osipov a. soul's life after death

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§ 3. The 2oun"ation of the Church’s 6ocial 6er4ice.................................1+*

§ +. A Christian’s 2ree"o the Church’s 2ree"oan" Religious 2ree"o153

Chapter +. Re4elation.....1-&§ 1. 2ors of Re4elation1-&§ #. Coon Re4elation an" $ts 6igns 17*§ 3. $n"i4i"ual Re4elation an" $ts $n"ications 11§ +. E:orcis...............1&3§ 5. E4aluation of a atural >no/le"ge of ;o" #**

Chapter 5. Paganis......#*5

§ 1. aturalis............#*7§ #. $"ol !orship..........#*&§ 3. M'sticis..............#11§ +. Magic....................#15§ 5. The Root an" Essence of Paganis #17§ -. An Assessent of Paganis #1&

Chapter -. 0l" Testaent Religion ##1§ 1. Teaching...............##1§ #. 0l" Testaent Religion an" Christianit' ##

Chapter 7. 6piritual ?ife..#35§ 1. The ,asics of 6piritual ?ife

@Accor"ing to the !ritings of 6t. $gnatius,rianchanino4..........#35

§ #. 0n 6ancit' in 0rtho"o:' #5&Chapter . The 0rigin of the !orl" #77

§ 1. T/o ie/s of the !orl" #7§ #. The Christian Bn"erstan"ing of the !orl" #*§ 3. Christian Ecolog'. .#+§ +. <'pothesis of the Anti!orl" #-



§ 5. Creation an"or E4olution#Chapter &. Eschatolog'. .#&3

§ 1. Bn"erstan"ing Eschatolog' an" $ts 9ifferentAspects.....................#&3

§ #. Antichrist..............#&5§ 3. uerical 6igns....3**

$n"e:..............................3*7



Preface

to the English Translation

The Father has so loved us, that He gave usHis Son; but the Son Himself desired thisalso, and became incarnate, and lived withus on the earth. The Holy Aostles and many

eole saw the !ord in the flesh, but not all

of them came to "now Him as the !ord. #ut $,a sinful one, was vouchsafed by the HolySirit to "now that %esus &hrist is 'od.

6t. 6ilhouan the Athonite

$ am the way, the truth, and the life.

Dn 1+8-

hile translating this o"ern classic of Christianapologetics b' Prof. Ale:ei $l'ch 0sipo4 it

becae e4er ore ob4ious that the English languagelacs a sufficient eFui4alent to the Russian /or" socentral to the o4erall thee of the boo8#ogoo(nanie, /hich eans (the no/le"ge of ;o")

(coing to no/ ;o" e:perientiall') or (acFuisitionof a no/le"ge of ;o".) This /or" reFuires greatere:planation8

!

#ogoo(nanie is an’s no/le"ge of his Creator.$t is a gift of ;o". $t is calle" a gift of ;o" becausethe uncreate" 9i4ine ,eing infinitel' e:cee"s the



no/le"geacFuiring abilities of create" huanbeings. Man hiself is not capable of fathoingthe uncreate" e:istence of ;o" an" nee"s an actof the Creator <iself /ho re4eals <iself toan through <is supernatural /ors of ;race.

#ogoo(nanie is the fruit of li4ing spirituale:perience. $t is ine:tricabl' boun" /ith a li4ingcounion /ith ;o" <iself an" union /ith <i.o abstract ental processes an" theoriGingabout ;o" can be calle" true #ogoo(nanie. $tsauthentic source is 9i4ine ;race of the <ol' 6pirit

re4ealing itself to those /ho see ;o". The liite"huan intellect is not capable of replacing thissource. The 2oun"ation ,eginning an"Copletion of #ogoo(nanie is the ?i4ing ;o"<iself.H

0rtho"o: theological un"erstan"ing is not thefruit of huan reason an" thought. $t reflects aunion of an /ith ;o" an" re4eals the action of9i4ine ;race.H

#ogoo(nanie is not a onetie act but rather aprocessI oreo4er it is a process thatpresupposes not onl' thining but ost of alltransforing one’s /a' of life. $t is not possible

/ithout 9i4ine Re4elation. Man no/s ;o" to thee:tent that ;o" re4eals <iself to an but aperson ust soeho/ be first prepare" torecei4e 9i4ine Re4elation. atural #ogoo(nanie



is this eans b' /hich an can no/ ;o" b'Re4elation.1

;i4en that ;o" can be trul' no/n onl' throughli4ing spiritual e:perience an" transforation of life

/here "oes o"ern an begin% <o/ an' peopleto"a' are e4en e:pose" to the correct un"erstan"ingof theolog'% Can reason lea" us to thisun"erstan"ing%

!hether reason lea"s us to ;o" or a/a' fro <iis a Fuestion ho4ering o4er the boun"ar' linebet/een Eastern 0rtho"o: Christianit' an" !estern

Christianit' an" philosoph'. !hat has a"e us socoplicate" that /e cannot coprehen" the Truth%

This /or b' Professor 0sipo4 presents a thoroughe:planation. The boo is a /or of 0rtho"o: Christian

apologetics /ith special attention to !estern

philosophical thought. !hether or not /e ha4eactuall' rea" the /ors of philosophers lie 6pinoGa>ant <egel or 6chleieracher their /ors ha4eiprinte" thesel4es "eepl' into our societ' an"often for the /a' /e thin. The' are so uch apart of us that /e "o not e4en thin to Fuestion their4ali"it'. Their purel' huan (enlightenent)

obscures the true ?ight. $t is lie a not that bin"s usIb' carefull' pulling apart the not /e can see /here/e ha4e gone /rong. !hat began as an(ipro4eent) upon ancient Christian theolog' has

1Priest 0leg 9a4i"eno4 )ogmatic Theology, a &ourse of !ectures. Cite" frohttp8aGb'a.ru"ictionar'*#bogopoGnanie.shtl.



en"e" in atheis /ith all its conseFuencesJ"espairinsensiti4it' har"ness of heart cruelt'.

Also a""resse" is the suppose" conflict bet/eenscience an" religion the 0rtho"o: un"erstan"ing of)ivine *evelation, the different forms of aganism,+ld Testament *eligion, and siritual life as it isunderstood correctly in +rthodo tradition. There is achater discussing how the world came into being.The boo" ends with the end-eschatology.

Although The Search for Truth on the Path of*eason was written artly for the benefit of

theological seminary students, it is the ublisherssincere hoe that this boo" may come into the handsof one see"ing the truth with his intellect-that in hisdesair of ever finding the truth on that ath, he maydiscover it here.

/ / /

6e4eral presses in Russia ha4e publishe" theoriginal Russian 4ersion of this boo /ith 4ariousa""itions an" corrections. The English translationoits the beginning chapter on the histor' ofapologetics along /ith other aterial not entirel'rele4ant to people li4ing outsi"e of Russia. The author ainl' uses Russian language sources

but often these citations are in turn Fuoting sourcesoriginall' in other languages inclu"ing English.!hene4er original English te:t or accepte" Englishtranslations of other languages /ere unearthe" the'/ere use" in this translation. <o/e4er /hene4er asource /as una4ailable the gi4en Russian te:t /as



sipl' translate" into English. The translatorapologiGes to an' rea"er /ho has no/le"ge oforiginal sources or of accepte" translations that /erenot use" in this translation.

Bnless other/ise note" the footnote citations areof Russian language sources. The e/ TestaentFuotations are fro the >ing Daes ersion /hileFuotations of the 0l" Testaent are fro the6eptuagint inclu"ing the 9oua'Rheis 1&&Aerican E"ition an" other translations. =uotationsfro the Psals are taen fro the translation b'

<ol' Transfiguration Monaster' ,ostonMassachusetts.

About the Author

A le:ei $l'ch 0sipo4 /as born in 1&3 in the to/n of ,ele4 Tula pro4ince. Bntil 1&5# he an" his fail' li4e" inthe to/n of >oGels >aluga pro4ince /hich is near0ptina Monaster' an" later in the 4illage of 0ptinaitself. After 1&5# he li4e" in ;Ghats 6olenspro4ince.

!hen Ale:ei $l'ch gra"uate" fro high school he/as offere" a chance to go to a uni4ersit' of hischoice but he "ecline" it in fa4or stu"'ing theolog'at hoe un"er the tutelage of $guen ion@orube4 K1&-3. $n 1&5 he /as recei4e" into theMosco/ Theological 6einar' as a fourth'ear



stu"ent on the strength of his tutor’s letter ofrecoen"ation after ha4ing passe" all the e:asnorall' gi4en "uring the first three 'ears. The follo/ing 'ear he entere" the Mosco/

Theological Aca"e' gra"uating in 1&-3 /ith a"issertation in the fiel" of ancient ;ree language.After gra"uation he /as in4ite" to enter the astersprogra of the Mosco/ Theological Aca"e'. <e/as retaine" there as a teacher of a ne/l' offere"subLect (Ecuenis.) $n 1&-5 he /as in4ite" tolecture on basic theolog' in the Aca"e' an" later

in the 6einar'. <e continue" to lecture in bothplaces on such subLects as the histor' of Russianreligiousphilosophical thought Protestantiso"ern theological probles an" !estern"enoinations.

$n 1&-& he recei4e" the title of "ocentI in 1&75professorI in 1&5 9octor of Theolog'I an" in #**+he /as nae" 9istinguishe" Professor.

,esi"es his /or as lecturer Professor 0sipo4 hasa"e aLor contributions in an' areas of 0rtho"o:Christian Theolog' /ith particular ephasis on interfaith relations. <e has participate" in nuerousconferences in Russia an" abroa" on this subLect

an" has pla'e" a aLor role in "ialogue bet/een theRussian 0rtho"o: Church an" organiGations of otherChristian confessions. <e has recei4e" an' e"alsof recognition fro the Russian 0rtho"o: Church as/ell as fro other Christian Churches.

0ther /ors b' Prof. 0sipo4 inclu"e8



,oos

#asic Theology1 A &ourse of !ectures for Studentsof the 2oscow Theological Academy @Mosco/ 1&&+.

The +rthodo 3nderstanding of the 2eaning of !ife

@>ie4 #**1.$gumen 4i"on @5orubev 8 !etters on Siritual !if

@Mosco/8 6retens' Monaster' #**5.#earers of the Sirit of Holy Hierarch $gnatius

@#rianchaninov @Mosco/ #**7.'od @Mosco/8 6retens' Monaster' #**&.

Publishe" Articles an" Reports

(iolence an" Dustice) %ournal of the 2oscowPatriarchate 5 @Mosco/ 1&73.

(6al4ationJ2ree"o for the !orl" an" 2airness inChrist. The Meaning of the Church) %ournal of the2oscow Patriarchate 3 @Mosco/ 1&7-.

(0n a 2e/ Principles of the 0rtho"o:Bn"erstan"ing of Ecuenis) Theological 6or"s 1@Mosco/ 1&7.

A collection of lectures gi4en b' Professor Ale:ei$l'ch 0sipo4 has been recor"e" an" circulate"throughout Russia. <e is possibl' the ost /i"el'

no/n conteporar' professor of Theolog' in Russiato"a'.

Authors Preface



$ suose that anyone with a mind willconsider learnedness to be the greatest goodfor us; and not only this our most noblelearnedness, which, desising allembellishment and euberant seech, see"sonly salvation and contemlative beauty, butalso outward learnedness, which many&hristians, from flawed reasoning, shun assomething wic"edly artful, dangerous, andsearating us from 'od. . . .

To the contrary, we should recogni(e as

stuid and ignorant those who, holding tosuch an oinion, would wish to see everyoneas li"e unto themselves, so that they mighthide their own inade7uacy by the generalinade7uacy and thereby escae reroach fortheir ignorance.

6aint ;regor' the Theologian <oil' 3+



t is natural for a Christian to no/ (the certaint' ofthose things /herein he has been instructe") @cf.

? 18+. ,ut as the Apostle Peter /rites he shoul"be ready always to give an answer to every man thatas"eth you a reason of the hoe that is in you withmee"ness and fear @1 Pet 3815. 2or the ?or" <iselfcoan"s 'o ye therefore, and teach all nations,bati(ing them in the name of the Father, and of theSon, and of the Holy 'host1 teaching them toobserve all things whatsoever $ have commandedyou @Mt #81&#*.

$

Christian preaching is a coplicate" an"responsible /or because an' people’s sal4ation"epen"s upon its success. $t reFuires no/le"ge of"ogatic an" oral truths of Christianit' anun"erstan"ing of spiritual life an" specifice:perience in the ain aspects of huan e:istencean" acti4it'Jfirst of all religious philosophical an"scientific. $t presupposes no/le"ge of ans/ers tothose Fuestions that ost trouble conteporar'an. Christian preaching reFuires specialpreparation at /hich the fiel" of apologetics @basictheolog' chiefl' ais.

Apologetics is oriente" to/ar" people of 4arious

con4ictions an" le4els of faithJthose /ho ha4e onl' Lust entere" the gates of the Church an" still harbor"oubts an" those /ho are erel' stan"ing (near theChurch /alls) but see the Truth the eaning of lifean" are intereste" in Christianit'. 2or both t'pesJ/ho for the ost part ha4e no spiritual bacgroun"



/ho ha4e not (e:perience") ;o" /ithin thesel4esJthe basic truths of the faith an" soe in" offactual reassurance are nee"e" for these things arenaturall' part of the eans b' /hich people acFuiretheir faith an" strengthen it. The present /ore:aines an' apologetic FuestionsJthose ofcoonl' religious as /ell as specific Christiancharacter oriente" to/ar" this goal.

Prof. Ale:ei $l'ich 0sipo4



&hater 8

*eligion

0 no/ing soul of ineN0 heart fille" /ith forebo"ing0h ho/ 'ou beat upon threshol"0f a life that is in t/ainNH

From a oem by Feodor Tiuchev

§ 1. Man the !orl" Religionhat is the life of a huan being% $f it /erepossible to recor" it on fil an" /atch in fast

for/ar" /e /oul" be left /ith a rather unpleasantipression.

!0f /hat "oes an or"inar' "a' in the life of a an

consist% 6leep eat /or con4ersation businesslaughter arguents.HAn" thus it goes onJOto"a'toorro/ "a' after "a' 'ear after 'ear. A angoes to school fin"s a Lob gets arrie" haschil"ren an" gro/s ol" sicness coes H then"eath. <is chil"ren an" their chil"ren repeat thec'cle. arious e4ents o4erlap this basic scenario

but none of the can stop the flo/ of life itself /ithits o4eent to/ar"s "eath. Thus it is fore4er'one al/a's an" e4er'/here. ;eneration aftergeneration coes an" goes lie autun lea4es.

,illions of li4es fille" /ith Lo' an" sorro/s lo4e an""espair nobilit' an" lo/liness fae an"



insignificance ha4e fa"e" into obli4ion. !hatobli4ion% !hat is this obli4ion% !hat is the eaningof huan life an" anin"%

A gift in 4ain an" acci"ental

0 life /h' art thou gi4’n to e%0r /h' con"ene" an" sent /ithal

To "eath b' fatal 'ster'%!ho hath e4oe" e fro unbeing,' cruel an" "espotic callM' soul hath fille" /ith passions seethingM' in" /ith "oubts hath hel" in thrall%

,efore e is no ai nor interestJM' heart is ept'I in"Ja "rone$ languish bore" an" unipresse",' life’s "eafening onotone.

This is ho/ Pushin in a painful oent bitterl'

"escribe" the para"o: of huan e:istence an" itsbe/il"erent so tragic to us.Metropolitan Philaret @9roG"o4 of Mosco/ calle"

(The !ise) e4en "uring his lifetie ans/ere"Pushin at that tie /ith the follo/ing lines8

ot in 4ain nor acci"ental

<ath ;o" gi4en life to eor unrighteousl' Lu"gental6ent this sorro/ 'sticall'.$ ' o/n "espotic aster<a4e e4il calle" fro "arene" "epths$ ’t/as fille" ' soul /ith passions



An" thralle" ' in" /ith "oubt’s unrest.Recall to e /ho ha4e forgotten TheeN0h pierce ' ental gloo /ith lightJ0nl' Thou shalt cause to beA heart that’s pure a in" that’s bright.

The Metropolitan’s repl' lai" bare the essence ofPushin’s torente" Fuestion an" touche" hi"eepl'. <e /rote an entire epistle in 4erse /hichresoun"s /ith unfeigne" gratefulness an" ten"erfeeling8

Torrents flo/e" of su""en tearsJ Th' /or"s lie fragrance soaringAssuage" ' /oun"e" conscience seare"I?ie bright oil of gla"ness pouring.

Trul' the Fuestion of life’s eaning has al/a'sbeen an" al/a's /ill be e4er' person’s essentialproble. ot e4er'one is able to fin" a "efiniti4eans/erI not e4er'one is capable of pro4i"ing anans/er to those /ho "oubt. <o/e4er /ithin e4er'noral huan being is the inera"icable nee" to fin"this eaning an" a reasonable e:planation of it.

!hat are the choices a person faces in "eci"ing

this fun"aental Fuestion of life%2irst of all there is the choice bet/een religion

an" atheism. Agnosticis /hich stan"s bet/eenthe cannot clai the status of a /orl" 4ie/inasuch as it in principle "enies a person thepossibilit' of fin"ing e4en a arginal ans/er to the



ain /orl"4ie/ Fuestions8 nael' the e:istence of;o" the iortalit' of the soul the nature of goo"an" e4il the truth the eaning of life an" so on.

!hat is the relationship bet/een 4alues ofreligion an" atheis% $n or"er to ans/er thisFuestion it /oul" be /ise to loo at religion an"atheis as t/o theoriesJof the e:istence @ornone:istence of ;o"Jsince the gi4en Fuestion isthe ost iportant one to both of the. The t/ofun"aental scientific reFuireents of an' theor'upon its acceptance coul" also be the criteria for

e4aluating religion an" atheis. ThesereFuireents are 1 the necessit' of possessingfacts to support the theor'I an" # the possibilit' ofe:periential @e:periental proof of its basicpositions an" conclusions. 0nl' the theor' /hichsatisfies these reFuireents can be accepte" asscientific an" "eser4ing of serious attention.

<o/ "o religion an" atheis satisf' thesecriteria% As for religionJfirst of all it presentsinnuerable facts /hich "irectl' /itness to thee:istence of ;o" the soul spirits supernaturalpo/ers etc. $n or"er to be con4ince" of this it isenough to tae a loo at the li4es of but a fe/

Russian saints an" their an' iracles fore:aple8 6aint enia of Petersburg @K1*3I 6aint6eraphi of 6aro4 @K133I 6aint Abrose of0ptina @K1&1 /hose /is"o an" clair4o'ance"re/ all of Russia to hi e4en the ost faousauthors thiners an" ebers of Russian societ'



such as icholai ;ogol 2eo"or 9ostoe4s'la"iir 6olo4ie4 ?e4 Tolsto' an" an' othersIan" 6aint Dohn of >ronsta"t @K1&* /ho /ore"an' astoun"ing iracles before the e'es ofthousan"s. Thus religion "oes present facts. ,ut 0rtho"o:'

a""itionall' presents each person /ith the eans totest the 4eracit' of these facts an" points out aconcrete an" realistic /a' to personall' learn of thespiritual /orl". These eans are ost briefl' an"precisel' e:presse" b' Christ8 #lessed are the ure

in heart, for they shall see 'od @Mt 58.,ut /hat "oes atheis propose% 2irst of all it "oes

not an" cannot possess facts of an' in" /hich ight/itness to the none:istence of ;o" or of the spiritual/orl". 2urtherore the 4er' infiniteness of theno/able /orl" speas of the fact that there ne4ercoul" be an' such facts if onl' because the /holee:tent of huan no/le"ge at an' gi4en oent isno ore than an insignificant islet in the ocean of theunno/able. Therefore e4en if there /ere no ;o"this /oul" reain an eternal 'ster' to anin"/hich coul" onl' be belie4e" in but ne4er no/n.

