Patristic (patristic) literature - a brief excursion. Food for our soul Library of Patristic Literature
Abbess Victorina (Perminova)
Your Eminences, Your Eminences, Your Eminences, Your Reverences, venerable brothers and sisters!
Let me express my sincere gratitude to you for giving me the floor at the Christmas readings, which for me is both a great honor and a huge responsibility. I would like to begin the proposed topic - “The importance of reading patristic literature and conducting spiritual conversations” with the words of St. Theophan the Recluse: “So this is now the best, most reliable way of guidance or education in Christian life! Life in devotion to the will of God, according to the Divine and Fatherly Scriptures with the advice and questioning of like-minded people!”
The importance and benefit of the patristic works lies in the following: according to St. Ignatius (Brianchaninov), “conversation and acquaintance with saints convey holiness.” This idea is confirmed by St. Nicodemus the Holy Mountain with the words: “The spirit of the writer is communicated to those who read it with full attention.”
“There is no closer acquaintance, there is no closer connection than the connection by unity of thoughts, unity of feelings, unity of purpose,” St. continues his thought. Ignatius. The more we imbue ourselves with the spirit of our holy mentors, the clearer the course of action that brings us closer to the goal becomes.
He who is guided by the creations of the Holy Fathers “has the Holy Spirit as his guide.” St. Nilus of Sora says in one of his letters that if he did not find in his memory a sanctified opinion on any subject, then he left the answer or execution until he found instruction in Scripture. This method is obvious from the writings of Sschmch. Peter of Damascus, St. Gregory of Sinai and other Fathers, especially the later ones. It was held by the hieroschemamonks of Optina Pustyn Leonid and Macarius.
The Holy Fathers taught to collect and protect the mind through soulful reading. St. Neil quotes the words of St. Isaac the Syrian: “When you are uncollected in your thoughts, especially engage in reading, and the Angel commanded the Great Anthony this: when your mind is scattered, especially diligently read and do handicrafts.”
To the question whether it would not be enough to be guided by the Holy Scripture alone - “the pure Word of God, in which there is no admixture of human words” - St. Ignatius replies: “Men inspired by God, the Holy Fathers interpreted it. Therefore, anyone who wants to acquire true knowledge of the Holy Scriptures needs to read the Holy Fathers.”
Reading the Holy Fathers helps to acquire true prayer. As Rev. writes. Isaac the Syrian: “Reading Holy Scripture and the lives of saints opens the way to subtlety of contemplation; by reading the soul is enlightened to always pray without laziness and without embarrassment.” St. Paisiy Velichkovsky understood well that without relying on the patristic spiritual experience, it was not possible to go to salvation and lead the numerous brethren who had entrusted themselves to him.
“The reading of the Fathers’ writings, in derogation of the Spirit-bearing mentors, has become the main guide for those wishing to be saved,” says St. Ignatius. “Those only monks worthily bear the name of monks who are educated and nourished by holy reading.” Patristic literature helps a person understand the truth about himself and “exposes the machinations of our enemy, his deceit, reveals his networks, his way of action.” St. John Climacus said: “Just as the poor, seeing the royal treasures, recognize their poverty even more: so the soul, reading the stories about the great virtues of the Holy Fathers, becomes more humble in its thoughts.”
“Books are like a rich collection of medical remedies: in it the soul can find a saving medicine for each of its ailments.”
Reading the Holy Fathers requires work. There are times when you have to force yourself to do this, because the enemy of the human race, knowing about the fruits of the patristic instruction, tries to deprive a person of spiritual benefit, instilling a reluctance to read.
St. Zosima Verkhovsky says: “<…>Who<…>does not tolerate prolonged reading and teachings from the Gospel and the Holy Fathers, as<…>doesn't understand what<…>he should have been even more patient<…>and humbly beg his father and brothers to admonish him and explain to him what is happening.”
But you need to read exactly those books that are suitable for a person at a given period. St. Ignatius advised: “Try to read the books of the Holy Fathers that suit your lifestyle.<…>"Cenobitic monks" must read the Holy Fathers, who wrote instructions for this kind of life. AND<…>another reading for the silent and hermit! The study of virtues that do not correspond to the way of life produces daydreaming and leads a person into a false state. Practicing virtues that do not correspond to the way of life makes life fruitless. And life is exhausted in vain, and virtues disappear: the soul cannot keep them with itself for a long time, it must soon leave them, because they are beyond its power. Such exercise in sublime virtues, which exceeds one’s strength and ability, often damages the soul beyond healing, upsets it for a long time, sometimes for the rest of one’s life, and makes it incapable of deeds of piety.<…>Do not think that a sublime feat, for which your soul is not yet ripe, will help you! No! He will upset you more: you will have to leave him, and despondency, hopelessness, gloom, and bitterness will appear in your soul.”
