What Can I Write A Wedding Card

HOMILY ON THE NATIVITY

(De Saint Dimitri of Rostov)

On this day, the Heavenly Messenger of Good News comes to announce to the shepherds of Bethlehem the sign of the arrival of the Savior in the world " To you is born a Savior who is Christ the Lord in the city of David. And this will be a sign: you will find a babe wrapped in swaddling clothes and lying in a manger. " One might think that this is not a very great sign to see a baby swaddled, in a rather mundane when you come to the world ... It would have been a much larger sign if the Angel had pressed a persuasive and compelling evidence of the birth of Christ, had he mentioned something unusual, like the star appeared to the Magi in the East, or as the virgin in the sun holding in her arms a small child, Sibyl was shown to Augustus. However, if one agrees to consider reasonable care of the mysteries that take place around this small child wrapped in swaddling clothes and lying in a manger, we'll see how the sign referred to by the Angel to certify the birth of the Savior is great ...

never boring here, let me repeat! The birth of this child did shine in the world the light of knowledge, light brighter than the stars and sun, these diapers are taller than the clouds, the manger in which Christ is the God that nothing does not contain, is larger than the heavens. Turn our eyes toward the spiritual childhood of Christ on earth puisqu'apparaît to renew our antiquated nature, the One who created them centuries and prepared for us salvation, for all eternity!

You will find a newborn, Angel said ... But according to David's prophecy about the coming of the Messiah was expected rather to see Christ come into the world as a giant himself is like a bridegroom coming out of her bridal chamber - the womb of the Ever-Virgin - He jumped for joy, like a giant to go His way (Ps.18: 6). And yet we find is a real cause of wonder, since the birth of Christ is the strange and supernatural: his childhood in fact nothing like what was experienced by other small children. Those are born weak, unconscious, helpless, ignorant, and it is after some time that the force and reason begin to emerge and grow in them. But our Lord Jesus Christ is born with such power and right. That is why the Angel announces sign yet seen in this world: a small child born with an invincible force and wisdom inconceivable. The Church, the Prophet Isaiah, do not pass this force also silent when she sings her mighty God, Lord, and Prince of the World (Is.9, 6).

It says somewhere that the lion is known by his claws. Thus Christ, the Lion of the tribe of Judah, is also known for his Young claws, He is the Lord strong and mighty, mighty in battle. But what then is the great power of this baby? Listen! As soon as the news of the birth begins to spread, and Herod is troubled Jerusalem with him! The child does not speak yet and it already scares those we trumpet the names of all the earth! It is still in its infancy, and he is already afraid to armed executioners! It is only in a manger, and he shook him who sits on a royal throne!

Some physicians highly experienced claim that infants will become glorious and famous people like kings and valiant general, already evident by their young claws the sign of their power and their future exploits. Pericles said, was not born yet it frightened the Greeks already in visions and dreams. Alexander had not seen the day that all called him the son of Ammon and prince of the kingdom. Ants put grains of wheat in the mouth of the young Midas asleep, predicting the countless treasures of the future king of Phrygia.

Similarly, when He is still a child anew, our King and Master manifest His power through signs and his deeds to come. It gives a taste of wealth prepared for those who love Him when He gets a faraway land of gold, frankincense and myrrh. He manifests His future victory over death and the Devil and His triumph over hell when he throws Herod and all Jerusalem in trouble and tremor. This power was to go to his humanity, which at the time he himself said "All power is given unto me in heaven and on earth (Mt.28, 18) He already evident by a sign making angels and shepherds his servants, and princes of the East His worshipers. All the kings of the earth will worship (Ps.71: 11), David prophesied, and now it already appears as the ruler of the three kings of the earth who offer him their gifts. It is with great lyricism that the hierarch of the Church of Hippo addresses these events: "These are the signs of Thy Nativity, O Lord Jesus Christ! Even before the waves of the sea does lie beneath your feet when you walk on water, before the winds subside by Your order before the dead do not rise by Your word, dim the sun when you die, the earth trembles You will rise when the tomb, that the sky does not open when you go up there, even before all the wonderful things you're doing, you are already recognized as the Lord of the world in the early years of your flesh, worn by mother's arms! "What power in this little child, what strength in our Lord Jesus Christ who in childhood is clearly the God Almighty and the Lord!

In truth, God's power made perfect in weakness. We are already seeing in the limbs of the little child the great power of Jesus Christ ! The Church has actually compared the Lord who is born a lamb, and she sings in the Akathist to the Mother of God: "The shepherds heard the angels sing the coming of Christ in the flesh, and, running towards him as to their pastor, as they gazed at the immaculate lamb grazing on the bosom of His Mother, and He sang this hymn: Rejoice, Mother of the Lamb and the Shepherd! "Christ is born of a virgin as a lamb, but what force in this Lamb, what power! An invincible power indeed!

In his vision of the Apocalypse St. John the Theologian contemplates various monsters - dragons out of the sea, the abyss of desert creatures to look terrible, with multiple heads and terrible open mouths full of deadly poison. All, it is written, rose up against the Lamb (Those led a fight against the Lamb). The outcome seems inevitable: the most insignificant of these animals delight to devour the lamb, without even leaving the more monstrous the opportunity to fight. Yet such is the strength of the Lamb He resists their ardor animal, which soon collapsed and broke up (the Lamb will overcome them because the Lord is Lord of lords and King of Kings). Great indeed is the power of the Lamb! And the Lamb, we will have recognized, is the Son of God, dragons and other monsters, meanwhile, are the demons and their servants. But the thing worth thinking about ... Why the Angel, which describes the struggle of the Son of God against His enemies, do not call does it not by his real name, which was brought from heaven to the all-pure Virgin at the Annunciation, and given to the Lord on the occasion of his circumcision? Why does he not say that animals fight with Jesus Christ rather than the Lamb? Because Christ defeated His enemies as His Nativity, without waiting for his name - like a lamb, he relies on the hay, but it breaks without waiting dragons spiritual head like a reed or a vase of earth. It is also written in the prophecy: "Give Him Prompt for name-Middle Booty Plunder, because before the child can call his father or mother, he will receive the power of Damascus and the spoil of Samaria! (Is.8 0.3 to 4) As this Lamb Newborn Is not even a lion is said already to Him: The Lion of the tribe of Judah has conquered! He does not expect to have the strength or power of the giant Samson. Even before the nurse breast, he overcomes his enemies. Before hearing his name from the lips of his mother all-pure, it erases the book of life unworthy of the name. Before reaching the stature of the man, He casts the mighty from their thrones. The Lamb overcomes them for He is Lord of lords and King of kings. Here the strength of the Lamb, behold the invincible power of the Divine Child who is born!

But Lamb also born with intelligence, not only with the strength and power. It is our great Lord, great is His power and there is no measure Her intelligence Ps 146.5). What other child than It can we apply the words (Ps.118, 100): I had more intelligence than the old? Usually, infants do not understand! And when they grew up, education is needed so they can understand something. But the Divine Child was already Wisdom in person before His Nativity, also maintains he does best after it the profound wisdom of God. A few years old, He is the wisdom, the Lord and the Ancient of Days (Dan.7, 9). Young child, he was born, but as said the prophet Isaiah, He is the Eternal Father (Is.9, 5) epithet unsuitable for young children but with men. Nobody ever called the father a baby at the breast. However it is so, without hesitation, that the Prophet describes Christ, to show that this little child has the same intelligence and even wisdom that the Father, the Ancient of Days. Like a wise father to his children, that's how this works for us celestial child born of the all-pure Mother of God. So today really is born to us the Savior, and we let ourselves be convinced by this sign: from his childhood, he shows himself as our Father ...

Listen again how the newborn is our Father. Just in this world, the Savior did come back from death to life, as the father of gospel reviving the prodigal son who had died by throwing himself on his neck and kissing. For the son, the paternal kiss is a sign of forgiveness of sins that caused the death of his soul (death indeed enters the soul by sin). As day follows night, the life-giving light of the grace of God rises upon the soul after the dark night of sin. And this is what happens today in truth, Christ Our Savior embraces us with His Nativity He dawning life of grace on those who were slain by sin.

