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Chapter 13FeofanPisma.1.13

Письмо 13

The Spirit of Monasticism

Monasticism is not merely an external institution, but a spiritual orientation toward God that finds its roots in the Gospel.

Tomorrow the fast begins. Will God help us fast as we should? Now, if it were in a monastery, that would be a different story. . . You see, monasteries are necessary too—and sometimes, so are monks.1 . . And this isn't just one, two, or three people. And all of them are people who look unfavorably on monasticism: it isn't, they say, an institution of the Savior Himself.2 But what exactly do they mean by monasticism? The cassock, the klobuk, the prayer rope, and the rest of the outward dress certainly weren't instituted by the Savior.3 . . But the power and spirit of monasticism were pointed out by Him Himself—in His own person, in the person of the Mother of God, of the Lord's Forerunner, and of all the Apostles, one might say. Monasticism is, with renunciation of everything, the unceasing abiding of mind and heart in God.✦ A monk is someone whose interior is so ordered that there is only God—and he himself, vanishing into God.4 Since family and civic life often get in the way of this disposition, those who seek it withdraw from society, break family ties, or never enter into them at all. . . The Savior also gave direct guidance on this, specifically regarding celibacy and complete non-possession.✦5 Later, when confusion arose in Corinth regarding virgins who did not wish to marry, the Apostle6 Paul, in his letter to them, explained how they should proceed. His point is this: whoever marries does nothing wrong, but not marrying is better.✦ In the apostolic age there were Ascetics—and in later times these same people became the desert hermits, the monks. . . The Church provided them with only an outward organization, because in the Church everything must be "decent and in order" (1 Cor. 14:40). 14:40)—and she did not institute something that had never existed.✦7 Neither politics nor world events played any part in this. Monasticism doesn't come from the outside. . . It comes from the spirit of Christianity, and even from the nature of the human spirit.

The Gift of Renunciation

The monastic vocation is a specific gift of God that aligns with the Christian call to seek the things above.

For example, some people devote themselves to science or art. . . From what?8 That kind of talent. Then why not look with favor on those who give themselves to God?9 This, too, is a gift from God—it is simply the way their spirit is bent.10 . . “Let anyone who can accept this accept it” (Matt. 19:12). People say there's no benefit in monasticism. Has there not been, and is there not still, plenty of benefit from Fr. Seraphim? And so judge the rest the same way. Widen the circle of what’s useful beyond material interests. . . Include piety, good morals, and purity of heart, and decide from whom you can expect benefit for these things that are no small matter! And what does Christianity want? “Seek the things above; set your mind on the things above.✦ . . Your life is hidden with Christ in God” (Col.✦11 3:1–3) and so on. That is exactly what monasticism is. . . Monasticism isn't a black cassock and klobuk—not even life in a monastery.12 . . Even if all of these things were to change, monasticism will endure forever,13 . . as long as there is a Christian on earth.

The Path of Purification

The Christian life is a process of purification and repentance that leads to the indwelling of God in the heart.

When someone loves God, this love shouldn't be called ideal or contemplative. God goes before our love and embraces everything with His love.14 . . We are surrounded by it.15 . . If we don't feel its warming rays, it's because we've become hardened in the sensual.16 . . The moment the soul frees itself even a little from these bonds and renounces everything for God's sake, God enters it. . . He communes with it.17 . . And a warm quickening takes place. From this source, afterward, both doing good to one's neighbors and the perfecting of oneself also flow. Repentance is the beginning of everything; it leads to the purifying labors of the ascetic life.18 As purification advances, the heart ripens with love for God. A completely pure heart loves God perfectly. It's a great pity that our philosophers have turned God into an idea. . . And they always forget that man is a fallen being. . . There is no rising for him except in the Lord Jesus Christ, through the holy19 Church.

The Narrow Way of the Cross

True salvation requires walking the narrow path of labor and suffering, following the example of the saints and the Lord Himself.

I'll briefly outline the essence of our faith for you: "God, worshiped in the Trinity as Father, Son, and Holy Spirit, who created all things and provides for everything, saves us who have fallen and are perishing—and we are saved precisely by the Father's good pleasure in our Lord Jesus Christ, by the grace of the Most Holy20 Spirit, in the holy Church, through the holy Sacraments—here in a preliminary and preparatory way, and in the age to come, finally and completely."21 This is the seed, the core of theology and of every sound philosophy. The whole chain of events moves according to this idea. The Lord leads. . . If lawmakers and educators want to find the right path—which is the single path of God's providence, or the direction of God's will—they must align themselves with it.22 . . Otherwise they'll thrash about and fuss, and nothing will come of it. So we are fallen, and the Lord is restoring us in His hospital—the Church.23 . . So we shouldn't focus on comforts. . . The sick person needs now cutting, now cauterizing, now blistering plasters.24 . . And all of these are painful treatments; the comforts come only after recovery. . . Since complete health is promised only in the life to come, what falls to the present life is nothing but sickness and hard work. Let's put in a little work. Is this present life really that long?25 . . But that has no end.26 Well, if we end up on the left.✦27 . . What then? You'll weep and cry out, but it won't do any good. It's better to labor a little here, in the court of our merciful Master and Lord.28 . . than to suffer there. What kind of reasoning is that? As if we now have to invent and discover the lost path of salvation for the first time! Everything is already known. And so many people have walked this path. . . and received their recompense.29 . . So, this is beyond doubt. What path did God's saints follow? . . By the path of comforts?!30 Is there anyone among them who didn't suffer, who didn't labor, or who didn't pour out sweat and blood? They all followed in the footsteps of the Lord. . . They traveled the way of reproaches to Golgotha, and from there they gave up their spirit to the Lord. Will they take comfort-seekers into their company?31 . . And would the Lord even allow someone like that to approach them? . . Keep this in mind. . . The way of the world is broad and easy.✦ . . but its end is the bottom of hell!✦ Those who preach easy concessions speak that way from the mind of their flesh. . . The mind is darkened by principles taken from carnal worldly life. What light can you expect from a mind like that? See to it, then, that you walk carefully.✦ . . “Do not believe every spirit, but test the spirits to see whether they are from God” (Eph.✦ 5:15; 1 John 4:1).✦

Read the original Russian

Завтра начнется пост. Поможет ли Бог попоститься, как следует. Вот если б в монастыре, другое дело. . . Видите и монастыри нужны, а под час и монахи. . .

И это не одному, не двум и не трем. А все есть не благоволящие к монашеству: не есть де учреждение Самаго Спасителя.

Да что такое разумеют под монашеством? Ряса, клобук, четки и прочая внешность, точно не Спасителем учреждены. . . А сила и дух монашества указаны Им Самим – в Его собственном лице, в лице Божией Матери, Предтечи Господня и всех, можно сказать, Апостолов. Монашество есть, с отрешением от всего, непрестанное умом и сердцем пребывание в Боге. Монах тот, у кого так устроено внутреннее, что только и есть Бог, да он, изчезающий в Боге.

Так как сему настроению много мешает семейная и гражданская жизнь, то ищущие его удаляются от общества, разрывают, или совсем не вступают в семейные связи. . . На это есть и указание Самаго Спасителя, именно: о безбрачии и совершенном нестяжании. За тем, когда в Коринфе произошли недоумения касательно дев, не желавших выходить за муж, Ап. Павел в послании к ним указал, как поступить. Смысл у него тот: не худо делает кто женится, но не жениться лучше. В Апостольския времена были Аскеты, – они же в последующее время пустынники, монахи.

. . Церковь дала им только внешнюю организацию; ибо в Церкви все должно быть «благообразно и по чину» (1Кор. 14:40), а не учредила небылаго. Ни политика, ни мировыя события не имели в сем участия. Монашество не отвне. . .

оно исходит из духа христианства и даже из природы духа человеческаго.

Есть, например, посвящающие себя науке, искусству. . . от чего? Такой талант. Почему же не благоволить к тем, кои посвящают себя Богу -? ибо и это дар Божий, – настроение духа таково. .

. «Могий вместити да вместит» (Мф. 19:12).

Говорят: нет пользы от монашества. Мало ли было и есть пользы от О. Серафима? А посему судите и о прочих. Разширите круг полезнаго далее вещественных интересов. . . включите сюда благочестие, добрую нравственность, чистоту сердца, и порешите, от кого ожидать пользы для сих не малых вещей!

А христианство чего хочет? «вышних ищите, горняя мудрствуйте. . . Живот ваш сокровен есть со Христом в Боге» (Кол. 3:1–3) и проч. Это точь в точь монашество. .

. Не черная ряса и клобук монашество, даже не жизнь в монастыре. . . Если бы все сие могло измениться, то монашество во веки пребудет. . . пока будет на земле человек-Христианин.

Когда кто любит Бога, не следует сей любви называть идеальною, созерцательною. Бог предваряет любовь нашу, и все объемлет Своею любовию. . . Мы окружены ею. . . Если не ощущаем согревающих лучей ея, это от нашей закоснелости в чувственном.

. . Чуть-чуть высвободится душа из сих уз и отвергнется от всего для Бога, и Бог входит в нее. . . общится. . .

и бывает оживление теплое. Из сего потом источника выходит и доброделание ближним и усовершенствование себя. Начало всему покаяние: оно ведет к очистительным трудам подвижничества. По мере очищения, сердце зреет любовью к Богу.

Совсем чистое сердце совершенно любит Бога. Жаль очень, что наши философы обратили Бога в идею. . . и всегда забывают, что человек есть существо падшее. . . Нет ему восстания, как в Господе Иисусе Христе, чрез св.

Церковь.

Пропишу вам кратко существо нашей веры: «Бог, в Троице покланяемый Отец, Сын и Св. Дух, все сотворивший и о всем промышляющий, спасает нас, падших и погибающих, и именно спасаемся по благоволению Отца в Господе нашем Иисусе Христе, благодатию Пресв. Духа, во святой Церкви, чрез св. Таинства, здесь предначинательно и приуготовительно, а в будущем веке окончательно». Это семя, ядро Богословия и всякой здравой философии. По сей идее движется вся цепь событий. Господь ведет. .

. Законодатели, воспитатели, если хотят попасть на правый путь, который есть один путь промышления Божия, или направление воли Божией, – с сим должны сообразоваться. . . Иначе будут толочься, суетиться, а толку все не будет никакого.

Так, падшие мы, и Господь восстановляет нас в Своей врачебнице-Церкви. . . Стало, не след нам помышлять об утехах. . . Больному нужны, то резание, то прижигание, то мушки. .

. А это все болезненные приемы, утехи же после выздоровления. . . Как здоровье полное обещается только в будущей жизни, то на долю настоящей остаются одни болезни и труды. Потрудимся немного. Велика ли настоящая жизнь? .

. А той конца нет. Ну, если попадем ошуюю. . . что тогда? Рыдать и кричать, да толку не будет. Лучше здесь немного потрудиться, во дворе милостиваго Владыки нашего и Господа,.

. . чем там страдать.

Да что это за рассуждение? Как будто нам теперь в первый раз предлежит изобретать и открывать путь спасения потерянный! Все известно. И столько лиц прошло сим путем. . . и получили возмездие. .

. Стало, это есть вещь несомненная! Каким путем шли Святые Божии? . . путем ли утех! И есть ли кто в числе их не болезновавший, не трудившийся, не проливший пота и крови? Все в след Господа шли.

. . чрез путь поношений, на Голгофу, и с нее предали дух свой Господу. Примут ли они в свой сонм утешников? . . и Господь пустит ли кого к ним такого? .

. Сие имейте в мысли. . . Широк и легок путь мира. . . но конец его – дно адово!

Проповедающие льготы, так говорят от ума плоти своея. . . Ум омрачен началами, принятыми от плотской светской жизни. Какого света ожидать от такого ума? «Блюдите убо как опасно ходите. . .

Не всякому духу веруйте, но искушайте духи, аще от Бога суть» (Еф. 5:15; 1Ин. 4:1).

Scripture echoes

  1. ↩1Thess.5.17 — Pray without ceasing.
  2. ↩Matt.19.12;Matt.19.21 — For there are eunuchs who were born that way from their mother's womb, and there are eunuchs who were made eunuchs by men, and there are eunuchs who made themselves eunuchs for the sake of the kingdom of heaven. The one who is able to receive this, let him receive it. Matt.19.21 — Jesus said to him, "If you wish to be perfect, go, sell your possessions and give to the poor, and you will have treasure in heaven. Then come, follow me."
  3. ↩1Cor.7.28 — But even if you do marry, you have not sinned; and if a virgin marries, she has not sinned. Yet such people will have trouble in the flesh, and I would spare you that.
  4. ↩1Cor.14.40 — But all things should be done decently and in order.
  5. ↩Col.3.1-Col.3.2 — If then you have been raised with Christ, seek the things above, where Christ is, seated at the right hand of God. Col.3.2 — Set your minds on the things above, not on the things on the earth.
  6. ↩Col.3.3;Col.3.1-Col.3.3 — For you died, and your life is hidden with Christ in God. Col.3.1 — If then you have been raised with Christ, seek the things above, where Christ is, seated at the right hand of God. Col.3.2 — Set your minds on the things above, not on the things on the earth. Col.3.3 — For you died, and your life is hidden with Christ in God.
  7. ↩Matt.25.33 — And he will place the sheep at his right hand, but the goats at his left.
  8. ↩Matt.7.13 — Enter through the narrow gate. For the gate is wide and the road is broad that leads to destruction, and many are those who enter through it.
  9. ↩Matt.7.13 — Enter through the narrow gate. For the gate is wide and the road is broad that leads to destruction, and many are those who enter through it.
  10. ↩Eph.5.15;1John.4.1 — Be careful, then, how you walk—not as unwise people, but as wise— 1John.4.1 — Beloved, do not believe every spirit, but test the spirits to see whether they are from God, for many false prophets have gone out into the world.
  11. ↩Eph.5.15;1John.4.1 — Be careful, then, how you walk—not as unwise people, but as wise— 1John.4.1 — Beloved, do not believe every spirit, but test the spirits to see whether they are from God, for many false prophets have gone out into the world.
  12. ↩Eph.5.15;1John.4.1 — Be careful, then, how you walk—not as unwise people, but as wise— 1John.4.1 — Beloved, do not believe every spirit, but test the spirits to see whether they are from God, for many false prophets have gone out into the world.

Notes

  1. 1 ↩Russian «под час» read as «подчас» ('at times / now and then'), not as a literal 'under the hour'.
  2. 2 ↩Russian particle «де» marks reported speech/claim; rendered as 'they say' to keep the dismissive citation of the opponents' view.
  3. 3 ↩ряса/клобук/четки kept as cassock, klobuk, and prayer rope (Eastern monastic externals); 'прочая внешность' as the rest of the outward dress/externals.
  4. 4 ↩Source has older spelling изчезающий (for исчезающий, 'vanishing/disappearing'); sense is clear and rendered as vanishing.
  5. 5 ↩нестяжании: rendered as complete non-possession (voluntary renunciation of property), the monastic sense of perfect non-acquisitiveness.
  6. 6 ↩Ап. is the abbreviated start of 'Apostle Paul'; the name continues in the next sentence ref.
  7. 7 ↩Source reading «небылаго» is treated as corrupt/archaic for «небывалаго» (that which had never been / did not exist), matching the argument that the Church only organized ascetics already present rather than inventing monasticism.
  8. 8 ↩от чего? can mean 'from what?', 'on account of what?', or 'why?'; here it answers the implied ground of regard (talent).
  9. 9 ↩благоволить = to regard with favor / be well-disposed toward; rendered as 'look with favor' rather than the more archaic 'be propitious'.
  10. 10 ↩настроение духа is the inward disposition/bent of the spirit, not a passing mood; rendered as 'bent of the spirit' to keep the durable sense of spiritual temperament or orientation.
  11. 11 ↩Church Slavonic живот here means life (vita), not the modern Russian sense 'stomach/belly'.
  12. 12 ↩ряса rendered as cassock (Orthodox riasa); клобук kept as klobuk, the monastic headdress.
  13. 13 ↩Если бы… то with future пребудет: concessive force (‘even if all this could change’) rather than a pure counterfactual; сие points back to the external marks of monasticism just denied.
  14. 14 ↩предваряет = goes before / anticipates (prevenient force); not mere chronological priority.
  15. 15 ↩ею refers to God's love (любовию) from the preceding sentence.
  16. 16 ↩закоснелость = hardened stagnation/obduracy; чувственное = the sensual/sensible realm of sense-bound life, not mere 'feelings.'
  17. 17 ↩Fragmentary source общится. (no subject stated). Rendered as God's communion with the soul, continuing s3 (Бог входит в нее); could also be impersonal 'there is communion'.
  18. 18 ↩подвижничества rendered as 'ascetic life' (ascetic practice/struggle); could also be 'asceticism' or 'ascetic labors'.
  19. 19 ↩Source ends mid-phrase at «чрез св.» (through the holy/St.). Neighboring next section opens with «Церковь», so the intended reading is almost certainly «чрез св. Церковь» — through the holy Church. Translation stops at the supplied text without completing the name.
  20. 20 ↩благоволение rendered as 'good pleasure' (divine favor/will), not mere human liking; промышляющий as providence ('provides for').
  21. 21 ↩св. Таинства rendered as 'holy Sacraments' (Orthodox holy Mysteries). предначинательно / приуготовительно: present sacramental life as inauguration and preparation, not the final consummation.
  22. 22 ↩«с сим» (with this) points back to the preceding seed/kernel of theology: salvation under God's providence in Christ, by the grace of the Holy Spirit, in the Church through the Sacraments.
  23. 23 ↩врачебница-Церковь: literally 'infirmary/hospital-Church'; rendered as hospital—the Church to keep the medical image clear.
  24. 24 ↩мушки: old medical term for vesicatory 'fly' plasters (cantharides), not ordinary insects; rendered as blistering plasters.
  25. 25 ↩Велика ли can mean either 'is it great/long?' or 'is it much?'; rhetorical sense is that present life is short and slight, so the labor is brief.
  26. 26 ↩А той points back to the future life (contrasted with the brief present life in the previous section); 'that one' preserves the anaphoric force.
  27. 27 ↩ошуюю is Church Slavonic for 'on the left,' the place of the condemned at the Last Judgment (cf. Mt 25:33).
  28. 28 ↩Source ends with a trailing comma-period (',.'); treated as sentence-final punctuation only.
  29. 29 ↩возмездие: recompense/reward (not necessarily punitive); kept as 'recompense' for the divine return on the path walked.
  30. 30 ↩утех can mean comforts, consolations, or pleasures; here the rhetorical force rejects an easy, consoling path, which the next section contrasts with the way of reproach and Golgotha.
  31. 31 ↩утешников is from утеха (comfort/pleasure), continuing the prior contrast with the path of delights; rendered as comfort-seekers, not comforters.

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