For the novice, according to Bishop Peter (Ekaterinovsky), “it is more useful to first read those books that set out the teaching on how to overcome passions in oneself, acquire humility, meekness, love, patience, chastity and other virtues.”
The dogmatic, liturgical, church-historical works of the Holy Fathers are no less important than the ascetic ones. They give proper direction in all branches of knowledge. Orthodox Christians, lacking the correct patristic concepts, cannot be free from errors. For example, many believe that in the Sacrament of Unction forgotten sins are forgiven, and there are believers who do not go to Confession, but come once a year to Unction - they sinned, forgot, and everything is fine: at the same time everything will be forgiven! Of course, this is a misconception.
In the field of history, I will give the following example: many zealots, beyond reason, glorify Tsar Ivan the Terrible as a saint. If those who advocate his glorification had become acquainted with the patristic criteria of holiness, with chronicles and hagiographic testimonies about the innocent victims of the terror of the Terrible Tsar, with the life of St. Philippa, St. Cornelius of Pskov-Pechersky, Nikolai of Pskov, Christ for the sake of the holy fool, then the question would have been settled.
In ascetic works, a person who does not have the correct concepts about his fallen state and complete inability to do anything without help from Above, which is given by patristic guidance, may find himself in the position of an ascetic described by Abba Dorotheus. First, the unfortunate deluded monk, attributing to himself spiritual “achievements,” disparaged brothers like him, then the elders, then the great saints “Macarius, Basil and Gregory,” then he said that “there is no one worthy except Peter and Paul,” and ended by being "proud"<…>and against God Himself and<…>I lost my mind."
Knowledge of the Fathers helps an Orthodox Christian, among the great variety of modern philosophical and worldview movements, not to stray from the right path, not to get carried away by “alien teachings.”
It also happens that what is read is forgotten, is not retained in memory due to poor execution or non-fulfillment of what was written, because, as St. Moses Optinsky “these cases require books.” Therefore, it is necessary to re-read the Holy Fathers from time to time. St. Nikon Optinsky wrote about the patristic books: “They are deep and are understood gradually. Their subject is spiritual life, and it is extensive: “Broad is Thy commandment.” There is no limit to spiritual growth, so rereading is of great importance. It is better to reread a small number of books with reverence and attention than to read a lot quickly.”
St. Barsanuphius of Optina cited the example of the elder of Optina Pustyn Macarius, saying that every three years he re-read Abba Dorotheus and the “Ladder” and found in them everything new and new, for he grew spiritually.
The Ancient Patericon says: “The brother asked the elder, saying: I ask the elders to tell me about the salvation of my soul, and I cannot retain anything from their words. Why should I ask for them when I don’t have time for anything? For I am all uncleanness. There were two empty vessels there. And the elder said to him: go, bring one of those vessels, pour oil into it, pour it out and put the vessel in its place. He did so once and twice. And the elder said to him: now bring both vessels together, and see which of them is purer. The brother tells him, the one into which I poured oil. So the soul, although it does not retain anything from what it inquired about, is purified more than the soul of a person who does not inquire.”
Reading the patristic works is a kind of questioning of experienced and holy mentors who lived before. Spiritual conversations, which are held for the entire brotherhood or sisterhood, are also an opportunity to ask an exciting question and receive an answer. After all, a conversation is a dialogue: in it, the more experienced ones propose and reveal a topic, followed by questions and joint discussion. Conversations become a kind of approximation of the experience set out in the works of the Holy Fathers of past centuries to modern times and an explanation of how to apply this experience in everyone’s personal life.
Both actions have one goal - salvation. Reading and spiritual conversation mutually enrich and complement each other. If the reader does not understand anything from what he read, he has the opportunity to ask and receive clarification at a spiritual conversation; and, if during the conversation he has questions that require reflection, he can turn to the Holy Fathers.
The importance of holding spiritual conversations lies in the providential use of this means by the Lord for our salvation, because, according to the word of St. Paul, “faith comes by hearing.” As Gospel examples of the Lord’s conversations with the apostles, one can name the Savior’s explanations of parables for them.
Conducting spiritual conversations among monastics is an ancient tradition that originates during St. Anthony and Macarius the Great (IV century). Conversations between the most successful ascetics and their brethren acquired enduring significance as a school of monastic life and spiritual improvement. The word from experience, repeatedly fulfilled in practice, had a strong effect, influencing the destinies of many, and sometimes radically changing the lives of listeners. The practice of monastic general conversations came into force with the establishment of the rules of monastic community under St. Pachomius the Great.
