14. Чтение священного писания и творений святых отцов церкви

“I read... the Six Psalms on weekdays... more willingly (8:18) The best activity in spiritual life - for both monks and laity - is reading the Holy Scriptures and the works of the Holy Fathers of the Church. Although little is said about this in the letters, it still attracts attention. It is not man’s word, but God’s word that “gives life” (7:22). - “In that belly there is no” (John 1:4). Correct theology can only be based on the Holy Scriptures with the involvement of Tradition, but certainly in agreement with it. “Aren’t we theologizing according to fashion? - the saint reasons. – Previously they relied on the Holy Scriptures and paid little attention to Tradition. Then this flaw was forcefully noticed; the words: Orthodoxy and Tradition began to sound more often and merge into one sound; and began to theologize according to Tradition, sometimes leaving the Holy Scripture behind, and some even humiliated the Scripture. The New Testament sacred writers wrote after the descent of the Holy Spirit on them, and they also testified about the Old Testament ones that “the holy men of God were enlightened by the Holy Spirit” (2 Pet. 1:21). Is it really possible to determine the moment when a church writer became a saint and, consequently, not just a writer subject to ordinary human shortcomings? The Church, of course, has thought about this issue and teaches to recognize Traditions that agree with the Revelation of God. And therefore, isn’t it more correct to base the teaching mainly on the Holy Scriptures, and supplement it with Tradition, explain it, and protect it from the wrong-minded? The Holy Apostle says that the devil is like “a lion that walks roaring, trying to devour someone” (1 Pet. 5:8). Isn't this enough to warn the believer? Is it still necessary to follow the hints to the details of the devil’s order, to assert that the devil attaches an evil spirit to a person for life, and, stopping there, ask the one who hears this teaching questions: is this overseer really here, now? Does holy Baptism really not remove him at all? Really, the holiness of the Saints and the grace given to them does not remove this assistant, assigned, as they say, for life? Or does Tradition know the devil better than the Apostle, who says that the evil one does not touch him who is born of God” (1 John 5:18) (14:54–55). Reading any good book brings considerable benefits. Carried away by her interesting message, a person temporarily forgets all the troubles, all the sorrows that oppress him, everything around him. If this is how a good human word works, then what is the gracious power of the word of God? – And the Saint insistently recommends: “In a quiet hour, especially in the morning, immerse yourself not in a searching mind, but in a devoted heart, desiring to enjoy in peace the Truth and Love of your God. Those who know say that from this source flow all-healing powers and ineffable consolations, if this exercise is constant and combined with observation, so that the word gleaned from the heart is not lost by actions” (4:1516). You need to read the word of God every day - not necessarily a lot, but always carefully, listening to what especially touches your heart. “Do, if possible,” the Moscow Hierarch teaches, “for which you do not need permission from either a higher or lesser human power; read the word of God, more or less, but do not deprive yourself every day of this true daily bread” (29:320). “Not so much as it should be read carefully. With other readings, two kathismas may be inconvenient to read every day all the time. If you read one slowly, quietly listening to the spirit of the Psalmist, and something that touches your heart closer, try to remember at the right moment after reading, the work will not be in vain before the Lord” (29:230). “It would be useful to read the New Testament in order, one chapter a day, or two when time allows. It would be good to read the Psalter in order, according to kathisma, for example, at certain times. In it there will be prayers, instructions of consolation, for various occasions and states of mind” (29:220). – The Saint’s instruction to read the New Testament “in order” is reminiscent of the testament to his spiritual children of the famous Moscow elder, the holy righteous Alexy Mechev (XX century): read the Holy Gospel one chapter at a time, starting with the first chapter of the holy Evangelist Matthew on September 1, according to the old style (according to the new style, September 14), etc. During the year, all four Gospels are read four times and another 9 chapters from Matthew. – “For the grieving and sick,” Saint Philaret advises that it is best to read the story of the holy Evangelists “about the sufferings of the Lord, as well as the Psalter. This is our daily bread” (21:75). The Saint says about himself that he loves to read “the Six Psalms on weekdays and more willingly on weekdays than on holidays, on which besides this there is enough work and fatigue” (8:18). A good deed that bears spiritual fruit is “the mental and heartfelt use of the sayings of Holy Scripture on various occasions in order to place oneself in the presence of God and preserve or restore peace of mind” (29:221). The Saint treats the Holy Fathers of the