6econ"l' @an" this is the ost "ifficult one for

atheis atheis is in no con"ition to ans/er theFuestion ost iportant to it8 (!hat ust a person"o in or"er to be con4ince" that ;o" "oes note:ist%) !ithout an ans/er to this Fuestion atheisis no ore than blin" faith. <o/e4er the ans/er isob4ious. There is onl' one /a' to be con4ince" of



either the e:istence or none:istence of ;o"8 b'eans of a religious life. There sipl' is no otheretho". Thus religion an" atheis together /ith

para"o:ical unaniit' call upon each person /hosees the truth to stu"' an" e:perientiall' pro4e the4er' thing /hich is calle" religion.

§ #. !hat $s Religion%

Religion a phenoenon /hich has been part ofhuan societ' "uring the entire course of its

histor' e4en to the present tie encopassing thegreater part of the earth’s population isnonetheless a real /hich is little un"erstoo" b'4er' an' people. 0ne reason for this seeingl'strange situation is the fact that as a rule peoplee4aluate religion accor"ing to its e:ternal

appearanceJb' the /a' it is practice" in personalan" social life. Procee"ing fro this is a /hole assof 4arious interpretations of religion taing for itsessence either eleents /hich are onl' secon"ar'an" insignificant or "istortionsJsoething noreligion has e4er escape". Therefore the Fuestion of /hat actuall' aes up

religion /hich of its characteristics are "eteriningan" /hich are insignificant reFuires particularattention.

Religion has t/o si"es8 the e:ternal as it appears toan outsi"e obser4er an" the internal /hich isre4eale" to the belie4er /ho li4es accor"ing to the



correspon"ing spiritual an" oral principles of a gi4enreligion. Taen e:ternall' religion appears to be first of all a

world view consisting of a nuber of con"itions @ortruths /ithout /hich @or at least /ithout one of/hich it loses its o/n self "egenerating into eitheragic occultis or other siilar pseu"oreligiousfors /hich are no ore than pro"ucts of its"isintegration or corruption or into religiousphilosophical s'stes of thought /hich ha4e little to"o /ith an’s practical life. A religious /orl" 4ie/

al/a's possesses a social character an" e:pressesitself in a ore or less "e4elope" organi(ation @theChurch /ith a particular structure an" a set oforals an" co"es of life for its follo/ers.

$nternall' religion is the "irect e:perience of ;o".A preliinar' un"erstan"ing of religion can be

obtaine" fro the et'olog' of the /or".

§ 3. !hat $s Meant b' the !or" (Religion)%

1. There are se4eral "ifferent points of 4ie/ aboutthe "eri4ation of the /or" (religion) @fro the ?atin/or" religio, eaning conscientiousness piet'

re4erence religion holiness ser4ice to ;o". ThusCicero the faous Roan orator /riter an"political acti4ist of the first centur' ,.C. consi"ere"that this /or" cae fro the ?atin 4erb relegere@eaning to gather again to reconsi"er to setasi"e for a particular use /ith a connotati4eeaning of (sho/ing re4erence) or (relating to



soething /ith particular attention or respect.)Procee"ing fro this Cicero sees the 4er'e:istence of religion as re4erence before the higherpo/ers before the 9i4init'. This thought of Cicero’sassure"l' sho/s that piet' is one of the ostiportant eleents of religion /ithout /hichreligiosit' becoes sanctioniousness h'pocris'an" ept' ritualI an" belief in ;o" becoes noore than col" lifeless "octrine. At the sae tie/e cannot agree /ith the stateent that re4erenceto/ar" soething 'sterious e4en to/ar" ;o"

coprises the essence of religion. o atter ho/great an" necessar' piet' is to religion it isne4ertheless onl' one of the feelings present inan’s religious relationship to ;o" an" "oes note:press its essence. The faous !estern Christian /riter an" orator

?actantious @K33* consi"ere" that the ter(religion) coes fro the ?atin 4erb (religare)/hich eans (to bin" to Loin.) Therefore he "efinesreligion as a union of iety bet/een an an" ;o".(!ith this con"ition) he /rites (/e are born inor"er to sho/ a Lust an" "utiful subission to the?or" !ho has gi4en us beingI to no/ onl' <i to

follo/ onl' <i. ,eing boun" b' this union of piet'/e fin" oursel4es in union /ith ;o" fro /hichreligion has recei4e" its nae. QReligion’ coes frothe union of piet' b' /hich ;o" has boun" an /ith<iselfH.)#

#. P. RoGh"est4ens' &hristian Aologetics @6aint Petersburg 1+ 1813- in RussianS.



?actantious’ "efinition re4eals the 4er' essence ofreligionJa li4ing union of an’s spirit /ith ;o"/hich taes place /ithin the secret chabers of thehuan heart.

,lesse" Augustine @K+3* siilarl' un"erstoo" theessence of religion although he consi"ere" that the/or" (religion) coes fro the 4erb (religare)eaning (to coe together) an" that religion itselfin"icates a coing together the rene/al of a oncelost union bet/een an an" ;o". (6eeing this) he/rites (or rather seeing out again @fro /hich

apparentl' it has recei4e" the nae Qreligion’ /e'earn to/ar"s <i /ith lo4e so that once /e attainit /e /ill be at peace.)3

Thus the et'olog' of the /orl" (religion) pointsto its t/o basic eanings8 unity an" reverence,/hich e:plain religion as a 'stical spiritual union8 ali4ing re4erent unification of an /ith ;o".

§ +. Religion’s ,asic Truths

!hat are the fun"aental truths of religion% The first of these is the confession of a spiritual

perfect reasoning an" personal Authorit'J;o"!ho is the 6ource @the Cause of being of e4er'thing

that e:ists inclu"ing an an" !ho is al/a'sacti4el' present in the /orl". This i"ea of ;o" a'be e:presse" in a /a' that is Fuite 4arie" in its forcontent an" "egree of clarit' in 4arious religions8onotheistic @belief in one ;o" pol'theistic @belief

3&ity of 'od citation fro <. P. RoGh"est4ens' &hristian Aologetics 137.



in an' go"s "ualistic @belief in t/o "i4ineauthoritiesJgoo" an" e4il aniistic @belief in a lifeforce containe" in all e:istenceI in the presence of asoul /ithin all po/ers an" anifestations of thenatural /orl".

Accor"ing to the Christian teaching that 'od is!ove @1 Dn +8 <e is our Father @Mt -8& in !ho/e live, and move, and have our being @Acts 178#.;o" is that initial spiritualpersonal ,eing+ !ho ga4ee:istence to all aterial an" spiritual beings in alltheir 4arie" fors no/n an" unno/n to an. ;o"

is an actuall' e:isting unchanging personifie" i"ealof goo" truth an" beaut' an" the final goal ofan’s spiritual 'earnings. Christianit' as "o otherreligions partl' b' this acceptance of ;o" as anactuall' e:isting i"eal "iffers in principle fro other/orl" 4ie/s for /hich a higher i"eal "oes not reall'e:ist but is seen onl' as the fruit of huan"reaing rational construction an" hope. The secon" ost iportant truth of religion is the

con4iction that an "iffers in principle fro all otherfors of lifeI that he is not onl' a biologicall' higherfor of life but is abo4e all else a spiritual beingpossessing not onl' a bo"' but a soul, /hich is the

bearer of in" heart @the sense organs /ill an"the personalit' itself able to enter into relationshipinto unity /ith ;o" an" the spiritual /orl". Accor"ingto Christian teaching an is the image of ;o".

+As oppose" to "ialectic aterialis’s assertion that e:istence /as priar' an" consciousness /as secon"ar'.



The possibilit' an" necessit' of an’s spiritualunification /ith ;o" presupposes in religion a beliefin the *evelation of ;o" an" the necessit' for a anto li4e a righteous life correspon"ing to the "ogasan" coan"ents of his religion. $n Christianit'such a life is calle" faith b' /hich is un"erstoo" noterel' a con4iction as to the e:istence of ;o" but aparticular spiritualoral character of the belie4er’sentire life. This truth of religion is unbroenl' boun" up /ith a

ore or less "e4elope" teaching on the e:istence of

an’s life after death foun" in "ifferent religions. $nChristian Re4elation /e fin" e4en ore than that8the teaching on the general resurrection an" eternallife of an @an" not of the soul alone thans to/hich his earthl' life an" acti4it' obtains aparticularl' responsible character an" full' a"eFuateeaning. Christian teaching sa's (0 an 'ou li4eonl' once an" eternit' a/aits 'ou. Thereforechoose no/ freel' an" consciousl' goo"conscience an" righteousness as 'our nor of lifeN)

This teaching an" con4iction is in particularl' sharpcontrast /ith atheis /hich sa's (Man 'ou li4eonl' once an" eternal "eath a/aits 'ouN)

The true face of religion an" atheis is ostclearl' re4eale" precisel' in resol4ing the Fuestion ofthe soul an" eternit'. Also re4eale" is the hi""enface of e4er' an an" his spiritual orientation8 "oeshe stri4e for the iortal beaut' of spiritualperfection an" eternal life% 0r "oes he prefer to



belie4e in the final absolute la/ of "eath before/hich not onl' are all i"ealsJthe antagonisbet/een goo" an" e4il truth an" falsehoo" an"beaut' an" uglinessJeFuall' eaningless but e4enlife itself%

,' choosing faith a person bears /itness to /hathe is an" /hat he "esires to becoe. As one of theost rearable Russian thiners of nineteenthcentur' $4an . >iree4s' /rote (A an is hisbelief.) Although there are t/o beliefs that ;o"e:ists or that <e "oes not e:istS there is onl' one

truthI an" not one thining person can forget aboutthis.

Also part of the essential signs of religion is thebelief in the e:istence of the suernatural world,5

angels an" "eons entering into contact /ith /hich@b' one’s honorable or in the latter case ioralacts an "eterines his life to a great e:tent. Allreligions accept the realit' of the spiritual /orl"’sinfluence upon a person’s acti4it' an" fate.

Therefore it is "angerous in the highest "egree to bespirituall' unite" /ith the po/ers of e4il. TheconseFuence of such a unit' is terrible for a personboth teporall' an" eternall'.

50ne great researcher on religion Ta'lor @nineteenth centur' /rote (,elief in the e:istence of a /orl" be'on" thesensual coprises the iniu of religion /ithout /hich no religion is thinable.) Cite" fro RoGh"est4ens'&hristian Aologetics 181+1.



An ob4ious eleent of an' religion is cult,- or thetotalit' of all of its e:ternal ser4ices rites forsactions an" rules. There is 'et a /hole series of eleents present in

e4er' religion @its "ogatic an" oral teachingsascetical principles rules of life etc.I all of these areorganicall' an" logicall' tie" /ith the ain eleentspre4iousl' set forth.

§ 5. The Essence of Religion

$t is uch ore "ifficult to spea of the internal si"e

of religion than of its e:ternal si"e since it representsa real of e:periences an" concepts that cannot bee:presse" in /or"s. $t is not eas' to con4e' e4enor"inar' feelings. !e sa' ($t /as fun) or ($ aha4ing a "ifficult tie.) ,ut another person /ill ne4erreall' no/ /hat e:actl' is behin" these /or"s. The

inner /orl" is "eepl' in"i4i"ual an" cannotessentiall' be con4e'e". $t is the sae /ith religion. To a person /ho is trul'Jnot Lust noinall'Jabelie4er it opens up a special spiritual /orl" ;o"an" an infinitel' rich an" ultifacete" set of spirituale:periences that cannot be con4e'e" in /or"s toanother person @e4en if that person is perfectl'

failiar /ith the e:ternal si"e of religion. 6ergei,ulgao4 @K1&++ the great Russian thiner an" later

-6ebsters 3nabridged )ictionary gi4es the follo/ing as one eaning of the /or" (cult)8 (the rites cereonies an"practices of a religion8 the foral aspect of religious e:perience) @6ebsters Third 4ew $nternational )ictionary3nabridged. Merria!ebster #**# http8unabri"ge".erria/ebster.co #1 Dan. #**&S. (Cult) is a /or" /ith4arious eanings in English ost of /hich ha4e negati4e connotations for o"ern speaers. 6purious religiousorganiGations cults of personalit' etc. ha4e "ictate" ho/ /e interpret this /or". <o/e4er here an" else/here in thiste:t (cult) is use" accor"ing to the author’s eaning as state" in this paragraph. JTrans.



theologian e:presse" this thought in the follo/ing/or"s8

Thus in the ost general for one coul" gi4ethis "efinition of religion8 Religion is a process ofS

acFuiring the no/le"ge of ;o" an" thee:perience of a connection /ith ;o".

<o/e4er

Religious e:perience assures one of the realit' ofanother 9i4ine /orl"I not b' pro4ing its e:istenceto hi but b' sho/ing it to hi. 0nl' he has

steppe" upon the authentic religious path /ho hastrul' et /ith the 9i4init' on his life’s path /hohas been o4ertaen b' $t upon /ho $t haspoure" $ts o4erpo/ering strength. Religiouse:perience in its "irectness is not scientific norphilosophical nor estheticalI Lust as it isipossible to no/ beaut' @but onl' to be able to

thin about it so "oes thought pro4i"e onl' apale iage of the scorching fire of religiouse:perience.H The li4es of saints asceticsprophets religious foun"ers an" li4ingonuents to religionJ/ritings ritestra"itionsHJthis an" not soe "istracte"

philosophiGing is /hat together /ith personale:perience /ill ore liel' lea" to a no/le"ge ofthe real of religion.7

!e coul" present a practicall' en"less aount oftestion' as to the nature of religious e:perience

76ergei ,ulgao4 3nwaning !ight @6ergee4 Posa" 1&17 -7.



an" re4elations8 states of "eep Lo' lo4eI the gifts ofclair4o'ance healing an" no/le"ge of /hat asthe great saint $saac the 6'rian /rites is higherthan an @the spiritual /orl"I an" an' othere:traor"inar' gifts. The Apostle Paul /rote aboutthis using the /or"s of the ancient Prophet $saiah8Eye hath not seen, nor ear heard, neither haveentered into the heart of man, the things which 'odhath reared for them that love Him @1 Cor. #8&.

<o/e4er all other siilar /itness reainspo/erless if the person hiself "oes not coe into

contact /ith the /orl" of 'stical 9i4ine life. !ithoutha4ing a li4ing connection /ith ;o" /ithout stu"'ingthe ascetical e:perience of the fathers he cannotun"erstan" religion an" /ill ine4itabl' create a"eepl' "istorte" iage of it for hiself. Dust /hatistaes a an can fall into this /a' can be seenthrough the the religious 4ie/s of three ;eranthiners8 >ant <egel an" 6chleieracher.

§ -. ie/s of arious Philosophers on Religion

Religion has al/a's been 4er' closel' connecte"/ith philosoph' an" 4arious philosophers ha4egreatl' influence" religious teachings. Protestant

theolog' for e:aple has been particularl'influence" b' the i"eas of /ellno/n ;eranthiners. This ten"enc' of theolog' to "epen" uponphilosoph' taes on ore an" ore po/erful forsas tie goes b'. As a rule this process subLectsreligion to serious "istortions of the ost



fun"aental Christian truths. The abo4ecite";eran thiners’ concepts of the Christian religionpro4i"e clear illustrations of such "istortions.

1. >ant’s ie/s

The philosoph' of the faous ;eran philosopheran" scholar $anuel >ant @K1*+ "iscloses itselfost clearl' in his t/o ain /ors8 &riti7ue of Pure*eason, an" &riti7ue of Practical *eason. $n &riti7ueof Pure *eason he "ra/s the conclusion that huanreason cannot attain no/le"ge of the essence of

things. $t is possible onl' to ha4e no/le"ge of(anifestations) that is /hat coes into being as aresult of the utual action of the real /orl" @(thingsin thesel4es) /hich are ipossible to no/ an"our capabilit' to attain no/le"ge of things. 6ince(things in thesel4es) cannot be no/n >ant "ra/sthe conclusion that it is essentiall' ipossible to

coprehen" ;o" the soul an" the /orl". <ecriticiGes the socalle" proof of the e:istence of ;o"an" the iortalit' of the soul.

<o/e4er because of the e:istence /ithin us oforal la/ /hich uncon"itionall' "ean"s to befulfille" >ant in his &riti7ue of Practical *eason,

asserts that is it is necessar' to postulate thee:istence of ;o" an" the iortalit' of the soul.0nl' insofar as a person "esires an" is able to follo/the rules of goo"ness an" righteousness an" haserel' accepte" the e:istence of ;o" an" the

2or an anal'sis of >ant’s 4ie/ on this Fuestion see Paul 2lorens' &ult and Philosohy; Theological 6or"s @6aintPetersburg 1&77 17811&135.



iortalit' of the soul allo/ing it to perfect itselfliitlessl' is he able to attain to the highest orali"eals the 'earning for /hich is part of huannature.

>ant "etails his 4ie/s on religion in the abo4enae" /ors as /ell as in his /or *eligion withinthe !imits of *eason Alone. $n >ant’s opinion theconcept of ;o" as a oral la/gi4er is the 4er'content of religious consciousness an" religion itselfis an’s acceptance of all his oral obligations as;o"’s coan". $n &riti7ue of Practical *eason he

/rites8$n this anner the oral la/s lea" through theconception of the summum bonum as the obLectan" final en" of pure practical reason to religionthat is to the recognition of all "uties as "i4inecoan"s not as sanctions that is to sa'

arbitrar' or"inances of a foreign an" contingentin thesel4es but as essential la/s of e4er' free/ill in itselfH.& Religion accor"ing to aterial orobLect "iffers in no /a' fro oralit' an" thecoon subLect of one or the other consists oforal "utiesI the "ifference bet/een religion an"orals is purel' foral.1*

Thus accor"ing to >ant the essence of religionconsists in the fulfillent of oral "ut' as (;o"’scoan"ents.) $n e:plaining his un"erstan"ing ofreligion >ant sa's that a reasoning an can ha4e&English translation b' Thoas >ingsill Abbot.

1*Cite" fro . P. RoGh"est4ens' &hristian Aologetics, 181+& @Russian translation fro ;eran.



religion but he cannot ha4e an' relationship to ;o"because an can ne4er reall' no/ /hether ;o"e:ists or not. <e places an /ith all his oral la/sin place of ;o" in religion. The result is a sort ofuni4ersal un"erstan"ing of religion b' /hich it cane:ist /ithout acno/le"ging the e:istence of ;o". $tis no coinci"ence that >ant shoul" /rite in his lastgreat /or +us Postumum, ($ a ;o".)

>ant’s point of 4ie/ on religion as the su total ofspecific oral obligations is no/ /i"esprea". Thebasic thought here lea"s to the con4iction that it is

enough for an to be good, for this is the essence ofreligion /hile religiousness is soething secon"ar'an" not an"ator'. Therefore all of those specificreligious "ean"s on a personJfaith "ogacoan"ents 9i4ine ser4ices an" pra'ers an"all the nors of Church lifeJare e:traneous. All ofthose things are superstition an" philosoph' an"a' be lightl' neglecte". 2ro this procee"s thepreaching of socalle" general huan orals a non"ogatic Christianit' the essential unit' of allreligions etc. The serious fla/ in this un"erstan"ing of religion is

that it ignores the fact that oralit' itselfJan"

an’s entire o"e of lifeJis in the final anal'sis"eterine" b' his /orl" 4ie/ his un"erstan"ing ofthe supree i"eal /hich coul" be ;o" or it coul"be a (go".) The 2orer as /ell as the latter "ictatetheir respecti4e orals.



$f a an’s go" is glor' riches po/er or hisstoach then the nature of his orals lea4es little"oubt. 0ne clear illustration of this is Dohn 9.Rocefeller’s speech to the stu"ents of an Aerican6un"a' school "uring /hich he sai" in part

The gro/th of business acti4it' is sipl' thesur4i4al of the fittest.H The Aerican rose canonl' gro/ to its full agnificent beaut' an"fragrance inspiring the a/e of those /ho behol"it if it ercilessl' prunes the /ea gro/th aroun"it. This is no ore than the realiGation in life of

the la/ of nature an" of "i4ine la/11@N.!orship of the gol"en i"ol can lea" people to acts

of erciless cruelt'. $t is a clear affiration that the(go") "ictates the orals.

,ut e4en loft' orals /ill not bring an closer to;o" b' thesel4es for it is not goo" "ee"s that

purif' an’s heart but rather the /ar /ith thepassions an" the huilit' that coes out of it. 6aint$saac the 6'rian /rote (Bntil a an becoeshuble he "oes not recei4e the re/ar" of his labor.

