessity, in the process of the history of the Orthodox Church is formed primarily in purified hearts, burning with love for the Lord. The “attack of love” that gripped the original Church, the breaking and communion of bread in joy and simplicity of heart 155, the sale of property 156 and constant stay in prayer 157 - these acts of the holy faithful of the still infancy Church of Christ were not only an expression of the effectiveness of the Gospel, but also proclaimed the attainability of perfection for people. And even more than that: they outlined an image that would be followed in the future by myriads of Orthodox Christians who desired a carefree and wise monastic life. The fire of love for Christ that consumes the heart irresistibly compels us to look for some way out. But this fire is “not love-loving” 158: transformed into flowing water 159, it calls to the Heavenly Father. From here is born the divine desire to share in the sufferings of Christ 160. Thanks to this holy desire and her persecutors, the Church has a cloud of witnesses 161. After three centuries of bloody struggles, the Churches of God were awarded peace due to their obvious victories. The opponents were crushed, but sacrificial love continued to consume the hearts of Christians. The thirst for martyrdom, which stemmed from this love for the Savior, sought satisfaction, and therefore Christians were inspired by a new type of martyrdom: the peaceful and bloodless martyrdom of conscience. And then they took the good yoke 162 of Christ and went to distant countries, away from the sultry worldly wind, carrying their secret Cross into the obscurity of the deserts of the East, Syria, Asia Minor, Palestine and Egypt. And it was an indescribable and majestic sight: fathers, mothers, wives, youths, children, of whom the whole world was not worthy 163 , left everything and with prayers and chants walked, like thirsty deer to springs of water 164 , through the deserts, which they turned into cities, settling in caves, and mountains, and abysses of the earth 165 . The lightning bolts of their virtues cut through the darkness of the universe and opened to the Christian world the path of perfection that they blazed in history - these people, sometimes simple and not taught external wisdom... Their life, which acquired a stable spiritual character thanks to the rules and patterns of the holy monastic ideal, was transformed into a sacred institution, responding to philosophical requests and challenging primacy in matters of soul and heart. Hundreds of monasteries were created, monasteries arose and cells were erected in the most remote places: the former deserts turned into cities. From this monastic bee-house came the luminaries of the Church, who enlightened the world and sometimes corrected church deviations. The harvest of holiness and wisdom in Christ, brought by the deserts, became a phenomenon the likes of which had never been seen anywhere, as evidenced by the ascetic and mystical writing created before the 8th century. But the years passed, one century gave way to another, and then signs of cooling began to appear, which gradually led to a decline that reached its apogee around the 8th century, when the populous monastic brotherhoods began to collapse. The incense of desert prayers dissipates, and the light that illuminated the ends of the earth for four centuries remains only in the form of a mournful memory, like the ashes of former fires. The breath of death now emanated from the peaceful deserts, once filled with the breath of divine life... ...So, we are at the beginning of the 9th century on the Holy Mountain. Reflections of the ancient radiance illuminate its wave-like outlines, and the heavenly wind begins to blow, shaking the tops of its dense thickets and penetrating into the new hearts of the Orthodox Christians of the East. From the north, and from the east, and from the sea, 166 many people of different tribes, united by faith in Christ, gradually populate the unknown and inaccessible Mount Athos. This Mountain, hospitably receiving unknown strangers, was destined to become a beautiful, serene and easily accessible place - but only for those who were called here by the Father of Lights. For Athos, without a doubt, is impassable for many, inhospitable, harsh and incomprehensible, because it is divine and nothing earthly comes from it - it speaks in the language of the Eternal. And here on this rocky mountain an amazing people settles. These are the last pious remnants of the revived monasticism of the South. This monasticism transfers its ardent spirit to the new northern fatherland, and Athos is decorated with the coat of arms of the new black-robed monastic community. Since then, Athos has been transformed into a spiritual altar, on which pure souls, God-bearing hearts and heavenly minds are placed. Thus, this venerable place, illuminated by abundant moral light, revealed its deepest essence and purpose received from above: to pray, to achieve purification and holiness, and to help the Church in a variety of ways. Christian Athos