Church with deep respect, confident that their creations reveal the word of God. “The Christian philosophy of Abbot Boten,” argues Saint Philaret, “did not captivate me, that is, did not force me to read to the end. Look how he, wanting to place faith in the resurrection of Christ, rejects the evidence of the truth of this event, and says that it “had no witnesses except the Risen One Himself.” This means breaking the lower floor to force you to move to the upper one. But how will the upper one stand when the lower one is broken, if, by misfortune, the abbot succeeded in this? As you wish, I believe the Apostles more than the abbot, who specifically call themselves “witnesses of the resurrection of Christ” (Acts 1:22)” (4:40). He treats with the same trust the testimonies of the Holy Fathers of the Church. “Look,” cries the Moscow Archpastor, “how they know how to speak purely about pure things, eliminating in every possible way the heavy expressions that are contrary to this. We should also try to speak like this” (14:38). And he continues to express wishes and advice: “I wish that reading St. Maximus will be according to your thoughts. This is wholesome food for the soul” (21:30). Read “the conversations of Macarius of Egypt: I hope that you will find in them food simply prepared, but clean and healthy” (29:227). And this is how it is: “A person can only tell you that he who has read the Philokalia should not lose heart, but learn, if possible, to do good, with love for good; that one must endure the shortcomings of one’s neighbors, because he who sees these shortcomings has his own shortcomings and takes advantage of God’s long-suffering; that in enterprises and affairs one must desire approval from God and conscience, and not be too concerned about human approval” (21:58). “I don’t think that you read the Philokalia and Nil Sorsky without benefit. There are benefits, of course, although perhaps they are still invisible. However, the point is not to read a lot, but to ensure that in what one reads, a person finds something relevant to his condition and need, and does it with action” (21:68). That is why the saint welcomes new translations of the patristic works and regrets that there is some criticism in this direction. “I will be glad if the Optina fathers publish the book of Isaac the Syrian in Slavonic. And I don’t foresee any difficulties for censorship. It would be desirable for some passages to be explained from the original, as was done in the edition of Barsanuphius the Great. But if this turns out to be difficult, it’s good to print without it. And with explanations, the Slavonic text is better for me than the Russian one, because by the nature of the language the translation is closer to the original. I trust new translations less” (9:160). “It would be a pity if the translation of St. Augustine’s Confessions remains useless. There is verbosity, but, it seemed to me, not very tiresome and redeemed by the fact that there are stories that are interesting and edifying” (4:36). It is useful to precede (accompany) the reading of the Holy Scriptures and patristic works with an acquaintance with the Catechism, written by Saint Philaret as a teaching “necessary for every Christian.” This work contains many spiritually very important quotations from the sacred books and works of the Holy Fathers. As such, the Saint carefully reviewed this work, made changes and additions, and asked to pray that the Lord would help him to worthily complete this very important work. “Seeing,” the Saint writes to Archimandrite Philaret (Gumilevsky) when he was Rector of the Moscow Theological Academy, “that you theologians still do not know how to stand on a firm foot in theology, and not having time to engage in theology, I am now revising the Catechism in order, if possible, to convey in it what was previously postponed to theology, but which your theology does not complete. And you theologians, along the way, would do better if you did not force others, who are more busy than you, to complete the work of your responsibility” (15:25). “I am very much interested in the revision of the Catechism” (7:310). “I am revising and adding to the Catechism. Pray that the door of words may be opened for me to speak the mystery of Christ and to offer unflattering milk to the children of faith” (7:309). Responding to the advice of Archbishop Smaragd of Ryazan to add to the Catechism, the Saint says that he has already done this, published two parts, and notes that, having protected “from the untruths of the teachings of the Roman Church,” he did not give “speeches of a polemical nature, which is not very characteristic of the Catechism” (35:36). As follows from the words of the Saint, “The Catechism passed through fire and water of various censorship” (16:13), but ultimately “was received with favor by the elders” (7:310). Back in 1824, Metropolitan Seraphim of Novgorod wrote to Saint Philaret: “No one doubts the Orthodoxy of the Catechism” (19–1:51). And Saint Philaret writes and directs it to his confessor, Archimandrite Anthony (or rather: St. Anthony): “I am sending you a copy of the new edition of the Catechism. Give another copy to the Bethan treasurer. Peace be with you and your brothers" (7:322). (See also: 24:51, 187, 190). You might be interested in: