In the thirteenth year of the reign of Romanus, the Greek king, there lived a certain man in the royal capital city. He was one of the king's close associates. Having the pious intention of becoming a monk, this husband left the royal service and found peace in the monastery. In the holy monastery Paradise River he accepted monasticism and became its abbot. After some time, he happened to fall into a severe, long-term illness.

And when he had been ill for five months, at three o’clock in the afternoon, having come to his senses a little, he stood up silently on his bed, held by his cell attendants by the arms. And when he sat down, from the third to the ninth hour he fell into a kind of exhaustion, with his eyes looking towards the church, inaudibly whispering something with his lips alone. After this long time, he came to his senses a little and began to ask his cell attendants for two edges of bread: “Give me those two pieces of bread that I accepted from the honest old man.” And, having said this, he put his hands on his chest and began to feel inside his bosom, trying to find something. Some of the monks who came to visit the abbot guessed that this was a miraculous vision, and began to ask the elder to reveal this great mystery to them: “Tell us, father, do not hide spiritual benefits from us: where were you at these hours, when with your lips was talking to someone, and here we were crying about you?” He answered quietly: “Be silent, children, for the Lord’s sake; when I come to my senses, I will fulfill your request.”

The next day, all the brethren gathered around the abbot’s bed, and he began the story:

“As much as I remember, fathers and brothers, I will try to tell you. As only the human mind can understand and the language can convey, I will tell you. Yesterday, as soon as I stood up on my bed with the help of my brothers, I suddenly saw a lot of people to our left, whose faces were blacker than tar: some very black, and others less so. Suddenly, everyone’s faces became angry: some had bloodshot eyes like murderers, while others began to look at me like wild animals; some had puffy cheeks and turned blue, some had lips that stretched upward, others downward; such terrible people gathered at my bedside, intending to take me away from you, brothers. First I began to look around to see if any of you would be afraid. And I don’t know how, but, enraged, they grabbed me fiercely and dragged me away from you: some tied me up and dragged me by the neck, others pushing me from behind, others kicking me from different sides; someone was pulling forward strongly. And finally they dragged me to a very high cliff, the width of a stone throw (throwing a stone), and the depth of the very underworld of tartarus - they forcibly dragged me to such a cliff. At the very edge I saw a very narrow path, so tight that it seemed that even one foot could not fit on it. Along such a narrow and terrible path I was forcibly dragged by them to the right edge. I pressed myself in fear of being separated from them and falling into this terrible abyss. In the depths of this abyss a stormy river was visible, thundering terribly and making a loud noise with its flow. Having walked that narrow path with much trepidation, already passing left side to the top of this high cliff and its river, I saw an open gate, at which sat a crazy-looking, huge-looking man with a terrible face. His eyes were very bulging, and a huge fiery flame came from his mouth, and he released stinking smoke from his nostrils. A vile tongue hung from his mouth a full cubit long. Pulling strongly right hand, dry as a tree trunk, he grabbed people guilty of sins and threw them into a terrible abyss, in which those condemned to torment desperately cried out: “Alas! Woe to us!” When we approached this gloomy and monstrous husband, he exclaimed loudly, looking at me: “Oh! Here is my favorite!” And as soon as he extended his huge hand towards me to grab me, a sinner, I cowered in horror and tried to hide. But quite suddenly, as if sent by someone, two sacred-looking and gray-haired men appeared, in whom I recognized the glorious holy apostles Andrew and John, as they are written on holy icons. And as soon as this villain saw them, he immediately turned around and disappeared. And, having so valiantly received me, both elders went through those small gates. Having gone inside, we came out to some beautiful, light-filled place, where we felt joyful and good. After walking a little, we found a place of indescribable beauty, the kindness and grace of which it is absolutely impossible to convey in words! In the middle of that place sits a certain venerable old man and around him a huge multitude of children, who are larger than the sand of the sea. Then, having become a little bolder, I silently asked those leading me: “Who is this old man and who are these countless children around him?” They answered me: “This is righteous Abraham and Abraham’s bosom,” and they commanded me to bow to him. I immediately bowed earnestly and kissed Abraham. And we moved on. When we passed this wonderful and lush place, we saw a great mountain: on it there is an oak grove and trees larger than the stars of heaven, and on every tree there is a canopy, and under every canopy there is a bed, and on every bed a man is reclining, and I recognized many of them: and those brought up in the royal house, and many townspeople, some villagers. I recognized some from our holy monastery. Everyone I recognized was long dead. And just as I thought to ask what kind of wonderful garden this is, the elders preceded me, saying: “What are you thinking when you say, ‘What is this wonderful garden and what is all that is in it?’ What you heard: ‘You have many abodes. , Our Savior, and according to their wealth they are shared by everyone according to the measure of virtues." And, having passed that garden, they saw a city of indescribable beauty, its beauty and good, orderly structure cannot be described. The walls of that city are surrounded by twelve different ribbons according to the number of different shining precious stones. And in the walls there are different gates, gold and silver. Inside the gates there are golden houses, and golden seats are built, and they have golden stools, and golden steps ascend to them. And that wonderful city is all filled with unspeakable light and filled with fragrance and grace. Having walked around that entire city, they saw neither man, nor cattle, nor birds, nor anything else moving either on the ground or in the air. And on the edge of the city the royal buildings were seen built. In the royal courtyard there is a palace the length of a stone casting. From the edge of the palace, even to its edge, there is a table made of various marble stones, rising above the ground, and filled with many who reclined there. That whole house was filled with indescribable light, fragrance, and grace. At the end of the palace there was a small bowl that shone brighter than the sun and stood at the same table. She also had two light-like servants, whose joy-filled faces shone stronger than lightning. They said to the elders who were with me: “Let him sit down at the meal,” and, speaking, they showed me a place, and the elders took me there and sat me down, and they themselves sat down in a separate place. And while the servants for a long time lingered over the meal, I took a look at those present. I recognized many of those reclining at the meal both from the monastery of our saint and the laity. After a long time, the servants returned and, turning to the holy elders, said: “Bring him back, because they regret a lot about him and his departure to God, and the king is consoled, knowing that he is a monk. So, return him the same way and take him instead of him Athanasius from the Trajan Monastery." The elders immediately grabbed me and took me out of the palace and the wonderful city along the same path. And as they walked, they saw lakes filled with terrible torments: one gloomy, one fiery, another filled with stinking darkness, and the other with disgusting worms. And one after another there is torment, and the river is filled with torment, and the common human multitude is filled without number, and sad crying and bitter sobbing for all. Nevertheless, having passed the lakes, again in a certain place they saw that old man, whom they called Abraham. I approached him again and kissed him. Righteous Abraham gave me a golden cup full of wine sweeter than honey, and three loaves of bread. I ate one bread, wet it, and drank all that wonderful wine. I put the other two loaves in my bosom - it was these that I asked of you yesterday. So we slowly reached the place where the terrible, evil-smelling husband was sitting. Seeing me, he gnashed his teeth fiercely and said with rage and anger: “Now you have escaped me, but now I will not close my eyes, rebelling against you and your monastery!”