does not selfishly shut itself up in its shell, does not remain in unbrotherly isolation, but, breaking its sacred silence when Orthodoxy is in danger, preaching the gospel throughout countries, villages and cities, fighting for the predominance of the truth of Christ. The ordering and systematization of monastic life, carried out by Saint Athanasius of Athos on the basis of the rules of Basil the Great 167, became a historical milestone for the Holy Mountain, since during this period, when nothing existed except scattered monasteries, God put into the hearts of the pious emperors of Byzantium the idea of ​​​​creating a new monastic center on Athos. Since that time, there has been an unexpected surge in the construction of monasteries, starting with the Great Lavra of St. Athanasius, erected at the expense of the monk's friend, Emperor Nicephorus 2 Phocas 168. Athos is turning into a unique monastic city of the Orthodox world. Gradually, most of the monks, hitherto wandering and homeless, find shelter under the magnificent domes of the impressive buildings of Byzantine architecture, and the harsh and disorderly asceticism that flourished in the free air and in caves is quickly replaced by the moderation and evenness of the monastic deanery, following the middle - royal path. The practice of virtue, the only occupation of the monks, soon raised Athos to such a height that the emperors of Byzantium began to feel some pride in the “most royal and divine Mountain.” “And not only the Christian Kings,” wrote Alexei 1 Komnenos 169, “but also the peoples living around us, they honor us and rejoice with us, seeing your life exceeding human measure...” The Holy Mountain is a purely religious place, and its mission is strictly spiritual in its monastic character. The more we idealize Athos, the closer to the truth we find ourselves. If we do not recognize that monasticism for us Orthodox means renunciation of the world with all its attendant consequences, it will be impossible for us to comprehend the features of this beautiful and holy ideal, which occupies first place on the ladder of moral values ​​(provided that evangelical perfection is the limit of the desires of the Christian soul). This is the brief history, essence and mission of the Holy Mountain. Her offering to Orthodoxy is priceless. And despite the fact that its origins are worldly 170 and its aspirations lie in the realm of the metaphysical, it does not forget about its origin: being above ethnic differences, its inhabitants, nevertheless, more than once shed their blood both for the faith and on the altar of the fatherland. Athos underwent terrible trials and was attacked more than once from all four countries of the world. And it rained, and the rivers overflowed, and the winds 171 blew, from the north and from the west, but it remained unharmed, because it was founded on the stone of 172 prayer. He saw glory, experienced humiliation, was attacked by false godliness, suffered wounds from wickedness - and behold, he lives! The Holy Mountain entered eternity. This phenomenon no longer belongs entirely to history, does not represent some kind of evolution of ideas, and does not follow progress. This is the unshakable and unique truth that exudes from the double source of the visible and the invisible, the evangelical height and depth of human nature, and it appears in its most noble and holy form, as a divine demand and a holy desire. A simple and modest Orthodox monk, a deep philosopher of soul and spirit, a sanctified mind, a true Christian, carefully hides virtue and a precious pearl 173 under his ascetic rags, eluding human curiosity, for virtue loves to hide. It is doubtful whether there is any other life on earth nobler, more fruitful and more dynamic than that led by a monk who constantly stands before the divine gates of the supernatural and knocks for it to be opened to him 174 . The ideal that does not fade in the insignificant community of the Holy Mountain and the common faith in the God of light and love, professed by five tribes of the same faith 175 living in peace and love 176, transform Svyatogorsk monasticism into a worldwide community, where there is neither slave nor free, neither Jew, nor Greek, nor Scythian, nor barbarian, but everything and in everything is Christ 177. These elements, combined with the purity of life, make it possible to call the monks who renounced the world angels, abiding in prayers, and sacred contemplations, and in ardent love for God and neighbor, the wings of which are the wings of fire 178, dew-bearing and unloving fire. This is exactly how our Holy Father Nicodemus understood the essence of the Holy Mountain, which is clear from all his mystical and ascetic theological teaching. 