St. Theodore the Studite spoke teachings to the brethren throughout his life, under all, even unfavorable, circumstances. Following the example of the Studite and other monasteries, in strict cenobitic monasteries spiritual edification was taught through the joint reading of patristic writings and general conversations on the topic of what was read or on any pressing issue in the world. Holy Scripture and the works of the Holy Fathers.
In Russia, the tradition of monastic spiritual conversations was revived and introduced into the best Russian monasteries thanks to St. Paisiy Velichkovsky and his students. One could name many spiritual leaders and elders who conducted conversations: let us give the most striking examples - this is St. Theodore of Sanaksar, St. Ignatius (Brianchaninov), the famous ascetic of the 19th century, Abbess Arsenia (Sebryakov).
The benefits of spiritual conversations are that:
1) Conversations inspire, inspire spiritual deeds and careful fulfillment of the monastic charter and monastic rules
The disciples of schemanun Ardaliona (Ignatova) and Abbess Arsenia (Sebryakova) were so inspired by their words that some of them said: “Alive, dead - we must fulfill the word of the mentor!”
2) Conversations spiritually unite and unite
Theodore the Sanctified, having become the abbot of the huge Pachomius brotherhood, saw conversations as one of the means to unite the monastics.
3) During conversations or as a result of them, the infirmities of those listening are revealed and corrected
Anyone who conducts spiritual conversations in monasteries these days can say that no one is indifferent to them. Someone rejoices at having heard an answer and explanation on a pressing issue, someone is upset, convicted by their conscience, someone is inspired to spiritual endeavors and labors, someone is justified, someone repents and asks for forgiveness, and there are also those who who may begin to object if they are “offended” by something in the conversation. It is important not to be afraid of this dialogue, and kindly, with love and prayer, without relying on one’s own strength, to find the right path to a person and those words that would help him understand himself.
4) Correct concepts are acquired, confusion and confusion are resolved, and many can benefit from the answer to a question asked by one participant. During the conversations, listeners not only learn new things, but also receive edification
The Savior’s answers to the disciples’ questions contained the benefit of the Church. So, for example, during the Farewell conversation of the Lord with the disciples, the Apostle Philip asked “Lord, show us the Father and what is sufficient for us.” With this question he “brought great benefit to the Church of Christ, since from here we have learned to recognize the oneness of the Son with the Father and to stop the lips of heretics who reject this Divine truth.”
As can be seen from the modern practice of spiritual conversations, wherever they are held, there are good results. The residents and nuns of the monasteries become more attentive, they are less affected by the spirit of despondency, they are more diligent in attending divine services and in fulfilling obediences, they treat each other and visitors to the monastery better, they get to know themselves and hence work more on themselves and judge others less.
It is impossible not to note the efforts of our High Hierarch, His Holiness Patriarch KIRILL, who never tires of calling on pastors and flocks to educational work, so that as many people as possible can find true spiritual guidelines and acquire correct concepts. When His Holiness first visited our monastery, his first word of edification was the word about kindling spiritual zeal and the need to conduct spiritual conversations, which we are trying to implement.
Theophan (Govorov), St., Recluse. What does one who has repented and entered on the good path of salvation need? MDA, “ A new book”, 1995. P.72-73.
Nicodemus (Svyatogorets), St. Invisible language / Transl. Theophan (Govorov), St., Recluse. Part 1. Ch. 48. M.: Typo-Lithography by I. Efimova, Bolshaya Yakimanka, own. house, 1904 S.196.
Works of Bishop Ignatius Brianchaninov. Volume one. Ascetic experiences. St. Petersburg: Publication by bookseller I.L. Tuzova, 1886. P. 110.
Creations of the Venerable Nile of Sorsky. Kirillov: Vologda diocese, Kirillo-Belozersky Monastery, 2008. P. 119.
See: Works of Bishop Ignatius Brianchaninov. Volume one. Ascetic experiences. St. Petersburg: Publication by bookseller I.L. Tuzova, 1886. P. 487.
Creations of the Venerable Nile of Sorsky. Kirillov: Vologda Diocese, Kirillo-Belozersky Monastery, 2008. P. 47.
Collection of letters of St. Ignatius (Brianchaninov), Bishop of the Caucasus / Compiled by: Mark (Lozinsky), abbot. Letter No. 230. M.-SPb.: Publication of the Center for the Study, Protection and Restoration of the Heritage of Priest Pavel Florensky, 1995. P. 444.
The ascetic words of St. Isaac the Syrian. M.: Sretensky Monastery, “Rule of Faith”, 2002. P. 441.
Works of Bishop Ignatius Brianchaninov. Volume one. Ascetic experiences. St. Petersburg: Publication by bookseller I.L. Tuzova, 1886. P. 111.
Works of Bishop Ignatius Brianchaninov. Volume one. Ascetic experiences. St. Petersburg: Publication by bookseller I.L. Tuzova, 1886. P. 487.
Works of Bishop Ignatius Brianchaninov. Volume one. Ascetic experiences. St. Petersburg: Publication by bookseller I.L. Tuzova, 1886. P. 111.
Our Reverend Father John Climacus Ladder. Word 26, 211. Sergiev Posad: Holy Trinity Sergius Lavra, Own printing house, 1898. P. 212.
Works of Bishop Ignatius Brianchaninov. Volume one. Ascetic experiences. St. Petersburg: Publication by bookseller I.L. Tuzova, 1886. P. 111.
Zosima (Verkhovsky), St. Creations. Holy Trinity Sergius Lavra, 2006. pp. 354-355.
Ignatius (Brianchaninov), St. Correspondence of Saint Ignatius with friends and acquaintances. Letters of Saint Ignatius without specifying the addressee. Letters from the Nikolo-Babaevsky Monastery. Letter No. 32 // Complete collection of works. T. VIII. M.: Pilgrim, 2007. P. 205. / Collection of letters of St. Ignatius, Bishop of the Caucasus and Black Sea / Compiled by: Mark (Lozinsky), abbot. M.-SPb.: Publication of the Center for the Study, Protection and Restoration of the Heritage of Priest Pavel Florensky, 1995. Letter 221 (315, 46). P.427.
Peter (Ekaterinovsky), bishop. Showing the way to salvation. Ascetic experience. M.: Sretensky Monastery Publishing House, 2001. P. 154.
Our venerable father Abba Dorotheus has soul-helping teachings. Publication of the Holy Dormition Pskov-Pechersky Monastery, 1994. P. 42.
Collection of letters of the Optina Elder Hieroschemamonk Ambrose of blessed memory to lay persons. Part 1. 1st ed. Sergiev Posad, 1908. P. 205.
Father Nikon, Hierom. Optina Pustyn // B-ka Optina Pustyn. No. 4813. Typescript.
Diary of Hieromonk Nikon//B-K Optina Hermitage. No. 4412. Typescript. P. 168. From 09/26/1910.
Ancient patericon. M.: Typo-Lithography by I. Efimov, Bolshaya Yakimanka, own. house, 1899. Ch. 10, paragraph 124 (92). P. 192.
Rome. 10, 17.
See: Kazansky P.S. History of Orthodox monasticism in the East. M.: Pilgrim, 2000. T. 1. P. 137.
Http://www.orthlib.ru/Feodor_Studit Lives of the saints, set out according to the guidance of the Saints. Demetrius of Rostov. The month of November. M.: Synodal Printing House, 1905. P.229-261.
Http://www.diveevo.ru>News>0/3/2234/
Abbess Arsenia. Schema-nun Ardalion. The path of dreamless doing. M.: Publishing house "Rule of Faith", 1999. P. 77.
Abbess Arsenia. Schema-nun Ardalion. The path of dreamless doing. M.: Publishing house "Rule of Faith", 1999. P. 102.
See Ancient monastic rules. M.: Typo-Lithography by I. Efimov, Bolshaya Yakimanka, Smirnova’s house, 1892. P. 75-76.
Lives of saints in Russian, set out according to the guidance of the saints of St. Demetrius of Rostov. The month of November. M.: Synodal Printing House, 1905. P. 376.
In our teaching Orthodox Church Along with the Holy Scriptures, the Holy Tradition is also revered. One involuntarily recalls the accusatory words of the Savior spoken to the Pharisees that they adhere to the tradition of the elders. Protestants often refer to these words of Christ, denying Holy Tradition and recognizing only Holy Scripture. So what is Sacred Tradition?
About the Patristic Tradition
Tradition is some kind of knowledge or experience that is passed on from father to son from generation to generation. And the point here is not in the title, but in the content. The Jewish tradition of the elders, whom Christ denounced, was a set of external rules and restrictions aimed at carefully fulfilling the letter of the law. Sacred Tradition in the New Testament is, first of all, the Spirit of God living in the church. In other words, Sacred Tradition is the experience of life in God, in the Holy Spirit, embodied in its members, and, just like in the Old Testament, passed on from generation to generation.
The patristic written heritage occupies a special place in the Holy Tradition of the Church. The holy fathers and teachers of the church, who went through the difficult path of fighting sin, left us a kind of guide on the path of salvation. This is a very difficult path, fraught with many dangers. When going to the mountains, travelers must take a guide who knows the road well and the dangers lurking along the way. He will be able to lead travelers to the final goal, and will not let anyone die. Likewise, the holy fathers, in their works, showed how we should follow the path of salvation, and what dangers might lie in wait along this path. And the patristic writings are called creations, and not compositions. The fathers “created” or restored in themselves the image of God lost through sin.