Our Savior embraces us so by His Nativity, as it appears in the Song of Songs, where it is a matter of being in love with an impetuous desire of God: "What He kisses me with the kisses of his mouth! "(Song 1, 1) And if we want to know what this person wants the kiss of God, listen to St. Ambrose:" It's our nature, our flesh that wants to happen on the Incarnation of the Son of God. She wishes such love, such a friendship . She wants to see him face to face, as a friend sees his friend, to testify on his mouth a holy kiss. And the saint added, "As we understand that flesh impregnated from Adam's deadly venom of the snake and the stench of rotting in the transgression! Having learned from the mouth of the prophets that God would come to shake the lies of the serpent and dump the grace of the Holy Spirit, she pleads: Let him kiss me with the kisses of his mouth! And St. Chrysostom to plead: "I, the Church of the Gentiles, I did not want me that He speaks through Moses, Isaiah, Jeremiah and other prophets. I want Himself Let him come talk to me in person and kiss me with the kisses of his mouth I hear Jeremy say the chorus of man is deceitful above all things, and evil, who can enter? Jer. 17.9) I want him to come in person and kiss me with the kisses of his mouth! I hear Amos prophesy the Lord stood near a wall, a plumb line in his hand (Am.7, 7). He himself is I'm looking for Him to come and kiss me with the kisses of his mouth! "These words of the holy doctors show that the kiss given by God in our nature is nothing but the incarnation of the Son. A kiss in the mouth based on the mouth by the Incarnation of Christ, the nature of God is based on the nature of men and unites it. For His Nativity, Christ our Savior sends the paternal kiss, fulfilling the prophecy of David, justice and peace have kissed (Ps.84: 11). According to the commentary of Euthyme, justice means the divine nature of Christ, because only God is a righteous judge. As for peace, it means human nature, because the Lord is really sweet. The two natures are embraced in Christ in Him they are united in perfect harmony.

For the kiss of His nativity, our Savior gives us life, He tears at the death of sin and leads us to life in God's grace. We read in the Book of Kings (2Rois4) that the woman asked the Prophet Elisha Shunammite who was on Mount Caramel to visit her resurrect her dead son. The Prophet did not move immediately. He first sent his servant Gehazi to ask her staff upon the face of the child, but there was no voice nor reaction. Then the Prophet came to see the dead person, he placed his lips on the mouth of the deceased, whispered, and the young child opened his eyes ... See how life was made by contact from one mouth to another mouth, like a kiss! In truth, it was a kiss that the Prophet laid on the child's mouth, and death was resurrected. This event foreshadowed the Incarnation of Christ. Death, which came into the world by sin, Adam was delighted that, as a young child, began to live. And human nature, like the woman Shunammite importuned God Lord, incline your heavens and come down! (Ps. 143.5) Make shine your face and we shall be saved! (Ps.79: 4) But the Lord God did not come in person - He first sent His servants the prophets with the stick of the law, to place it on the child, race of Adam. But the child did not get up pas, les hommes restèrent assis dans les ténèbres et l'ombre de la mort. Mais le Seigneur vint en personne par Son Incarnation, comme il est dit plus haut, Il appliqua la bouche de Sa divinité sur la bouche de notre humanité, et nous donna vraiment les baisers de Sa bouche. Et l'enfant se redressa, le mort se releva, Adam fut rappelé, Eve libérée, la mort mise à mort, et nous‑mêmes fûmes rappelés de la mort à la vie par la Nativité du Christ.

Ceci n'est pas sans rappeler un ancien récit : un homme bon, voyant son ami percé par l'épée empoisonnée d'un enemy is quick to provide care to heal the fatal wound. But now the doctors tell him that the evil is incurable. Not only the passage of the sword has left a gaping wound, but the poison in which the gun had been soaked destroy the flesh, infecting the whole body. Death is inevitable, unless someone buys the life of dying by his own health by putting his mouth on the wound to suck out the poison. Such a practice would allow the patient to obtain promptly the cure, but causing the death of one who would poison eradicated. But the man loves his friend more than himself, although his own life is in no way bitter. He prefers to see his friend so dear restore health rather than keeping his. Also suck there the poison by putting his mouth, healing his friend's death.

Thus the Lord our God is seeing us now wounded by the sword of sin that still wields the soldier of hell. Nobody could heal our wounds and let go of death without having previously eradicated the deadly poison. He had not found a doctor so perfect, until he himself the Almighty who sits upon the cherubim, the Creator, the great Physician of souls and bodies, the Lord God shall affix his mouth on the wound in our nature of love for mankind, or rather His Mouth His Son. The same effect is stated in Holy Scripture that the Holy Spirit is the Father's finger (the finger of God cast out demons, saith the Lord, Luke 11:20), it is also writes that the Son of God is the Father's Mouth (By the Word of God the heavens were consolidated, and the Spirit of His mouth all their power; Ps.32: 6). God so loved the world that He gave His only begotten Son (Jn.3, 16).

The Mouth, God the Son, uniting with our wounded nature, today eradicates the poison of sin by taking it on Her. That eradicates the sins of the world carries on Him our sins and heals us by offering his health. By the kiss of the Incarnation, our Savior, wise father, in a skilful physician, a friend, we did rise, from his early childhood, to live in grace.

look back childhood of Christ! Upon His birth, the Saviour has an invincible power and wisdom inconceivable. Yes right to find the angel spoke to the shepherds of the presence of a small child as the sign of the coming of the Savior in the world! It is not there usually an infant, but a child strong, intelligent, powerful and wise. "And this will be a sign: you will find an infant wrapped in swaddling clothes and lying in a manger."

The swaddling clothes of the infant are also carriers of mystery. Ambrose says that Christ was wrapped in swaddling clothes to get rid of the hair shirts of death. Here is the mystery hidden in the swaddling clothes of Christ: they we cause to the heavy sackcloth of corruption whose death we were dressed. But with a holy curiosity scrutinize the words of St. Ambrose, and seek why it does not mention one, but several envelopes. Because he probably thought two layers that covered Adam: first the leaves of the garden he gathered himself, then the envelope of skin which God made for him and his wife. They cousurent fig leaves and girded himself (Gen. 3:7), God made man and his wife envelope of skin and clothed them (Gen.3, 21). These two garments represent death. The fig tree was, according to some doctors, the tree which Adam was not taste the fruit, about the skin, it evokes the leather of a slaughtered animal. The fig leaves are a sign of disobedience of Adam, the instrument by which he broke away from God, comes off like a leaf of a tree. Skin, meanwhile, is the sign of the love of the flesh, lust animal. And behold Christ, the new Adam, is wrapped in swaddling clothes to get rid of these two human hair shirts, the hair shirt of disobedience, and the hair shirt of animal lust. The diapers are so mysteriously holy obedience and purity.

That holy diapers are obedience, this is evident in the discourse of Ambrose, the holy Doctor: "Contemplate the mystery! Breast Virgin fate He who is both Lord and slave. Slave by his deeds, for he who is girded girded for diapers are used, and Lord to preside. And this good servant has earned a name above every name. What for some is the cause of dishonor to Christ was a source of glory. " Let us heed these words: He who is girded girded diapers to serve. Here is the obedience of Christ manifested in His swaddling clothes. One who acts and is thereby proves obedient. It should effect to be obedient to gird, as the Lord Himself has ordained in the Gospel: "Prepare my supper, and gird yourself to serve me! (Lucl7, 8) Our Lord then takes upon himself the rank of obedience, He who said: "I came not to be served but to serve". It is well girded nappies we serve, "Verily I say unto you, gird it, will make the table, and from one to another, and serve them" (Luc7, 37) By the service of obedience, the Lord heals the disobedience of Adam. The old Adam was disobedient, but the new Adam be obedient unto death. Thus, for the swaddling clothes of Christ's obedience is taken off the hair shirt of Adam's disobedience.

That the swaddling clothes of the Lord are mysterious purity, we will understand if we look at why the old Adam was clothed with a garment of skin, while the new Adam is wrapped in linen swaddling clothes as all-pure Virgin was made in advance, as evidenced by the Tradition of the Church.

often in men than the garment conforms to the spiritual state of the wearer. The attire and manifest the interior dispositions of the heart (cf. IPi.3, 4). On the appointed day, the haughty Herod was dressed in his robes (Acts 12.2 1). The garment he corresponded with his presumption? Of course it applications as dressed, he sat on the rostrum and spoke with pride to the people. Pride clothes externally manifested the pride inside. Formerly, however, the humble Queen Esther, who feared God donned his royal robes, ornaments of his glory, and to comply in a timely manner to the customs of his people, and without pride, but after I prayed for three days in mourning. The royal robes were they not in this case in harmony with his soul light, good and pure intentions? In truth, it was. As Scripture says, she was beautiful and invoked God who sees everything. The beauty of the body corresponded here to that of the soul (Esther 5).

But back to Adam. After sin in Paradise, he became like a wild beast, of man he was, this beast delights of the forbidden fruit, and wild, she immediately took fled to hide, like an animal of the desert. The skin garment perfectly suited to this bestial character. St. Gregory of Nyssa says about this: "Those who sullied their souls by bestial manners usually like to wear animal skins. That is why the Old Adam was dressed in skin, and the new Adam wrapped in swaddling clothes of linen. " In the opinion of Gregory and Isidore, linen is always a sign of purity in the Holy Scriptures. In the Old Testament, the priests' clothes were made of linen, like their service pure and undefiled. To this the blessed Jerome adds: "When we prepare to put on Christ, we lay our garments of skin, we are clothed in linen, material that has no mark of impurity. Flax is the icon of purity, like the Christ our Savior, acts innocent and pure heart without sin or deceit on the lips (IPi.2, 22), so pure as the purest and brightest stars fade before his purity, as it is written: the stars are not pure in His sight (Job25, 5). Thus, it had to swaddle the little child so pure, born of the Virgin all-pure, not in a garment of animal skin, but in white linen cloth diapers for highlight the harmony between the external purity and inner purity.

Adam was carnal. He coveted as the flesh of his flesh he would not abandon him, he ran to it can irritate the God of the most terrible. Thus, like the skin attached to the flesh, Adam and the flesh of his flesh courroucèrent all their Creator. Their purpose had become flesh, they wore sackcloth of the skin.

Christ appeared to him clothed in the flesh as well as that flesh was superior to all flesh, but He was the source of all purity. Therefore, it was wrapped in swaddling clothes in linen, which have nothing in common with the flesh. Thus attired, he destroyed the hair shirt of skin from the love of the flesh and the lust animal. Contemplate the mystery of Christ's swaddling clothes: they are plaster on the wounds of our sins, wipe the tears from our eyes, they bind us to God in a close and indissoluble union of love.

But the manger where the infant is lying is not without mystery. Listen to what is said Theodoret on this: "Look at the miserable remains of one who enriches the sky! See the manger of the One who is enthroned on the cherubim, see His poverty and His earthly wealth up there! God rich in mercy has depleted so that we enrich us with his poverty. For this purpose the Heavenly King was lying in a manger: for we learn that voluntary poverty and humility. "

To this Cyprian adds, "The Lord is lying in the manger so we left our animal life, that we abandon the hay fun for heavenly bread." Ou, comme dit aussi Thédoret : « Le Verbe de Dieu repose dans la mangeoire afin que les créatures raisonnables et déraisonnables ‑ les saints et les pécheurs ‑ se nourrissent librement et sans contrainte de la nourriture du salut ».

Voici le mystère de la mangeoire du Christ, et voici dévoilé le signe de la venue du Sauveur dans le monde, que l'Ange annonce aux bergers. Un petit Enfant emmailloté et couché dans une mangeoire, mais un grand signe en vérité, un signe plein de mystères, comme nous l'avons entendu.

Que toute la création rende à ce petit Enfant divin né for us, honor, thanksgiving and adoration, and that the Virgin Mary, all pure and all-blessed, receive glory and praise of all generations for ever and ever. Amen.

Something With Immense Value In The Future

ABROAD

(Treasury of Saint Tikhon of spiritual Zadonck)

Whoever leaves his home and his homeland to settle a new land is about to live in abroad, passing traveler. In this world of calamity away from the heavenly homeland, the Christian is also an alien, a traveler passing through. We have here no lasting city, but we seek the the future, says the holy Apostle Paul (Hb.13, 14). David also confesses I am a stranger with You, a pilgrim, as well as all my fathers (Ps.38: 14). And he adds in his prayer: I am a stranger on earth, do not hide Your commandments (Ps.118: 19).

The man who was exiled in a foreign land is stepping up efforts to achieve the goal that motivated the exile. Christians, called by the Word of God and renewed by the Holy Baptism for eternal life also increases the effort not to be deprived of it because it is won or lost in this world.

The man who lives in a foreign land is acting with fear, as it evolves in unknown environments. The Christian is afraid of everything in this world: it guards against evil spirits, sin, illusions, wicked and ungodly.

All deviate from abroad and are wary of him because he is not one of them. Those who love the world, the son of this century, moving away as the true Christian and hate him because his conduct is opposed to theirs. The Lord says elsewhere: if you were the world, the world would love his own good, but because you are not the world, but I chose you out of the world, the world hates you (Jn.15, 19). It is said that the sea does not keep the bodies, but rejects them. The fickle world, too, rejects the pious souls, dead to the world. Whoever loves the world is his brainchild, but he who despises his desires is illusory enemy.

man passing in a strange land acquisition is not: neither house or garden, or anything like that, except the bare necessities of life. The true Christian knows that nothing in this world is immutable: it must abandon everything, even his own body. We brought nothing into the world as well, we can carry nothing out (1Tim.6, 7). That is why the true Christian seeks nothing else in this world than necessary, according to the words of the Apostle: therefore when we have food and raiment, let us be satisfied (1Tim.6, 8).

The alien return to his homeland with movable property, such as money or goods. Movable property that the true Christian can carry with him into the other world are his good works. They are the ones that seek to raise here, such as a commodities trader who acquires spiritual. With them also he will appear before the Heavenly Father. To this we called the Lord Lay up for yourselves treasures in heaven, where neither moth nor rust destroy, where thieves break in and steal that (mt.6, 20).

The son of this world are concerned about the corruptible body, but the pious care about the immortal soul. The son of this world are searching for temporal and earthly treasures, but the pious souls yearn for things eternal and heavenly that eye has not seen, nor ear heard them, and which are not mounted in the heart of man (1Cor.2, 9). Gazing with the eye of faith this wonderful treasure and inconceivable, they despise all earthly riches.

The son of the world run after the glory of this world, but true Christians seek the glory of heaven, their true homeland. The son of the world adorn the body with valuable clothes, but the son of the Kingdom of God seeking to decorate their immortal soul with compassion, kindness, humility, gentleness and patience (Col.3, 12). The son of this world are fools and madmen, they seek that which has no value. The son of the Kingdom are reasonable and wise, they are interested in what holds the eternal bliss.

bored foreigner away from his homeland, the true Christian is boring and painful to live in this world. For him, everything here below is reverberates with exile, banishment or prison, since it is far from his heavenly home. Woe to me because my exile lasted , "said David (Ps.119: 5) surrounded by the chorus of sighs of all the saints.

bored foreigner in a foreign land, but it is good because he remembers what motivates his exile. The true Christian too bored in this world, but bear it as God directs, keeping in mind the memory of his homeland. Jews exiled to Babylon from Jerusalem languished ever, they waited fervently return. True Christians are in this world on the shores of Babylon, sat weeping and groaning at the recollection of the heavenly Jerusalem (Ps.136). We are full of boldness and prefer to leave this body to go home with the Lord (2Cor.5, 8), Saint Paul says, sighing.

The son of the world attached to him as a country, a paradise, so they do not want to leave. But the son of the kingdom away from him by heart, and endure all sorts of hardships to reach their homeland, because for a true Christian, Life in this world is a suffering and a cross.

When the alien comes home, his parents, his neighbors and friends are looking forward to his return, greet him, wish him welcome. When the true Christian ended his pilgrimage here below, and comes to the heavenly homeland, the angels and saints welcome her arrival. When the stranger returns home, he saw no danger in peace. So the true Christian reached his heavenly home to rest, no longer afraid, and lives in bliss and joy.

So look, O Christian!

Our life here is nothing but a trip: the land is mine, saith the Lord , and you are to me as foreign and Breakfast (Lev.25, 23).

Our true homeland is not here but in heaven. For her we were created, called by the Word of God, and renewed by the Holy Baptism.

We must not, given our heavenly calling, look for land or property we attach, except for the necessities: food, clothing, shelter ...

The Christian should desire nothing else in this world that life eternal where your treasure is, there will your heart (mt.6, 21).

Whoever wants to be saved must detach his heart from the world until his soul has not migrated to the eternal habitations.

He who seeks wealth or fame he shows the world and not heaven for country: he understood his mistake the day he died ...

Deathwatch Robb Chapter Summerys

INNOCENT LIFE OF BISHOP Penza

"Russian athletes of piety in the eighteenth and nineteenth centuries"

(Edition of Mount Athos)

Monk genuine scholar, and confessor of the Christian faith, the hierarch Innocent bore the name of Hilary before leaving the world. He was born May 30, 1784. His father was a clerk of a church in Pavlovsk, on the outskirts of Moscow.

Since childhood, Hilary showed great modesty. While studying at the seminary Perervinsky Moscow, he was also the name of Smirnov, which means calm, peaceful. When he had finished his theological studies, this time at the seminary of the Lavra, was appointed teacher. Four years later he was promoted to inspector. Feeling the monastic vocation, he received the tonsure in the same year. In 1810 he was appointed superior of the monastery Ougrech, and later the monastery Znamensky. In 1812 he was honored as winner of the theological sciences Theological Academy in St. Petersburg, and the rank of Archimandrite. In the capital, he distinguished himself by his gifts as a preacher. In 1813 he was rector of the theological seminary, a professor of the Academy, member of the Theological Censor, and superior of the monastery of St Sergius.

History Teacher of the Church, Archimandrite Innocent was unwilling to depend on foreign scholars, so he decided to personally verify events same historical sources, and compile their own notes. Thus arose under his pen an outline history of the Church of biblical times until the eighteenth century , work which was reprinted many times and soon formed the only reference book in seminaries . But there were other notable works, including theology active, the test comment on the first two psalms , and comment Symbol of Faith.

On holidays, Archimandrite Innocent withdrew to the monastery of St Sergius, and without preparation, pronounced sermons inspired. During those years, her service was continually rewarded: he was elevated to doctor of theology, Archimandrite of the first order, superior of the Monastery of Novgorod-Iourev, and even received the Medal of St. Vladimir Equal-to Apostles, the second degree. However, this is not so much activity outside of this extraordinary man who deserves attention, but his precious inner life.

Since his youth, aspired Innocent the ascetic life. One day, during a reading, he was struck by the portrait of a true servant of the faith as a brush Saint Paul in his epistle to Timothy. Therefore, he began to pay particular attention to himself. As he was very humble and deeply penetrated the consciousness of his unworthiness, he began to judge harshly. His piety soon changed into a strong spiritual feeling, which made him fear any word or action unfair, and engage in a constant battle against the subtle movements of the pride and pleasure. Name of the Lord became for him a weapon at all times. Her fervor was so intense he was often away from a reading or an interview to hide her tears. He loved to teach people simple, and sought to noticing what his faults. If noted in others a sincere desire of amendment, he scolded. His intellect was so pervasive that it seemed to guess the secret thoughts or desires of his interlocutors. It also revealed some hidden sins. To those who sought from him some instruction, he set forth the absolute need to remember anywhere, any time of the Name of Jesus Christ: "The Name of Jesus Christ like a flaming weapon in the hands of the Seraphim, protects us from attacks of temptation. This single, large, and priceless name remains in our hearts! It is in our mind and our memory, our imagination, our eyes and our ears, the doors and the doorway at the table and on our couch. It will make our spirit strong in front of the enemy, we will grant eternal life, and teach us wisdom without the aid of any reasoning. " He also taught the invisible power of the sign of the Cross. Fleeing the fire as the empty words, he repeated to himself: "Innocent, remember that thou shalt be justified or condemned by your words! "(Mt.12, 37)

When he taught, Archimandrite not looking eloquence, however, his words were always lively impression of strength and vigor. During the Divine Office, we perceived that he was standing before the Lord Himself. It betrayed the intense prayer of his heart to the sighs and tears that punctuated his ecphonèses.

Innocent could not endure the judgments. One day they made him part of infamous slanders about him, he replied: "Do not blame the brother, but please! How could I be upset with my enemy? My clothes even he is not there to remind me of the lack of rancor small children? "So he cut short any conversation about the faults of others.

Innocent deeply saddened of the moat that separated the life of Christian duty. He was amazed at what people spend time in the theater of divine to spend much money, and that the rich are reluctant to give a penny for the care of churches.

One day, a poor ragged hermit visited Innocent, who offered him of his clothing. As the hermit refused, Archimandrite said: "Brother, if you do not accept this garment in the name of the Lord, I give to a poor or a brother on the road." The monk finally agreed and concluded by saying: "Now you got me dressed. Will come when you impoverish yourself: then the Lord will clothe. Then I think you accomplished for the floor: giver to the poor lends to God and receive a hundredfold . This prophecy is fulfilled in his time.

A night burned continually before the icons of the cell Innocent. Despite the weakness of his body, exhausted by toil and fasting, he would often say to their knees in prayer of the publican: God, be merciful to me a sinner!

activity of Innocent at St. Petersburg lasted seven years. It was surprising by the complexity and diversity of tasks: he was the time administrator, teacher, critic, researcher, senior preacher, ascetic and spiritual father. But this bright torch began to run out yet. The intellectual effort overworking his fragile health. One night, tired from the preparation of notes next day he lay on the ground near the lectern to wake up quickly to conclude its work. But he caught cold, became seriously ill, and could never really recover.

capabilities, reputation and activity of Innocent presaged a brilliant career. According to custom, after one or two appointments, he would probably be called a cathedra famous and historic, where his work could reach great heights. But the Lord gave His servant worthy of an early finish his working life and, moreover, not to finish in glory, but the tribulations incurred for the truth.

During the reign of Alexander I, Russian high society enjoyed a passion for what we then called the spiritual Christianity. This erroneous teaching, often opposed to Orthodoxy, leaning to the negation of the Church and gave birth to unhealthy mysticism sects, the precursor of heretical tendencies emerged thereafter. This movement was protected by the President of the Holy Synod, Prince Golitsyn, a very influential figure.

The heart of the Archimandrite Innocent was hurt to see this teaching spread. It is also not embarrassed to express his opinion on the books that were broadcasting: "The Christian who will not judge soundly enough tears to be paid on injuries that can open these books in schools. Full aberrations and fallacies of psychological harm if they reason that the soul shudders at such a reading. "

In 1818, a Stanovitch wrote a book entitled interview on the grave of a little child about the immortality of the soul, which will bring consolation if a foundation for the faith of the Church accurate. This book pointedly criticized the fallacies of the so-called spiritual Christianity that hawked periodicals and translations. Archimandrite Innocent was forced to browse the book Stanovitch in his capacity of censor. Full of zeal for the purity of the faith, he said according to the doctrine of the Orthodox Church.

Archimandrite Filaret, Metropolitan of Moscow future, advised to be cautious in Innocent disapproval of Christianity spiritual: "We archimandrites, we can not save the Church of errors infiltrate it and it is better to contact the Metropolitan, as his voice carries more weight than ours. " Innocent but considered that it had to act, even if his attempt does would not be successful, "Do not tell the truth means lacking courage. Should we not talk because you can not see the dawning success? Success is not our business, but that of the Lord! Our problem is to testify to the glory of the Lord! "

Stanovitch The book was published and aroused the indignation of the Prince Golitsyn, and revenge. The prince also knew from the beginning of Innocent disapproval. The author of the book, which was a poor helpless man, was expelled from Saint Petersburg. On 6 January 1819, the book was banned by the highest authority. A very severe remonstrance was made for Innocent "have unwisely authorized a work that tends to destroy the spirit of education within a Christian. Moreover, in its opinion on the immortality of the soul, the author relates the defense of our Greek-Russian Church only attacked anyone. This book is totally opposite to what guides our Christian government in the spiritual and civic life. "

It was now clear Innocent did not stay long in St. Petersburg. Despite this, the wind would turn six years later for the book Stanovitch with the new Minister of Education, which published the following decree: "Many books related to faith containing erroneous commentaries of the Holy Scriptures have been published privately without any examination of the Synod on the contrary, books written in the spirit of our Orthodox faith have suffered a severe ban. Thus, the book published under the title interview on the grave of a little child about the immortality of the soul was prohibited and set aside. This book has been reviewed and approved by the Metropolitan, and we hereby authorize its publication and its dissemination. "

In January 1819, the persecution raged against Innocent. You can have an idea of his impressions from the letters he sent to a dedicated. "It is nice to hear," he wrote on January 7, charges on which the conscience is at peace. " And January 8: "I do not reprimand, and my soul is even more weakened. By meeting the Prince at the palace on the day of Epiphany, I noticed that he was deeply offended. Between us, I prayed for him by offering to the Lord and bloodless sacrifice, I know not why, I prayed with tears of compunction. God grants it and the heart softened. Without peace between the prince and me, it would be difficult to appear at its meetings; he can not stand me. So should I be thrown out like garbage spiritual and the sweepings of St. Petersburg. If this pleases the Lord, surely for the good of all and especially for my good. It is sad that this poor author that I left past the work was expelled in twenty-four hours. I am the cause of this, fool me. If his book was not passed, it would still be there at his post, and at peace! "

Archimandrite Innocent was appointed to the cathedra of Orenburg and consecrated bishop on March 2 at the Cathedral of the Mother of God of Kazan. That day, his face beaming with spiritual joy. In the evening in his cell, he said to a monk: "I am an unworthy servant and was honored with the dignity of the holiest! "Then he sang a hymn of thanksgiving to the Most Holy, and then the hymn "Here is the Bridegroom who comes in the middle of the night." His eyes were full of tears. He ended by singing: "I see Thy bridal chamber, O my Savior! "

Innocent health was deteriorating more and more. "The road to Moscow is not very long," he wrote, but death is even closer. When will she? It is not known. But suddenly she comes ... On March 23, Metropolitan interceded with the Tsar was transferred to the Innocent cathedra of Penza and Saratov, because of the weakness of his nature and his ill health. He was urged to first go to Moscow to consecrate a bishop, following the death of the Archbishop of Moscow.