3. In the ascetic monastery of St. Dionysius How beloved is Your village, O Lord of Hosts! My soul longs and dies for the courts of the Lord... 179 On the advice of Sylvester, the Venerable Nicholas came to the sacred monastery of St. Dionysius, located in the southwest of the Holy Mountain. This monastery is located fifty meters from the sea, on a cliff rising at an altitude of about one hundred meters. We are talking about a building belonging to the 14th century, when the Byzantine emperors paid special attention to the Holy Mountain. Around 1375, the Monastery was founded by Saint Dionysius the Holy Mountain, with the support and funds of the Trebizond emperor Alexius 3 Komnenos 180. In the middle of the 16th century. at the expense of the ruler of the Moldavian principality Peter 181 and the ruler of the Wallachian principality Nyagoe 182 it was renewed, painted and expanded through the construction of new galleries. The frescoes, which we will mention separately, were created by the famous master of the Cretan school of Dzordzi. This amazing structure with four galleries located below on ledges seems to have been created by eagles, not by people. The citizens of heaven, the monks, could not find a more suitable place for their prayers and divine soarings than the cells of the monastery, almost hanging between heaven and earth. This monastery, entwined with climbing vines, now reflected in the serenity of the sea, now crowned with the white foam of angry waves, with a background of green of all shades created by evergreen trees and tall chestnuts, and with an azure sky as its highest cover, makes its humble inhabitant, who has left the world, feel that he lives and moves in an above-ground space. We do not know how to explain the amazing fact that during the six centuries of its existence, Dionysiatus revealed eleven saints and martyrs. In any case, despite the fact that recently the severity of asceticism has weakened, this sacred monastery, according to general opinion, continues to be considered an “ascetic monastery.” Until 1806, the monastery managed to change the cenobial charter to the especial one, which owes its appearance to the uncontrolled life of the monks after the fall of Byzantium and the spiritual darkness of the times of the Turkish yoke. The monasteries provided invaluable service to the people and the Church, preserving in their libraries the treasures of the patristic heritage, awakening the religious and national self-awareness of the people. Efforts were made to educate Athonite monks who could not read and write, pursuing a dual goal: firstly, to preserve the monasteries, and secondly, to prepare the monks for missionary work. This was a great feat, and the Athos mission was sensitive to the events of the era. However, genuine Eastern patristic monasticism, at a time when the task of national survival eclipsed all other goals, became almost completely impoverished. The monks became simply “kalogers” 183 who found shelter in monasteries - some came there for the sake of a freer spiritual life, others to escape the Turkish scimitar, which, of course, did not at all exclude a good monastic life. In these arks of salvation, a great national and religious work was accomplished simply by the fact that the monks preserved the language, national identity and the Orthodox faith. But the monasticism of Basil the Great, Anthony, Theodore the Studite, Simeon the New Theologian and the Hesychast Fathers of the 14th century is gone. Hopeless ignorance reigned regarding the patristic covenants, Sacred Traditions and Canons, although the monasteries continued to remain unshakable bastions of anti-Latin resistance, repelling the attacks of the Catholic and Protestant West. It was during this era, in 1775, that Blessed Nicholas arrived on the Holy Mountain and came, as we have already written, to the Dionysiatus Monastery. Despite the fact that, under the pressure of the spirit of the times, the monastery became special, its specialness was moderate and was expressed mainly in the fact that the fathers did not gather for a common meal, but ate food in their cells. The ascetic character of the monastery was not lost. However, the advice of the Caesarian Sylvester on which monastery Nicholas should settle in allows us to assume with a fair degree of confidence that Dionysiatus was distinguished by his virtue during the period of general decline, when monasteries, like stars, fell from the sky of Cenobial legend. Nicholas clung to certain reverent elders indicated to him by Sylvester. The monastery noticed that the young man was smart, wise and virtuous. The brethren wanted to get such a rare and enlightened monk into their midst. “After several days, he came here and we met. The Dionysians, seeing his success, fell in love with him and convinced him to become a monk,” writes Euthymius 184. It seems that Nicholas had not yet decided at that time in which monastery to finally settle and what way of life to choose: hesychast, hermit, celliot or monastic monk. Therefore, taking advantage of the hospitality of the monastery, he, on the advice of the Holy Mountain residents whom he met on Naxos, came to Karea and visited the “kollivads” - the icon painters Skurteev and the kaliva Euthymius, the elder 185 of whom, as we will see, would later tonsure Nicodemus into the great schema. Those who study the life of St. Nicodemus are