Once, in a conversation about the works of the Holy Fathers, one old priest told me: “You see, they don’t go into the Kingdom of Heaven in formation. Everyone has their own path, which only you need to go through.” Indeed, there are no ready-made solutions to the issues that arise on the path of salvation. Each person needs his own advice, his own decision. This rule, by the way, also applies to the advice of elders. The elders gave advice to a specific person, in a specific situation, taking into account his individual characteristics and spiritual age. Therefore, it is strange to hear that the elder gives his blessing to do this and do this and that.
On how to read patristic books
Now Orthodox publishing houses have begun to publish a lot of spiritual literature, including the works of the Holy Fathers. This is a very noble and godly cause. But the attitude of some part of Christian society towards these books is alarming. In false humility, they do not want to read the patristic works, believing that these books were written for monks. We, they say, are laymen and we cannot handle such heights. We read stories, or Orthodox fiction. To make it interesting, and preferably with an exciting plot. And let the monks and priests read the patristic works. Yes, indeed, among church writers there are monks, laymen, priests and saints. They wrote to different people. But it would be a big mistake to deny them religious experience, experience of spiritual struggle.
Any book is not so much a source of information as it is the spiritual experience of the author, expressed in words and sentences. And when reading books, it is very important to learn to penetrate into the thought, the main idea that the author wanted to convey to the reader. Always remembering the time and purpose of writing a work, to see what is valuable that we need. Let's try to explain this with an example. Let's take "The Ladder" for example. It was written by the Monk John, abbot of Mount Sinai in the 4th-5th centuries. There have been and will be so many reviews of this book. Both enthusiastically positive and negatively negative. Everyone sees in it what they want to see, in other words, to the extent of their spiritual age. A Christian who is struggling with his vices and passions will see in it an invaluable practical guide. But a person who is prejudiced towards Christianity will see in it only the external form, without penetrating into the depths of the spirit. In this book, the main thing he will see is the dungeon to which the monks were exiled for repentance, and the tyrant abbot who left the monk lying in front of him without lunch.
In the Orthodox tradition, there are unwritten rules for reading patristic and holy books. A monk once told me about them. All spiritual books are addressed to yours, and only to your soul. And even if this is a sermon spoken to many, everyone should perceive it in relation to themselves, to the extent of their spiritual age. And it is a huge mistake to demand that others follow any instructions or advice they have read.
Each holy book contains a spiritual component. In some special way, it makes the fading spirit of a person flare up again with the fire of love for God. Therefore, it is very important to have these books at hand and periodically return to them.
The meaning of sacred texts, as mentioned above, is revealed to a person as he grows spiritually. The same text is perceived by a person in different ways and at different times. I remember repeatedly reading the Gospel text about the beam and the speck in a brother’s eye. But one day I settled on a three-letter word. This is the word "how". First take the beam out of your own eye and then you will see HOW (i.e. you will see the method, in what way) to remove the speck from your brother’s eye. There are only three letters, but before I just skimmed over them.
About books and modern devices
I would like to dwell in more detail on books in electronic format. Indeed, it can be very convenient. A small electronic device can hold an entire library of books. But seeing how Christians reverently treat the Holy Scripture, how they kiss it after reading it, and keep it in a sacred corner, I always ask the question: “What do people kiss who read the Gospel from electronic devices? Tablet? And they keep it next to the icons?” Maybe I'm wrong, but there is some kind of falseness here. The Gospel for Christians is not only a source of information, but something big. By taking the Gospel in our hands and kissing it, we worship the Spirit present in this book. And we know that this book contains only the Gospel and nothing more. And all kinds electronic devices, these are only means of reproducing information. You can read both the Gospel and ungodly books on them.
In conclusion, I would like every Christian to have his own library of patristic literature. Fortunately, there are now all the conditions for this. So that you can take a book from the shelf at any time and find the answer to your question or confusion. And even if we do not fully understand the text, we will believe that the limitations of our spiritual experience are to blame. Or in silence, delving into reading, peer into your soul, into your spiritual experience, comparing it with the experience of the saints. So that on the path of salvation, instead of the “Father’s house,” we do not go to a “far away country.”
(PATRISTICS)
The most important provisions of Christian teaching were developed in numerous works of outstanding theologians, who are respectfully called "Holy Fathers and Doctors of the Church." Their activity falls mainly on the period of the 3rd-8th centuries. AD The Holy Fathers and Teachers of the Church lived and worked on the territory of the Roman Empire, and after the fall of the Western Roman Empire (476) - in Byzantium. The main center of Christian thought has always remained East End Mediterranean: from Alexandria to Constantinople - the political and cultural capital ancient world. In the first centuries of our era, Christianity was persecuted and persecuted by the Roman authorities. In 313, Emperor Constantine the Great allowed Christians to openly practice their religion. He convened the first of the councils christian church- Nicaea (in the city of Nicaea) in 325. At the Nicaea and the next Council of Constantinople (381) the main dogmas of Christianity were summarized in the Creed (“I Believe”).