The recopense is not gi4en for labor but forhuilit'.H The recopense is not for 4irtue nor fortoil on account of 4irtue but for huilit' /hich is

born of both. $f huilit' is lacing then the forert/o are in 4ain.)1# 6aint Dohn the Prophet sa's thesae thing about high orals8 (True labor cannot be

11>. P. <ill &hristian )efense of 2orals and )emocracy )isute @1&&# 1813 @Russian translation.

1#The Ascetical Homilies of Saint $saac the Syrian @Mosco/ 15 <oil' 3+8#17. English translation8 <ol' Transfiguration Monaster' @,rooline 1&+ 578##.



/ithout huilit' for labor in an" of itself is 4ain an"counts for nothing.)13 6aint $gnatius @,rianchanino4goes e4en further to sa' (<e is not happ' /ho issatisfie" /ith his o/n huan righteousness8 Christhas no nee" for this.)1+

!ors are necessar' an" beneficial onl' if the' are"one out of lo4e for people an" are a eans forattaining huilit'.

Paul 2lorens' sho/s 4er' clearl' ho/ unspiritualan" essentiall' atheistic >ant’s 4ie/ of religion is.Anal'Ging >ant’s un"erstan"ing of sanctit' he

/rites0ur o"ern thought is incline" to eFuate therealit' of another /orl"S /ith oral strengthtaing sanctit' to ean the fullness of oralperfection. 6uch is >ant’s si"estepping ofreligious practice aroun" the flans so to sa'I for

oralit' is thus consi"ere" to be a strengthcoing fro this lo/er /orl" an" this strengthis oreo4er subLecti4e.H <o/e4er thisipotent attept upon the concept of holiness isin 4ain.H The 4er' usage of the /or" is a /itnessagainst such attepts. !hen one speas of hol'4estents hol' utensils hol' /ater hol' oil a

hol' teple etc it is ob4ious that one is in no/a' referring to an ethical perfection but of anontological one. This eans that in the gi4en

136aints ,arsanuphius an" Dohn $nstructions in Siritual !ife @6aint Petersburg 1&*5 Ans/er #7+ @Russiantranslation.

1+6aint $gnatius ,rianchanino4 6or"s in Five 5olumes, ol. + @6aint Petersburg 1&*5 #+.



instances the attracti4e si"e of holiness is alsothe ontological supreac' o4er the /orl" theontological abi"ing outsi"e of this /orl". $t /oul"follo/ that the /hole core of this un"erstan"ingof holiness resi"es not in ethics but in ontolog'.H

$f /e call a person a saint /e are not referringto his oralit'. There are specific /or"scorrespon"ing to 4arious aspects of oralit'. !eare rather referring to his particular strengths an"acti4itiesI to Fualities incoparable to those of

this /orl"I to his abi"ing in spheresincoprehensible to or"inar' reason H such aperson’s oralit' not being inclu"e" in thecoposition of the un"erstan"ing of holiness inpart ser4es as one of the con"uci4e con"itions ofhis other/orl"liness anifesting itself in part asthe result of the sae.

,ut a lin bet/een these t/o concepts ust bea"e /ith threa"s at once gentle an" 4er'elastic.H Thus it follo/s that if it shoul" be sai" ofsoe oral act Qit is a hol' /or) then it is notsoe >antian oral inclination /hich isianent to the /orl" but rather an inclination

/hich is anti>ant transcen"ent to the /orl" an"one in essence /ith other/orl"l' energies. $ncalling ;o" <ol'J<ol' in totalit' the source of allholiness an" the fullness of sanctit' H /e praisenot <is oralit' but rather <is 9i4ine natureH.15

15Priest Paul 2lorens' Sanctified *ealities, Theological !ors 17 @Mosco/ 1&77 15*151.



An' substitution of holiness b' oralit' or ofspiritualit' b' orals is a serious istae of >antan" all (>antians.) 2ulfillent of oral obligations/ithout ;o" is lie sailing a ship /ithout a hel orru""er.

#. <egel’s ie/s

Another /ellno/n representati4e of anothereFuall' /i"esprea" concept of religion is ;eorge<egel @177*131 the faous ;eran philosopheri"ealist Protestant an" apologist.1-

?'ing in the foun"ation of <egel’s philosophicals'ste is the teaching of /hat he calls the Absolutei"ea @or !orl" reason !orl" spirit Absolute ;o" asthe beginning categor' /hich e:iste" before the/orl" nature an" societ' began an" /hich"e4elops "ialecticall' fro the abstract to theconcrete. $ts "e4elopent occurs through a cople:

s'ste of logical categories @/hich in <egel’sphilosoph' replace e4er'thing that e:ists in realit'in the follo/ing anner8 e4er' concept presupposesan" engen"ers its o/n opposite an" together the'lea" to a thir" higher un"erstan"ing /hichtranscen"s the an" contains the /ithin itself asits o/n aspects @for e:aple8 coing into beingJ

passing into nonbeingJbeing. The thir" conceptbecoes in its turn the beginning of another tria"an" so on. The unbroen replaceent of threeaspectsJthesis antithesis an" s'nthesis @a

1-<is ain /ors are Phenomenology of Sirit; Science of !ogic; Encycloedia of Philosohic Science; !ectures on thePhilosohy of *eligion; and Elements of the Philosohy of *ight .



position its counterposition an" their unit'Jis a"ialectical la/ @etho" of "e4elopent of theAbsolute i"ea. This "ialectical etho" is at thefoun"ation of <egel’s entire philosophical s'ste. $tis "i4i"e" into three parts8 The teaching of the Absolute $"ea in itself an" ho/

it "e4elops in the for of pure logical essences@logic. The teaching of the Absolute $"ea in its other for

of being that is the teaching about nature @thephilosoph' of nature.

The teaching of the Absolute $"ea as 4ariousfors of a specific spirit @the philosoph' of spirit.<ere the Absolute becoes a reasoning spirit inan’s consciousness an" re4eals itself in threefors8 in art religion an" philosoph'. $n art itrealiGes itself in the for of conteplation througha sensor' iageI in religion in the for ofiaginationI in philosoph' in the for ofun"erstan"ing.

Religion accor"ing to <egel is on a lo/er le4elthan philosoph' in its selfre4elation of the Absolute6pirit because in religion no/le"ge coes onl' onthe le4el of iagination /hich is an iperfect

o"ification of philosophical concepts. Thereforereligion in the final anal'sis shoul" be replace" b'philosoph' @of course b' <egel’s philosoph'Jthatperfect for of the no/le"ge of the Absolute.

<egel interprete" the "ogatic teaching ofChristianit' in an (original) /a'. <e e:plaine" the



"oga of the Trinit' as a s'bolic e:pression of"ialectical "e4elopent of the Absolute $"eaaccor"ing to the tria" principle. aturall' throughsuch an e:planation the basic Christian truths losetheir true eaning an" are turne" into an allegor' ofphilosophical categories.

<egel’s 4ie/ of religion "ra/s attention to itself notb' its peculiar philosophical interpretation but b' itsbasic i"ea of the un"erstan"ing of the essence ofreligion. Religion is looe" upon as a sort of systemof thoughts an" a belie4er’s ain tas is

understanding, in logical "iscussion the eaning ofits truths. <o/e4er fro such an approach the soulof religionJthe personal e:perience of ;o"Jisbanishe" an" replace" b' theological an" religiousphilosophical (coputer) reasoning about <i. As aresult religion as a li4ing real connection /ith ;o"ceases to e:ist for an. This "eepl' false concept of religion is one of the

ost /i"esprea" illnesses aongst theologiansclerg'en an" the intelligentsia. The' (no/)Christianit' an" 4er' often this is /here theirreligious life en"s. The Reforation is a particularl'clear illustration of such a frae of in".

Archpriest 6ergei ,ulgao4 calle" Protestantis a(professor’s religion) un"erlining the rationalcharacter of its religiosit'. $ts fatal error /asalrea"' con"ene" b' the Apostle Paul89nowledge uffeth u, but charity edifieth. And ifany man thin" that he "noweth anything, he



"noweth nothing yet as he ought to "now. #ut ifany man love 'od, the same is "nown of him @1 Cor813. 6aint 6eraphi of 6aro4 openl' state" theconseFuence of a reasonbase" 4ie/ of religionan" con"ene" this turning of religion into socalle" enlightenent8

o/a"a's "ue to our alost uni4ersal col"nessto hol' faith in our ?or" Desus Christ an" to ourinattenti4eness to the acti4it' of <is 9i4inePro4i"ence for us /e ha4e gotten so that /e "onot un"erstan" the /or"s of <ol' 6cripture. 6oe

sa' (This passage is unclearI for coul" theApostles reall' ha4e been able to so palpabl' feelthe presence of the <ol' 6pirit% Coul" there be aistae here%) There /as an" is no istae.H

This all happene" because /e ha4e "eparte"littleb'little fro the siplicit' of Christian

no/le"ge an" un"er the prete:t ofenlightenent /an"ere" into such "arness ofignorance that /hat ancient Christians forerl'un"erstoo" Fuite clearl' sees too har" tocoprehen" for us. The' "iscusse" these thingsin Fuite or"inar' con4ersations on theirun"erstan"ing of ;o"’s appearance aongst

people an" it ne4er seee" strange to those"iscussing the.17

6aint $gnatius ,rianchanino4 @K1-7 /rote aboutho/ "eepl' this sicness can strie a an8

17+n the 'oal of &hristian !ife, &onversation between Saint Serahim of Sarov and 4. A. 2otovilov @6ergie4 Posa"1&1+ 33 1*.



Christ’s /or"s are fulfille"8 6hen the Son of mancometh, shall he find faith on the earth: !e ha4esciences. !e ha4e aca"eies baccalaureatesasters an" "octors of Theolog' @that’s rightJalaugh an" no ore. These "egrees are gi4en topeople.H <o/e4er shoul" soe isfortune befallsuch a theologian it /oul" be clear that he hasn’tan' faith let alone theolog'. $ ha4e et suchen. 0ne is a "octor of Theolog' but he has his"oubts as to /hether Christ /as actuall' on theEarth. <e sa's Perhaps this is Lust soething

people ha4e thought up% !asn’t there soethingsiilar in 'tholog'%) !hat light can /e e:pectto coe out of such "arness%N1

Bnfortunatel' neither <egel nor all his (<egelian)follo/ers /ere able to un"erstan" this.

3. 6chleieracher’s ie/6chleieracher’s 4ie/ of religion an" its eaning

for an although "iffering in for fro theprece"ing one is actuall' of the sae essence.

2rie"rich 6chleieracher @17-13+ /as aprofessor of theolog' in ,erlin an" 6ecretar' of theAca"e' of 6ciences 9epartent of Philosoph'. <isain theological /ors are +n *eligion1 Seeches t$ts &ultured )esisers, 2onologues, The &hristianFaith along /ith a large collection of serons.6chleieracher’s general philosophical 4ie/s are lai"

1,ishop $gnatius !etters to 5arious Peole, #n" e". @6ergie4 Posa" 1&17 77&.



out in his )ialectic @b' "ialectics he eans the art ofphilosophical foun"ation.

6chleieracher’s un"erstan"ing of ;o" an" <isrelation to the /orl" alost atches 6pinoGa’spantheistic concepts. !hile recogniGing ;o" asabsolutel' transcen"ental to huan reasoning6chleieracher’s 4ie/s bor"ere" upon >ant’s. $n hisun"erstan"ing of religion 6chleieracher alsosho/e" hiself to be Lust as onesi"e" as both >antan" 6pinoGa.

Accor"ing to 6chleieracher at the foun"ation of

being lies absolute /orl" unit' a (one an" all) or;o". All "epen"s upon ;o" but this "epen"ence ise:presse" in the coon bon" of nature an" not inRe4elation or graceJfor ;o" is not a person.

6chleieracher uses the ters (;o") (/orl"soul) an" (/orl" /hole) s'non'ousl'. ;o"’sacti4it' is eFual to causes in nature8 (;o" has ne4ere:iste" outsi"e of the /orl"I /e no/ <i onl' inoursel4es an" in things.) All things happen out ofnecessit'I an "oes not "iffer fro other beingsneither b' free /ill nor b' eternal e:istence. Dustlie all the 4arious e:istences people are also noore than a transient con"ition in the life of the

uni4erse /hich ha4ing coe into being ust alsoperish. The usual un"erstan"ing of iortalit' an"one’s hope for re/ar" in life be'on" the gra4e is atenuous hope.

(The goal an" nature of religious life) /rites thephilosopher (is not iortalit' in the for that



people belie4e in H but an iortalit' /hich /ealrea"' possess in this teporal lifeI that is /hileaongst the finite to ingle /ith the infinite an" beeternal in e4er' oent. $n this lies the iortalit'of religion.)1&

The essence of religion is the conteplation of anen"less (feeling of "epen"enc') upon it in unbroenunit'. (Religion is a feeling an" taste for theinfiniteH) he /rites. ($t is life in the infinite nature ofthe /hole in one an" in allI life /hich sees all in ;o"an" ;o" in all.H $t is the "irect apprehension of

e:istence of e4er'thing finite in the infinite an"through the infinite e4er'thing teporal in theeternal an" through the eternal.H)#*

Essentiall' 6chleieracher consi"ere" that therehas al/a's e:iste" an" still e:ists in the /orl" oneallencopassing eternal religion. The presence of4arious fors of religion reflects onl' the "ifferencein strength an" oralit' of those religious feelings/hich ha4e inspire" the creati4e geniuses /hofoun"e" religions but not the truth or falseness ofan' one of the religions. As one religious researcher/rote (Accor"ing to 6chleieracher religion is afeeling of the infinite in the finite or the feeling of

uncon"itional "epen"ence an" therefore e4er'religion is a true religion inasuch as it is a atter

1&2. 6chleieracher +n *eligion1 Seeches to its &ultured )esisers @Mosco/ 1&11 111 @Russian translation frothe ;eran.

#*$bi". 3&.



of feelings. $t has no relation to the truths ofno/le"ge.)#1

Accor"ing to 6chleieracher "ogas ha4e not theslightest religious significance in religion. $nstructionin the faith an" canons is onl' an outer /rapping/hich religion con"escen"s to allo/ but e4en thisshoul" not be "one. 0ne can onl' hope that /ithtie religion /ill no longer nee" the Church. $ngeneral the ore religious a an is the farther heshoul" sta' a/a' fro the Church. Moreo4er ane"ucate" an in or"er to further the cause of

religion shoul" /ar /ith the Church because it is thebearer of "oga uncon"itional oralit' an" canons/hich all restrain the feelings. 0nl' /ith the"estruction of the Church is true religion possible8(true religion) being a free feeling of a/e an"re4erence before the infinite uni4erse its haron'an" beaut'.

6chleieracher’s 4ie/ correspon"s entirel' /iththe i"eas being sprea" aroun" Russia fro the en"of the eighteenth centur' b' freeasonr' an" liberalnobilit' an" /hich are bearing their fruit. Archpriest;eorge 2loro4s' e:presse" the essence of thesei"eas /ell in his /riting on the 4ie/s of ?abGin

@K1#5 the hea" of the Rosicrucian lo"ge inPetersburg8

2or ?abGinS "ogas an" e4en 4isible sacraentsare not as iportant as this life of the heart.After all one cannot please ;o" /ith (opinions.)

#10. Pflei"erer +n *eligion and *eligions @6aint Petersburg 1&*& +5 @Russian translation fro the ;eran.



(!e "o not fin" an' tal of "ogas b' the6a4ior.H ) Therefore all "i4isions bet/eenconfessions are onl' pri"e of the in". The trueChurch is broa"er than these superficial"i4isions consists of all true /orshippers inspirit an" encopasses the entire huan race.

This true ecuenical or (uni4ersal) Christianit'in ?abGin’s interpretation runs into a sort ofsuprateporal an" suprahistorical religion. $t isone an" the sae religion for all nations an"throughout all tie H the one religion of the

heart.H##

This illustration sho/s 4er' /ell the nature of areligion in /hich there reains nothing ore than(ele4ate") huan feelings. $t is total non"ogatisthe "estruction of e4er' separate religion as aspecific /orl" 4ie/ as a particular (in"i4i"ualis)

an" the "irect confiration of /hat <ieroon6eraphi Rose precisel' calle" (the religion of thefuture.)#3

0rtho"o:' teaches that the essence of religionconsists in an e:perience of the >ing"o of ;o"/hich is /ithin us @cf. ? 178#1. ,ut it also sa'sthat a feeling of the >ing"o is not the

unaccountable e:perience of soething loft' butrather the e:perience of ;o". Abba 9orotheus sa's(,ecause /e are full of passions /e ust ne4er

##Archpriest ;eorge 2loro4s' Paths of *ussian Theology, 3r" e"ition @Paris 1&3 137 @in Russian.

#36ee 2r. 6eraphi Rose +rthodoy and the *eligion of the Future @Platina8 6aint <eran of Alasa ,rotherhoo"1&&&.



belie4e our o/n hearts for a crooe" rule /ill aee4en the straight crooe".)#+ 6aint $gnatius@,rianchinino4 e4en puts it thus8 ($f goo" "ee"s"one accor"ing to feelings of the heart coul" bringsal4ation then Christ’s coing /oul" ha4e beensuperfluous.)#5 0rtho"o:' in"icates Fuite "efinitecon"itions for attaining counion /ith ;o" @seeChapter 7 (6piritual ?ife). The feeling ofe:periencing ;o" is soething entirel' "ifferentfro /hat 6chleieracher "escribes for it is theconseFuence of a righteous life in the Church an"

not soething resulting fro a conteplation ofthe haron' of the /orl" (/hole) in its infinit'.

§ 7. The 0rigin of Religion

0ne of the issues basic to un"erstan"ing religion isits origin. As an (ans/er) to the religious a/areness

that religion has been part of huanit' fro itsbeginning critics ha4e coe up /ith an' "ifferent4ariations of a socalle" naturalJthat is a purel'huanJorigin of the i"ea of ;o". Their essence canbe "escribe" b' 2euerbach’s aphoris8 ($t is not ;o"!ho has create" an but an /ho has create";o".) Therefore before setting forth a positi4e 4ie/

on the origin of religion /e /ill tae a loo at thebetterno/n atheistic h'potheses8 the naturalistic

#+ Abba )orotheus instruction 1&. 2or an English translation see Eric P. !heeler Abba )orotheus of 'a(a,)iscourses and Sayings @>alaaGoo8 Cistercian Publications 1&77. JTrans.S

#5$gnatius @,rianchinino4 Five 5olume 6or"s, 4ol. 1 @6aint Petersburg 1&*5 513.



the aniistic the anthropologicaltheistic h'pothesisof ?. 2euerbach @K17# an" the social h'pothesis.

1. aturalistic <'pothesis

The naturalistic h'pothesis outline" as earl' as the

first centur' ,.C. b' the Roan poet an" philosopher?ucretius#- asserts that the i"ea of ;o" an" religionarose as the result of peoples’ fear before "angerousnatural phenoena @timor rimus fecit deosJfearcreate" the first go"s since people "i" notun"erstan" the reasons for their occurrence because

the' "i" not no/ the la/s of nature. This ps'chological e:planation "oes not tae intoconsi"eration the fact that fear is ore liel' tooti4ate people to run a/a' an" hi"e fro thephenoenon rather than 4enerate it personif' itan" pra' to it. Man /as afrai" of an' thingsIho/e4er he "i" not "eif' e4er'thing he feare" such

as pre"ators eleents his huan eneies but onl'a select nuber of the often the ost inoffensi4esuch as rocs trees etc. 0b4iousl' it /as not fearthat inspire" a religious relationship to these things.0ne so4iet researcher of religions . 9. Tiofee4note" (atural phenoena e4en the ostthreatening such as floo"s or earthFuaes are notb' thesel4es necessaril' going to lea" to religiousfantas'.#7 <is colleague A. 9. 6uho4 "octor ofPhilosoph' furtherore asserts that (E4en so an

#-Titus ?ucretius Carus @ca. && ca. 55 ,.C. /hose onl' no/n /or is )e rerum natura, translate" into English as +nthe 4ature of Things.

#7Prof. $. 9. Panstha4 e". #asic $ssues of Scientific Atheism@Mosco/ 1&-- 3-.



/as ne4er copletel' crushe" b' the forces ofnature e4en "uring the priiti4e epoch. Thisoppression /as ne4er absolute.#

either coul" ancient an’s lo/ scientific le4el of"e4elopent ha4e been cause for the i"ea of ;o" tospring up. Priiti4e an sense" his no/le"gesubLecti4el' probabl' e4en ore so than o"ernan /ho is face" /ith an ab'ss of probles thenuber of /hich increases /ith e4er' ne/"isco4er'. <e /as able to e:plain e4er'thing heencountere" in his o/n /a'. The follo/ing e:aple

is Fuite re4ealing in this regar". 0ne researcher /ho/as stu"'ing the priiti4e >uba tribe on the islan"of 6uatra inter4ie/e" one of the tribesen.

=8 (<a4e 'ou e4er gone into the forest at night%)A8 (es often.)=8 (<a4e 'ou e4er hear" an' oans or sighing

there%)A8 (es.)=8 (!hat "i" 'ou thin about it%)A8 (That a tree /as cracing.)=8 (<a4e 'ou hear" an' screas%)A8 (es.)=8 (!hat "i" 'ou thin about it%)

A8 (That an anial /as screaing.)=8 (!hat if 'ou "i"n’t no/ /hich anial /asscreaing%)

A8 ($ no/ all of the anial 4oicesH)

#4atural Sciences and *eligion 3 @1&7*8 1*.



=8 (9oes this ean that 'ou "o not fear an'thing inthe forest at night%)

A8 (othing.)=8 (An" 'ou ha4e ne4er encountere" an'thing

there that 'ou "i"n’t no/ about /hich ight ha4efrightene" 'ou%)

A (o $ no/ e4er'thing thereH)#&

0b4iousl' for a an /ith such a ps'cholog' thei"ea of ;o" is superfluous to his un"erstan"ing of4arious natural phenoena. This h'pothesis "oes not stan" up un"er criticis

fro another angle as /ell. 6cience has e:iste" forore than one centur'I an" an sa/ long ago thathe is gra"uall' acFuiring ore an" ore /a's toe:plain natural phenoena. Dust the sae thisre4elation /hich is so iportant to hi an" /hichfrees hi fro 'stical fear before the forces ofnature has not influence" his religiosit'. Ano4er/heling nuber of people e4en aongstgreat scholars belie4e" an" continue to belie4e in;o" all the /a' through to the t/ent'first centur'. The naturalist h'pothesis in no /a' e:plains the

ain Fuestion8 ho/ fear @or to the contrar' ecstas'or a/e before the surroun"ing aterial 4isible

au"ible an" tangible /orl" coul" inspire an i"ea of;o" in the (priiti4e) consciousness of an since;o" is an essentiall' "ifferent in" of beingJspiritual in4isible inau"ible intangible.

#&. Riba 2oltG Mosco/ 1&31 p. 1** cite" fro E. 64etlo4 2agic and 2onotheism @,russels 1&71 373@Russian translation of the ;eran.



,ut if the phenoena of this /orl" are not able b'thesel4es to engen"er the i"ea of ;o" an" theother /orl" in an @that is to pro4i"e a beginningto religion then to the contrar' /ith such an i"eaor such feeling present in his soul an is capablenot onl' of belief in ;o" but also of "eif'ing an'natural phenoenon an' being or an' fantas'.

Then the fact an" presence of religion in all peoplesof the /orl" /ith all their religious "i4ersit' becoeFuite e:plainable.

#. The Aniistic <'pothesis

The aniistic h'pothesis @fro the latin animusor spirit /as e:presse" an" "e4elope" in "etail"uring the nineteenth centur' b' the Englishanthropologist E"/ar" T'lor3* @K1&17 in his ain/or Primitive &ulture @171. The 6o4iet religionscholar 6. A. Toare431 characteriGes his 4ie/s on

religion in the follo/ing /a'8 T'lor un"erstoo" religion for the ost part asbelief in spiritual beings or aniis /hich hecalle" (iniu religions.) <e sa/ the roots ofaniistic religion as being in priiti4e an’sinabilit' to un"erstan" such biological

anifestations as sleep "reas sicnessfainting or "eath. $n their attept to e:plainthese phenoena the (sa4agephilosophers) in

T'lor’s opinion cae to the i"ea of the soul as a

3*6ir E"/ar" ,urnett T'lor @13#1&17.

316ergei Ale:an"ro4ich Toare4 @1&&1&5 ethnographer an" historian.



little t/in /hich sits in e4er' person. <e then b'analog' ascribe" siilar souls also to anialsplants an" inaniate obLects. Thus e4entuall'"i" the belief in the aniation of nature taefor /hich in turn a"e the "e4elopent of'tholog' possible an" subseFuentl' the"ifferent an" higher fors of religion inclu"ingpol'theis onotheis an" cople:theological teachings.3#

The fla/s that ae this h'pothesis totall'unfoun"e" stan" out right a/a'.

a !ithout entioning the fantastical Fualit' of thissupposition itself it is highl' unliel' that not onean not t/o but all of anin" shoul" be so feeblein"e" as to be unable to tell the "ifference bet/eensleep an" realit' an" to accept hallucinations an""a'"reas as realit'. $t is e4en ore unliel' that

such an un"er"e4elope" consciousness coul" turnout to be capable of reaching such an abstract i"eaas the e:istence of ;o" an" firl' hol" to itthroughout all of histor'.

b E4en if /e accept albeit against all logic thatan "uring that probleatic tie past in soeincoprehensible anner reall' "i" possess both

the irrationalit' of a sa4age an" the in" of aphilosopher an" accepte" his ecstasies "reasan" so on to be realit' then this /oul" still in no/a' presuppose a religious relationship to the sae.$t is an enorous "istance fro the acceptance of

3#6. A. Toare4 (Ta'lor E. ,.) Abridged Scientific<Atheistic )ictionary #n" e". @Mosco/ 1&-& -&1-&#.



soething as reall' e:isting to a religiousrelationship to it an" its "eificationJa "istance/hich the aniistic h'pothesis unfortunatel' fails tonotice.

c $t is "ifficult to iagine that a an e4en one/ho has onl' recentl' coe forth fro an anialisticstate as the supporters of the aniistic theor'assert /oul" belie4e in the actual e:istence of /hathe iagine" in "a'"reas an" other "reas. 2irstof all a "rea is not soething that coes uponhi totall' une:pecte"l' suddenly appearing before

his consciousness an" stunning hi /ith its eleentof surprise an" e:clusi4it'. To the contrar' thephenoenon of "reaing is Fuite or"inar'. E4enanials ha4e it. $t coul" be sai" that an is born an""ies /ith it.

6econ"l' the 4ast aLorit' of "reas are a"isor"erl' cobination of fragente" thoughtse:periences feelings eories fro e4er'"a' lifeetc.Jsoething /hich coul" in no /a' be recogniGe"as a coplete /hole an" inspire trust in itself. Thir"l' an' "reas shoul" in fact engen"er

coplete "istrust in "reas. 2or e:aple8 soeone"reas he has eaten to satiet' then /aes up onl'

to feel his forer hunger. 0r after o4ercoing hisene' in a "rea a an /aes up to fin" hiself inthe sae pre"icaent. $s it possible to ha4e faith insuch "reas ne4er in" a religious feeling forthe%



" !ithin the frae/or of the aniistich'pothesis the fact that religion is such a coonoccurrence in anin" appears to be a coplete'ster'. !e no/ ho/ "ifficult it is to con4incesoeone of soething that "oes not fit /ithin theboun"aries of e4er'"a' e:perience. $t is e4enstranger to iagine that soeone’s "reasecstasies or "a'"reas coul" con4ince not one ort/o people not a close circle of frien"s an" relati4esnot e4en in"i4i"ual tribes but all of anin" of thee:istence of ;o" an" spirits.

The fla/s of the aniistic h'pothesis are sosignificant that e4en in atheistic circles it has cease"to enLo' an' reliabilit'. 6. Toare4 sa's of it straightout ($t is no/ out of "ate ha4ing sho/n itsetho"ological ina"eFuac'.)33

3. 2euerbach’s <'pothesis

The <egelian 2euerbach3+

e:presse" a soe/hat"ifferent 4ie/ on the origin of religion. <e base" hish'pothesis on the ol" supposition that thepersonification of the forces of nature b' an is thebasis of ancient religious beliefs. $n his opinionho/e4er religion gre/ "irectl' out of thepersonification of "ifferent aspects an" Fualities first

of all fro the abstract nature of an an" falseinterpretations of it. (!hat is spirit) ass 2euerbach(if not spiritual acti4it' /hich has recei4e"in"epen"ent e:istence "ue to huan fantas' an"

33$bi". p. -&#.

3+?u"/ig An"reas 2euerbach @1*+17#



languageI if not spiritual acti4it' personifie" in thefor of a being%)35 ;o" an" go"s are as it turns outthe personification of an’s an" nature’s proLecte"characteristics isinterprete" b' huan thought asin"epen"ent beings.

2euerbach "i4i"es religions into the (spiritual)/hich are Du"ais ,u"his Christianit' an" $slaan" the (natural) /hich are all the priiti4e an"ancient pagan beliefs. $n the (spiritual) religionsaccor"ing to 2euerbach (;o" "ifferent fro natureis nothing other than an’s o/n e:istence an" in

Qnatural’ religions the Qgo" /hich is "ifferent froan’ is nothing other than nature or soe naturalbeing.)3-

<o/ then accor"ing to 2euerbach "i" thesupernatural beings arise in an’s consciousness% $tturns out to be 4er' siple. The' o/e their(e:istence) to (peoples’ lac of no/le"ge of theorganic con"itions of the /orings of thought an"fantas') for the 9i4init' is the (personification ofhuan lac of no/le"ge an" fantas'.)37 Mentalacti4it' is b' nature the (bo"il') acti4it' of aparticular organ an" is soething /hich anrecogniGe" as (bo"iless) in that this (ental acti4it'

is the ost hi""en ost reote soun"less an"subtle.) Therefore an has (a"e an absolutel'bo"iless inorganic abstract e:istence to /hich he

35?u"/ig 2euerbach 6or"s in 3 4ol. (?ectures on the Essence of Religion) @Mosco/ 1&#31&#- 381- @Russiantranslation fro the ;eran.

3-$bi". p. 1&#.

37$bi". p. 1-&.



ga4e the nae Q;o".’)3 (This being of theiaginati4e po/ers) he /rites (/here it is notcounter/eighte" b' sensor' perception an" reasonconsists precisel' in /hat iaginationS presents toreasonS).3& This is basicall' 2euerbach’s point of 4ie/ on the

origin of religion. $t can be sue" up b' thefollo/ing thesis8 (The 'ster' of religion isanthropolog'.) This thesis of his procee"s fro hisun"erstan"ing of the essence of religion /hich coul"be "efine" in a /or"Jhuan"i4init'. 2euerbach

also attepte" to create a ne/ anthropotheisticreligion /ith a cult of an. 6ergei ,ulgao4 "efines2euerbach’s 4ie/s in the follo/ing /a'8

Thus homo homini )eus est +*Jthis is the laconicforula /hich e:presses the essence of2euerbach’s religious 4ie/s. This is not a reLection

of religionI it is not e4en atheis. $t is as acounterbalance to theis an" anthropotheisIoreo4er anthropolog' fin"s itself pla'ing therole of theolog'H.+1 2euerbach’s homo homini)eus est shoul" be translate" as (the huan raceis go" for in"i4i"ual personsI the species is go"for the in"i4i"ual.)+#

3$bi".

3&$bi" p. #1+.

+*(Man is go" to an.)

+16ergei ,ulgao4 (The Religion of <uan9i4init' of ?. 2euerbach,) Two &ities@ Mosco/ 1&11 181+.

+#$bi" p.17.



!hat is 2euerbach’s basic istae an" that of hisfollo/ers /ith regar" to the origin of religion% $t is thecon4iction that religion is a fantastical reflection inthe huan consciousness of the consciousness itselfan" all earthl' realit'. <e aes this assertionregar"less of the great ultitu"e of geniuses an"giants of the huan race /ho ha4e confesse" theirfaith in ;o". Dust ho/ fantastical is 2euerbach’s h'pothesis /as

apparent fro the publication of his /ors TheEssence of &hristianity @1+1 an" !ectures on the

Essence of *eligion @1+&. <is 4ie/s on religion /erecriticiGe" e4en b' supporters of the <egelian schoolb' /hich he hiself ha" been fore". This is nosurprise. The con4iction that ;o" is a fantasticalpersonification of an’s abstract thining istantaount to accusing the entire huan race ofinsanit'. (2or /hat if not insanit') /rote Professor .9. >u"ria4ste4 @K1&# of the Mosco/ TheologicaAca"e' (can /e call the state of soul /herein aan taes his fantas' to be soething /hich e:ists inrealit' an" continuall' /ea4es it into all aspects ofhis life%)+3

Trul' onl' a entall' ill person coul" consi"er his

fantasies to be real li4ing beings an" relate to theas such. Abstractions an" faith create" in theirobLecti4e realit' an" e4en ore so their "i4init' arethings /hich stan" too far apart to be easil' unite"as 2euerbach trie" to "o. This h'pothesis coul" onl'

+3. 9. >u"ria4ste4 Foundation of Philosohy, &th e". @6ergie4 Posa" 1&15 1#5.



be plausibl' applie" to e:plain the process ofreligion’s "egra"ation or the origin of 4arious paganfors of religion but not to the origin of the i"ea of;o".

+. 6ocial <'pothesis The social h'pothesis is the last /or" of negati4e

criticis on this subLect. $ts basic i"ea Fuite clearl're4eals itself in the follo/ing stateents8

As a for of social consciousness religion hastherefore fro the beginning been a social

pro"uct the result of societ'’s historical"e4elopent. !hat aes it "ifferent fro otherfors of social consciousness is that itsrelationship to real life is reflecte" in an illusor'/a' in itJin the for of supernatural illusions.

The religious for of this reflection of real life is inturn con"itione" sociall'8 in priiti4e societ' b'the feeling of an’s po/erless in his struggle /ithnatureI an" in a class societ' b' his feeling ofpo/erlessness before societal oppression.++

,ecause of the lo/ "e4elopental le4el ofin"ustrial po/er people "i" not ha4e regularsources fro /hich the' coul" recei4e the

necessar' eans for e:istence.HThis engen"ere"in an an a/areness of his coplete "epen"enceupon the forces of nature an" the iage of it assoething stan"ing o4er hi an" as possessinga supernatural character.

++A. 2. Anisio4 Stages of )eveloment in Primitive *eligion @Mosco/ 1&-7 3+.



The social roots of religion in priiti4e peoplesare precisel' in this in"ustrial un"er"e4elopent.<o/e4er H in or"er for religion to "e4elopcertain gnoseological preises ust ha4e beenfore". The religious e:planation of the /orl"supposes firstl' that an becae a/are ofhiself as soething separate fro surroun"ingnatureI an" secon"l' he ha" the abilit' toforulate an entirel' abstract un"erstan"ing ofthe general Fualities of phenoena an" things.+5

Thus the essence of this ne/ h'pothesis lea"s to

these basic suppositions81. Religion (coul" "e4elop onl' in certain stages of

"e4elopent H of both societ' an" an)+- that is itis soething /hich "i" not e:ist in huan societ'fro the beginning.

#. The "e4elopent of religion is con"itional8

a The social factor8 $n view of the societysindustrial underdeveloment= @in priiti4e societ'the feeling of an’s po/erlessness in his struggle/ith natureI in class societies the feeling ofpo/erlessness un"er societal oppressionI

b The gnosiological factor8 The abilit' to(forulate an entirel' abstract concept) /hen (a

person "e4elops the abilit' to thin abstractl'.)+7

Abstract thining aes it possible for fantasticalreflections of reality to occur in huan

+5Prof. $. 9. Pantsha4 e". #asic >uestions about Scientific Atheism @Mosco/ 1&-- 37.

+-$bi". 1-&.

+7$bi".



consciousnessI eaning the supernatural orreligious. E4en upon first glance at the basicsuppositions of this ne/ h'pothesis its eclecticcharacter is ob4ious.

e4ertheless because this h'pothesis clais to benot onl' the latest /or" on the subLect but also to bebase" strictl' upon scientific obser4ation it shoul"be e:aine" in ore "etail. Thus let us loo at the first supposition. !hat is

no/n to science about the e:act tie /hen religionfirst appeare" in anin"% Are there an' facts no/n

/hich /oul" confir the thesis about a tie /henan ha" no religion% The Fuestion as to the tie of religion’s

appearance in anin" is "irectl' interrelate" /ith aore coon Fuestion nael' /hen "i" anhiself appear on our planet%+ As /e no/ therehas ne4er been a final scientific ans/er to thisFuestion. 6o4iet ethnograph'+& generall' acceptsthat an appeare" on earth appro:iatel' oneillion 'ears ago. <o/e4er this general Fuantit' isline" to the oent at /hich o"ern an’ssuppose" ancestors first appeare". ,ut essentiall'as it turns out science onl' supposes a perio" of

1*****Jat the ost 15****J'ears. The faous6o4iet religion researcher . 2. U'bo4ets aesnote of this ore cautiousl'8 (There is a basis forsupposing that through certain proLections H

+6ee for e:aple 6. 6. ;lagole4 2ans Past @6ergee4 Posa" 1&17.

+&6o4iet ethnograph' is base" upon e4olutionar' theor'. 6o4iet era anthropological stu"ies /ere use" to prooteatheis.JTrans.



ethnograph'’s beginnings coul" be trace" bac tothe Mousterian perio" H /hich "ates to 1**15*thousan" 'ears before our tie.5* The appearance ofHomo saiens, accor"ing to the suppositions ofo"ern science can be trace" bac no further than3*+* thousan" 'ears. Thus Professor . .9ubinin for e:aple /rites8 (04er the course of1*15 illion 'ears a gigantic Lup occurre" froanial to an. This process /as accopanie" b'internal e:plosions of ipulsi4e e4olution the ostiportant of /hich occurre" 3*+* thousan" 'ears

ago pro"ucing o"ern an.)51

Prof. !illia <o/ells presi"ent of the AericanAnthropolog' Association an" a specialist of /orl"reno/n in the fiel" of research on prehistoric ansiilarl' asserts that (Aroun" 35*** 'ears ,.C.ean"erthal an su""enl' ga4e place to huans ofo"ern ph'sical aeup /ho essentiall' "i" not"iffer in an' /a' fro o"ern Europeans other thanb' their strong bo"il' frae.)5#

!hat no/ can be sai" about the presence ofreligion "uring the era (accessible) to ethnograph'%

The 6o4iet religion scholar 6. A. Toare4 consi"ere"that e4en (ean"erthal an /ho li4e" "uring the

Mousterian perio" @aroun" 1**1+* thousan" 'earsago an" possesse" a relati4el' "e4elope"consciousnessJthe beginnings of huan speechJ

5*. 2. U'bo4etG 2an without *eligion @Mosco/ 1&-7 7.

51. . 9ubinin (The 6ocial an" ,iological in the Proble of Mo"ern Man) >uestions of Philosohy, 1* @1&7# 53.

5#!illia <o/ells &ourier 1& @1&7#8 1#. 6ee also (Man) 'reat Soviet Enclycloedia, @Mosco/ 1&7 #&85*5+.



coul" possibl' also ha4e possesse" the beginnings ofreligious beliefs.)53 2urtherore no one "oubts thepresence of religion in an @+*3* thousan" 'earsago in the Aurignacian an" 6olutrean culturesJthatis the o"ern huan t'pe <oo sapiens. The6o4iet scientist ,. Tito4 for e:aple /rites(Accor"ing to archeological research aroun" 3*+*thousan" 'ears ago an’s biological foration /ascoplete an" o"ern an appeare". The first bonereains of o"ern an /ere foun" on the territor'of 2rance near CroMagnon. This an /as nae"

QCroMagnon’ after the place /here he /as foun".E:ca4ations of CroMagnon settleents ha4epro"uce" rich aterials /hich characteriGe" theircoparati4el' cople: religious iagination.)5+

Man' other RussianJan" ost !esternJscientistssubscribe to this opinion @for e:aple the faousethnographer . 6chi"t Prof. >. ,laer an"others. . 2. U'bo4ets essentiall' brings thisproble to a conclusion in the follo/ing /or"s8 (TheFuestion of religion in ean"erthals continues to beun"er "iscussion b' so4iet scientists. A. P.0la"nio4 P. $. ,oriso4s' an" others suppose thatean"erthal burials are one proof of religiosit' in

ean"erthals.)55

Thus the "iscussion aongstscholars is onl' about the religiosit' of ean"erthals.As for Homo saiens-that is an hiselfJthe

53(The 0rigin of Religion) Abridged )ictionary of Scientific Atheism @Mosco/ 1&-& 5-5.

5+. E. Tito4 +rthodoy @Mosco/ 1&-7 3*1.

55. 2. U'bo4ets 2an without *eligion @Mosco/ 1&-7 1-1.



Fuestion is suaril' resol4e"8 science no/s of noprereligious histor' for Homo saiens? The Fuestion of /hether or not religion /as present

in the socalle" ancestors of anJ Ardiithecus,Australoithecus, Paranthrous, <ei"elberg Man an"the rest of the nuberless speciesJis essentiall'oot as long as the "egree of their (huanit')reains un"eterine". The fact that thesesuppose"l' huanoi" beings /hich "i" not possessreason or the other Fualities that onl' huans ha4eneither ha" religion is Lust as unsurprising as the

absence of religion aongst o"ern"a' gorillas orchipanGees. ,ut let us suppose e4en that these(pithecuses) an" (throposes) /ere prehuan. $sthere e4en an' e4i"ence at the present tie pro4ingthat the' ha" no religion% There isn’t. The abo4ecite" stateent b' . 2. U'bo4 about the(accessibilit' of ethnograph') e:ten"ing no earlierthan 1**5* thousan" 'ears ago sufficientl' confirsthis. The secon" thesis of the social h'pothesisJabout

the social factor in the eergence of religionJthusaes no sense "ue to the absence of irrefutablescientific proof that religion e:iste" in anin" fro

the beginning. $t /oul" follo/ that there are nopreises to confir that religion eerge" as a resultof an’s po/erlessness in the face of societaloppression in class societies. Religion is uch oreancient than class societies ol"er than socialoppression. The 4er' sae U'bo4ets states that the



(<istor' of class societ' began no earlier than si:thousan" 'ears ago.H)5- Religion ho/e4eraccor"ing to these sae sources is about 3*+*thousan" 'ears ol".

,ut perhaps religion eerge" (as a reflection ofpeoples’ po/erlessness in the face of natureIpo/erlessness "ue to their lo/ le4el of aterialin"ustrial "e4elopent%)57 !here for instance "i"the i"ea coe fro that priiti4e an felt po/erlessan" fearful before the face of nature% 9i" it eergefro cofortable offices an" soft archairs% $t

apparentl' "i". 2or Lust as a large cit' /ith all of itsfactories cars tangle" streets acci"entscatastrophes an" senseless 4ictis is not soething/hich e4oes panic helplessness or especiall'religious /orship in a cit' "/eller so for the naturalan the /il"est Lungles are hoe s/eet hoe.5 ,utthe rationalist (sa4age) coul" probabl' pose ah'pothesis about the eergence of religion in highl'"e4elope" societies out of an’s feeling of fear an"po/erlessness before the face of ci4iliGation /ith noore groun"lessness than an' religiousresearchers.

!hich of these thiners is right% 0b4iousl' neither

is right. 2ear "oes not generate the i"ea of ;o"@although it often aes one reeber <i.

5-$bi". 11*.

57(Religion) )ictionary of Scientific Atheism @Mosco/ 1&-& 5&7.

5$t is sufficient to recall for e:aple )ersu 3(ala an" . R. Arsenie4. )ersu 3(ala is the title of a 1&#3 boo b' theRussian e:plorer la"iir Arsen'e4 about his tra4els in the Bssuri basin an" his gui"e the anai hunter @ca. 15*1&* 9ersu BGala /ho sa4e" the e:pe"ition tea fro star4ation an" col". Arsen'e4 portra's hi as a great an. J Trans.S



2urtherore there are no groun"s for speaing ofthe presence of soe sort of feeling ofpo/erlessness in priiti4e an before the face ofnature or particular fear for the fullness of one’sstoach toorro/. All of these fears are natural forthe (estrange") an of the nineteenth to t/entiethcenturies /ho fin"s hiself in abnoral socialcon"itions. $n an’s priiti4e counities e4en/ith his lo/ le4el of aterial "e4elopent he ha"ore opportunities to obtain foo" an" ha" less fearthen people of our present (high technolog')

societies /ho fear uneplo'ent. The preise of po/erlessness in this case trul'

"oes confir a societal originJbut onl' of theh'pothesis an" not of religion. The final arguent of this h'pothesis is

gnoseological presupposing the reFuireent thatreligious i"eas coul" eerge an" that an"e4elope" the abilit' to forulate abstract i"eas.

The logic here is soun"I onl' /ith the presence ofabstract thining is an capable of progressing froipressions a"e b' the /orl" of things to thebeginnings of the /orl" of i"eas inclu"ing the /orl"of religious concepts.

This arguent ho/e4er is no ore than arepetition of 2euerbach’s ol" i"eas /hich areunstable fro both the ps'chological an" historicalpoints of 4ie/. 2or hi an" for his follo/ers thebirth of religion relates to a tie /hich is so 4aguean" to a huanit' /hich is so "istant fro us that



it loses all real sense of these concepts. The "arnight of tens hun"re"s an" thousan"s of illenniato /hich the birth of huanit' is relegate" "oes notallo/ e4en the slightest possibilit' of seriousl'

Lu"ging the ps'cholog' of a an of those eras. Therefore one can "ra/ /hate4er conclusions onepleases. ,ut aren’t these conclusions the fruits ofsoeone’s iagination% !e ha4e to choose one oft/o actions8 either to accept that the ps'cholog' ofthese earl' huan beings is terra incognita, an" inthis case a"it franl' that the origin of religion is a

Fuestion /hich cannot be ans/ere" b' science in itsconteporar' stage of "e4elopentI or to loo atthe ps'che of the first huans as being siilar tothat of our conteporaries an" in this caseconclusi4el' refute the fantastical assertion thatearl' huans coul" ha4e "eifie" their o/nabstractions hopes "a'"reas an" fears.

,esi"es /hich scientific research states clearl'that an’s religious a/areness is significantl' oreancient than his "e4elopent of abstract thining.Bn"e4elope" @accor"ing to Europeanun"erstan"ing peoples being alrea"' religious asa rule "i" not ha4e abstract concepts an" often "o

not ha4e the still. The Russian researcher . ?. Tiofee4 relates the follo/ing interesting fact8

The stu"' of the culture an" language of peoplesin their earl' stages of "e4elopent pro4es thatthe "e4elopent of an’s consciousness /entfro concrete ob4ious concepts to ore



abstract generaliGations /hich are a "eeperreflection of the essence of phenoena an"obLects surroun"ing an. Ethnographers ha4e"irecte" their attention to the fact that thelanguage of such peoples is characteriGe" b' theabsence of an' /or"s that are nee"e" to naeabstract concepts an" the nature of things. Thusfor e:aple the African E/e tribe has thirt'three /or"s for 4arious in"s of /aling. ,ut thistribe has no /or" for the i"ea of /aling ingeneral an" unrelate" to its particular

characteristics. Another e:aple is the languageof the >ana people /hich has special /or"s toin"icate the bites of 4arious anials an" insects/hile it has no /or" for a bite a tree or ananial in general.

$t is natural that religious iages also eergingin the consciousness of priiti4e an shoul"ha4e ha" at first a concrete ob4ious characteran" coul" not ha4e e:hibite" thesel4es in thefor of certain faceless an" abstract supernaturalpo/ers ha4ing no coparison aongst aterialobLects surroun"ing an.5&

As can be seen fro this citation e4en soe

o"ern peoples an" tribes "o not 'et ha4e a (Fuiteabstract) un"erstan"ing. ,ut these tribes are ostliel' higher in their "e4elopent than those /holi4e" 35*** 'ears ago an" because of this coul" notha4e ha" such an un"erstan"ing. e4ertheless both

5&$. 9. Pantsha4a e". #asic >uestions of Scientific Atheism @Mosco/ 1&-- 3-.



ancient an" o"ern peoples ha" an" still ha4ereligions /hich contain such concepts as (;o")(spirit) (soul) (angel) an" others. This ob4ious contra"iction in the "iscussion about

the an of protoreligionJa copletel'un"e4elope" halfbrute /ho barel' achie4e" ana/areness (of his o/n person as soethingseparate fro surroun"ing nature) an" at the saetie a philosopher /ith a bol" original in" an"abstract thiningJ"oes not allo/ us to relateseriousl' to the last arguent of the h'pothesis8 the

gnosiological. Thus the social h'pothesis has also sho/n itself

unable to ans/er the Fuestion about the origin ofreligion. $ts ina"eFuacies are ob4ious. $t is eclecticIall of its eleents ha4e long been out"ate". $ts onl'ne/ eleent the social eleent is seen to be not arealistic reflection of the state an" le4el of"e4elopent of the an of protoreligion but ratheran eleentar' proLection b' the o"ern in" intothe "ar night of illennia.

V V V The general presence of religion throughout

huanit' is one of the ost ipressi4e facts of /orl"

histor'. 6uch a phenoenon coul" not be the resultof chance of soeone’s fantas' or fears. $t shoul"ha4e its o/n cause in soething fun"aental or beroote" in an’s 4er' nature in the 4er' essence ofbeing.



egati4e h'potheses about the origin of the i"ea of;o" ha4e pla'e" a aLor role in resol4ing thisFuestion. The' ha4e once again /ith all po/er ofpersuasion sho/n that religion is not a fruit of the(earth.) ,ut this being the case /here is its source%

5. A Positi4e ie/ of the 0rigin of Religion

There reains onl' one logical Lustifiable ans/erto this Fuestion. The ans/er is that there is a ;o"!ho acts in a special /a' on an /ho is in turncapable un"er certain con"itions to accept these

9i4ine actions. 6ergei ,ulgao4 ephasiGes Thus to the preliinar' an" coon Fuestion(<o/ is religion possible%) /e ans/er (Religionis the "irect no/le"ge of the 9i4init' an" a li4ingconnection /ith hi. $t is possible thans toan’s religious gifte"ness through the e:istenceof a religious organ /hich recei4es the 9i4init'an" <is influence. !ithout such an organ ofcourse that e:uberant an" 4ariegate""e4elopent of religion an" religions /hich /esee throughout the histor' of anin" /oul" benot be possible nor /oul" all its peculiarit'.)-*

Religion is born in the e:perience of ;o".-1

!hat are the internal factors /hich ae itpossible for an to ha4e this e:perience an" forfaith in ;o" to eerge in hiJthe beginning ofreligion%

-*6ergei ,ulgao4 !ight 3nwaning, @6ergee4 Posa" 1&17 1-.

-1$bi". 7.



1. 2irst of all it is the sincere search for the truthfor the eaning of life for he /ho has this testifiesthereb' that he is spirituall' ali4e. 0n the contrar'he /ho is spirituall' "ea" "oes not search an"naturall' "oes not fin". The ?or" therefore "i" notallo/ his "isciple to first go an" bur' his fatherI <esai" !et the dead bury their dead @? &85&-* sothat the "isciple /oul" not also "ie aongst thecorpses. The coan"ent of Christ the 6a4ior As"and it shall be given you1 see", and ye shall find1"noc", and it shall be oened unto you1 for every one

that as"eth receiveth1 and he that see"eth findeth1and to him that "noc"eth it shall be oened @Mt 787 is the first an" ost necessar' con"ition on thepath to ;o".

#. Recognition of the /rongness of one’s life an"sincere repentance of all the e4il unLust an""ishonest things "one that /oun" the conscienceJinterior repentance repentance before thoseoffen"e" an" repentance before the priest inconfessionS if one’s soul shoul" allo/ hi to "o so.

3. Resolution to uphol" the ;ospel oralit' /hichsignificantl' "iffers fro the generall' accepte"(huan) anners.

Thus seeing fulfillent an" repentance are thebeginnings of Christian oralit' /hich re4eals ;o" tothe seeerI for onl' the ure in heart @ shall see'od @Mt 58.

aturall' it is necessar' to rea" an" stu"' the<ol' 6criptures especiall' the e/ Testaent the



/ors of <ol' 2athers an" authoritati4e ascetics ofpiet' an" teachers of the Church an" to atten"Church 6er4ices. $f the seeer "oes all this /ithsincere 'earning for the as 'et unno/n ;o" sa'ing+ !ord, if Thou dost eist, reveal Thyself to me, afeeble sinner,= he /ill ine4itabl' recei4e an ans/er. These con"itions of course are no ore than the

ost preliinar' steps on the path to ;o" to apersonal e:perience of <i. Dust the sae if aperson "oes not "o these things faith and religion inthe full an" true eaning of the /or"s can har"l' be

born in hi. Dust being sure of the e:istence of ;o" e4en less

so of the e:istence of (soething supernatural)"oes not ae a person a Christian. 0ne ust ha4ebasic no/le"ge of the 0rtho"o: 2aith an" theprinciples of spiritual life procee"ing fro it b'/hich the Christian is le" into the 'stical @asoppose" to the e:ternal /orl" of the Church.

$n our "a' the path to this 'stical /orl" is not asiple one. After ha4ing coe to belie4e in ;o" onestill has to choose a religionI after becoingcon4ince" of the truth of Christianit' he has to fin" achurch. A "ispassionate stu"' is nee"e" of the faith

an" ascetical e:perience of the ancient Church @theperio" of the Ecuenical Councils in or"er to see the/rongness of Catholicis /ith its "eep har tospiritual life an" prou" pretensions of its absoluteauthorit' in the ChurchI the rational /orl"liness ofProtestantisI an" the sacraental groun"lessness



Joften e4en open s'ncretisJof nuberlessconteporar' sects. <e ust see all of this in or"erto full' consciousl' an" freel' accept 0rtho"o:'.

§. The 2irst Religion

$t is iportant to she" light upon the nature of thefirst religion because the ans/er to this Fuestion /illpro4i"e an un"erstan"ing of religion’s essence an"significance for an. This Fuestion can beapproache" fro se4eral positions8 the scientific the

i"eological @on a correspon"ing philosophical basisan" the Christian.Science. Accor"ing to e4olutionar'S science hoo

sapiens a"e his appearance aroun" 35*** 'earsago an" ha" a (relati4el' cople: religiousun"erstan"ing) @see the social h'pothesis in thefor of sun /orship. ,ut /ho "i" he /orshipJthe

sun or the (6un of righteousness) ;o"% 6ciencecannot sa' an'thing about this.

Archeologists an" ethnographers in stu"'ing thebeginnings of European ci4iliGation can see baconl' as far as the ruins of the teple culture ofMalta @+***#*** ,.C. fro /hich not one /ritteniota /as left. 2ro Crete to M'cene @3***#***,.C. onl' soe househol" notes an" se4eralun"eciphere" te:ts are left so one can onl' guessas to the character of religious beliefs of that tie.

Therefore if 'ou "o not count the ,ible /rittenhistor' of European religion begins onl' /ith<oer’s $liad that is appro:iatel' fro the eighth



to se4enth centuries ,.C. ,ut the ost ancient"ate" onuent of religious histor' in the /orl" abo"' of te:ts fro the p'rai" of >ing Bnas @#+5*#3** ,.C. speas plainl' of one Creator (of the4isible an" in4isible /orl") RaAtu.-#

The <in"u e"as e:ten"ing bac no further than1*** 'ears ,.C. spea of ;o" an" go"s. Man'scholars consi"er that the ore ancient of thesete:ts are closer to onotheis /hile the later te:tsare closer to pol'theis an" pantheis.

A siilar picture eerges /ith the stu"' of

religious sources fro other ci4iliGations8 the Ass'ro,ab'lonian Chinese Aerican $n"ian Roan an"others. 6cholars fin" ob4ious traces of onotheisbeneath the surface of pol'theis.-3

Materialistic idealogy procee"ing fro a belief inthe uni4ersalit' an" uncon"itional truth of the theor'of e4olution percei4es religion as ha4ing progresse"in the sae 4ein. $t assues that religion began /ithfetishis then aniis star/orship etc. an"finall' e4ol4e" to the higher for of onotheis.

$n this concept ho/e4er one can see at least t/oaLor istaes. The first is the unpro4en assuption that e4olution

is applicable to such a particular si"e of life asreligion.

-#6ee8 A. ,. Uubo4 (ictor' o4er the ?ast Ene') #ogoslovs"y 5estni" 1 @1&&3.

-36ee for e:aple A. $. Poro4s' The #iblical Teaching on Primitive *eligions @<ol' Trinit'6aint 6ergius ?a4ra1&*1I Archian"rite Chr'santhus @Rei4ste4 *eligions of the Ancient 6orld and Their *elationshi to &hristianity 4ol. 1# @6aint Petersburg 173 175I an" E. 64etlo4 2agism and 2onotheism @,russels 1&71. @6ee notes.



The secon" is the ignorance of the fact that lo/erfors of religion e:ist e4en in the present tie an"of the ob4ious "egra"ation of religious consciousnessin ore "e4elope" societies. Mo"ern ci4iliGation isclearl' "isintegrating spirituall' an" this is first of allprecon"itione" b' its religious "egeneration.Christianit' is being sFueeGe" out b' a ultitu"e ofpseu"oreligions occultis agic astrolog'Jthatis all of those things /hich fro an i"eological pointof 4ie/ are the beginning stage of "e4elopent inreligious consciousness in an on the lo/er rungs of

his e:istence. This is a clear an" ob4ious "e4olutionan" not e4olution of religion. The Christian 4ie/ is base" upon the /itness of the

,ible /hich fro the 4er' first line speas of thepriac' of onotheis. The coan"ent to/orship the 0ne ;o" is the first aong the ten basiccoan"ents of Moses an" is repeate" an'ties an" insistentl' in 4arious /a's an" situationsthroughout both the 0l" an" e/ Testaents. The obLecti4e basis for accepting biblical /itness is

the fact that the ,ible’s reliabilit' as one of the ostancient historical /ritten sources is supporte" b' aass of scientific an" ost iportantl'

archeological research.-+

Therefore /e can spea onsufficient groun"s of onotheis as the ostancient religion of anin" /hich onl' later for4arious reasons le" to the eergence of other

-+6ee for e:aple >. >era 'ods, Sarcohagi, and Scholars @Mosco/ 1&-*I ?. ull' 3r of the &haldeans @Mosco/1&-1I E. Tseren #iblical Hills @Mosco/ 1&--.



religious fors. !e shall nae a fe/ of thesereasons.

§ &. The Multiplicit' of Religions

The ,ible "iscerns the ain factor in the /aning ofonotheis an" the eergence of 4arious religiousbeliefs to be the oral corruption of people. Thusthe Apostle Paul /rote8 #ecause that, when they"new 'od, they glorified Him not as 'od, neitherwere than"ful; but became vain in theirimaginations, and their foolish heart was dar"ened.

Professing themselves to be wise, they became fools,and changed the glory of the uncorrutible 'od intoan image made li"e to corrutible man and to birds,and fourfooted beasts, and creeing things.6herefore 'od also gave them u to uncleannessthrough the lusts of their own hearts, to dishonour

their own bodies between themselves1 who changedthe truth of 'od into a lie, and worshied andserved the creature more than the &reator @Ro 1#1#5. The abo4e passage outlines the ps'chological

origin an" conseFuences of the spiritual "egra"ation/hich occurs in a person /hen the fleshl' @cf. 1 Cor

383 pagan origins start gro/ing in hi an" hisspiritual nee"s are suppresse". $n this instance theApostle /rites about one of the fors of paganis/hich /as ost /i"esprea" in the Roan Epire.,ut the causes he in"icates are8 pri"e an" lac ofre4erence for ;o" @they glorified Him not as 'od,



neither were than"ful unbelief concentrating alltheir po/ers upon goals of purel' earthl' life @butbecame vain in their imaginations, oral looseness@the lusts of their own hearts. These causes alsolea" to the eergence of an' other fors ofpaganis.

6oe ancientJnot biblicalJauthors also in"icateoral causes as the source of corruption in people’sreligious 4ie/s. Cicero for e:aple /rote (Man'thin of the go"s unrightl' but this usuall' coesfro oral corruption an" 4iceI ne4ertheless all are

con4ince" that there is a 9i4ine po/er an" nature.)-5

There are also a goo" nuber of secon"ar'causes for the eergence of ne/ religious beliefs.

This is the separation an" isolation of nationalities/hich enable" the to lose the purit' of theoriginal Re4elation of ;o" passe" along onl'orally; anthropoorphis of thought /hichattribute" to ;o" all the huan Fualities an"passionsI an" especiall' the etaphoric Fualit' ofthe languages of the ancient peoples using naturalphenoena attributes of huans anials bir"setc /hich gra"uall' too on a sacre" character an"/ere "eifie". 2or e:aple the sun as the iage of

;o"Jthe source of life an" lightJparticularl' oftenbecae an obLect of religious 4eneration. Thus also"i" the iages of higher go"s @Ueus Dupitereerge as /ell as 4arious go"s an" go""esses.

-5Cicero +n the 4ature of the 'ods. Cite" fro . >u"ria4tse4 The #eginning Foundations of Philosohy @6ergee4Posa" 1&1* 17-177.



'od is a sirit @Dn +8#+ an" the no/le"ge of <i"epen"s upon a person’s "egree of spiritual purit'8#lessed are the ure in heart, for they shall see 'od@Mt 58. Therefore "epen"ing upon a nation’s"egree of righteousness @or per4ersit' 4ariousconceptions of ;o" arose8 one or an' in" or/rathful righteous or e4il an" so on. E4er' nationthat ha" a feeling of ;o" create" an iage of <icorrespon"ing to its o/n le4el of spiritual oralan" intellectual "e4elopent. This is ho/ the"ifferent (natural) @pagan religious cae into

being.Another categor' of religion to /hich the 0l"

Testaent De/ish an" Christian religions belong isthe religion of *evelation. The' are onotheistic an"ha4e a "irect Re4elation of ;o" /ritten in the <ol'6criptures as the source of their teachings. Theprinciple characteristic of these religions consists inthe fact that their basic an" foun"ing truths are notthe result of huan "reas fantasies orphilosophical conclusions proLecting 4ariouscharacteristics of an an" nature onto the i"ea of;o" but are rather acts of "irect Re4elation b' ;o"<iself. This Re4elation ha" t/o 4er' uneFual steps.

The first step 0l" Testaent Re4elation /asethnicall' liite". $t /as gi4en in language an" forscorrespon"ing ps'chologicall' to the De/ish peoplean" their spiritual oral intellectual an" estheticalcapabilities. ,ecause of this it ha" a nature



iperfect in an' /a's @cf. Mt 58#1+ @seeChapter - +ld Testament *eligion. The secon" step e/ Testaent Re4elation is no

longer oriente" to/ar"s a particular nation but has auni4ersal intention. The basic Christian truths @incontrast to those pertaining to all religions /itnessto its 9i4ine character an" absence of an' i"eas ofhuan origin. This content has no prece"ent in thehistor' of religious consciousnessN The Apostle Paul/rites concerning the ost iportant of these truths6e reach &hrist crucified, unto the %ews a

stumbling bloc", and unto the 'ree"s foolishness @1Cor. 18#3.

§ 1*. ot E4er' 2aith $s a Religion.

Although there are an' an" 4arie" religionsthe' all ha4e certain coon characteristics that

set the apart fro other /orl" 4ie/s @see 6ection+ Religion’s ,asic Truths. Teachings /hich "en'e4en soe of the fun"aental truths of religioncannot be categoriGe" as religions. $n soe ofthese true aterialis an" atheis hi"e behin" areligious e:terior. $n others 'sticis is

ephasiGe" along /ith a conscious an" open /aragainst ;o". $n a thir" categor' of religiousphilosophical s'stes of thought the 4er' i"ea thatan nee"s to ha4e a spiritual connection /ith ;o"is largel' absent.

!ith respect to the first t/o categories /e canliit the "iscussion to the follo/ing brief e:aples.



The Du"aic teaching of the 6a""ucees /hile full'obser4ing the cult of 0l" Testaent religion "eniesits ost iportant truth8 the e:istence of thespiritual /orl" huan souls an" eternal life. @TheSadducees say that there is no resurrection, neitherangel, nor sirit @Acts #38. Therefore although6a""ucee teaching is foun" /ithin a religiouss'ste b' itself it is not a religion but ratherob4ious aterialis an" in fact atheis.

Another e:aple is satanis /hich accepts thee:istence of ;o" but preaches hatre" for <i along

/ith an' goo"ness or righteousness. 6atanis is thusa reLection of the 4er' essence of religion an" isnothing ore than an i"eolog' of criinalit'.

Also copletel' foreign to the nature of religionan" first of all to Christianit' are such /ellno/no4eents as e:trasensor' perception Agni oga6cientolog' an" others-- /hich offer 4ariousps'chotropic an" 'stical etho"s of suppose"healing of 4arious in"s of illnesses. Dust as far fro religion are also soe of the /ell

no/n religiousphilosophical s'stes of thought/hich ha4e the i"ea of ;o"’s e:istence but "o notbecoe religions because of it. These are for

e:aple deism, antheism, an" theism /hich ha4ea long histor' an" /i"esprea" popularit'.

--The author naes here soe of the ore /i"esprea" o4eents in Russia. Popular o4eents in the !est coul"be a""e" to this list such as Transcen"ental Me"itation (<are >risna) an" the lie. JTrans.



§ 11. Pseu"oreligious 6'stes of Thought8)eism, Pantheism, an" Theism

1. )eism @fro the ?atin )eus, or ;o". Thisreligiousphilosophical o4eent arose in

se4enteenthcentur' Englan" but becaeparticularl' /i"esprea" in Europe "uring thefollo/ing centur'. 9eis accepts the e:istence of;o" but loos at <i as no ore than the Creator ofthe /orl" an" its la/sI it copletel' e:clu"es thepossibilit' of an' sort of Re4elations iracles oractions of a pro4i"ential character coing fro

<i. ;o" is outsi"e the /orl". <e is transcen"ental@fro the ?atin transcendere, to go out of theboun"aries of soethingJthat is absolutel'unno/able b' an. o counion bet/een anan" ;o" is possible. The create" /orl" accor"ing to the 9eist 4ie/ is

siilar to a perfect tiepiece echanis /hichha4ing been a"e is left b' the craftsan to itso/n "e4ices. Man is absolutel' autonoous an"in"epen"ent fro ;o". An a"eFuate an" full lifenot onl' ph'sical but spiritual "oes not reFuirepra'er 9i4ine 6er4ices or 6acraents. There is nonee" for an' help fro ;o" or <is grace for this

/oul" all "isrupt an’s free"o. All of anin"’sgran"iose religious e:perience is sipl' crosse"out b' an’s 4oluntar' "enial. Therefore religion/ith all its "ogas coan"ents an" rulesturns out to be an unreliable an" senseless



teaching. The Church naturall' becoese:traneous an" e4en harful. Thus seeingl' accepting ;o" "eis copletel'

"enies an' nee" for <i b' an an" thus clears thepath to open /ar /ith ;o". $t is no acci"ent that thelips of the "eist oltaire uttere" such a blaspheousbattle cr' against the Catholic Church as (Crush the4erinN) 9eis is not the inci"ental pro"uct of thethoughts of soe (strange) philosophers. $tsps'chological roots stretch bac to the first create"an /ho "reae" of becoing (lie ;o") /ithout

;o" against ;o" an" ha4ing begun a (ne/ life)@/hich is "eath in a (ne/) /orl". This inherite" (selflo4e) ha4ing foun" a beneficial e"iu for its"e4elopent in the /orl"l' church life of that era inthe !est ga4e birth to a ultitu"e of unhealth'things in the huan in" an" heart. Aongst theseare "eis atheis aterialis freeasonr' etc.

#. Pantheism @fro the ;ree WXYZ or ;o" an"[\Z gen. []^_`Z eaning all or /hole is areligiousphilosophical teaching essentiall'i"entif'ing ;o" /ith the cosos @nature an. ;o"is not thought of in pantheis as soe Persone:isting in an" of <iself in"epen"ent of the /orl".

<e is copletel' ianent @fro the ?atinimmanens, in/ar"l' present to soething to thecosos. The De/ish philosopher 6pinoGa @K1-77insiste" that (;o" is nature) @)eus sive natura.Accor"ing to the pantheistic teaching an is a sallpart of ;o" an" is a/are of hiself for but a



oent of earthl' life in or"er to "issol4e fore4er inthe infinite ocean of 6pirit. Pantheis in essence"enies not onl' an’s free /ill but e4en the realit'of the /orl" or of ;o". The faous Russian philosopher ?e4 Mihailo4ich

?opatin @K1&#* Fuite rightl' note" that accor"ing topantheis (There is apparentl' onl' one escape forthis thought8 either pronounce the /orl" a phantoan" "estro' it in ;o" or force ;o" to "isappear inthe /orl" to such a "egree that onl' <is naereains.)-7 Pantheis alost al/a's en"s in the

latter. A peculiar attept to sooth out thisten"enc' is socalle" antenteism @fro the ;reepn n =e all in ;o" a religiousphilosophicalteaching of the ;eran philosopher >rause- /hichhe presente" in 1#. Accor"ing to hi all thate:ists abi"es in ;o" but ;o" reains a person an""oes not "issol4e into the /orl".

Pantheis has a long histor' an" an' 4ariousfors. $t is particularl' "e4elope" in the <in"us'stes of thought. There pantheis has e:iste" forthousan"s of 'ears. $t too on 4arious fors in the!est /ith "ifferent thiners @6pinoGa <egel6chleieracher.

$n Russia it /as "e4elope" in a 4er' priiti4e forb' ?e4 Tolsto'. $n place of ;o" he inserte"(un"erstan"ing of life) /hich is lo4e. Religious lifefor hi is /here goo"ness consists in suppressing

-7?. ?opatin Positive Problems of Philosohy @Mosco/ 1&11 #77#7.

->arl Christian 2rie"rich >rause @17113#. JTrans.



the (anial life) in oneself in the (goo" of othersan" suffering for that goo".) 0ne /ho li4es this /a'has ;o" in hiself an" is thus a (son of ;o") Lustas Christ is. 9eath returns the (son of ;o") to theboso of the 2atherJ;o" in /hich the son"isappears as in the general /orl" essence. $n this/a' accor"ing to Tolsto' there is no personal ;o"no personal iortalit' of an an" it /oul" follo/no real eaning to lifeI for /hat /oul" be the senseof such "isappearance%

Pantheis lie "eis "oes not pro4i"e an' basis

for a li4ing personal relationship of an /ith ;o"an" therefore religion becoes essentiall'ipossible in it. This basis onl' appears /hen anipersonal principalit' @for e:aple ,rahaincarnates an" becoes a personal "i4init' @fore:aple >rishna.

3. Theism @fro the ;ree WXYZ ;o" as a s'steof thought accepts in contrast to pantheis thee:istence of a personal ;o" an" in contrast to"eis asserts the possibilit' an" necessit' of <isre4elation an" pro4i"ence for the /orl" an" an.;o" is not onl' transcen"ental to the /orl" but alsoianent to it. A no less iportant "ifferentiating

characteristic of theis is its acceptance of an’sfree /ill an" the possibilit' of his entering intocounion /ith ;o". There e:ist 4arious theistics'stesI an" because their ain precepts are incoon /ith religious truths the religions



thesel4es are usuall' consi"ere" as ha4ing theistic4ie/s. Dust the sae theis reains onl' a teaching an"

not a religion /hich is first of all a particular spirituallife of an line" together /ith pra'er asceticstruggle an" a li4ing e:perience of connection /ith;o".

V V VProfessor M. A. 6taroa"os' @K1&73 of the

Mosco/ Theological Aca"e' ga4e a brief an"precise characteriGation of these three concepts in

his speech prece"ing his "octoral "issertation.

0nl' theis /hich belie4es in the e:istence ofan Absolute an" allperfect Person !ho b' afree creati4e act calle" the /orl" an" an out ofnothing an" pro4i"es for the can satisf' ali4ing religious feeling. Pra'er as the ain

e:pression of religious life can be "irecte" onl'to the allgoo" <ighest Authorit' o4er the /orl"!ho is able to gi4e gracefille" help. eitherpantheis nor "eis can ser4e as the foun"ationof religious life. $n the Absolute 6ubstance of6pinoGa ;o" an" the /orl" are as one in"i4isible/hole. $n it e4er'thing is boun" b' a la/ of ironcla" necessit' an" there is no place for bursts offree o4eent. An" Amor )eiJlo4e for ;o"Jisfor 6pinoGa as it /as for the stoics8 no ore thana 4oluntar' subission to inescapable fate. Alsofor <egel the Absolute is at first represente" asan abstract ept' concept an" onl' at the en"



of the process of "ialectical "e4elopent "oes itattain selfa/areness. ,ecause the o4eent ofthis un"erstan"ing is strictl' "eterine" b'logical la/s a person’s free counion /ith theAbsolute is not allo/able here.

9eis presents a siilar picture in /hich the/orl" is lie a cloc i"eall' built ha4ing a strictl'easure" o4eent /hich reFuires nointerference b' the Chief Craftsan.-&

-&M. A. 6taroa"os' Eerience of #asic 5iews of Theism in the 6or"s of 2oscow Theological Academy Professors@Mosco/ 1&-& t'pe" anuscript @MTA ?ibrar'.



&hater

The Eistence of 'od

here is no proble ore iportant for an thanun"erstan"ing the eaning of his life. ,ut in the

final anal'sis this Fuestion al/a's lea"s one toFuestions about ;o"8 "oes <e e:ist or not% 0ne’srelationship to all life changes base" upon theans/er to this Fuestion. 6oe "ie in cruel torents

for their faith in <i but "o not "en' <i. 0therscruell' torture an" ill because of that sae faithan" "o not repent. 6oe proclai that the' no/ <ee:ists an" in fact pro4e this b' their life an" "eath.2or others this is no ore than fanaticis /hichshoul" be ercilessl' uproote". !ho is right%

T

There are t/o etho"s of no/le"ge. 0ne is theepirical etho"Jthrough 4ision an" "irecte:perience. $t is the ain etho" use" in bothe4er'"a' life an" religion. The other is the rationaletho" the path of logical intellectual conclusion. $tis in"irect it is au:iliar' an" onl' has eaning untilsoething has been pro4en b' e:perience.

A relati4el' insignificant percentage of people ha4eha" a religious eerience @4ision that lea4es no"oubt as to the e:istence of ;o". A large part ofhuanit' believes in <is e:istence. A saller partto the contrar' believes in the none:istence of ;o".$n both categories there are those /ho are seeing



(precise no/le"ge.) The' nee" arguents an"proof in or"er to step upon the path of their o/ne:perience of no/ing ;o". !hat is proof an" /hatis it that can be pro4en%

§ 1. Proof

1. An Bn"erstan"ing of Proof

First of all, it is necessar' to "ifferentiate bet/eenthe broa" an" the narro/ eaning of proof. Proof inthe broa" sense is an' proce"ure for "eterining thetruth of an' Lu"gent either b' logical reasoning orb' percei4ing an" recogniGing the subLects /hich actupon the sensor' organs an" references to such aperception.

Proof in the narro/ sense is a logical anal'sis of thesupposition being pro4e" fro se4eral suppositionsissuing fro the original supposition the truth of

/hich has alrea"' been pro4en or accepte". Theissuing suppositions are calle" the preises basisor arguents of the original supposition /hile thesupposition the groun"s for truth for /hich thethesis of proof or conclusion is its goal. The ter(proof) in foral logic is un"erstoo" in this narro/sense.

Secondly there are great "ifferences in proof in4arious fiel"s of huan thought @scientific socialetc.. These "ifferences are e:presse" in the"ifferent character of basis an" thesis of proof.

2ro the point of 4ie/ of e:perience’s participationin proofJout of all fiel"s of science those "isciplines



stan" out /hich use e:periental "ata "irectl' in thefor of suppositions Lustifie" b' eans of sensor'perception an" in /hich e:periental "ata belong toa generaliGe" abstract an" i"ealiGe" for.

Aongst the first in" of "isciplines are naturalsciences8 e:periental ph'sics cheistr' biolog'geolog' astrono' an" the lie as /ell as sciencesconcerne" /ith societ' such as archeolog' histor'an" others. Proof supporte" b' e:perience @"irectan" in"irect is calle" epirical or e:periential.

These sciences are copose" for the ost part of

in"ucti4e conclusions.Aongst the secon" in" of "isciplines are

atheatics o"ern foral logic soe fiel"s ofc'bernetics an" theoretical ph'sics. $n these"isciplines the "irect subLects of obser4ation are notsensor' percei4e" things but socalle" abstractobLects @concepts lie for e:aple atheaticalabstraction of a point that has no ph'sical siGe theabstraction of an i"eall' correct geoetric figurean" so on. 2or this reason e:periential in"ucti4eproof cannot be use" in these sciences but"e"ucti4e proof can.

#. Proof an" Truth

The ai of proof is to sho/ the truth of a thesis.e4ertheless the truth of soe reasoningsubstantiate" b' eans of proof as a rule "oes notha4e an uncon"itional characterI that is in ostcases the pro4en reasoning is onl' relati4e truth. Therelati4it' of the truth of pro4en reasoning procee"s8



Firstly, fro the fact that the basis of proof onl'appro:iatel' reliabl' reflects realit'8 that is in theirturn are relati4e truths @this is particularl' clearl'seen in epirical sciencesI

Secondly, the applicabilit' of the gi4en logic toone circle of obLects "oes not necessaril' ean it/ill appl' to another /i"er circle. 2or e:aplelogic applie" to finite obLects coul" be inapplicableto infinite obLects. The faous CGech atheatician,ernar" ,olGano @1711+ consi"ere" itpara"o:ical that a large nuber of all the natural

nuerals are eFual in strength in their o/n part to alarge nuber of all e4en @or o"" nuerals. <isistae procee"e" fro the fact that the nature offinite obLects @a part lesser than the /hole coul"not be echanicall' e:ten"e" to infinite obLectsI

Thirdly, there e:ists a /hole series of concepts/hich not being clearl' "eterine" coul" lea" tocontra"ictions /hen use" /ithin the frae/or ofor"inar' huan logic. 2or e:aple the concept of;o"’s onipotence faultil' un"erstoo" as anunliite" abilit' to perfor an' action /hatsoe4erlea"s to a para"o: such as the faous Fuestion8(Can ;o" create a roc that <e cannot lift%) @$n

actualit' <is onipotence is onl' one of theanifestations of <is lo4e an" /is"o. Therefore;o" cannot "o e4il create another go" cease to be;o" etc. Therefore in or"er to guarantee the truth of the

pro4en reasoning it is necessar' to clearl'



"eterine the concepts use" an" the applicabilit' ofthe logic use" to the gi4en group of obLects an" toclarif' the noncontra"ictor' nature of the gi4ens'ste. The latter ho/e4er is a particularl' "ifficultproble e4en for foral arithetic.

As pro4en b' <egel the assertion that a forals'ste is noncontra"ictor' /ithin the frae/or ofthe s'ste itself is unpro4able. The great ;eranatheatician 9a4i" <ilbert @1731&+3 laente"o4er this8 (Dust thinJin atheatics that paragonof reliabilit' an" truth an' "e4elopent of concept

an" conclusion H lea"s to absur"ities. !here can /efin" reliabilit' an" truth if e4en atheatic thiningisfires%)7*

Mo"ern ("e4elopent of the theor' of no/le"gehas sho/n that no for of conclusion can pro4i"e anabsolutel' reliable no/le"ge.)71

3. 0n the Relati4it' of Epirical ProofEpirical proof in the final anal'sis appeals to

e:perienceJthat is to that /hich can be "irectl' orin"irectl' no/n b' people @for e:aple through aninstruent or trust in an authorit'. o atter ho/con4incing theoretical supposition a' see to be

e:perience actuall' pro4i"es the ost trust/orth'criteria for 4eracit'. $n the agaGine 9nowledge $sPower there /as an article7# in /hich the author

7*. Popo4 . Puhache4 (Para"o:es) Science and !ife 1 @1&7181*#.

71,. . Ahlibins' 2iracle of +ur Times1 &ybernetics and the Problem of )eveloment @?eningra" 1&-3 &1. 6eebelo/ for soething ore specific about this in Chapter. 3 § 185JThe Reliabilit' of 6cientific >no/le"ge.

7#9nowledge $s Power 5 @1&-78 #I an" - @1&-8 +&.



cle4erl' (pro4e") that the giraffe is a 'thicalanial inasuch as an' anial /ith such a longnec /oul" ha4e no chance of sur4i4al in the length'e4olutionar' process an" struggle for sur4i4al. 0therinteresting e:aples sho/ing the significance ofe:perience in sol4ing probles are the faousaoriae of Uenon @fifth centur' ,.C. /ho alsocle4erl' (pro4es) for e:aple the absence ofo4eent in the /orl" /ithout at all "oubting thee:istence of o4eent.

!hat /as the reason for such a septical

relationship to seeingl' inarguable logical proof%E:perience. o one belie4es in the truth of this proofbecause (the final proof of an' supposition H canonl' be in its practical testing.)73

0f course not Lust an' e:perience can be asufficient arguent. E:perient alone is not 4er'con4incing. $t is not al/a's eas' to pro4e the 4eracit'of the fact itself or the correctness /ith /hich thee:perient /as con"ucte" taing into consi"erationall the factors that "eterine" its results. 2inall' innatural e:perience as in artificial e:perience@e:perient results can often be e:plaine" in"ifferent /a's.

,ut for all of epirical proof’s relati4it' epiricale4i"ence is still the ost reliable an" fun"aentale4i"ence in all natural sciences.

732ro the entr' for (proof) ,. A. e"ens' Enclycloedic )ictionary @Mosco/8 1&-3-+ ol. $ 3+3.



+. Conclusions

Thus proof is the foun"ation of truthfulness @orfalsit' of a gi4en confiration. Proof /hich pro4esthe falsit' of a thesis is calle" refutation or "isproof.

Proof in the full sense of the /or" is proof onl' inatheatics or logic. ,ut this proof is all abouti"ealiGe" concepts an" s'bols an" has nothing to"o /ith real obLectsI ho/e4er it is apparentl'groupe" /ith the in a certain corelationship.

Epirical e4i"ence no longer has the saestrength of logical persuasion. $n the real of

ph'sical phenoena it is har"er to arri4e atatheatical ob4iousness an" this forces us to useinsufficientl' groun"e" preises as proof /hichun"erines the reliabilit' of the conclusions.e4ertheless all natural sciences operate on thisin" of e4i"ence. ?ess strict fors of proof are use"the in fiel"s of histor' philosoph' an" Fuestions of/orl" 4ie/7+ to /hich Fuestions concerning thee:istence of ;o" are relate". Dust the sae the cople:it' of this Fuestion has

ne4er been an obstacle to an’s a/areness in hissearch for truth through the coparati4e assessentof arguents in fa4or of one or the other of the t/o

ain utuall' e:clusi4e /orl" 4ie/s8 the religiousan" the atheistic. There can onl' be one truth8 eitherthere is a ;o" an" thus there is also eternit' an"eaning to lifeI or there is no ;o" no eternit' an"

7+2ro the entr' for (proof) Encycloedia of Philosohy @Mosco/8 1&-# 4ol. $$ +#+.



an a/aits onl' the senselessness of "eath. ,ut/hat are the conclusions of both /orl" 4ie/s%

!e shall tae a loo first at the ore faousarguents for the belief that ;o" "oes not e:ist.

§ #. There $s o ;o" ,ecause . . .

1. 6cience has pro4en that there is no ;o".

This con4iction has no groun" /hatsoe4er un"er itsfeet an" is nothing but propagan"a. 6cientific proofof the none:istence of ;o" not onl' "oes not e:istbut cannot e:ist in principle partl' for the follo/ingreasons8

Firstly, natural no/le"ge as a /hole b'"eterination75 stu"ies the 4isible /orl".7-

Therefore the foun"ation of religious truthJthee:istence of ;o"Jcannot be subLect to scientificrefutation.

Secondly, naturall' onl' scientists are able toreliabl' no/ /hat science pro4es an" "ispro4es.

Therefore the fact that there are a huge nuber offaous scientists /ho belie4e in ;o" an" Desus Christis the ost con4incing /itness to the fact thatscience "oes not refute the e:istence of ;o". $tsuffices to nae onl' a fe/ /orl"reno/ne"

scientists /ho /ere religious8 the Catholic Canonicolaus Corpernicus @K15+3 /ho cause" are4olution in astrono'I Dohannes >epler @K1-3*

756ee Chapter + § 18 2ors of Re4elation.

7-The great 2rench scientist an" Christian ?ouis Pasteur /hen speaing about science in his scientific conclusions/rote8 (<ere there is no religion philosoph' atheis aterialis or spiritualis. This is a Fuestion of facts an" onl'facts.) @2ro ?. asilie4 Suggestion from a )istance Mosco/8 1&-#S 1.



/ho foun"e" the heliocentric s'steI ,laise Pasca@K1--# ph'sicist atheatician religious thineran" foun"er of classical h'"rostaticsI $saac e/ton@K17#7 ph'sicist atheatician an" astronoerIMihail ?oonoso4 @K17-5 uni4ersal scholar an"enc'clope"ia /riterI ?uigi ;al4ani @K17&ph'siologist an" one of the foun"ers of the teachingon electric currentI An"rdMarie Apre @K15- thefoun"er of electro"'naicsI Alessan"ro olta@K17# also one of the foun"ers of the teaching onelectricit'I ;regor Men"el @K1+ an Augustinian

priest an" the foun"er of geneticsI Dean,aptiste9uas @K1+ the foun"er of organic cheistr'I6ofia >o4ale4sa'a @K1&1 atheaticianI ?ouisPasteur @K1&5 the father of o"ern icrobiolog'an" iunolog'I Ale:an"er Popo4 @K1&*- thein4entor of the ra"ioI 9iitr' Men"elee4 @K1&*7 thecreator of the perio"ic s'ste of cheical eleentsI$4an Pa4lo4 @K1&3- the father of ph'siolog'I Pa4el2lorens' @K1&37 priest theologian an" scholarIEr/in 6chr"inger @K1&55 one of the creators ofFuantu echanicsI la"iir 2ilato4 @K1&5-ophthalologistI ?ouis "e ,roglie @K1&7 one of thecreators of Fuantu echanicsI Charles To/nes one

of the creators of Fuantu electronicsI an" an'an' others.Thirdly, scientific no/le"ge can ne4er enable an

to encopass the totalit' of e:istence for (on an'le4el of our ci4iliGation’s "e4elopent ourno/le"ge /ill onl' be a tin' islan" in the en"less



ocean of the unfailiar unno/n an"unno/able.)77 Thus e4en if there /ere no ;o"science coul" ne4er sa' that ;o" "oes not e:ist. ,'asserting the opposite atheis sho/s itself to beantiscientific an" in "irect contra"iction to one ofthe ost eleentar' scientific conclusions.

#. o one e4er sa/ <i.

This assertion is na4e at the least. !e belie4e inthe e:istence of 4er' an' things an" phenoena/hich not onl' ha4e ne4er been seen b' an' person

but in"ee" cannot be seenI for e:aple thesubatoic /orl" the infinite uni4erse or our o/nin"s @the e:istence of latter of /hich no one isliel' to "oubt an" so on. ;o" is 6pirit !hich (isseen) not /ith e'es but b' the spiritJb' apassionless in" an" pure heart @cf. Mt 58. <istor'contains countless instances of such 4isions of ;o".

3. The ,ible contains an' contra"ictions. The presence of contra"ictions in the ,ible coul"

ha4e soe place in an arguent against its being9i4ine re4elation but it coul" in no /a' ans/er theFuestion of ;o"’s e:istence. ot onl' Christiansbelie4e in ;o". 2urtherore ost of these socalle"

contra"ictions are either iagine" or are coingfro a siple isun"erstan"ing of the te:t an"4arious rea"ers’ o/n /a' of rea"ing the. 0nl' afe/ e4ents that are state" in "iffering /a's in the;ospels @for e:aple the nuber of "eoniGe"

77;usta4 aan (;o" the ,ible an" Eternit') Science and *eligion 3 @1&5&8 #3.



;a"arenesJone or t/oI "i" the coc cro/ once ort/ice before Peter "enie" Christ% an" others an"/hich ha4e nothing to "o /ith the ain issues ofreligionJFuestions of faith an" spiritual life bespeaonl' the fact that the entire ;ospel histor' /as"escribe" b' the e4angelists /ith the greatestre4erence /ithout ebellishent or iitation. The'recor"e" onl' /hat either the' thesel4es sa/ orhear" fro e'e/itnesses /ho the' ne/ /ell. $t isrearable that none of the "isciples nor an'Christians of follo/ing generations "are" to touch

these contra"ictions. This is 'et another iportantconfiration of the historical authenticit' of e4entsrelate" in the ;ospels.

+. There is uch suffering in the /orl".(The great aount of unfair an" innocent suffering

/hich goes on in the /orl"Jisn’t this sufficient

arguent against belief in the e:istence of ;o"%) This is one of the ost oftrepeate" obLections. $tcoes fro a isun"erstan"ing of the Christianteaching on 9i4ine lo4e an’s free"o an" thenature of sin. The nature of the relationship bet/een ;o" an"

an in Christian theolog' is "escribe" b' the

concept of (s'nerg') @fro the ;ree ^Xjk] orcooperation collaboration. 6'nerg' eans thatan cannot sa4e hiself nor can ;o" sa4e an/ithout an’s o/n /ill. 6al4ation is /rought b' ;o"but onl' un"er the con"ition that an /ishes it an"/ill "o e4er'thing possible in or"er to becoe



;o"lie in his spiritual an" oral natures. Thesenatures are portra'e" in the ;ospels in the iage ofChrist an" <is "isciples. ;o" cannot bring an e4ilsoul into <is >ing"o b' force. The soul is reFuire"to change an" this is con"itione" upon the person’sfree"o. Bntil it changes it /ill be torture" b' thee4il abi"ing /ithin it. Man’s suffering springs frothe "isharon' of his spirit /ith ;o" !ho is the(?a/) of our e:istence. This is the ain reason forall of an’s /oes.

6aint Anthon' the ;reat @+th centur' 4er' clearl'

sho/s the reasons for huan suffering.;o" is goo" passionless an" iutable. $fan'one /ho accepts as blesse" an" true that ;o"is inalterable but is perple:e" that <e @being as<e is reLoices in those /ho are in" is repulse"b' those /ho are e4il an" is /rathful /ith sinners

but erciful to the /hen the' repentJto these/e ust sa' that ;o" "oes not reLoice or getangr' for Lo' an" anger are passions. $t aes nosense to thin that the 9i4init' is happ' or sa"o4er huan affairs. ;o" is goo" an" "oes onl'goo"I <e "oes no har to an'one an" is al/a'sthe sae. ,ut /hen /e are in" /e enter into

counion /ith ;o" accor"ing to our siilarit'to <i an" /hen /e are e4il /e are separate"fro <i accor"ing to our "issiilarit' /ith <i.$n li4ing 4irtuousl' /e are ;o"’s but /hen /ebecoe e4il /e are reLecte" b' <i. <o/e4erthis "oes not ean that <e is angr' /ith us but



rather that our sins "o not allo/ ;o" to shine inus an" unite us instea" /ith the "eons. $f /elater see out reission of our sins throughpra'er an" goo" /ors this "oes not ean that/e ha4e /on fa4or /ith ;o" an" change" <ibut rather that through such actions an" throughour turning to ;o" /e ha4e heale" the e4il /ithinus an" /e again becoe capable of tasting;o"’s goo"ness. 6o sa'ing that ;o" turns a/a'fro those /ho are e4il is lie sa'ing that the sunhi"es fro those /ho are blin".7

0ther 2athers of the ChurchS siilarl' e:plain thereason for huan sorro/s @;o"’s (punishent).

Sin is the transgression of the law @1 Dn 38+. Therefore sin carries an’s punishent within itself .6uffering is the result of sins. !ith soe sins thereason for suffering is ob4iousI for e:aple

"runenness an" "rug abuse. $t is ore "ifficult tosee the causes of other sins particularl'ps'chologicaleotional ones but the' affect aperson Lust as cruell'. !hat "isasters ha4en’t suchsins as en4' 4anit' gree" etc. cause"% 9on’t the'cause arguents enit' ur"er /ars an" so on%

The Apostle Daes e4en sai" 'od cannot be

temted with evil, neither temteth he any man1 #utevery man is temted, when he is drawn away of hisown lust, and enticed @Das 18131+.

0n the other han" the goal of an’s earthl' lifeaccor"ing to Christian teaching consists of his

7The Philo"alia @Mosco/ 1&*5 4ol. $ &* § 15* @Russian.



preparation for eternit'. Dust as a chil" nee"s toprepare hiself for a"ult life so "oes e4er' personnee" to prepare hiself for the future life /ith har"/or patience s'path' an" lo4e for other peoplean" the struggle /ith the e4il arising in his heart an"in". 6orro/s are also necessar' for the' rein"hi that this life b' itself is teporar' an" senseless.6orro/s instruct an" for a person. The Apostle Paul/rites 4ow no chastening for the resent seemethto be Boyous, but grievous1 nevertheless afterward ityieldeth the eaceable fruit of righteousness unto

them which are eercised thereby @<eb 1#811. 6aint$saac the 6'rian /arns (<e /ho rests on his 4irtue/ithout suffering tribulation has the "oor of pri"eopen before hi.)7& (The spirit of the "e4il not thespirit of ;o" "/ells in those /ho pass their li4es inease /ithout sorro/sS.)*

The suffering of chil"ren has a soe/hat "ifferentnature. Their suffering is sacrificial because the' areostl' cause" not b' their o/n sins but b' the sinsof their (close ones) @cf. Dn &8#. The health'ebers of a li4ing bo"' suffer /ith the sicebers an" copensate for their function as uchas possibleI a siilar process of healing cosuffering

of the sic ebers b' the health' taes place inthe li4ing organis of huan societ' @although /ithchil"ren it is not a conscious process. The healingaction of this suffering bears a spiritual character.

7&Abba $saac the 6'rian Ascetical Homilies @Mosco/ 15 <oil' 3+8#1 #1&I English translation <ol' Transfiguration Monaster' 578#3.

*$bi". <oil' 3-8##I English translation ibi". -*8#&3.



Chil"ren thesel4es are not a/are of this in thegi4en oent. ,ut /hat ;o" has "one through thefor their fail' an" /hat blesse"ness the'thesel4es acFuire" through this act of lo4e /ill bere4eale" to the in the future life. An" the' /illthan ;o" eternall' for those sufferings.

ot all chil"ren are gi4en these sufferings but onl'those /ho are able to accept the as a gift of ;o"as an e:clusi4e possibilit' to suffer for their lo4e"ones. Trul' through these sufferings the' help theirfail' to be purifie" to coe to their senses. er'

an' people ha4e begun to consi"er the eaning ofthis life thans to their chil"ren’s suffering. ,'reebering ine4itable "eath the' coe to belie4ein ;o".

!e alrea"' no/ that lo4e is stronger than "eath.,ut true lo4e is sacrificial an" onl' the orespirituall' pure are capable of it aongst /hochil"ren are foreost. Their sufferings are lie the(innocent) sufferings that selfsacrificing people4oluntaril' face la'ing "o/n their li4es for othersgi4ing their bloo" or their health' organs in or"er tosa4e another’s life. Enrapt in the ipulse of lo4ethese people sacrifice thesel4es /ithout

Fuestioning /hether the sufferer is guilt' an""eser4es his calait' or /hether he is innocent. True lo4e "oes not no/ such Fuestions. $t has onl'one goalJto sa4e the person. !e fin" the i"eal ofsuch lo4e in Christ !ho hath once suffered for sins,



the Bust for the unBust, that he might bring us to 'od@1 Pet 381. The significance of innocent suffering can be

un"erstoo" onl' /hen there is faith that life "oes noten" /ith the "eath of the bo"' that bo"il' life is aserious preparator' step to eternit' an" that nosuffering for others /ill reain /ithout a great an"eternal re/ar" fro ;o". The Apostle Paul /rote For$ rec"on that the sufferings of this resent time arenot worthy to be comared with the glory which shallbe revealed in us @Ro. 81. For our light affliction,

which is but for a moment, wor"eth for us a far moreeceeding and eternal weight of glory; 6hile we loo"not at the things which are seen, but at the thingswhich are not seen1 for the things which are seen aretemoral; but the things which are not seen areeternal @# Cor +81781. The "eep spiritual e:planation for the eaning of

sorro/s sicness an" suffering that the righteousha4e to bear is set forth b' the <ol' 2athers. Theirbasic thought /as e:presse" b' 6aint $saac the6'rian8 (2or this reason ;o" allo/s <is saints to betrie" b' e4er' sorro/ H so that the' ight gain/is"o fro teptations.)1 ($f 'ou /ish to acFuire

4irtue gi4e 'ourself o4er to all anner of sorro/sIfor sorro/s gi4e birth to huilit'.) Most of those /hosuffer innocentl' @accor"ing to huanun"erstan"ing are trul' lie gol" in the fire purifie"of the final sha"o/s of sin an" passion an" acFuire

1$bi". <oil' 378##&#3*I English translation ibi". -18#&5.



e4en greater spiritual perfection. This perfection ofspirit fills the /ith such lo4e an" Lo' that the' arerea"' for an' in" of suffering. The histor' ofChristian ascetics an" art'rs is a clear confirationof this.

6aint $saac the 6'rian for e:aple relates (AbbaAgathon as it is tol" concerning hi /as /ont to sa'Q$ shoul" /ish to fin" a leper gi4e hi gi4e hi 'bo"' an" recei4e his.’ This is perfect lo4e.)# !hen6aint $saac hiself /as ase" (!hat is a ercifulheart%) he ans/ere" ($t is the heart’s burning for the

sae of the entire creation for en for bir"s foranials for "eons an" for e4er' create" thingHan" he cannot bear to hear or to see an' inLur' orslight sorro/ in creation. 2or this reason he offers uptearful pra'er continuall' e4en for irrational beastsfor the eneies of the truth an" for those /ho harhi H because of the great copassion that burns/ithout easure in his heart in the lieness of ;o".H

The sign of those /ho ha4e attaine" to perfection isthis8 if for the sae of his lo4e for en a an /ere tobe gi4en o4er to the fire ten ties a "a' he /oul"not be content /ith thisH.3

!e can see fro this that the Fuestion about so

calle" innocent sufferings /hich at first glancetestifies against the e:istence of a ;o" of ?o4eprocee"s fro the lac of un"erstan"ing of thenature of these sufferings an" the attept to ae

#$bi". <oil' 5583-#I English translation ibi". 7-837.

3$bi". <oil' +8#&& 3**I English translation ibi". 7183++ 3+5.



sense of the fro a Lu"icial legalistic point of 4ie/fro the position that the' are (unla/ful) or (unfair.)$n actualit' the gi4en Fuestion is clarifie" onl'through the recognition of lo4e as the highest la/ oflife an" faith in eternal life. The' re4eal the "eepeaning of all huan calait' the oral greatnessof suffering for one another an" especiall' thesuffering of a righteous one for the unrighteous.

0n the contrar' if there is no ;o" an" no eternit'then /hat is the sense of all this innocent @Nsuffering% A gae of blin" natural po/ers acci"ent

the course of e4ents or the unpunishe" arbitrarinessof huan cruelt'% $t begs the Fuestion (/hat /asthe eaning of the li4es of those innocent sufferersan" their often cruel inhuan tortures%) Theatheistic ans/er coul" ob4iousl' onl' be (one/hatsoe4erN)+

V V V These are the ost often repeate" obLections tothe e:istence of ;o". The ina"eFuac' of theirarguent is of course ob4ious. ,ut e4er' seeingin"i4i"ual shoul" coe to his o/n con4iction thatthere is or isn’t a ;o". Christianit' offers a concreteeans for pro4ing its o/n assertions. Atheis not

onl' "oes not ha4e such eansJit cannot ha4ethe. 2or in or"er to be reliabl' con4ince" that ;o""oes not e:ist it is necessar' to ha4e a thoroughno/le"ge of all e:istence as a /hole. This+2or ore on this Fuestion see for e:aple8 ,ishop Theo"ore @Pos"ee4s' ($n Ans/er to the =uestion of6uffering) #ogoslovs"y 5estni" 1* @1&*&8 #-311I A. $. e"ens' (0n 6ocalle" $nnocent 6ufferings Soul<Profiting*eadings 1# @1&18 5*5I Archpriest P. 64etlo4 Teachings of the &hristian Faith in Aologetic Elanation @>ie4 1&1*-&7.



ho/e4er is ipossible "ue to the infiniteness of theno/n /orl". Therefore atheis cannot offer an'ans/er to its o/n central Fuestion8 !hat shoul"an "o in or"er to be con4ince" that ;o" "oes note:ist% other than this one8 Test the path that religionoffers. Atheis has no other solution. Thus religion in4ites /hile the absur"it' of

atheis pushes e4er' sincerel' seeing person into apersonal practical realiGation of the religiouscon"itions un"erl'ing the acti4e no/le"ge of ;o".