undoubtedly mistaken in considering the saint’s biographer, Hieromonk Euthymius, one of the inhabitants of the cell of Skurteev, located above Karei: at that time Hieromonks Parthenius, Stefan, Neophytos and Cyprian belonged to its brotherhood. And Euthymius stayed in the ascetic kaliva, located in the deserted Kapsala, where the elder Damascene, Ananias and Cyprian, woodcarvers, lived. In the already mentioned book of Athanasius of Paros it is said that Parthenius Scurteus was a Kollivad. His bones emitted an indescribable fragrance after their discovery: they were kissed by Saint Nicodemus a few hours before his Dormition in the Lord 186 . He did not stay with the Skurtei or Euthymius, perhaps because Kelliot life requires almost constant handicraft, which is the only source of food for the Kelliots. But two years later, the monk’s departure from the monastery at the call of Saint Macarius, for the sake of writing, proves that he, like the faithful servant of the Gospel parable, considered writing books for the enlightenment of the enslaved people to be the way by which he could increase the talent entrusted to him by the Lord 187 . During his two years at Dionysiata, Nicholas acquired his first experience of monastic life. Undoubtedly, he was deeply impressed by both the monastery surroundings and the artistic richness of the numerous works of art. One of the most remarkable images associated with the ascetic theme is located in the large refectory of the monastery, and it was so deeply imprinted in the soul of the saint that he later wrote an entire book based on this plot, calling it “The New Ladder”. We are talking about the majestic fresco “The Ladder of St. John,” which occupies a wall space five meters high and three meters wide. “The Ladder” is a wonderful work that clearly represents the content of the ascetic book of the same name from the 7th century. The fresco belongs to the famous Cretan school, which flourished in the 16th century. The “Ladder” owes its name to the thirty ascetic words of the abbot of the monastery on Mount Sinai, St. John, arranged in the form of a spiritual ladder: this ladder begins with more educational active virtues, continues with more contemplative ones and ends with the so-called theological virtues - faith, hope and love. Almost all the monasteries of the Holy Mountain, whose paintings escaped the destructive flames of fires, have an image of this Ladder, since it most clearly expresses the characteristics of the moral and spiritual monastic feat. These frescoes, as is well known to researchers of Byzantine and post-Byzantine painting, are painted on wet plaster using paint based on powder obtained by grinding stones of unknown origin. The mural remains in excellent condition four centuries later. It is worth taking a little trouble to give the reader a brief description of this image, since it is closely connected with the spiritual path of Blessed Nicholas. So here's The Ladder. Below on the right you can see the monastery on Mount Sinai, the sacred church, outside of which, but inside the ring of walls surrounding the monastery, is Saint Abbot John with a golden halo, facing the monks crowding around him. Strict and at the same time affectionate, with a white wavy beard and somewhat frowning eyebrows, as is customary to depict ascetics, tall, dressed in a chestnut-colored surplice and a dark red tunic, the angular hem of which creates energetic chiaroscuro - one of the most characteristic artistic techniques of the Cretan school. The saint wears a kukul, which covers his head according to ancient custom, and a long “schema” of white color, on top of which a cross-shaped black polystaurium 188 descends to the knees, completing the monastic vestment. The rest of the monks depicted on the fresco are also dressed in similar clothes, differing from the abbot’s schema only in color. Everyone is tall, even exaggerated in stature, which is characteristic of the expressionist style of the Cretan school, as well as its heir, Domenico Theotokopouli 189 . The faces of the monks are ascetic and meek, filled with restrained sadness. The variety of their expressions vividly recalls “The Funeral of Count Orgaz” 190. Their deep-set eyes reveal a heavy and dramatic experience, perhaps expressed in the Lord's simple but all-encompassing exhortation: “Strive to enter through the strait gate.” 191 The fresco depicts monks of two ages: elders between sixty-five and seventy years old and young ones, between thirty and thirty-five years old. The saint holds a scroll in his left hand, and with his right hand he points out to the monks his materialized spiritual “Ladder”. On the scroll the following is written in large letters: “Ascend, ascend, brethren, diligently intending to ascend in your hearts” 192 . At his feet, on a rock dotted with ledges (this is how the masters of the Cretan school depict the earth), there is a staircase with thirty steps, reaching to the very top of the fresco, its color is dark yellow, and it clearly stands out against the black background, on which golden