Behold, my brothers, everything that I learned and saw, I confessed to you, without forgetting anything.”

After this conversation, someone was sent to the Trajan Monastery and, when he arrived there, he found the monk Athanasius dead. Just at that moment, his body was being taken out of the cell on a bed, and he asked those who were carrying the deceased: “When did you rest?” And I heard the answer: “Yesterday at the ninth hour,” - at the same hour when the abbot saw a miraculous vision. And these monasteries were not far from each other; just as to this day, they stand side by side and are guided by one spiritual mentor.

After that vision, the abbot stayed for another thirty for long years, living well in God, managing and caring for both monasteries, living with his brotherhood. And so he ended his days for the glory of God.

"SOULFUL READING"

zh., published in 1860-1911 and 1915-1917. in Moscow, in 1912-1914. in Sergievsky Posad. In 1860-1865 published with the subtitle “Monthly publication of generally understandable works of spiritual content”, in 1866-1914 - “Monthly publication of spiritual content”. The initiator of the publication was the priest. Alexy Klyucharyov (later Archbishop of Kharkov), who became co-editor-publisher together with priest. Vasily Nechaev (subsequent bishop of Kostroma) and priest. Vasily Lebedev. Metropolitan Moscow St. Filaret (Drozdov) petitioned Holy Synod about permission to publish. After the death of St. V. Lebedev and the resignation from the editorial board of the priest. A. Klyucharyova since Oct. 1865 to Dec. In 1889 the magazine was edited by priest. (later archpriest) V. Nechaev. In 1890 he handed over editing to his son-in-law, Prof. MDA prot. Dimitry Kasitsyn, remaining a regular contributor to the magazine. After the death of Rev. D. Kasitsyn was editors in 1902-1907. prof. MDA A. I. Vvedensky, in 1908-1911. priest Mikhail Fiveysky, in 1912-1913. prot. John Solovyov, in January-May 1914, Bishop of Mozhaisk. Vasily (Preobrazhensky), June-December. 1914 Major General N.P. Kasatkin, in 1915-1917 Serpukhov bishop. Arseny (Zhadanovsky) and diocesan missionary I.G. Aivazov. The publishers until 1902 were editors, in 1902-1913 - the widow of Archpriest. Dimitri O. V. Kasitsyn, in January. 1914 - bishop Vasily, in February-Dec. 1914 - Kasatkin, in 1915-1917 The magazine was published by Chudov in honor of the Miracle of the Arch. Michael in Khoneh mon-rem. In 1860-1914. 12 books for each year made up 3 parts, in 1915-1917. 6 issues were published per year, the last 2 issues of 1917 were double issues.

The circle of collaborators and authors mainly included representatives of the Moscow clergy and MDA professors. The magazine was given the task of “serving the spiritual and moral instruction of Christians,” so edifying and accessible scientific articles were published. In the beginning. XX century the magazine became illustrated and even more popular.