Christ, as noted, preached orally, trusting in the living word. After his death, his verbal sermon was recorded. Records appeared from the middle of the 1st century. AD, and in a variety of variants. As Christianity spread and the church strengthened, the need to solve problems related to the streamlining of various aspects of church life and the in-depth development of the doctrine and philosophy of Christianity increased. These problems were solved by the Holy Fathers of the Church for a long time. The works of the Holy Fathers of the Church formed a very significant body of works, called patristic literature or patristics (from the Latin “pater” - father).
The Holy Fathers of the Church who lived in the eastern Mediterranean, i.e. in the area of the Greek language, they wrote their works in Greek. Starting from the IV-V centuries. In the western part of the Roman Empire, a number of prominent Christian thinkers wrote their works in Latin. This is how the division into Eastern and Western patristics arose. The heyday of patristics dates back to the 4th - first half of the 5th century. and is associated with the names of Basil of Caesarea (331-379), nicknamed the Great, his brother Gregory of Nyssa (335-394), Gregory the Theologian (otherwise known as Nazianzen, 330-390) - representatives of the Cappadocian school (Capadocia - region in the south Asia Minor), as well as John Chrysostom (344/345-407). Their predecessors were representatives of the Alexandrian school, Clement of Alexandria and Origen, who worked at the end - beginning of the 3rd century. Later representatives of Eastern Patristi-130
ki appeared an unknown author of the 5th-6th centuries, who is called Dionysius the Areopagite, Maximus the Confessor (580-662), John of Damascus (673/ 76-777). The most famous representatives of Western patristics were Saint Ambrose, Saint Jerome (translator of the Bible into Latin) and Aurelius Augustine, revered by the Western Church as a saint, and by the Eastern Church as “blessed”. In addition to those mentioned, it is customary to include a number of outstanding Christian thinkers and practitioners of church or monastic life among the authors of patristic literature. Let's name some of them: Athanasius of Alexandria (293-373), Cyril of Jerusalem (315-387), Cyril of Alexandria (c. 378-444), Blessed Theodoret (393-457), Leontius of Byzantium (VI century, exact dates of life not established), John Climacus (VII century), Isaac the Syrian (end of the 7th - first half of the 8th century), etc.
The ideas of patristic literature left an indelible imprint on the worldview and culture not only of the era in which the holy Fathers of the Church lived and worked. Their influence became decisive for subsequent cultural development throughout the vast cultural space of the spread of Christianity, and to a certain extent, beyond its borders. Patristics gave rise to Western scholastic philosophy, which remained the dominant form of philosophizing until the 16th-17th centuries. Elements of secularization, which became more and more widespread in Western culture since the Renaissance, did not completely exclude the ideas of patristics, but rather modified the form of their perception. Patristic literature was the main nourishing source of Russian culture and philosophy until the 18th century, and its influence is clearly felt in Russian philosophy throughout history, including XIX philosophy-beginning of the 20th century It can definitely be stated that direct or indirect influences of the ideas of Christian patristics take place both in modern non-church and secularized consciousness, and in general in modern culture. That is why getting to know them is significant for both believers and non-believers.
The most famous and readable work associated with the name of St. John, was the book published by his students “Iliotropion, that is, the Sunflower, representing the conformity of the human will with the Divine, translated from Latin into the Slavic-Russian language through the works of His Eminence Archbishop of Chernigov John Maksimovich, later Metropolitan of Tobolsk and All Siberia.” The basis of the publication was the essay in German. Catholic theologian, teacher of rhetoric at the Munich Seminary of the Jesuit Order, Jeremiah Drexel, “Heliotropium, seu conformatio humanae voluntatis cum divina,” published in 1627 in Munich. “Heliotropium...” was translated into Polish in 1630, and in 1688 a translation from Polish into Russian by Hierodeacon Theophan was published in Moscow. St. John took the Latin text for translation, revised it, adapting it for the Orthodox Russian reader. In the Russian translation, the work “so organically entered the circle of popular Orthodox edifying reading that it is already inextricably linked with the name of its translator” (Gumerov A., priest. Preface // John (Maksimovich), Metropolitan Iliotropion. M., 2008. P. 4). "Iliotropion" is a theological treatise dedicated to the most difficult problem coordination of Divine and human will. The work largely reflects the theology of St. John, based on the works of St. fathers of the ancient Church. Along with numerous references to Western fathers: Bl. Augustine (the theme of the relationship between the will of God and the will of man is touched upon in most of his works), St. John Cassian the Roman, Jerome of Stridon, St. Ambrose of Milan; on later Catholic theologians: Bernard of Clairvaux (XII century), Thomas Aquinas (XIII century), Thomas à Kempis (XV century), etc. - the work contains many appeals to the Eastern Fathers: St. Basil the Great, St. John Chrysostom, St. Nile of Sinai, St. John of Damascus and others. The popularity of “Heliotropion” was facilitated by the fact that it is filled with example stories from the Holy Scriptures, from the lives of saints, from history, which clarify complex theological issues.
A book accumulating the spiritual experience of Orthodoxy, recording the “steps” of a person’s ascent to God. An unprepared reader may be shocked, even frightened, by the severity of this book (The Ladder was written by a monk and for monks; it is difficult for lay people to perceive). But this is a false impression. John Climacus describes the path in freedom of accomplished metanoia (repentance, turn of the mind), gaining dispassion (true freedom), through it - sacred silence, in which it becomes possible to hear the voice of God. From beginning to end, more and more, this is the path of ignition of love, constantly accelerating the dynamics of aspiration towards God. At first long journey The Ladder reminds the main thing - God’s Love knows no boundaries: “God is the life and salvation of all those gifted with free will, the faithful and the unfaithful, the righteous and the unrighteous, the pious and the wicked, the dispassionate and the passionate, the monks and the worldly, the wise and the simple, the healthy and the infirm, the young and the elderly; 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." On the last (thirtieth) step of the “Ladder” the ascetic meets this Love: “Then She (Agape) this Queen, as if appearing to me from heaven, and as if talking in the ear of my soul, said: How long will you, My lover, be resolved from this plump flesh, you cannot know My beauty, what it is. Let the ladder […] teach you to compose a spiritual ladder of virtues, at the top of which I establish myself, just as My great mystery says: Now remain faith, hope, love, these three: greater than these are loves.” It is also important to say that John Climacus does not consider purity to be a monopoly of monks: “Some say that after experiencing carnal sin it is impossible to be called pure; and I, refuting their opinion, say that it is possible and convenient for anyone who wants to graft a wild olive into a good one. And if the keys of the Kingdom of Heaven were entrusted to a virgin in body, then perhaps his opinion would have validity. But may he who had a mother-in-law put to shame those who think in this way [ap. Peter] but was pure and bore the keys of the Kingdom.” Christ, His commandments do not know the division into monks and laity. The Climacus says to married people: “Do all the good that you can do; do not reproach anyone, do not steal, do not lie to anyone, do not be proud of anyone, do not have hatred for anyone, do not leave church meetings, be merciful to those in need, do not seduce anyone, do not touch someone else's part, be satisfied with the dues of your wives. If you do this, you will not be far from the Kingdom of Heaven.” John Climacus wrote simply, in popular language, using sayings and proverbs. His advice is always practical and accurate, supported by subtle psychological analysis.
For many people, the world of Orthodox, spiritual literature is mysterious. After all, we don’t get to know him at school or college. The abundance of books published today by Orthodox publishing houses raises many questions: where to start with your self-education? Are all books useful for a layman to read? We are talking about this with Bishop of Pokrovsky and Nikolaevsky Pachomius.
— The concept of “spiritual literature” is quite broad. This is a whole series of books on various topics. Often, spiritual literature includes the works of holy ascetics, who set forth in them the experience of their spiritual life. The main criterion for the spirituality of literature is its compliance with the gospel spirit. These books help you understand the Gospel, get to know the Divine world, improve spiritually, learn prayer, and most importantly, learn to compare your actions with the commandments of Christ.
IN modern world the concepts of “spirituality” and “spiritual development” acquired a slightly different meaning than the one that is put into it in Christianity. An Orthodox person puts into the concept of “spirituality” the development of the human soul, its desire for God. Therefore, we can probably talk about Muslim and Buddhist spirituality. This is what the authors of the course Basics of Religious Cultures and Secular Ethics proceed from today, assuming the presence of confessional spirituality. And talking about some kind of abstract spirituality, when a person simply imagines images, concepts of some vague spiritual life, is not serious. Sometimes this can even lead to tragedy. Because, not wanting to understand the spiritual, supernatural world, a person can fall under the power of fallen spirits and be seriously damaged.
— Where should a person begin to get acquainted with the world of spiritual literature: from serious works or from the basics?
— The first spiritual book that every person needs to read is the Gospel. Then it’s worth getting acquainted with the interpretation of Holy Scripture. Because the Gospel is a rather specific book, it contains many deep images, historical allusions, and examples. In order to understand them, you need to have a certain skill, knowledge, and conceptual apparatus. Many patristic works allow us to correctly interpret the Holy Scriptures and help us understand what Christ is telling us and teaching us. You can recommend, for example, the works of St. John Chrysostom or Theophylact of Bulgaria.
And then we need to go on a broad front. On the one hand, church life is determined by external actions, a set of rules of external behavior. A lot of good literature is being published on this subject these days. You should definitely read “The Law of God,” which tells us what a temple is, how to behave correctly in it, how to confess and receive communion.
The second important direction is the development of a person’s inner spiritual life. Because you can learn to observe all the rules of external Christian piety, but at the same time not really understand what is happening in the Church and what spiritual life is. It is imperative to become familiar with patristic literature. Every Christian needs to read “The Ladder” by St. John Climacus, “Soulful Teachings” by Abba Dorotheos, “Invisible Warfare” by Nicodemus the Holy Mountain. Because this is a kind of primer of spiritual life. In order to apply the Gospel in your life, you need the example of ascetics, whose works, exploits, and quests we meet on the pages of spiritual books.
— Modern people often refer to the lack of time that could be allocated for serious reading. What would you suggest?
— I don’t think that this is a problem only for modern people; it’s unlikely that there was more time in ancient times. There is only one piece of advice: start reading and devote even the shortest, but still constant time to it during the day. For example, for 10-20 minutes before going to bed, anyone can read “Soulful Teachings” by Abba Dorotheus. You know, I always when they talk about modern man, I remember a scene from a cartoon about Prostokvashino: “I’m so tired at work that I barely have the strength to watch TV.”
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— Fulfilling any order is always associated with certain difficulties. It is always difficult to do things that cause difficulties. And when we read about the fulfillment of a certain virtue - such as love towards one's neighbor, forgiveness, humility - it is always difficult. But here it’s worth remembering the Russian proverb: “You can’t pull a fish out of a pond without difficulty.” Therefore here main principle: I read it - start, even with the smallest thing. The man says: “I can’t pray, I don’t have enough time.” Start praying with one or two prayers, reading with one or two pages a day. So that you do not become like people who are always learning and can never come to the knowledge of the truth (see: 2 Tim. 3:7). Priests are often asked: “How to learn humility?” You cannot do this without starting to humble yourself in front of your boss, husband, wife, children, and everyday difficulties. So it is with other virtues.
—Can serious ascetic labors harm a person? After all, sometimes you can hear the following statement: “These are books for monks; it is better for lay people not to read them.”
- No, I think that spiritual books cannot harm a person. You can also say: “Can the works of professors and scientists harm a schoolchild starting to study physics?” Everything has its time, and everyone has their own measure. A beginning Christian needs to read spiritual literature. And although by definition it is almost entirely monastic, what is written in it can be applied to any Christian. After all, by and large, how does a monk differ from a layman? Only a celibate life. All the rest of the instructions that are offered in spiritual literature are valid for both the monk and the layman.
But at the same time, you need to understand perfectly well that the main virtue, which the holy fathers often write about, is reasoning. You need to be able to correctly evaluate what you read. Man is designed in such a way that it is always easier to perceive extremes. Since the book was written by a monk, and I am not a monk, then I don’t need to read it. Often such a thought becomes a reason, an excuse, that this small measure is enough for me spiritual development, which I defined for myself. But if we open the Gospel, we will see that Christ calls man to perfection. Therefore, be perfect, just as your Father in heaven is perfect (Matt. 5:48).
— It’s difficult to say about each person. Perhaps we can call it the Gospel for everyone. By the way, you can meet many people who call themselves churchgoers, but have never read the Gospel or Holy Scripture. I think calling yourself a Christian and not reading the Gospel, knowing how to read, is very shameful. And then you need to get acquainted with the interpretations of the Holy Scriptures, and with hagiographic historical literature, which makes it possible to evaluate your life using the examples of pious ascetics. You need to be interested in modern church literature and read periodicals. There is a lot of literature, and the main thing is to set priorities correctly. Help with this should be provided by a priest with whom a person can meet in church and have a thoughtful conversation.
Unfortunately, today people read little at all, and therefore there are few people interested in spiritual literature. Therefore, it is important that the priest in the church tells parishioners about the benefits of spiritual reading, about new books, and about spiritual writers. Must be good library at the temple, a selection of books on a candle box or in a church shop. The assortment of books sold on the candle box always gives an opportunity to understand how the parish lives. In private conversations with parishioners during non-liturgical times or during confession, the priest should recommend spiritual books.
— We are now celebrating the Day Orthodox book. Various events will be held by the parishes of the Intercession Diocese. How can every Christian celebrate this holiday?
— The most direct way: take a spiritual book and start reading it.
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