stars are scattered. The “ladder” is refracted in the middle, dividing into two equal parts, one of which, the lower one, has a slight slope and is convenient for climbing, and the other is completely vertical and much more inconvenient to climb. Let us trace the movement of the monks ascending the “Ladder” from below, as well as those fighting on both sides of it for the souls of the unfortunate monks of good and evil spirits, let us observe this spiritual reality, which, according to the Apostle Paul, is a spectacle for angels 193 and which was so deeply imprinted in the soul of the Monk Nicodemus, about whom our story is told, that he vividly remembered it thirty-five years later. One of the monks, an old man, without outer clothing and with his head uncovered - like everyone else we will meet - perhaps symbolizing that those who strive spiritually must abandon everything material - put his left foot on the first step and, grabbing the ladder, tries to reach the second with his other foot. The Angel of the Lord on the right touches the stairs, his beautiful wings are raised to the mountain, with one hand he easily supports the monk by the shoulders, and with his right hand he shows him where to ascend. The face of a beautiful angel depicts love and care for the monk. On the fourth step, the other monk clearly gives up trying to step on the immediately following one. His body is stretched out in struggle along the stairs. Next to him, an angel in a red robe, a short distance from the stairs, easily bends towards the monk, and at the same time blesses him with his right hand, and with his left encourages him to continue his ascent. The third monk leaned towards us. He sits on the tenth step. Fatigue is clearly visible in his appearance. His angel, in amazing olive-green clothes, seems to be trying to make him rise, in some anxiety. On the sixteenth step, the fourth monk falls headlong to the left of the stairs under the weight of a small bag full of coins that hangs around his neck. He flies straight into the gaping mouth of the “Deep Serpent”, which at that very moment absorbs another monk, only his legs are visible. Near the falling monk there is an inscription: “lover of money.” Also in relation to the monk, who had already found himself in the mouth of the beast, the reason for his fall is written: “the treasure of the money-lover,” and it is represented by an evil demon, at whose knees hangs a reliquary of coins. The serpent is a huge beast with a monstrous head crowned with small horns, and with bulging eyes burning with fire - the personification of hell, as is usually depicted in other compositions. His powerful body is twisted in circles. On the same step, a dramatic fight unfolds between another monk, who in his struggle grabbed the left edge of the stairs, while one of the demons grabbed him by his long hair (the monk is young) and drags him towards the beast, into the abyss. Another monk, an elder, on the same step, overwhelmed with fear and trembling at the sight of his brother in danger, leans to the right and places his left foot on the seventeenth step, and the angel extends his hand to him. The expression on the young monk's angel's face reflects the critical situation of this ascetic and extreme anxiety. On the twenty-first step, another old man, facing the viewer, seems to be in deep thought and fear. He grasps the ladder tightly, and it is clear that he is being pulled on both sides, as if there is some kind of tug-of-war between his angel, who approaches to strengthen him, and the devil, who shamelessly steps onto the ladder and clearly inclines the doubt-ridden monk to agree with him. At the twenty-fourth stage, the elder monk falls under the yoke of demonic influence. On the same step, a younger monk in a struggle grabbed the ladder, while the demon, having almost straddled him, tries to throw the monk off, forcefully dragging him by the hair. The monk's face clearly shows pain, and the supernatural tension reveals the full extent of the danger. We are already at the very top edge of the “heavenly Ladder that carries those ascending to Heaven,” as the inscription in the middle of the fresco says. On the twenty-sixth step is an old monk. He stretches out his hands in order to receive an unfading crown from the hero of the moral achievement of the Lord Jesus, who has bowed down from heaven, who holds this crown with His almighty right hand, and extends his other hand to the winner. In the senile image of the monk, the joy of perfect victory shines, joy burns in his gaze, directed towards his beloved Christ, “the land of desires” and “the indescribable sweetness of those who behold His inexpressible kindness” 194. Therefore, we will not be mistaken if we assume that he says: “I have fought the good fight, I have finished my course, I have kept the faith; and now a crown of righteousness is being prepared for me, 195 which grant me, O Lord, for the sake of Your many love and endless mercies!” The guardian angel makes his last effort to bring the soul entrusted to him immaculate and holy; he