Particular attention in “D. h." was given to the presentation of the Holy. history and interpretation of St. Scriptures. Articles by Prof. Dimitri Razumovsky “Review of plants mentioned in the Holy. Scriptures" (1865. No. 9, 11-12; 1866. No. 1, 11; 1867. No. 12; 1869. No. 10; 1870. No. 11; 1871. No. 3, 9), archim. Mikhail (Luzin; later Bishop of Kursk) about the Savior’s conversations (1869. No. 1-4, 6, 8; 1873. No. 5, 9-12), V. D. Kudryavtsev-Platonov “The Meaning of the Passion and Death of Christ the Savior” ( 1870. No. 4. P. 249-256), lectures on St. history of the Old Testament John Pobedinsky-Platonov (1872-1874), interpretations of the Epistles of St. Paul (1873-1882, 1895-1896) and articles on the Synodal translation of the books of the Old Testament, for example. "Concerning the publication of sacred books Old Testament in Russian translation" (1875. No. 11. pp. 342-352) St. Theophan the Recluse, “Genealogy of Christ” (1902. Part 3. pp. 573-593; 1903. Part 1. pp. 71-87; Part 2. pp. 272-280; Part 3. pp. 242- 253) and “God the Word and the Resurrection of Christ” (1903. Part 1. pp. 646-673) M. D. Muretova, “The Message of St. ap. Paul to the Ephesians" (1903. Part 2. pp. 430-440) by D. I. Bogdashevsky (later Archbishop Kanevsky), "Brothers of the Lord" (1904. Part 1. pp. 38-52; Part 2 pp. 214-228; Part 3. pp. 235-245) and many others. Dr. A.P. Lebedeva, “Sunday Morning Gospels” (1913) prot. I. Solovyova, explanations of the psalms (1913-1914) prot. Petra Shumova, “Angels” (1915. No. 1/2. P. 36-44; No. 3/4. P. 46-52; No. 11/12. P. 32-53) schmch. archim. Seraphim (Zvezdinsky; subsequently Archbishop Dmitrovsky). In "D. h." “Conversations on the Gospel of John” by K-Polish Patriarch Anthimus VII was published, translated by Archpriest. Alexandra Smirnopulo (1895. Part 2. pp. 3-10; 1896. Part 1. pp. 205-209, 395-400; Part 2. pp. 36-41; Part 3. pp. 3-8 ; 1897. Part 1. P. 60-65; Part 2. P. 240-246; Part 3. P. 25-30; 1898. Part 1. P. 579-584; Part 2. S 32-36; Part 3. pp. 34-38, 671-676; 1899. Part 1. pp. 70-73, 257-263, 425-430; Part 2. pp. 35-40; Part 3. pp. 39-44; 1900. Part 1. pp. 48-53, 266-271, 642-647; Part 2. pp. 73-76; Part 3. pp. 47-52; 1901 Part 1, pp. 35-39, 460-464, 473-477, 524-536; Part 2, pp. 27-38, 392-403, 538-549; Part 3, pp. 18-23 ; 1902. Part 1. pp. 221-227, 394-398; Part 2. pp. 4-8; Part 3. pp. 23-29; 1903. Part 2. pp. 182-186; 1904 Part 1, pp. 553-557; Part 2, pp. 22-30; Part 3, pp. 86-91; 1905. Part 1, pp. 503-507; Part 2, pp. 3 -9). From the patristic works in “D. h." The “Words” of St. were published. Simeon the New Theologian (1877-1881), " Invisible abuse"Nikodim Svyatogorets (1886. No. 5. P. 4-41; No. 6. P. 129-170) translated by St. Feofan, translations from the works of the blessed. Augustine (1876. No. 8. P. 484-493; No. 9. P. 61-73), John Cassian the Roman (1876. No. 9. P. 90-100), St. John of Damascus (1877. No. 10. pp. 240-243) and others. Lives of saints and biographies of ascetics of piety as presented by Archpriest were constantly published. Victor Guryev, A.F. Kovalevsky, Vladimir Archbishop. Sergius (Spassky), bishop. Vasily (Preobrazhensky) and others. The articles of the priest were devoted to the explanation of the liturgical charter and hymnography. V. Nechaev (“Litany” -1865. No. 2. P. 121-145; No. 3. P. 175-191, “Antiphons” - 1868. No. 3. P. 188-196; No. 4. P. 304- 316; No. 7. P. 267-284; No. 9. P. 27-52 and many others), D. F. Golubinsky (“On the time of celebrating Easter” - 1865. No. 3. P. 165-174) , N. F. Odintsova (“The order of public and private worship in ancient Russia until the 16th century." - 1877. No. 2-12; 1878. No. 1), as well as explanations and translations of individual liturgical texts of the priest. Nikolai Voinov (1861-1874), priest. Mikhail Bogolyubsky (1869-1874), deacon. Sergius Borzetsovsky (later Hierom. Seraphim) (1871-1874), new translations of the canons into Church Slavonic. language of the Kostroma bishop. Augustine (Gulyanitsky) (1882-1889).

Church history was published as general work and training courses (“Stories from the history of the Russian Church” by Count M.V. Tolstoy, “Essays on the history of the Eastern Church since the capture of Constantinople by the Turks” by I.I. Rozov, “Essays on the history of the newest (Synodal) period of the Russian Church” by A. P. Dobroklonsky, a number of articles that made up the final book “Church historical narratives of publicly accessible content and presentation: From ancient times” Christian Church "(M., 1900) A. Lebedev), as well as articles and essays on private topics ("Instructive Ways of Fishing in the Historical Fates of Orthodoxy in Volhynia" by Priest Andrei Khoynatsky (1872. No. 3. S. 309-333; No. 4 pp. 353-372), “The Most Important Russian Church Book Depositories” by N. A. Kolosov (last priest) (1893. No. 9, pp. 146-157), “The Most Important Figures of Georgian Church History” by Priest Ilia Protopopov (1900 Part 3, pp. 512-527; 1901, Part 1, pp. 117-127, 371-377), etc.). From sources on the history of the Russian Church, the diary of the Yaroslavl archbishop was published. Evgenia (Kazantseva) translated from Lat. language (1868), memoirs of A. M. Bukharev about the Kazan Archbishop. Athanasius (Sokolov) (1868. Part 3), autobiography by Hierom. Parthenia (Ageeva) (1898-1901), “From student memories” Archpriest. Nikolai Florinsky (1900-1901), “Notes” of the Yaroslavl Archbishop. Leonid (Krasnopevkov) (1905-1907), letters to Archbishop. Japanese St. Nikolai (Kasatkina) (1912-1915). After the death of St. Filaret in almost every issue there were publications of his words, letters, resolutions, opinions, judgments, instructions, as well as memories of him (for example, Archpriest Konstantin Bogoyavlensky (1913. No. 4. P. 568-569)) and articles. Articles were also published about other Moscow metropolitans of the 19th century: A. A. Belyaev about Innokenty (Veniaminov) (1889. Part 2) and Plato (Levshin) (1897. Part 1. P. 149-160; Part 2 . pp. 43-50; Part 3. pp. 408-421; 1898. Part 3. pp. 449-462; 1899. Part 3. pp. 140-142), I. N. Korsunsky about Sergius ( Lyapidevsky) (1898. No. 4. P. 707-718; No. 5. P. 153-154; No. 6. P. 260-280; No. 7. P. 468-488; No. 8. P. 666-674; No. 9. P. 173-183; No. 10. P. 324-346; No. 12. P. 646-652; 1899). After the death of St. Theophanes, his letters, teachings and other texts were constantly published (for example, "Testament" - 1894. No. 2. S. 367-370), as well as articles about him (for example, Kolosov "The Library of Bishop Theophan" - 1895. No. 4. P. 553-566, I. A. Krutikova “Saint Theophan, recluse and ascetic of the Vyshensk Hermitage” - 1898. No. 1. P. 56-68; No. 2. P. 245-252; No. 3. P. 335 -341, No. 4, pp. 616-624, 1899). The legacy of the elders and inhabitants of Optina is empty. Letters of the venerable Hieroschim were published. Makaria (Ivanova) (1874. Part 1; 1908), hieroschim. Ambrose (Grenkova) (1894. Part 1. P. 590-598; Part 2. P. 83-85; 1895. Part 2. P. 210-221, 405-410; Part 3. P. 109 -114; 1896. Part 1. pp. 142-147; Part 2. pp. 148-155; Part 3. pp. 149-156; 1897. Part 1. pp. 501-509, 645-651 ; Part 2. P. 253-261; Part 3. P. 562-569; 1898. Part 1. P. 170-174; Part 3. P. 157-162, 381-384; 1899. Part 1. pp. 171-177; Part 2. pp. 322-327; Part 3. pp. 138-142; 1900. Part 1. pp. 355-360; Part 2. pp. 139-146; Part 3. pp. 113-118; 1901. Part 1. pp. 110-116; Part 2. pp. 103-108; Part 3. pp. 118-120; 1902. Part 1. pp. 133-136; Part 2. pp. 74-76; Part 3. pp. 151-158, 282-289), Hieroschim. Anatoly (Zertsalov) (1906-1911), notes and letters to Hierarch. Clement (Zederholm) (1877. Part 2. pp. 339-365; 1903), excerpts from the diary of Hierom. Daniil (Bolotov) (1913), an article by Archimandrite was published. Grigory (Borisoglebsky) “The Tale of the Life of the Optina Elder Father Hieroschemamonk Ambrose” (1892. Part 1. P. 19-32, 176-192, 664-683; Part 2. P. 41-52; Part 3. C 157-169; 1893. Part 2. pp. 126-133; Part 3. pp. 103-107; 1894. Part 1. pp. 111-126), essay about St. Schema-archim. Isaac (Antimonov) (1898. No. 12. P. 621-635; 1899. No. 1. P. 165-170; No. 2. P. 223-231; No. 3. P. 452-466; No. 4. P. 639-647; No. 5. P. 4-19), article by Bishop Dmitrovsky. Trifon (Turkestanova) "Shamorda Kazan Ambrose Hermitage and its founder, the elder Hieroschemamonk Ambrose" (1912), according to the letters of St. Anatoly, an essay was compiled by St. Sergius Chetverikov “In the service of God - in the service of neighbors” (1903. Part 1. pp. 56-67).

Descriptions of the Holy Land were published, for example. " Lent in the holy city of Jerusalem" (1863) and "Old Jerusalem and its environs" (1870-1873) Archimandrite. Leonida (Kavelin), “Bethlehem” by K. P. Pobedonostsev (1864. No. 12. P. 319-335), “Description of the Holy Land” by P. I. Gorsky-Platonov (1866. No. 12. P. 319-332; 1867. No. 1. P. 43-69; 1869. No. 6. P. 97-112). Palestinian and Sir. The studies of P. M. Sladkopevtsev (1882-1884) are devoted to monasteries and devotees, about Russian. monks were written by I.V. Shevelkin (1864-1866), Kovalevsky (1867-1869) and Tolstoy (1867-1872). A number of sources were published on the history of internal missions, in particular the Altai (notes of Archpriest Stefan Landyshev, Priest Vasily Verbitsky, Hierome Macarius (Nevsky; later Saint of Moscow) (1860-1869), memoirs and travel notes prot. Mikhail Putintsev (1884. No. 2. P. 210-235; No. 3. P. 257-297)). A number of publications were devoted to the Old Believers: numerous works by Archimandrite. Paul of Prussia, including “Notes on non-priest writings” (1870) and descriptions of travels to the Old Believers (1870-1878), op. N. I. Subbotina “From the history of the schism in the first years of the reign of the Emperor. Alexander II" (1900. Part 1. pp. 587-602; Part 2. pp. 3-20, 205-215, 325-336; Part 3. pp. 31-41; 1901. Part 1. pp. 77-86).

Sermons, teachings and conversations were published in each issue; among their authors were the Chernigov Archbishop. Filaret (Gumilevsky), archpriests Vasily Vladislavlev, Rodion Putyatin, Alexander Nikolsky, Ippolit Bogoslovsky-Platonov, Alexander Nevostruev, Alexy Belotsvetov, priest. Dimitry Kastalsky, Archpriest. Mikhail Nekrasov, priest. Sergius Sadkovsky (“Catechetical conversations” (1890-1902)), prot. Nikolai (including “Advice to student youth” (1891-1906)), archimandrite. Nikon (Rozhdestvensky; later Archbishop of Vologda), Metropolitan of Petrograd. sschmch. Vladimir (Epiphany), Archpriest. right , St. Macarius, bishop Arseny (Zhadanovsky) (“Spiritual Conversations” (1915)). In 1903-1916. Each issue published the spiritual diary “In the Arms of the Fathers” by Archimandrite. Joseph (Petrov; later Metropolitan of Leningrad). Apologetic works were published, for example. "Modern God-fighting and healing power Christianity" prot. S. Chetverikova (1912. Part 3).

Christ. understanding Russian and foreign artistic literature, many articles are devoted to the priest. N. Kolosov (in particular, about the novels of E. Zola (1898. No. 6. P. 294-308; No. 12. P. 818-828; 1899. No. 5. P. 149-176; No. 7. P. 455 -459; No. 8. P. 619-629; 1900. Part 3. P. 624-631; 1901. Part 1. P. 133-138; Part 2. P. 109-118), “Worldview and the heroes of Maxim Gorky before the court of the Orthodox reader" (1903. Part 3. pp. 273-281)). In the beginning. XX century in "D. h." edifying stories and essays by I. P. Yuvachev were published (“Monastic Sketches” (1901. Part 3. pp. 258-261; 1902. Part 1. pp. 104-109; Part 3. pp. 614-628) , “In Seclusion” (1903. Part 1. P. 134-139), “The Dreamer” (1904. Part 3. P. 533-541), etc.), E. N. Pogozheva (“In the earthly sky "(1903. Part 1. pp. 126-133), etc.), poems by V.K. Nedzvetsky, St. Schema-archim. Barsanuphius (Plikhankova) and others. Articles on natural science were published: “Christian reflections on the structure of the Earth” (1863. No. 1. P. 69-89; No. 6. P. 115-140; No. 9. P. 45-66; No. 10. P. 97-108; No. 11. P. 191-206; No. 12. P. 291-306), “Organs of hearing and voice” (1884. No. 3. P. 354-374) Golubinsky, “Darwin’s system "M. P. Pogodin (1873. No. 9. P. 3-24), "The Garment of the Earth" (1873. No. 11. P. 242-252; No. 12. P. 374-387) and "The World of Insects" ( 1880. No. 5. P. 47-64; No. 7. P. 276-278; No. 10. P. 198-210; No. 11. P. 423-441) priest. V. Vladimirsky, “Nature in religious perception” by St. sschmch. John of Artobolevsky (1913. No. 5/6. P. 157-160), etc.

Chronicle of current events in "D. h." always stood in the background. In 1863-1871. the magazine featured a section. “News and Notes”, which had a separate pagination, in 1902 the heading “Responses to Contemporary Affairs” appeared, in 1912-1913 the “Bibliography” department, which was headed by the editor, appeared. A.P. Smirnov prepared a series of articles about the events of Old Testament history “with application to the political and social phenomena of our time” (1877-1879). As appendices to the magazine, the following were published: “Ancient Patericon, set out in chapters” (1861-1863, 1871-1874), “75 Psalms (from 76 to 150) in Russian translation” (1868), “History of the Saints Ecumenical Councils» Aleutian bishop. John (Metropolitan) (1870-1871), 3 books of priests. A. Chojnacki about the sacraments of confession, marriage and consecration of oil (1874-1875), 1st volume. " Full meeting resolutions of Metropolitan Moscow Philaret" (1899-1902), "Rome and the Pope before the court of conscience and history" by W. Gladstone (1903), etc.

Lit.: Decree. articles published in “Soulful Reading” within 10 years from the start of publication from 1860 to 1869 [M., 1870]; Index to “Soulful Reading” for its 2nd 10th anniversary, from 1870 to 1879 [M., 1880]; Index to “Soulful Reading” for the 3rd 10th anniversary, from 1880 to 1889 [M., 1889]; Runkevich S. G. " Soulful reading» // PBE. T. 5. Stb. 139-141; Zhiganov E. Decree. articles included in the journal. "Emotional reading" for 1890-1905. / MDA. Zagorsk, 1970. Machine; Andreev. Christian periodicals. T. 1. P. 102-103. No. 198.

Prot. Alexander Troitsky

Orthodox encyclopedia. - M.: Church and Scientific Center “Orthodox Encyclopedia”. 2014 .

See what "SPEALTHY READING" is in other dictionaries:

Soulful Reading- monthly journal of spiritual content; published in Moscow since 1860; real ed. ed. D. F. Kasitsyn ... encyclopedic Dictionary F. Brockhaus and I.A. Ephron

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Soul Reading- monthly magazine published in Moscow since 1860. Founded by priest. Klyucharyov (later Ambrose, Archbishop of Kharkov), priest. Nechaev and St. Lebedev. Since 1866 Fr. Nechaev became a monk with the name Vissarion (see Vissarion of Nicaea) and... ... Complete Orthodox Theological Encyclopedic Dictionary

Filaret Drozdov- (before tonsure Vasily Mikhailovich) Metropolitan of Moscow, b. 26 Dec 1782 in the city of Kolomna, Moscow province, where his father Mikhail Feodorovich was the cathedral archpriest; died 19 Nov. 1867 After home education under the guidance of ... ...

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Rozanov, Nikolai Pavlovich- writer, archaeologist; son of a clerk, born on April 27, 1809 in the village. Senin, Serpukhov district, Moscow province; died in Moscow on October 12, 1883 and was buried at the Pyatnitskoye cemetery. He received his education at the Moscow Theological Seminary, ... ... Large biographical encyclopedia

Feofan Govorov- (in the world Georgy Vasilyevich) Bishop of Vladimir and Suzdal, Vyshensky recluse, remarkable hierarch and ascetic of the 19th century; born on January 10, 1815. His father, Vasily Timofeevich Govorov, was a priest in the village of Chernovsk, Oryol province, ... ... Large biographical encyclopedia

It takes a little to scare a person. At least send him a letter without a return address.

With a slightly trembling hand, I am not happy with myself
You open the envelope along the edge.
Expecting to read "You Got You, Bastard"
Or - “Help. I’m dying!”

This is how Jim Jarmusch's Broken Flowers begins. A man receives a letter from an unknown woman with whom he allegedly had a relationship 20 years ago (now, old man, look through your Don Juan list from memory). And the letter says that he, it turns out, has a son who is already 19 years old. And this is not surprising, because children come from love. And I, they say, raised him myself, like independent woman. She raised him, but now he has left to look for his father. That is you. That's it. Ciao. Whether he wants to kill you or hug you, I don’t know. Then think for yourself.

24 Feb 17

This topic first came up in a conversation with a friend who knew German perfectly. She earned even a little bread by translating from this language and using it. Somehow the conversation touched upon such a concept as “conscience.” I ask: “What is the German word for conscience?” And she suddenly found it difficult to answer. The German conscience never came to mind that day. And a day later we met again, and my friend joyfully blurted out: “Gewissen!” The German word for conscience is "Gewissen". But it was not only and not so much a matter of “conscience.” The point was that, as I first understood then, people who are good at foreign languages, may not speak vocabulary related to morality and spiritual life. “I dance”, “we dance” - I know. “I pray”, “we pray” - I don’t know.

This thesis was later confirmed many times in conversations with other people. The girl, her son’s classmate, spent several years in France. He babbles in French better than the teacher. I ask her: “How do you say “conscience” in French?” Silent. “What about “shame”? What about “mercy”? He is also silent. “How much does it cost?”, “how to get there?”, “what time is it?” - knows everything. But he cannot say the phrase “I offended my mother, and now I am ashamed.” There is no vocabulary. And these are not private flaws in the education of individual individuals. This is an erroneous principle embedded in our education, in this case philological.

Repentance

A man fell into a deep abyss. He lies wounded and dies... Friends come running. They tried, holding each other, to go down to his aid, but almost fell into it themselves. Mercy has arrived. He lowered the ladder into the abyss, but - oh!.. - it doesn’t reach all the way! The good deeds once done by man arrived and threw down a long rope. But the rope is also short... They also tried in vain to save the man: his great fame, big money, power... Finally, repentance came. It extended its hand, the man grabbed it and... climbed out of the abyss! - How did you do it? - everyone was surprised. But repentance had no time to answer. It hurried to other people whom only it could save...