the day of departure, many people gathered to His Eminence Innocent. He offered one of his sermons to each of his disciples, saying: "I give you this in remembrance of me. Over time, comparing your work to mine, you can say as they wrote poorly once! I loved you and wanted to make you happy. But now I leave you confident God. Learn patience! "He left many items to her admirers. Then came the moment of departure. "At this moment I got into a car, pray that the Lord will sustain my weakness. How much weight on my head, my eyes, my mind, and more on my heart! How the Lord will bless he start this? I give him everything. That these arms are stretched to Him alone. That's my desire! "

The journey from Moscow completely exhausted Innocent performing the coronation, with difficulty:" I left Thursday with great difficulty for the nomination, and I came back half conscious. Sunday, I celebrated at the Cathedral of the Dormition and I perform the coronation. The Lord only gives the forces necessary to accomplish so great work. The audience questioned whether I could finish what I started. I trembled myself, half-conscious, hoping but hardly believing in the Lord's mercy ... After the end of the Liturgy, I had difficulty in regaining my carriage. I hardly remember how I came to the apartment where I treat myself. As I will not be cured, I will not go in Penza: they think the way they want! "The celebration at the Cathedral of the Dormition, icy this time of year, completely deteriorated health of Innocent. He had to spend three months in Moscow. It probably was suffering from dropsy. At first, it lacked everything. Subsequently, he received the care of pious people, touched by the suffering of the persecuted. Thus were fulfilled the words of the pilgrim. The biggest help came mainly from the Countess AA Orlov, who leaves the lasting memory of a devout Orthodox.

Innocent suffered a lot mentally. The storm that erupted over his head shook a lot this gentle soul, "There is a fear in me people, I'm afraid they might hurt me. It is the disease that creates the fear in me. " When at last the bishop could leave, the Countess was accompanied by a doctor, surrounded by all amenities, and assumed all expenses of travel. The trip took place in line. "Pray that the Lord bless my path and my life. It softens the disease so I can continue my earthly life I want, even intermittently, and the effect of His goodness, to His holy Name spend. "

June 21, Innocent came in Penza. The weather was beautiful. The crowd was gathered on each side of the road, near the cathedral and inside. All were concerned about the unhealthy aspect of the new bishop. The intense suffering had printed a large pallor on his face. Her voice trembled with weakness. After the service of thanksgiving, His Eminence gave a homily on the theme of peace.

Despite the illness, the new bishop left no Sunday or any holiday celebration without or sermon. His teachings greatly impressed his flock. He preached with tears. When he offered the bloodless sacrifice, he became animated with new life, especially when he invoked the coming of the Holy Spirit upon the gifts. He prostrated himself in tears, and despite the weight of vestments on his sickly body, it does not allow deacons to support it. He was absorbed in prayer so that once, after the singing of the cherubim, he did not even notice the commotion that won people to the news of a fire that broke out in the episcopal residence.

There was a lot of work to reorganize the diocese. The clergy was not up as expected. The episcopal residence was "like a cabin or a bad hostel": its floor is raised under the feet, the windows were broken and smoky, the rain passed through the roof. The ranger had taken possession of the lands of the bishopric. In short, everything was correct.

After inspecting churches and theological institutions of the city, the bishop began a tour across the diocese. It had great difficulty when he saw the poverty of the churches. Some had no Bible, nor any of the books needed for the celebration of the ecclesiastical cycle. They were sometimes only three or four vestments, including one in silk and other fabric. The visit to Saratov, however, made a good impression to the bishop. There were ten churches. At the cathedral, Archbishop Innocent was a sermon on the text: with me Magnify the Lord and exalt His name together . "When I pronounced the words magnify the Lord with me , I wanted to embrace everyone to magnify the Very High. The people were many. The cathedral, narthex and its square were full of people. "On the third day of his stay in Saratov, the bishop, totally exhausted, took to his bed.

Two weeks later, he returned to Penza, where he continued to look after the affairs of his diocese, and this even on his deathbed. Learning that the school board and would repeat his theological Church History he was concerned with the review. It's just if the doctor could convince take his medicine. The patient's eyes were constantly turned to the crucifix. A week before the end he gave a thousand rubles for the maintenance of poor students of church property in the district of Penza.

- Who should we thank?

- Jesus Christ!

He was so weakened he could not even lift a glass of water. Yet he did not let go until the end of the pen. The late fall and rain only increased his suffering. He had more than skin and bones. Emanated from him yet calm, compunction and reverence. He said he looked a lot like St. Dimitri of Rostov, "This is not a big deal to have a superficial similarity. If only the grace of God made me worthy to approach him in spirit! "

During this last illness, no one heard the patient push the slightest whimper. If someone sympathized, he cut short by saying: "God wills it! "The night of Oct. 9, he called his servant cell and told him: "What a wonderful vision I had! It seemed that the heavens had opened! Two young men dressed in bright whites are descended from the heights towards me, looked at me with love, took me with them myself so weak, and raised me to heaven. My heart was filled with joy unspeakable and I woke up! "

On 10 October morning, His Eminence asked the holy anointing, gathering her remaining strength to repeat the prayers and raise a little. Then his tongue began to go numb, his breathing stopped, and he crossed his arms over his chest. Those present for the release décroisèrent breathing, but he passed them again.

The suffering went on until six in the evening, but the face was peaceful. Then someone began to read the Psalter. In Psalm fifty-four, the tears flowed and heard the dying words: I cried out to God and the Lord answered me! Then when they heard me And Lord, I trust in You , Bishop Innocent heaved his last breath and his soul departed peacefully to God. So he fell asleep October 10, 1819, in his thirty-sixth year, seven months after being bishop, including three in his flock.

The funeral service, to the astonishment of all, was celebrated by his predecessor, then retired in Penza. The inspector of the seminary, Archimandrite Basil, later Bishop of Tobolsk, delivered a remarkable and touching speech: "Why hide from us so fast, light of our eyes? Why do you know your bed at the very dawn of your life? Scarcely if we had time - and some have not been - to give you the first kiss, and you demand the latest already. Rise up, good shepherd, and hear the cries of your children call you! Be careful with the sobs of orphans who dump at your feet with tears of gratitude! The slow recognition of the cores penetrated thy goodness has not had the time to offer a sacrifice worthy of you already that you give your soul to your sheep. What love can be higher and stronger than this one? Oh, if only our tears can revive your heart, as once they were revived by your words! But now he has fallen asleep And only the trumpet of the angel will have the strength to wake up! In vain our rebel yell come from disturbing your quiet rest, if necessary after all these labors. Receive the crown of righteousness awaits you for your faith and your spiritual feats! Unite yourself in spirit with the Lord, which thy mouth was ever the name, this name was also engraved in your heart. But do not abandon us, even after you left! "

Innocent was buried under the altar in the Cathedral of Kazan, Penza. The locals celebrate to this day offices for the repose of the soul their pastor. The memory of this zealous defender and right to the truth of Christ, this being dedicated and without malice, pure soul of this little child, the good shepherd, is kept by those who devoutly wish to treasure the integrity and purity of Orthodoxy.

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DIALOGUE BETWEEN A MONK AND LAY (continued)

(St. Ignatius Brianchaninov)

- Scandals, abruptly announced in detail, are the source of criticism against monks and monasteries.

- I agree. Do not think I want to hide the evil, then it affects everyone. On the contrary, I sincerely wish that evil was eradicated from the scope of Christ, and that the field produced only pure and ripe wheat. Again, it is essential to know precisely the divine economy in order to dissociate the abuse of human and act successfully against them. It is essential to see clearly on the question of evil in order to fight with appropriate means. Otherwise, we replace one evil with another evil, mistakes by others errors, abuse by other abuse, and we would go to trample, reject, and disfigure the divine economy, as did the Protestants against Rome. It is essential to know the art of medicine to find the appropriate and effective remedy. Otherwise, it imposes the death of the patient instead of the disease.

The view of the laity today on the monks in general is very unfair, since they are too separated from them, morally and spiritually. Among Christians living in the monastery and those who live in the world, there is always strongest link. The inhabitants of the monasteries are not from the moon or any planet. They come from the sinful world here below. The lack of moral conviction that attracts a monastery has its origin in the world. The decay of monasticism has its relations with the world and is linked very closely to the decay of the laity. The moral decay of monasticism is a consequence of the decline of morality and piety of the laity. Monasticism is based and built on Christianity. He grew weaker or according to the progress or weakening Christianity. The basic problem is Christianity itself: monasticism is just one aspect, a particular manifestation. The disease is common! Mourn him, then together, and concern us all heal! Manifest compassion and love for humanity! Let's ignore the cruel mutual condemnations, which are an attitude Pharisees to destroy the disease by hitting the patient with a beam!