stretches out his hands to the monk in order to offer a sacrifice favorable to God. In his outstretched wings there is the rejoicing of victory, his angelic gaze is bright. If there is joy in heaven over one sinner who repents, 196 then how much more over one who overcomes. How much grief the divine angel endured, how much he prayed, and with what love he “watched over” the soul for which the Lord died 197!.. The weeping eyes of some other angel are turned to this most instructive picture, clearly representing the entire invisible drama of the human soul. Two angels standing on both sides of the “Ladder” support the gates of heaven, and between them is the giver of crowns, Christ, seated on the clouds... Many may have had the courage to begin a solitary life, but few probably took the trouble to complete it as they should. Saint Basil the Great So, Nicholas began the crusader monastic life, in which a person mortifies the flesh with passions and lusts 199. In the monastery he labored to gain a good testimony of conscience through the rejection of passions and the acquisition of gospel virtues. He fasts in proportion and clears his mind of thoughts. He prays incessantly to clear the eye of the mind, to behold the beauty of the Lord, to unite with Him in the love of his holy soul, becoming more beautiful, richer and stronger. He accepts the actions of the uncreated light in his heart and constantly weeps so that he himself may be satisfied with the goodness of God, and his brothers in Christ may partake of this Royal Supper. In the monastery, the soul celebrates every day, in prayers and hymns, be it in a silent cell, praying with the mind and ineffably praising, be it in the holy church, together with other brothers, sending up prayers to God with one mouth and one heart - prayers drawn from the richest treasuries of the liturgical Tradition of Orthodoxy. All this transforms the soul and lifts it to the Divine. The feeling of unity of souls in a communal monastery, non-covetousness, spiritual freedom from everything and voluntary sacrifice of will constitute the environment of this premium life. In this holy place, in the monastery, the soul is exalted, and all feelings follow its path leading to the heavenly... The Gospel promise contains two possible paths. The difference between people in their spiritual structure inevitably leads to the fact that they follow either one or the other. The first is the narrow and sorrowful path that leads to life. And the second: “My yoke is easy and My burden is light” 200. These two promises emphasize the existence of two human dispensations and two ways. The first is characteristic of a burdened person, a slave of passions, and the second is characteristic of one who has achieved the dispensation of holiness, having freed himself from the yoke of passions and having accepted the goodness of the Lord. However, a monk who is under the yoke of passions suffers, walking along a narrow and sorrowful path until he throws off the defiled clothing of vile spiritual passions. And this is many years of work and a difficult feat, worth a lot of blood and sweat. “This work is before me, until I enter into the sanctuary of God,” says the prophet David 201. So, in this sense, a monk is a bloodless martyrdom of conscience. A heart that is contrite and weeps and prays with a strong voice 202 is a crucified heart. All the images of the Passion of the Lord constantly appear in the heart of the monk, who, imitating the Lord, either calmly enters the Roman praetorium, then patiently endures scourging, then is abandoned by friends, then silently accepts being strangled, then crucifies, voluntarily stretching out his hands on the cross. Everything in Christianity is inevitably clothed in the bloody scarlet robe of the Lord. For we know that creation itself groans and suffers along with us... 203 Monasticism is the element of tragedy. The feat of the soul, aimed at overcoming itself with desires for sin, in order to subordinate every thought to obedience to Christ 204, and the terrible confrontation with the principles and powers of darkness 205 - this is what constitutes the divine tragedy of the monk. It is impossible to imagine a monk without humility, and humility without holiness is meaningless. It is worth being a monk to live in a brotherhood, where there are no bonds for the word of God, 206 for the sake of a certain drink, the taste of which is completely unknown to the world. This drinking is “humiliation” 207. We often talk about "humiliation." However, how little we understand it, and even less experience it! If it were possible to experience “humiliation”, with all the varieties of this bloodless martyrdom, to all those who talk about it, then flowers would bloom among us even among the winter ice, and the skies would resound with the singing all day and night throughout the year: “Glory to God in the highest!” It is believed that the Eastern Church is entirely illuminated by the light of the Resurrection, while the Western Church overemphasizes the fact of the Crucifixion. That's true. But it is even more true that, despite this, it is impossible for us to imagine the face of holiness without tears, and our holy churches are decorated with many crosses even on the most joyful and luminous Easter days. When the monk returned from Skurteev and Euthymius to the monastery, the monks wished that he be included in their brotherhood, and they asked him to become a monk with them. After a few months had passed since the beginning of his cinematic life, the proestos 208 tonsured him into the ryasophore 209 . We are talking about the “small schema”, which is customary in special monasteries and cells, due to the fact that the “great schema”, which is accepted in the monasteries, in monasteries and in the desert, is recognized as a stricter rule, requiring a more severe life. Meanwhile, the “great schema” actually differs only in the liturgical rite that accompanies tonsure, and in the fact that the tonsured person takes upon himself clear and definite obligations arising from this succession, and the essence of the schema is the same, so that both those of little schema and those of great schema must live according to the same rules of monastic life. The “Lesser Schema,” very common among Russian monks, is sometimes perceived as a deviation from the strictness of monastic vows, but St. Nicodemus himself later polemicized against such a false opinion. So, Nicholas was tonsured into the minor, holy and angelic schema, he became a monk and was named Nicodemus. The elders, respecting his education and gentle disposition, gave him the obedience of the secretary of the monastery and appointed him as a reader in the church. He stayed in the monastery for two years. During this period, he was not content with monastic duties and service activities alone. A gifted nature, inflamed by a thirst for knowledge and distributing it to his brothers, he often worked on studying books. At his disposal was the richest library of the monastery, which contained manuscripts both on parchment and on paper, hitherto unpublished, from the 7th to the 17th centuries, and the Monk Nicodemus became the most suitable person for this place, capable of reaping the whitened fields 210, since this monastery was at that time a virgin hagiological, hagiographical and liturgical museum. Even today we read on the inside cover of many monastic manuscripts the following words: “Read by me, Nicodemus of Naxos.” In a 15th-century paper codex containing the works of Saint Dionysius the Areopagite, we find the inscription: “I read this sacred book, full of the mysterious teachings of the Spirit and illustrious, and received considerable benefit - Nicodemus the monk, from Naxos.” In another manuscript, which contains a discussion about the fact that the Father is one Parent and Maker 211, he writes: “I agree with this and convince those who dare to contradict that this is so - humble Nicodemus.” It is possible that he read many of these books when he visited the libraries of Svyatogorsk monasteries, collecting materials for his works. Living in a monastery, he combined practice with theory 212. According to the Gospel commandment and Orthodox Tradition, one must first make oneself worthy of the preached teaching, and only then take up the work of teaching, as the saying of Gregory the Theologian says: “...be enlightened, and then enlighten...” It is unforgivable for spiritual people to teach others if they do not first know in practice what they teach. After all, if the teacher of the Gospel does not master the theory in practice, considerable danger awaits him. “Act is an ascent to contemplation” 213, according to Gregory the Theologian, for “contemplation is unbridled, it can very well lead to rapids” 214. Those. before the fall of our ancestors. Compare: 1 Timothy 5:8: But if anyone does not provide for his own, and especially for those at home, he has denied the faith and is worse than an infidel. Compare: Matthew 19:29: And everyone who leaves houses, or brothers, or sisters, or father, or mother, or wife, or children, or lands (for My name’s sake), will receive a hundredfold and will inherit eternal life. Γυμνάσματα Πνευματικά. Σ. 120. There is bliss in creations. Diadochos Photica words “wealth (or, more precisely, luxury) of theology” (πολυτέλεια τῆς ϑεολογίας) are not found. Δίπτυχα Ὀϱϑοδοξίας. T. 1. 