Old and young monah (Novice and monk)

One day, an old and a young monk were returning to their monastery. Their path was crossed by a river, which, due to the rains, overflowed very strongly. On the shore stood a young woman who also needed to move to the opposite shore, but she could not do it without outside help. The vow strictly forbade monks to touch women, and the young monk pointedly turned away from her.

The old monk approached the woman, took her in his arms and carried her across the river. The monks remained silent the rest of the way, but at the monastery itself the young monk could not stand it: “How could you touch a woman!? You made a vow!” To which the old man calmly replied: “It’s strange, I carried it and left it on the river bank, and you are still carrying it.”

...about condemnation

One married couple moved to a new apartment. In the morning, the wife looked out the window and, seeing a neighbor hanging out the washed laundry, said to her husband: “Look how dirty her laundry is, she probably doesn’t know how to wash.” And so every time the neighbor hung out the laundry, the wife was surprised at how dirty it was. dirty. One day, waking up and looking out the window, she exclaimed: “The laundry is clean today! ...Finally, the neighbor learned to do the laundry.” “No,” said the husband, “I just got up early today and washed your glass.”

Seeds

Two lumberjacks

Two lumberjacks took part in a forest cutting competition. Each person was assigned a certain area of ​​the forest, and the winner was the one who could knock down more trees from 8 a.m. to four p.m. At eight o'clock in the morning the whistle sounded and two lumberjacks took up their positions. They cut down tree after tree until the First heard the Second stop. Realizing that this was his chance, the First redoubled his efforts... At nine o'clock the First heard that the Second had started working again. And again they worked almost synchronously, when suddenly at ten minutes to ten the First heard that the Second had stopped again. And again the First set to work, wanting to take advantage of the enemy’s weakness.

This went on all day. Every hour the Second stopped for ten minutes, and the First continued working. When the signal sounded to end the competition, the First was absolutely sure that the prize was in his pocket. Imagine how surprised he was when he learned that he had lost. - How did it happen? he asked a friend. - After all, every hour I heard you stop working for ten minutes. How did you manage to chop more wood than me? This is impossible. “In fact, everything is very simple,” the Second answered directly. “Every hour I stopped for ten minutes and sharpened my axe.

The cure for sin

One day, the disciples came to the elder and asked him: “Why do bad inclinations easily take hold of a person, but good inclinations take hold of a person with difficulty and remain fragile in him?”

What happens if a healthy seed is left in the sun and a diseased one is buried in the ground? - asked the old man.

A good seed that is left without soil will die, but a bad seed will germinate and produce a sick sprout and bad fruit,” answered the disciples.

This is what people do: instead of secretly doing good deeds and cultivating good beginnings deep in their souls, they put them on display and thereby ruin them. And people hide their shortcomings and sins deep in their souls so that others do not see them. There they grow and destroy a person in his very heart. You same be wise.

What is Heaven and what is Hell

One Monk really wanted to know what Heaven is and what Hell is. He thought about this topic day and night. And then one night, when he fell asleep during his painful thoughts, he dreamed that he was in Hell.

He looked around and saw people sitting in front of pots of food. But some were exhausted and hungry. He took a closer look - everyone was holding a spoon with a long handle. They can scoop from the cauldron, but they won’t get into your mouth...

Suddenly a local employee (apparently a devil) runs up to him and shouts:

Hurry up, or you'll miss the train to Paradise.

Man has arrived in Paradise. And what does he see?! The same picture as in Hell. Pots of food, people with spoons with long handles. But everyone is happy and well fed. The man took a closer look - and here people feed each other with the same spoons.

Parable...

There is such a parable. After God created the world, man immediately stepped beyond what was permitted. This circumstance greatly troubled God.

He called the seven archangels to a council and said: “Perhaps I made a mistake in creating man, now I will have no peace. People will transgress what is permitted, and then complain endlessly about their miserable lives. Where can I hide from them?”...

The archangels thought for a long time. One of them advised God to hide on the top of Everest. But God said: “You don’t know yet, but very soon people will get there.” Another archangel suggested: “Hide at the bottom of the ocean.” God just sighed. Another advised taking refuge on the Moon. There were many more different offers, but God rejected them all.

Finally, one of the archangels said: “Hide in the heart of a person, no one will bother you there, and only a person with an open heart can find you.” This proposal pleased God. He did just that.

Kopek

A boy was walking along the road. He looks - the penny is lying there. “Well,” he thought, “even a penny is money!” He took it and put it in his wallet. And he began to think further: “What would I do if I found a thousand rubles? I would buy gifts for my father and mother!” As soon as I thought like that, I felt like my wallet got heavier. I looked into it - and there was a thousand rubles. - "Strange affair! - The boy was amazed. - There was a penny, and now there are a thousand rubles in my wallet! ...

What would I do if I found ten thousand rubles? I would buy a cow and give milk to my father and mother!” And he quickly looked into his wallet, and there were ten thousand rubles! - "Miracles! - The boy was happy. - What would I do if I found one hundred thousand rubles? I would buy a house, take a wife and settle my father and mother in the new house!” And again he looked into the wallet - exactly: there are a hundred thousand rubles! The boy closed his wallet, and then he began to think: “Maybe I shouldn’t take it to new house father and mother? What if my wife doesn't like them? Let them live in the old house. And keeping a cow is troublesome; I’d rather buy a goat. And I won’t buy many gifts, I need to buy some clothes myself!” And the boy feels that the wallet is very light! He quickly opened it, and lo and behold: there was only one penny lying there, alone...

Simeon Athos "Ascent to Heaven"

Extraordinary button

One man lived, and he did not live very well, confusingly. I decided to take up my mind, do good deeds, save my soul. I did them, I did them, but I did not notice any particular change in myself for the better. One day he was walking down the street and saw that one old woman’s coat button broke and fell to the ground. He saw, and thinks: “Yes, what is there! She still has enough buttons. Don't lift it! What nonsense! But still, groaning, he picked up the button, caught up with the old lady, gave her the button and forgot about it...

Then he died, and he sees scales: on the left - his evil lies, pulling him down, and on the right - there is nothing, empty! And evil draws. “Eh,” the man says to himself, “no luck here either!” He looks, the Angels are putting down a button... And the cup with good deeds has outweighed. “Is it really this one button that has pulled out all my evil deeds? - the man was surprised. “How many good deeds I have done, but they are not visible!” And he heard the Angel say to him: “Because you were proud of your good deeds, they disappeared! But it was precisely this button that you forgot about that was enough to save you from death!”

Good deeds are not good deeds live, but in a good heart

A parable about good and evil thoughts. Who is easier to drive away?

The woman complains:

Father, evil thoughts are creeping into your head. But I don’t know how to deal with them. The priest smiles:

If two people come to you - one good and the other evil, who is easier to drive away?

“Good day,” the woman responds.

It’s also easy to frighten away a good thought. And you can’t get rid of the evil ones. We have to ask: “Lord, help!” And then they leave...

The Parable of the Little Frogs and the High Tower

One day the little frogs decided to have a competition to see who could climb to the top of the tower first.

Many spectators gathered. Everyone wanted to see how the frogs would jump and laugh at the participants. Of course, none of the spectators believed that even one frog could climb up. The competition began, and shouts were heard from all sides:

They won't succeed! It's too difficult...

No chance! The tower is too high!

The baby frogs fell down one after another, but some still climbed. The crowd shouted louder:

Too difficult!!! No one can do it!

Soon all the frogs got tired and fell. Except for one, who rose higher and higher... He was the only one who managed to climb to the top of the tower.

Everyone began to ask the winner how he managed to find so much strength within himself. Turns out the winner was deaf.

Maybe sometimes it’s better for us to remain deaf to other people’s doubts and even praises?

Wooden feeder

Once upon a time I lived very an old man. His eyes were blinded, his hearing was dull, his knees trembled. He could hardly hold a spoon in his hands and while eating he often spilled soup on the tablecloth, and sometimes some of the food fell out of his mouth. The son and his wife looked at the old man with disgust and during meals began to sit him in a corner behind the stove, and served him food in an old saucer...

From there he looked sadly at the table, and his eyes became wet. One day his hands were shaking so much that he could not hold a saucer of food. It fell to the floor and broke. The young mistress began to scold the old man, but he did not say a word, but only sighed heavily. Then they bought him a wooden bowl. Now he had to eat from it.

One day, when the parents were sitting at the table, their four-year-old son entered the room with a piece of wood in his hands.

What do you want to do? - asked the father.

“A wooden feeder,” the baby answered. Mom and Dad will eat from it when I grow up.

Parable about the old cat

One day old cat, met a young kitten. The kitten ran in a circle and tried to catch its tail.

The old cat stood and watched, and the young kitten kept spinning, falling, getting up and again chasing its tail.

Why are you chasing your tail? - asked the old cat.

They told me - the kitten answered - that my tail is my happiness, so I’m trying to catch it.

The old cat smiled, as only old cats can do this, and said:

When I was young, I was also told that my happiness was in my tail. I spent many days chasing my tail and trying to grab it...

I didn’t eat or drink, I just chased my tail. I fell exhausted, got up and again tried to catch my tail. At some point I got desperate and left.

I just went wherever my eyes led me. And you know what I suddenly noticed?

What? - asked the kitten in surprise?

I noticed that wherever I go, my tail goes with me everywhere...

Clay pots

A monk once came to his mentor and said:

Father, how many times have I come to you, repenting of my sins, how many times have you instructed me with advice, but I cannot improve. What good is it for me to come to you if after our conversations I again fall into my sins?

Ava replied:

My son, take two clay pots - one with honey and the other empty.

The student did just that.

“And now,” said the teacher, “pour the honey several times from one pot to another.”

The student obeyed again...

Now, son, look at the empty pot and smell it.

The student looked, smelled and said:

Father, the empty pot smells of honey, and there, at the bottom, there is a little thick honey left.

“That’s how it is,” said the teacher, “and my instructions settle in your soul.” If for the sake of Christ you learn at least part of the virtues in life, then the Lord, by His mercy, will make up for their lack and save your soul for life in paradise. For even an earthly housewife does not pour pepper into a pot that smells of honey. So God will not reject you if you retain at least the beginnings of righteousness in your soul.

Recipe for sin

A certain old man entered the hospital and asked the doctor:

Do you have a cure for sin?

Yes, - answered the doctor, - here is the recipe:

Near the roots of obedience;

Gather the flowers of spiritual purity;

Narvi leaves of patience;

Gather the fruits of non-hypocrisy;...

Do not get drunk with the wine of adultery;

Dry all this with fasting;

Put good deeds into the pot;

Add tears of repentance;

Salt with the salt of brotherly love;

Add the bounty of alms;

Into all this put the powder of humility;

And kneeling;

Take three spoonfuls a day of the fear of God;

Put on the clothes of righteousness;

Don't get into idle talk

otherwise you will catch a cold and fall ill with sin again.

About obedience and humility

Once a woman came to the Optina hieroschemamonk Anatoly and asked him for a blessing to live alone so that she could fast, pray and sleep on bare boards without interference. The elder told her:

You know, the evil one does not eat, does not drink and does not sleep, but everything lives in the abyss, because he has no humility. Submit in everything to the will of God - that's a feat for you; humble yourself before everyone, reproach yourself for everything, bear illness and sorrow with gratitude - this is beyond any feats!...

The Monk Anatoly advised his other spiritual daughter, who asked him for a blessing to purchase the Gospel and Psalter:

Buy buy, but, most importantly, do obedience lazily, humble yourself and endure everything. It will be higher than fasting and prayer.

Creator of the Universe

One day an atheist came to a sage and began to tell him that he did not believe in God. He simply could not believe in some "Creator" who created the Universe.

A couple of days later, the sage paid a return visit to the atheist and brought with him a magnificent painting. The atheist was amazed. He had never seen a more perfect canvas!

What a wonderful painting. Tell me who wrote it? Who is author?

Like who? Nobody. There was a blank canvas, and above it a shelf with paints. They accidentally tipped over, spilled, and here's the result...