- Your conception of moral bond between monks and laypeople is new to me. I understand that she comes to you from the experience otherwise it can not be so deep. The theory, reduced to itself, is often superficial. Expose me all this with more details, please.

- You're not mistaken. I will discuss here, partly the result of my own observations, and partly the result of my discussions with people who are absolutely trustworthy. Metropolitan Seraphim of St. Petersburg, during a conversation about the increasing divorce proceedings today, told me that when he was vicar bishop in Moscow, there were one or two consistory divorce proceedings a year. Old Archbishops at the time said there were none during their youth. Here is an example of the morality of the past. The sad path to the current situation is grim and fast. The stories of the old monks confirm the findings of the Metropolitan. At the beginning of the century, we saw back in the monasteries of virgins lot of people who did not know the taste of wine, people who abstained from worldly celebrations, do not read secular books, and had been educated by reading Scriptures and the writings of the Fathers, attendance flawlessly churches of God, and other pious habits. They brought to the monastery a moral right, which was not shaken by depraved habits. They brought in a monastery health had not been damaged by excess, they were able to withstand asceticism, work, and deprivation. The severe piety of the world educating monks severe and strong, both by the soul from the body.

Now Christianity weakened produces low monks. It is very rare to see a man go blank at the monastery, or a person who has not usually depraved. We see rather feeble, degraded soul and body, whose imagination and memory are congested with novels and other books of the same nature, beings who are full of meaning and enjoyment of having acquired taste of all these temptations that fill the world. They enter the monastery with sinful habits ingrained with a dull consciousness, put to death by a kind of life that allows all the iniquities and all the deceit to cover them. These people have to lead a very tough battle against themselves, because of deep rooting depraved habits, their lack of sincerity, their inability to even be sincere. It is very difficult to educate such people. These people enter the monastery, take off their clothes to wear clothes lay monastic, but they retain the habits and mindset of the world, if not satiated, acquire renewed strength. According to the Word of God, the sinful habits that can weaken the faith and fighting. Otherwise, when the opportunity presents itself, starving the habit, which has kept its power over man, falls on it with greed and transportation. The monasteries were once safe havens for those who were morally sick. But they have changed over time, and have lost their merits. For example, after being installed by their founders in a deep desert or at least away from the world, they now find themselves in the midst of the world and its many temptations, because of population growth. Moreover, it is no longer sufficient to cross the gates of the monastery to avoid meeting the temptation to which we are unable to resist, because today, the temptation has raided the monastery with fury, producing havoc and mischief. The anti-monastic spirit seen as a triumph for the intrusion attempts within the same monastery. Because of the lack of morality in today's world, it is more necessary to build the monasteries away from the world.

When the life of the world was united with the Church, the piety of the laity no different from that of the monks, except by marriage and acquisitions. It was natural to build monasteries in the middle of cities, monasteries, and these did not fail produced many saints. But now, special attention should be paid to the exhortation of the Apostle (2Cor.6, 17): Come out middle of these people and stay away, says the Lord. Do not touch anything unclean, and I will receive you.

- Many believe it could significantly diminish the temptations offered by a law that prohibits the entry of young people in monasteries. The latter suffer greatly because of their habit outside and are full of passion. We could book entry for adults and monasteries old.

- This measure is reasonable in appearance. Instead of protecting and raising monasticism, it would destroy it forever. Monasticism is the science of sciences. In him, theory and practice go hand in hand on a holy path from beginning to end by the Gospel. On this track, with the help of heavenly light, moving from an activity, outside the vision of yourself. The right vision of oneself brings the Gospel is clearly proven by the inner experience, which itself confirms convincingly the truth of the Gospel. Science of sciences, monasticism provides, in the language of scientists in this world, the most accurate knowledge, the deepest and highest of the theology of experimental psychology, that is to say knowledge living of man and God, as long as this knowledge is accessible to humans.

To access the science of this world, requires new skills, receptivity total energy of a soul intact. All this is even more essential for successful learning science Science, monasticism. A fight against nature awaits the monk. The best age to begin this fight is adolescence. The teenager is still shackled by habit and in him the good will is still fairly open. Experience shows that the best are those monks enter the monastery in their early youth. Much of today's monks are young entered the monastery, very little in adulthood, let alone in old age. Those who enter the monastery in adulthood or old age are often unable to withstand the monastic life and returned to the world without having understood what monasticism. And those who stay at the monastery are almost exclusively an outward piety, merely to accomplish outside the monastic rules that appeal to both lay and enough to satisfy them. It is very rare to find in them an understanding of the monastic spirit.

Taking the teaching of Holy Church. My son, from thy youth up and your hair white, selected education, and you will find wisdom. As the farmer and the sower, and cultivates wisdom relies on fruit excellent (Sir.6 0.18 to 19). Rejoice, young man, in your youth, be happy in the days of your youth on the ways of your heart and the desires of your eyes (Eccl.11, 9) is the wisdom that I have cherished and sought from my youth, I tried to take her to wife, and I'm enamored of his youth. She shattered her noble birth by living with God as the Master of all he loved her: she is in fact initiated the science of God and His chosen one who works (Wisdom of Solomon 8.2 to 4 ). According to the Holy Fathers, these sentences of Scripture concerning the science of sciences, monastic life, and not the wisdom taught in the world by the prince of this world. After saying in his fortieth rule it is very beneficial to focus on God while fleeing from the madding crowd, the Sixth Ecumenical Council, however, recommended with the discernment to know tonsured appropriate and in any case, not before the age of ten, so that the spiritual capabilities have reached a sufficient development. Reading the lives of the saints shows that the majority of the monks enter the monastery at the age of twenty. Rooted in his habits and his way of thinking, blunted in its capacity, old age is regarded by the Fathers as unfit to monastic life; ascetic feat of youth it is no longer accessible. St. Anthony the Great began by refusing the tonsure to Paul the Simple, at the age of sixty years, the registrant unfit to monastic life. Many fathers, entered the monastery since childhood, reached a high degree of spiritual success. The child still has the integrity of his free will, his purity, his attraction to good, and responsiveness. So it was St. Sabbas the Sanctified, San Simeon Mount Admirable and many others.

- The firmness of will, free will led a determined manner towards its goal, are essential to the success of the spiritual life. It is necessary to locate them in time with him who desires take the monastic habit.

- Right. From ancient times until today, there has always been very careful in receiving applicants for the monastery. However, the strong will and genuine good will appear only after some time. Very often, people differ at the beginning and thereafter. Some show of reverence and selflessness by entering the monastery, but then falter. Others, however, seem slight at first, but, increasingly appropriating monastic life, eventually becoming less severe and zealous. St. Isaac the Syrian said often that the man is unworthy, constantly wounded or put down, by lack of experience of monastic life in a continual weakening of the soul, and suddenly, he almost blinds the banner of the army of giants son, and that his name be exalted and glorified much more than the ascetics known for their victories, and he receives a crown and precious gifts in abundance before all his friends. For this reason, no one is allowed despair. Let us not only to be negligent in prayer, and lazy to ask the Lord for His protection (Discourse 47). The greatest sinners often become great saints. The monastery is a place of repentance. It is impossible to refuse repentance to whoever wishes and research, (although, as one possessed, it can not be master of himself), since repentance is granted by God Himself. Therefore Harbour of repentance, the monastery has remained open. St. John Climacus, who lived in the seventh century, listing the reasons that encouraged novices to enter the monastery, said much the desire to avoid sin and temptation away his weakness, that of attaining Christian perfection , desire for which few were guided. Today, as the temptations and falls are increasing in the world and human forces are exhausted from them, most of those who, forced by their conscience, come to the monastery to come to remove the burden of sin to be helped in their weakness, self-control. Saint John Climacus described the monastery hospital already. This designation is more appropriate now. Can we refuse aid to a suffering humanity morally? We are concerned with the greatest zeal to organize asylums for the helpless and disabled. Why not create shelters for the sick, the helpless, the disabled of the soul?

Those who judge the monasteries of their erroneous point of view would prevail in these hospitals see a thriving health freed the slightest trace of disease: they had better find them effective therapies. This requirement then would be more appropriate. I happened to see this done. In the Diocese of Kaluga, near the town of Kozelsk lies the desert community of Optino. This is where settled in 1829 Hieromonk Leonid, known for his ascetic life experience. Subsequently, he was joined by his friend Macaire hieromonk the great coat. The two former were fed the reading of the Fathers on the monastic life. Guided by these writings, they guided those who sought a direction from them. These elders had inherited lifestyle of their masters, lifestyle that began in the time of the first monks, and then continued up to modern times by spiritual succession from generation to generation like a legacy, like the treasure worthy of their monks name and function. Optino the community immediately began to grow in large proportions and to develop spiritually. Exposed to the old ways just zealous brothers and convenient to undertake the spiritual feat. They support and encourage hesitant. They strengthen the weak. They brought to repentance and healing those who fell into sin and bad habits. A multitude of people of all classes of society flocked to the humble dwelling of the old ones to discover them before the suffering of their souls, and get treatment, consolation, consolidation, or healing. Thousands of people owe them for giving their lives a godly direction and peace of heart. These old watched the suffering humanity with compassion, they lightened the burden of sins, explaining the importance of the Redeemer, and the absolute necessity for Christians to abandon the sinful life. Indulgent for human weakness, yet they treated her with great force. That is the spirit of the Orthodox Church! That is how the saints of all time! Originally a fourth-century monk confessed his permanent falls in Saint Siso the Great. The saint encouraged and advised him to forward each fall through repentance and remain in asceticism. This advice was well founded? The all-new theorists "would not they recommend another way? ...

Optino in 1828 I visited the first time in 1856 and the last time. At that time, his condition was most flourishing. The community numbered some two hundred men. It commemorated the Father Leonid among the blessed. Father Macarius, who was seventy years, looked after the spiritual direction of the community and education of visitors. Yet despite the success of the monastery and the spiritual importance of community, very few monks were demonstrating the ability to be doctors and guides, something that requires both an innate ability and a spirit strengthened by a genuine feat monastic . These are the characteristics of hospitals: have few doctors and many patients. Today, the number of physicians continues to decline, and the patient increase. The cause is always the same: the world. Look at who he sends in the monasteries that these Christians are no longer elected beginnings of Christianity and monasticism, they are more members from the educated strata of the population. Today, monasteries are filled almost exclusively members of the lower classes of society, and moreover, increasingly unable to serve in the world, who dismisses them precisely for this reason. Most of these people enter the monastery with the habits and vices to their own social class, and especially with this vice that Prince Vladimir equal to the Apostles had to be "used" the people. Contaminated with this weakness, these poor people enter the monastery with the refrain, to do violence. But the habit takes over. Many people are very pious, endowed with admirable qualities, are subject to this weakness. They weep bitterly their falls and try to delete them through repentance. But the tears shed at the bottom of the cells and repentance hidden in hearts can not be seen of men, as are the falls. These falls shocked members of the layers educated society, babies are usually particularly outraged by the monasteries. Yet these people also have weaknesses, they also easily excuse and forgive easily if the monks were at home. But they visit the monasteries with their habits and their views, they stare down the weakness of the common people are scandalized and without thinking they have just dealing with ordinary people. They see the monks as being totally separate from the laity. They want to find among them models of perfection, and think only lay on the other hand, anything goes. But ordinary people are otherwise weaknesses of their fellow ...

In a remote monastery lived in an old turn of the century who looked to instruct his fellow man. When he died, he left teaching for those with the passion of the drink. The former came from a modest background. With great compassion for his suffering brethren, he says it is impossible for one who has lost all power over himself to heal, and even to refrain from his passion, staying in the midst of temptations. For this reason, it offers patients come to his monastery, which lies just away from temptations. This advice is good and wise. Deserts far from home can be truly secular shelters, real hospitals for those suffering from the ills of the soul. They can also preserve the scandal the needy people in mind.

- It follows from what you said that currently, many monasteries do not correspond to their destination. Measures necessary amendment.

- Yes. In our age of secular education is growing rapidly, and is separated from civilian life the life of the Church. A multitude of lessons hostile to the Church from the West stormed home. Morality is weakening across all strata of society. A reordering of the monasteries is therefore, for two reasons. First to save monasticism itself, which is useful and even indispensable to the Church. Then, to preserve the people of scandals. Shocked more or less precisely, the people increasingly weakened in their faith. To carry all this out, it will take more than a superficial understanding of monasticism, it will require a detailed knowledge based on experience of the Holy Church and the Holy Fathers, and with it an awareness of the validity and sanctity of the experience. The reform measures of monasticism from the treasury of carnal reasoning smelly him have always been extremely harmful. In taking such measures, trample underfoot the provisions most holy, inspired and sent by the Holy Spirit, the world could be proud and darkened in his lack of discernment and reflection, finally losing monasticism, and with it all of Christianity.

- Could you cite, for example, a measure taken by one of Fathers who could give an idea of the reforms needed by the monasteries.

- I suggest you pay attention to the Rule of St. Nil of Sora, our compatriot of the fifteenth century, which was perhaps the last of the holy writers to speak of the monastic life. This rule is brief, but very full. Profound and spiritual, it was a thousand copies published in 1852 by the Holy Synod and sent to monasteries. Nilus took the monastic habit in order to study and accomplish the feat itself in monastic tradition of the elders Fathers. To better understand this tradition, he undertook a journey to the East, spent significant time at Mount Athos, conversed with the disciples of Saint Gregory of Sinai and St. Gregory Palamas, and came into contact with the monks of the region from Constantinople. Back in Russia, he settled in a thick forest of the Sora river area, in our homeland and became the founder of the hermitage life. The rule which I mentioned was written for his hermitage.

The work of Saint Nil is especially valuable for us since it is easier to adapt to monasticism Contemporary. The latter, due to the scarcity of teachers pneumatophores can no longer operate with the absolute obedience of former monks. Nilus proposes to replace the absolute obedience to the master pneumatophore by studying the Scriptures and the Holy Fathers, together with advice taken from brothers who have succeeded in this way, not without checking this advice in the Scriptures. After studying the remarkable feat monastic, Saint Nile hear his humble voice to oppose the Russian monasticism of his day, which for simplicity and ignorance, was diverted from its true vocation. But we paid no attention to that voice: the passion had become general, it had acquired invincible strength. It ended in the eighteenth century by the shaking of the monasteries. This passion was to want to buy goods in large quantities.

- What can we learn from the useful to the work of contemporary monasticism Saint Nile?

- Above all, the epitome of Saint Nil is extraordinarily useful. Having studied the Scriptures and the writings of the Fathers of monasticism, he did not limited this study to a single reading, but was enriched by his own experiences. Not only that, he still wanted to see the lives of holy monks of Mount Athos and Byzantine, to supplement its knowledge and its business model in their lives. Having reached the spiritual success, he denied having been reached, and not trying to teach his neighbor. Yet he was asked not to deny a word of instruction. After repeated requests of the brothers, he obeyed their request and accepted it as an obedience title of master and superior. In all this we see that for the establishment, support, or amendment a monastery, he must place his head worthy men, who have studied the Scriptures and the writings of the Fathers, and who have acquired additional knowledge and active living to be drawn upon themselves the divine grace. We must pray to God that He sends such people who, with their experience, can only enforce the holy monastic rules as it should. Saint John Cassian says that in the monasteries of Egypt, who were the first in the world, the position of supervisor was assigned only to monks who lived in obedience and knew from experience the tradition of the Fathers.

The most important rule of Saint Nil is the prominent place that comes to the Scriptures and the writings of the Fathers in spiritual direction. St. John Climacus defines as the monk who seeks only to the orders and words of God, anytime, anywhere and anything. Nilus followed this rule, and he sent his disciples: "We decided if this is the will of God, to accept those who come to us to respect the tradition of the Holy Fathers and keep commandments of God, but not they introduce justifications and excuses for their sins by saying that now it is impossible to live according to Holy Scripture, or by following the writings of the Fathers. No! Even if we are weak, we must, according to our strengths, imitate the blessed Fathers eternal memory and follow them, even if we could achieve the same level by themselves. " Whoever knows the serious situation of Russian monasticism can testify that only monasteries that are blessed with holy readings mentioned above are successful on the moral and spiritual, and only the monks who were fed by these holy readings are sacrificing the monk. Nilus never gave instruction or answer himself, but offered to those who questioned or the teaching of Scripture or the Fathers. When he could not find an answer in his memory hallowed in any trouble, he left the question unanswered until he found the answer in Scripture. It demonstrates that in one of these letters. This procedure may be seen clearly in St. Peter Damascene, St. Gregory of Sinai, the Holy Fathers and other Xanthopouloi later, as hieromonks Leonid and Macarius of Optino. Their memory was richly adorned with the thoughts of the saints. They never gave their own advice. They always exposed the sentences of Scripture or the Fathers. This gave them great strength. Those who would willingly responded to human words listened with reverence the word of God and were just submit their own reasoning. Such behavior keeps in great humility that gives the board, as shown very clearly the rule of St. Nilus: "Whoever transmits transmits not what is his, but what is God's. He becomes a witness, a member of Holy Truth, and his conscience is still Question: Is what I am doing my service responsibly and reverently towards God? The Divine Scriptures and the words of the Holy Fathers are countless as the grains of sand from the sea exploring them without laziness, we disclose it to those who come to us and need education. More exactly, they are not unworthy as we are communicating, but the blessed Fathers, the Scriptures. " All holy ascetic authors argue that with the general teacher shortage pneumatophores close study of Scripture (preferably the New Testament) and patristic writings will be the only way to spiritual success granted by God to monasticism late. Nilus refused to cohabit with those brothers who did not want to live by this rule, it is so important and essential.

The second moral rule expounded by Saint Nil is that the brothers confess their sins daily to the old who are entrusted with the direction of the community, even the most trivial, and their thoughts, perceptions sinful, and their difficulties. This practice carries a great spiritual benefit. No ascetic can not put passions to death so easily. Passions still away from that without the confession thank you. Carnal lust fades by confession, more than in the fasting or the day before. The monks who take early the habit of daily confession still trying to adulthood to use as often as possible to this treatment because they know from experience what freedom it brings to the soul. For this feat, they study in detail about themselves the fall of humanity. Caregiver is the confession of their sins, they acquire knowledge and art of helping the next in disorders of his soul. The hieromonks Desert Optino had many disciples in their direction they opened their daily consciousness after the rule of evening prayers. These scholars differed markedly from those who lived arbitrarily. The thought of confession that would take place was like a permanent custody of their conduct, she gradually accustomed to look after themselves. The confession made them concentrate on themselves and constantly absorbed in the Holy Scriptures.

confession daily, regular examination of conscience is a very old monastic practice. It was widespread throughout the primitive monasticism, as is clear from the works of St. John Cassian, John Climacus, Barsanuphius the Great, Abbot Isaiah, Dorothy Abbot, and all the patristic writings on monasticism. In all likelihood, this practice was instituted by the Apostles themselves (Jac.5, 16).

monks educated in the two rules presented here can be compared to people who enjoy a good view and life, but the monks are deprived of education comparable to that of the blind or dead. These two rules, introduced in any monastery, can significantly improve the moral and spiritual community, as evidenced by the experience, even if nothing is changed in the monastery. To effectively implement the second rule, it must of course have a monk who was successful in spiritual life, and who was himself educated under this rule. The experience is absolutely essential in this regard. Saint John Cassian wrote: "It is useful to reveal his thoughts to the fathers, but not just any, only to former spiritual, endowed with the discernment of those who can truly be called old , not only for their age and their gray hairs. Many people, attracted by the sight of venerable old age, have revealed their thoughts and found a nuisance instead of treatment expected, due to the inexperience of those who had listened to. "

- You have to expose the basic principles of good organization of a monastery. Do not refuse to include also other rules of the Holy Fathers, who could help find monasteries their natural state.

- The education of man depends very much on external impressions. It can not be otherwise, we are created as well. The Fathers who have pierced this mystery, have in their holy tradition surrounding the monk impressions purposely chosen to lead it toward the goal and tried to drive all the impressions that could dissuade him from that goal. To explain this, let us turn again to the precious book of St. Nilus of Sora. Recommends that the holy church of the monastery is constructed very simply. They refer to it in St. Pachomius the Great, who wanted to see the church in his community no architectural finesse, so that the spirit of the monks, attracted by human praise, do not slide to the many and various tricks of the Devil. At this Holy Nile adds: "If the holy spoke and acted well, how much more should we be cautious, we who are weak and passionate, we dont mind stumbles so easily! "Saint Nilus also recommends that the cells and other monastic buildings are very simple, devoid of expensive ornaments. The Greater Saint John the Prophet, who lived as a recluse in Gaza before his death gave instructions to the new Abbot of community. He advised him to organize the cells without giving them amenities unnecessary because the buildings in this world have no more value than simple tents in the light of eternity. Nilus, based on the conduct of the ancient Fathers, also recommends that the vestments and religious objects are simple, as little as possible precious and few. Similarly, he ordered that all monastic property are simple, without excess, only to satisfy the needs. We must avoid creating any vanity or attachment with the monks, whose spiritual forces must be stretched to exclusively God. St. Nilus Skete prohibits the entry of the females. Formerly, men in monasteries, and Mount Athos to this day, women were not allowed to enter. This is absolutely necessary for those who want to conquer nature! It is essential to completely remove such temptations. They can not not engage in that indecision before them. The usefulness of this measure is even clearer today when morality is in obvious decline. In Russia, it is highly necessary to remove the wine from the monasteries. The piles higher monasteries have always understood this, and in particular the right Theophanes, superior of the monastery and renovator Cyrillo-Novoezersky and recently deceased, who has been in vain all his zeal to destroy the use of wine in the monastery in its care. But the efforts are short-lived as the provisions of the monasteries on the Holy Fathers are not restored in their fullness.

St. Nil comments so monastic life in his birthplace, that is to say in the East. Back in Russia, he settled into a deep desert. The place chosen to fill it. He explains why in one of his letters "By the grace of God I found the place that suits my mind because it is inaccessible to the laity . If a man so holy, it was nice to live in a place where he could not easily be visited by the secular, then a fortiori for us who are weak of will, unreasonable, and easily prone to sin, as it is necessary that we live far from secular! May we not see rushing crowds of lay people and with them crowds of temptations! Nilus wished his monks live by the work of their hands, and receive alms of the laity in very small quantities, and only when necessary. These are the basic rules dictated by the Fathers of monasticism, and recognized by the Holy Church. Other rules concerning the details of everyday life, have the same character and the same goal.

- Many monasteries were more or less hijacked the rules you have listed. These deviations should be corrected one day or another. The instruction and minds of people today are growing, you know, that these corrections are not deferred longer. It's in society. It would be good in the midst of voices that speak without knowing, we also hear the voices of those who speak knowingly. Who is it who you think might help them regain their monasteries right destination?

- I've almost answered that question, however, the answer is very complex. I think the words of the Savior on the field in which good seed was sown, but where, amid the good seed, were also discovered from the chaff in large quantities. These are not men but angels who proposed the Master to tear. But he refused for fear that pulling the weeds, wheat is also torn ... Is not this the best way to do with the monasteries? In any case, it is necessary to consider all this carefully. When we correct the buildings that have outlived their usefulness, we must be careful. The doctors refuse to receive reasonable diseases too rooted in the body, for fear of destroying life itself. Monasteries and monasticism have been instituted by the Holy Spirit through these vessels that were the election of the Holy Fathers. Restoring their monasteries in ancient spiritual beauty, if this is in God's plans will only be possible with the grace of God and instruments worthy of the job. That's all I can say on the general topic. Anyway it is clear that improving monasteries in no way be the work of secular. The laity act with piety if they call this work in the hands of those who divine providence itself forward it, and that accounts will be requested at the Last Judgement. I consider it a sacred duty to give you the advice I got from old experienced and worthy of respect. They say this to lay and monks who sincerely seek salvation: in this era when scandals are so numerous, must be particularly attentive to yourself, pay no attention to life and affairs of others and not judge those who are outraged. The action passes easily corruptible the scandal of those whom the scandal draws to those who judge them. These old men advise the laity to move through life with the Gospel and those of fathers who have left instructions for Christians in general, as Saint Tikhon of Zadonsk. For the monks, they advise to head with the Gospel and the Fathers who wrote especially for the monks. The monk who runs the light of patristic writings may find salvation in any monastery. However, lose his salvation he who lives by following his own will and reason, even though he would live in deep desert . Woe unto the world because of scandals! (Mt.18, 7 ) Because iniquity shall abound, the love of many shall wax cold (Mt.24, 12). The arrival of the scandals is expected by God (Mt.18, 7). After redemption, the possibility was left to man to choose between good and evil, as she had was left after its creation. But the man chosen most often wrong, as he did after its creation. In the midst of Paradise, evil burst under the mask of the property, to seduce the man more easily. Today it appears in the Holy Church, masked and dressed in the infinite variety of temptations and attractive, under the guise of innocent entertainment and festivities, development (of the carnal life) and success of humanity, which are actually humiliate the Holy Spirit. The men are corrupted in mind because of their benevolence to injustice. They are reprobate concerning the faith, they have every form of godliness, but deny that they actually force (2Tim.3, 8.5). For those who have received this force and subsequently voluntarily dismissed, a reversal is difficult (Heb.10, 26): the willingness inevitably leaves one who disdains the gift of God intentionally. A form of godliness may be more or less glued by human tricks, but the restoration of the power of piety belongs to Him who is the men of the Power of top (Luc24, 49). The tree is often grown old and feeble trimmed a thick veil of green leaves and seems healthy with its large trunk, but inside it is already rotten, the first storm will break ...