1956. Compare: Acts 2:46: ...breaking bread from house to house, they ate their food with joy and simplicity of heart. Compare: Acts 1:14: They all continued with one accord in constant prayer. See also: Rom.12:12; Eph.6:18; Col.4:2. “Love material”, i.e. loving substance, addicted to worldly vanities. Here and below the author uses the words sschmch. Ignatius the God-Bearer from the Epistle to the Romans. (chapter 7): “My love is crucified, and the fire that is in me is not love-loving, but the living water speaking within me calls out to me from within: “Go to the Father.” Wed. the same words sschmch. Ignatius in the ancient kontakion of the martyr, attributed in some manuscripts to St. To Roman the Sweet Singer: “The fire in you is not loving” (see: Sancti Romani Melodi Cantica: cantica dubia / Ed. P. Maas and C.A. Trypanis. Berlin: De Gruyter, 1970. Hymn. 79.10). Wed: Sschmch. Ignatius the God-Bearer. Epistle to the Romans. Ch. 6: “Let me be an imitator of the sufferings of my God.” This refers to the “Rules set forth at length in questions and answers” ​​and other works of St. Basil of Caesarea, dedicated to monastic life. Byzantine Emperor 963–969 Alexius Komnenos (c. 1048–1118), Byzantine emperor from 1081, founder of the Komnenos dynasty. Premium, i.e. supermundane, unearthly, heavenly. – Note. ed. Wed: Matthew 7:7–8; Luke 11:9–10. Greeks, Russians, Bulgarians, Serbs and Romanians. This description of Athos, of course, represents an idealization of reality; in fact, the relationship between Svyatogorsk monks of different nationalities looks much more complex and dramatic. We are talking about the Empire of Trebizond, formed on the southern coast of the Black Sea after the capture of Constantinople by the Latins in 1204. The Empire existed in relative independence from Constantinople and later, after the return of the City by the Byzantines and the restoration of the Empire. The Empire of Trebizond was ruled by a local branch of the Comneni. Peter Raresh, ruler of the Principality of Moldova (1527–1538; 1541–1546), with his donations a large church was restored and painted in the Dionysiates monastery; he also donated to the Athonite monasteries of Hilandar, Karakal, Zograf. – Note. ed. Nyagoe Basarab, ruler of the Wallachian Principality (1512–1521), provided large donations to the Athonite monasteries of Kutlumush, Great Lavra, and Vatopedi. In Dionysiata he built a church in the name of Metropolitan St. Ungro-Vlachia, who was buried there. Nifonta. – Note. ed. Kaloger (or kaluger) from Greek. καλόγηϱος (monk, clergyman). This word, widespread in Ancient Russia, can be translated from Greek as “good old man.” Compare, for example, Matthew 25:14–30. A type of analava, a cross-shaped part of the schemanik’s vestment. Domenico Theotokopouli is better known as the famous painter El Greco (Greek by origin from the island of Crete; 1541–1614); studied in Italy, worked in Spain. – Note. ed. One of El Greco's most famous paintings. Words from the final part of “The Ladder” by St. John, abbot of Mount Sinai, see: A short exhortation, which contains everything that was said at length in this book. Prayer to St. Basil the Great at the Midnight Office, which is also included in the morning prayers. St. Basil the Great. Letter 39. To the disciple Chilon // Basil the Great, St. Creations. T. 3. P. 58. Wed: Works like the saints of our father Basil the Great. Letters. Minsk, 2003. P. 73. Greek κένωσις – also “exhaustion”, “desolation”, “depreciation” (cf. Phil. 2:7). Representatives of the monastery in the Holy Kinot of Mount Athos. Here, characteristic of Greek and especially Svyatogorsk monasticism, there is a rapprochement and even confusion between the ryassophore and the small schema, while in Russian monasticism the small schema differs little from the great in the form of the vows taken. In Greek, the word “Πϱοβολεύς” (Producer) comes from the verb “πϱοβάλλω)” (to produce) and means that God the Father produces the Holy Spirit, which comes only from God the Father. Archimandrite Ambrose (Pogodin) once wrote about the difficulty of translating this word into Russian and proposed translating “Educator”, as St. once translated it. Theophan the Recluse (see: Ambrose (Pogodin), architect St. Mark of Ephesus and the Florentine Union. M., 1994 [reprint: Jordanville; N.J., 1963]. P. 234). Although the monk Theoclitus does not specify in which manuscript St. Nicodemus made his own note, but it is very likely that it was one of the writings of St. Mark of Ephesus, in whom this word is often found (see, for example: Ibid. P.240:250). As is known, Rev. Nicodemus greatly revered St. Mark of Ephesus and composed a service for him. Here is an excerpt from the work of St. Mark “Confession of the Right Faith, set forth at the Council that was held with the Latins in Florence,” in which it is most fully revealed what the words mean: “The Father is one Parent and Willer.” “...I believe and confess that God the Father is one, beginningless and guiltless, and is the Source and Wine of the Son and the Spirit: for from Him the Son is born and from Him proceeds the Spirit; just as the Son does not participate in the procession (of the Holy Spirit from the Father), so the Spirit does not participate in the birth (of the Son from the Father)....” (Ibid. P. 278). – Note. ed. Or action (πϱᾶξις) with contemplation (ϑεωϱία) St. Gregory the Theologian. Homily 20, about the installation of bishops and the dogma of the Holy Trinity. 12: PG. 35. Col. 1080. In the Russian translation, see: Gregory the Theologian, St. Collection of creations. T. 1. P. 305. St. Gregory the Theologian. Homily 39, on the holy lights of the appearances of the Lord. 8: PG. 36. Col. 344. In the Russian translation, see: Gregory the Theologian, St. Collection of creations. T. 1. P. 536.