Why joke like that? laughed the atheist. - After all, this is impossible: excellent work, precise lines, strokes and combinations of shades. Behind all this splendor one can feel the depth of the idea. You can't do without an author in such a case!

Then the sage smiled and said:

You are unable to believe that this small painting came about by chance, without any prior design by the creator. And you want me to believe that ours beautiful world- with forests and mountains, oceans and valleys, with the change of seasons, magical sunsets and quiet moonlit nights - arose by the will of blind chance, without the Creator's plan?

I carried you in my arms...

One day a man had a dream. He dreamed that he was walking along a sandy shore, and next to him was the Lord. Pictures from his life flashed in the sky, and after each of them he noticed two chains of footprints in the sand: one from his feet, the other from the feet of the Lord.

When it flashed before him last picture from his life, he looked back at the footprints in the sand. And I saw that often along it life path There was only one chain of footprints. He also noticed that these were the most difficult and unhappy times in his life...

He became very sad and began to ask the Lord:

Wasn’t it You who told me: if I follow Your path, You will not leave me. But I noticed that during the most difficult times of my life, only one chain of footprints stretched across the sand. Why did You leave me when I needed You the most?

The Lord answered:

My sweet, sweet child. I love you and will never leave you. When there were sorrows and trials in your life, only one chain of footprints stretched along the road. Because in those days I carried you in my arms.

Prayers out of habit

In the house of some rich people they stopped praying before meals. One day a preacher came to visit them. The table was set very elegantly, the best fruit juices were taken out and served very tasty dish. The family sat down at the table. Everyone looked at the preacher and thought that now he would pray before eating. But the preacher said:

The father of the family should pray at the table, because he is the first prayer book in the family. ..

There was an unpleasant silence, because no one in this family prayed. The father cleared his throat and said: “You know, dear preacher, we don’t pray because in prayer before meals the same thing is always repeated. Prayers out of habit are empty chatter. These repetitions are every day, every year, so we don’t pray anymore. "

The preacher looked at everyone in surprise, but then a seven-year-old girl said:

Dad, don’t I really need to come to you in the morning and say “good morning” anymore?

Community service. Parable of the Elder Paisios the Holy Mountaineer

Once a man came to Elder Paisius of Athos in the monastic cell and began to inquire: “Why are the monks sitting here?” Why don't they go out into the world for public service?

Shouldn't lighthouses be on rocks? - the old man answered. - Or will you order them to also move to the city and join the work of street lights? Lighthouses have their own service, and lanterns have theirs.

A monk is not a light bulb that hangs over a city sidewalk and shines light on pedestrians so that they do not stumble. A monk is a lighthouse in high rocks, designed to shine in the seas and oceans so that ships go the right way and reach their main destination, God.

If a given thing is used not sinfully, it can be sanctified, but if it is used sinfully, then it is not necessary.
O. Valentin Mordasov

CHURCH RITUALS

The Slavic word “rite” itself means “outfit”, “clothing” (you can recall, for example, the verb “to dress”). The beauty, solemnity, and variety of church rituals attract many people. But Orthodox Church, in the words of St. John of Kronstadt, does not occupy anyone and does not engage in idle spectacles. Visible actions have invisible, but completely real and effective content. The Church believes (and this faith is confirmed by two thousand years of experience) that all the rituals it performs have a certain sanctifying, that is, beneficial, renewing and strengthening effect on a person. This is an act of God's grace.

Conventionally, all rituals are divided into three types:

1. liturgical rites- sacred ceremonies performed during church services: anointing of oil, great consecration of water, removal of the holy shroud to Good Friday and so on. These rituals are part of the temple, liturgical life of the Church.

2. Rites are symbolic express various religious ideas of the Church. These, for example, include godparents the Omen which we repeatedly perform in remembrance of the sufferings on the cross of our Lord Jesus Christ and which at the same time is a real protection of a person from the influence of evil demonic forces and temptations on him.

3. Rites that sanctify worldly needs Christian: commemoration of the dead, consecration of homes, products, things and various good undertakings: study, fasting, travel, construction and the like.

WHAT SHOULD OUR PARTICIPATION IN CHURCH RITES BE?

Their ritual forms sacred meaning says prayer. Only through prayer does an action become a sacred act, and a number of external processes become a ritual. Not only the priest, but also each of those present must make their contribution to the ceremony - their faith and their prayer.

Grace, help, various gifts are given by God, given solely by His mercy. But “just as the source does not forbid those who wish to draw from it, so the treasure of grace does not forbid any person from being a partaker of it” (Reverend Ephraim of Syria). We cannot, with the help of some magical actions, “force” God to send down what we need, but we can ask Him with faith. Holy Bible about the need for faith for prayer he says: “Let him ask in faith, without doubting in the least, because he who doubts is like a wave of the sea, lifted and tossed by the wind. Let such a person not think of receiving anything from the Lord” (James 1:6-7) . When we pray to the Lord, we must believe that the Lord is omnipotent, that He can create or grant what we ask for. To believe that He loves us, that He is merciful and good, that is, He wishes the best for everyone. It is with such faith that we must pray, that is, turn our mind and heart to God. And then, if during the ceremony we not only stand next to the priest, but also pray heartily with faith, then we too will be worthy to receive sanctifying grace from the Lord.

WHAT IS THE MEANING OF SANCTIFICATION

Orthodox Christians call sanctification the rites that are introduced by the Church into the temple and personal life of a person, so that through these rites the blessing of God descends on his life, on all his activities and on the entire environment of his life. The basis of the diverse church prayers is the desire to spiritualize human activity, to do it with God’s help and His blessing. We ask the Lord to direct our affairs in such a way that they are pleasing to Him and benefit our neighbors, the Church, the Fatherland and ourselves; bless our relationships with people so that peace and love prevail in them, etc. And therefore we ask that our home, the things that belong to us, the vegetables grown in our garden, the water from the well, through the blessing of God that has descended on them, help us in this, protect us, and strengthen our strength. The consecration of a house, apartment, car or any other thing is evidence, first of all, of our trust in God, our faith that nothing happens to us without His holy will.

Church everything you need for human life sanctifies with prayer and blessing. The Church sanctifies all nature and all the elements: water, air, fire and earth.