§ 3. ;o" E:ists

E4en on the purel' theoretical le4el there arearguents /hich ai"e the unpreLu"ice" to see thatan acceptance of ;o"’s e:istence is not the fruit ofungroun"e" huan fantas' but is rather logicall'ieasurabl' ore probable an" Lustifiable than the

atheistic assuptions concerning the Fuestion of theessence of e:istence an" the eaning of huan life.?et us loo at a fe/ of these arguents.

1. The Cosological Arguent

The cosological arguent @fro the ;reem`Z eaning or"er creation of the /orl" /orl"

/as e:presse" b' the ancient ;ree philosophersPlato @K3+7 ,.C. Aristotle @K3## ,.C. an" otherancient thiners. $t /as subseFuentl' "e4elope" b'an' others. $t is base" upon the acceptance ofcausalit' as the allencopassing la/ of e:istence.Procee"ing fro this la/ one reaches the conclusion



that there shoul" be an initial cause for e:istenceitselfJthat is of e4er'thing that e:ists. 6uch a causenaturall' coul" onl' be a supere:istence /hich isnot "epen"ent upon an'thing else an" e:istseternall' @that is it is the (cause) of its o/ne:istence. This supere:istence is ;o". The con"itional character of this arguent consists

in the fact that the concept of causalit' itself an"obLecti4e inherence in the entire /orl"’s lifephenoena has been interprete" in an' "ifferent/a's throughout the histor' of philosoph'. The

English philosopher 9a4i" <ue @K17-1 an" the;eran $anuel >ant @K1*+ for e:aple"enie" the obLecti4e e:istence of causalit' in the/orl". <ue consi"ere" it a atter of /hat /e areuse" to an" >ant consi"ere" it an a riori Fualit' ofreason. Mo"ern ph'sics also offers us a series ofphenoena in /hich the usual cause an" effectrelationships are apparentl' "isrupte". iels ,ohr@K1&-# !erner <eisenberg @K1&7- an" Paul 9irac@K1&+ representati4es of t/o "ifferent branches ofthe fiel" of Fuantu echanics confir thatcausalit' in the real of atoic an" subatoicphenoena ha4e lost their uncon"itional

significanceI5

that in /orl" of atos statisticalregularit' hol"s s/a' but not causal regulation.

5($n the e:act forulation of the la/ of causalit' nael' that if /e no/ the present e:actl' /e can calculate thefuture as /ell it is not the conclusion /hich is istaen but the preise inasuch as all e:perients are subLect tothe la/s of Fuantu echanicsI /ith the help of Fuantu echanics the groun"lessness of the la/ of causalit' isestablishe".) !erner <eisenberg Physical Princiles of >uantum Theory @Mosco/ 1&3# -1 @Russian translation fro;eran.



E4en so ost scholars an" thiners consi"ercausalit' to be a uni4ersal la/ of the /orl".

6houl" the /orl" ha4e a reason for its e:istence% This is essentiall' a philosophical an" not scientificFuestion. As the scholar ao4 Uel"o4ich- notes(The Fuestion about originating con"itions "oes notlie in ph'sics. An" if /e "o not accept thepostulation that soe sort of 9i4ine Po/er /asgi4en then /e ust fin" a scientific approach to theproble of choosing originating con"itions.)7

e4ertheless there is no scientific ans/er to the

Fuestion of (origin) @the first causalit' of the /orl"nor is there liel' e4er to be one. The aLorit' ofthiners both ancient an" o"ern call this(originating) Creator an" Prie Mo4er @as Aristotleputs it ;o".

<o/e4er /e cannot of course e:clu"e the purel'theoretical an" other 4ariations on the concept oforiginal causeJfor e:aple the uni4ersal soul of the6toics the unconscious of icolai <artann @K1&*-or eternall' e:isting atter an" others.

#. The Teleological Arguent

The teleological arguent @fro the ;ree _XX`q

Jto finish bring to copletion to the finishI _ZJen" fulfillent resultI `kZJ/or" reason proofis an arguent foun"e" upon the /is"o an"perfection foun" in the obser4able /orl". $t is one of

-ao4 ,oriso4ich Uel"o4ich @1&1+1&7 prolific 6o4iet ph'sicist.

7ao4 Uel"o4ich (An $"ea’s 0/n ?ife) !iterary 'a(ette @2eb. # 1&7#8 11.



the ost /i"esprea" b' 4irtue of its siplicit' an"con4incingness. $t is /ell no/n fro "eep antiFuit'.Religiousphilosophical thought of nearl' all ages an"peoples no/s it. $ts basic thought can be sue"up lie this8 The /orl"’s or"er as a /hole an" in its@no/n parts is aaGing b' its haron' an"regularit' /hich testif' to the supree reason an"onipotence of its creator. 6uch a creator can onl'be ;o". There are no epirical groun"s for "en'ing the

/is"o behin" the /orl"’s "esign. e4ertheless

fro the forallogical point of 4ie/ the regularit' ofthe /orl"’s "esign as a /hole an" in its parts cannotbe pro4en. There are other consi"erations. >ant fore:aple procee"ing fro his o/n s'ste spoe ofthe regularit' not of the /orl" but of reason8(Reason "oes not get its la/s @a riori fro naturebut ascribes the to it.)& Dust the sae the regularit' obser4e" in the /orl"

has al/a's aaGe" all natural scientists an" thiners@inclu"ing >ant lea"ing the aLorit' of the to therecognition of the e:istence of a 9i4ine Creator.

<ere are a fe/ Fuotes fro /ellno/n o"ernscholars about this. (The eFuilibriu bet/een

gra4itational an" electroagnetic interchange in astar) /rites P. 9a4ies (is obser4e" /ith alostunthinable e:actitu"e. Calculations sho/ that achange in an' of these interchanges b' as little as

6ee for e:aple icolai >olchurins' The 6orld $s 'ods &reation @Mosco/ #***.

&$anuel >ant 6or"s ol. $ Chap. 1 @Mosco/ 1&-- 1+* @Russian translation fro ;eran.



1*+* of its siGe /oul" result in catastrophe for a starof the 6un’s t'pe.)&* Professor Michael Ruse inconteplating the possibilit' of a priar' cause forthe /orl" /rites (An' un"erstan"ing of such acause essentiall' returns us to the recognition of a<igher Po/er of one in" or another /hich coul" Lustas /ell be calle" ;o". $nci"entall' it sees to ethat this reasoning falls un"er the class of arguentstra"itionall' no/n as teleological.) <e continues ($ngeneral the supposition that a certain Reason ustbe hi""en behin" the co4er of the present e:istence

of the uni4erse behin" its organiGation begins tosee ore an" ore plausible in our "a' an" age.)&1

The /ellno/n 6o4iet scholar ?e4 ,erg @K1&5*/rote (The ain postulate /ith /hich the naturalscientist approaches an un"erstan"ing of nature isthat there is sense in nature that it is possible tocoprehen" it an" un"erstan" it that bet/een la/sof thought on the one han" an" the "esign of natureon the other is a certain preestablishe" haron'.!ithout this silent allo/ance no natural science ispossible.)&# $n other /or"s at the foun"ation ofscience lies the scientist’s belief in the /orl"’sintelligent "esign. This thought /as clearl' state" b'

Albert Einstein8 (M' religion is a "eepl' sense"

&*P. 9a4ies Suerower @Mosco/ 1&& #-5 @Russian translation fro English.

&1Michael Ruse (6cience an" Religion8 6till at !ar%) Problems of Philosohy # @1&&18 3&+* +# @Russian translationfro English.

&#?. 6. ,erg The Theory of Evolution @Petrogra" 1&## -7-.



assurance in the e:istence of a <igher $ntellect /hore4eals hiself to us in the no/n /orl".)&3

!hen the significance of uni4ersal constants @thespee" of light the force an" ass of an electronetc. /as establishe" it /as sho/n that e4en theslightest changes in their siGe /oul" cause theuni4erse to be soething 4er' "ifferent fro /hat itis an" that our fors of life anin" first of allcoul" not e:ist. The uni4erse the 6un an" especiall'the Earth are so precisel' suite" to an that itsipl' coul" not be ere coinci"ence.

This is entirel' resonant /ith /hat the Apostle Paul/rote8 For the invisible things of him from thecreation of the world are clearly seen, beingunderstood by the things that are made @Ro 18#*. The 4alue of the teleological arguent consists first

of all in that it places huan consciousness beforet/o alternati4esJeither to accept $ntelligence as thesource of such a /ise "esign for the /orl"&+ or tothin of it as (soething not 'et no/n.) The firstalternati4e opens a loft' an" hol' eaning of life toan. The secon" lea4es hi in a state of total innerconfusion an" "espair.

&3>. Uelig Albert Einstein @Mosco/ 1&-- ++ @Russian trans. fro the ;eran.

&+(0nce soe atheaticians calculate" the probabilit' of the eergence of life on earth. $t so happene" thataccor"ing to the la/s of the /orl" of nubers /e ha4e no right to eerge an" if /e "i" soeho/ eerge /e shoul"not ha4e sur4i4e") @$(vestia 1& Aug. #1 1&7*S. The probabilit' of the eergence of life on earth fro an acci"entaconnection of olecules is 1*#55 @. 9. Penelis The $nhabited 3niverse Mosco/ 1&7#S. The probabilit' of theeergence of 9A olecules is 1***3 @. $. >urasho4 . $. 6olo4ie4 (0n the Proble of (Appl'ing $nforation) froCheistr' to Ph'sics) Problems of Philosohy, - 1&+S8 &-.



3. The 0ntological Arguent

The ontological arguent @fro the ;ree ^geniti4e ^_Z the present tense participle for XJto be to e:ist is an arguent procee"ing fro the

i"ea of a perfect ,eing. This arguent /as firstforulate" b' Archbishop Ansel of Canterbur'@K11*&. The logic goes lie this8 $f /e ha4e aconception in our in"s of an allperfect ,eing thensuch a ,eing ust necessaril' e:ist for if $t ha" noin"ication of e:istence $t /oul" not be perfect. !econcei4e of ;o" as an allperfect ,eing an" so it

/oul" follo/ that <e shoul" ha4e also the Fualit' ofe:istence.

Rend 9escartes @K1-5* fille" out this arguent/ith the thought that it is ipossible to iagine the4er' i"ea of ;o" coing to be in an if ;o" "i" note:ist.&5 ;ottfrie" ?eibniG @K171- Loine" to this thesupposition that ;o" ust e:ist inasuch as theconcept of <i contains no inner contra"iction. Man'Russian theologians an" philosophers /ore" onaing sense of this arguent. Thus for e:aplePrince 6ergei Trubetso' @K1&*5 follo/ing thethoughts of la"iir 6olo4ie4 procee"ing fro theconcept of ;o" the Absolute un"erstoo" as (all

unite" being) accepte" the ontological arguent asthe basis of the Fuestion of ;o"’s e:istence.

&56ee 6ubsection + The Ps'chological Arguent.



+. The Ps'chological Arguent

@2ro the ;ree vwJthe soul spiritconsciousness. The ain thought in this arguent/as e:presse" b' ,lesse" Augustine @K+3* an"

"e4elope" b' 9escartes. $ts essence consists in thefollo/ing8 The concept of ;o" as an allperfecteternal ,eing is present in huan consciousnessan" such an i"ea coul" not ha4e coe froipressions of the outsi"e /orl" @as "eepl' "ifferingfro the /a' ;o" is iagine"&- nor as a result ofan’s purel' conteplati4e acti4it' his ps'cheI &7

conseFuentl' its source is ;o" <iself.

A siilar thought /as e:presse" earlier b' thefaous Roan orator Cicero @K+* ,.C. /ho /rote($f the truth of ;o"’s e:istence /ere not un"erstoo"an" accepte" in our souls then opinion alone on thiscoul" not be en"uring nor be confire" b' ancientties nor gro/ ol" /ith the ages an" passinggenerations. 2or /e see that all other in4ente" an"ept' opinions "isappear /ith the passing of tie.!ho no/ thins that the centaur or chiera e:ists%H

Tie rebues false opinions an" affirs naturaltruths.) & This arguent assues a particular significance in

conLunction /ith the historical arguent.

&-6ee Chap. 1 § 781 The aturalistic <'pothesis.

&76ee Chapt. 1 § 78# 3 The Aniistic <'pothesis an" the <'pothesis of 2euerbach.

&Cicero +n the 4ature of 'ods. Cite" fro @6ergie4 Posa" 1&1* 17-177.



5. The <istorical Arguent

Cicero refers to this arguent as the ost reliable8

!e consi"er it necessar' to sho/ that there is notribe so sa4age nor person /ho has lost his

a/areness of oral "ut' /hose soul /as notilluine" b' the thought of go"s. Man' thin ofthe go"s iproperl' but this usuall' happens "ueto oral corruption an" 4ice. All are nonethelesscon4ince" that there is a "i4ine po/er an"nature. 6uch an a/areness "oes not coe aboutfro a prior agreeent aongst people nor "o

people reeber the go"s onl' becausego4ernental la/ enforces itI but in this atterthe unaniit' of all peoples shoul" be respecte"as a la/ of nature.&&

This thought is lie/ise e:presse" b' the ancient;ree /riter historian an" philosopher Plutarch

@K1#*8 (Tra4el through e4er' countr'J'ou /ill fin"cities /ithout /alls /ithout /ritten language /ithoutgo4ernent /ithout palaces /ithout /ealth /ithoutone'. ,ut no one has e4er seen a cit' "epri4e" ofchurches an" go"s cities /here pra'ers /ere nota"e or oaths a"e in the nae of "i4initiesH.)1**

Trul' there is no instance in histor' of an atheistictribe. !hat e:plains this aaGing fact% All atheistich'potheses proposing "ifferent 4arieties of the socalle" (natural) origin of the i"ea of ;o" in huanconsciousness ha4e sho/n thesel4es to be&&$bi". 17-.

1**. >u"ria4tse4 Primary Foundations of Philosohy, 177.



ina"eFuate.1*1 $t reains onl' an" finall' to acceptthat this i"ea b' /hich all of anin" has li4e"throughout the histor' of its e:istence is not a fruitof the (earth) but rather has its source in ;o"<iself.

-. The Moral Arguent

This arguent has t/o fors "epen"ing upon theaccepte" preise. 0ne of the procee"s fro thefact that a sense of oralit' @(oral la/)1*# ispresent in anI the other procee"s fro the i"ea of

an’s oral an" spiritual perfection as the higheststri4ing of an' ortal being. The first for. $t is an un"oubte" fact that a oral

(la/) e:ists /hich coan"s us to "o goo" an"con"ens e4il through the 4oice of conscience. E4er'an is con4ince" of this through his o/n e:perience.

There are "ifferent points of 4ie/ as to /hat the

source of this la/ is the ains ones being thebiological, autonomous, social, and religious. The biological point of 4ie/ e:plains the

appearance of oral la/ in an as his stri4ing forpleasure cofort an" aterial success. <isa"Lustent to life is the onl' criteria for "iscerning

goo" an" e4il. E4er'thing that enables an to(succee" in life) in the best possible /a' is goo" an"oral /hile e4er'thing that pre4ents hi fro thisis to the contrar' ba". The 'earning itself for ;o" is1*16ee Chap. 1 § 7 The 0rigin of Religion.

1*#,' oral la/ is eant the Fualit' /ithin an of "iscerning goo" an" e4il the 4oice of conscience an" an inner"ean" for /hat is right /hich is e:presse" in the basic principle8 9o not "o to others /hat 'ou /oul" not lie "one to'ou.



e:plaine" as "reas about "elights. The fullness ofsocalle" happiness on earth is the onl' criteria fortruth beaut' an" righteousness. This point of 4ie/ is too priiti4e. $t ignores soe

ob4ious facts of real lifeJthat an is capable ofsacrificing his /ealth glor' pleasure an" e4en hislife for the sae of righteousness an" truthI that/ithin an' societ' b' far not e4er' act that bringsan pleasure or gain is consi"ere" oral but to thecontrar' are often consi"ere" ioralI that e4en inthe ost liberal societies /hich see to ha4e

reache" the liits of an’s oral (free"o) thei"ea of his oral "ignit' still persists consisting(strangel' enough) in personal so4ereignt' o4erlo/er instincts sensual egois an" cru"e habits.

>ant /as a proponent of the socalle" autonomoush'pothesis of oralit' accor"ing to /hich an as areasoning an" copletel' free being establishes hiso/n oral la/ for hiself. This la/ is in"epen"ent ofan' out/ar" circustances interests or goals. >antin this /a' asserts the in"epen"ence of personalconscience /hich forulates the generall' accepte"oral nors entirel' accor"ing to its o/n innercon4iction. >ant calls this oral principle b' /hich all

people shoul" be go4erne" the categoricalimerative. <e has t/o utuall' suppleentingforulas. The first is8 (Act onl' accor"ing to thata:i /hereb' 'ou can at the sae tie /ill that itshoul" becoe a uni4ersal la/.) The secon" is8 (Actin such a /a' that 'ou treat huanit' /hether in



'our o/n person or in the person of an' otheral/a's at the sae tie as an en" an" ne4er erel'as a eans to an en".)1*3

The i"ea of autonoous ethics naturall' procee"sfro >ant’s "eist outloo. ,ut in this also lies its/ea point. 2ro the recognition of ;o" as theCreator /oul" follo/ that all la/s @ph'sicalbiological ps'chological rational oral an"spiritual are gi4en b' ;o" an" not b' huan /ill. $nthis respect the' e:ist onl' inasuch as unificationof the (not of creation)JanJis ept /ith ;o".

Professor . 9. >u"r'a4tse4 of the Mosco/ Theological Aca"e' Lustifiabl' /rote (The truesource of oral la/ Lust as of all other la/s of ournature H is be'on" us in the highest nature to/hich /e are oblige" for our e:istenceI that is in;o". About the origin of oral la/ beingin"epen"ent of an speas ps'chologicale:perience /hich sho/s this la/ to ha4e e:iste" inus prior to an" in"epen"ent of an' "eterinationa"e b' our reason an" /ill to suon it as /ell asof the i"eal character of this la/ /hich isine:plicable gi4en the con"ition of huan nature.)1*+

Moral la/ al/a's turns out to be ieasurabl'

"eeper than those nors b' /hich an /oul" lie toregulate his life an" he "oes not ha4e the po/er tochange this la/ as uch as he /oul" lie to "o so.

1*3$anuel >ant 6or"s ol. $ Chap. 1 @Mosco/ 1&-5 #-* @Russian translation fro ;eran. Englishtranslation of citation fro >ant $anuel translated by %ames 6. Ellington C8DG, 'rounding for the 2etahysics of2orals, rd ed. IHac"et, 8JJK, L, M.

1*+>u"ria4tse4 Primary Foundations of Philosohy, +3++35.



E4en the ost har"ene" criinals /ho ha4e chosenanother la/ to go4ern their li4es often hear the4oice of their o/n conscience. The social point of 4ie/ coes fro the basic i"ea

that oral la/ is engen"ere" b' people’s social life.$t is "ictate" b' the interests of the "oinant societalgroups an" classes an" it appears an" changes inthe course of societ'’s historical "e4elopent. Thesource of oral la/ an" an’s conscience issociet'. This point of 4ie/ is nothing ore than a sort of

s'nthesis of the first t/o. $ts /ea points areob4ious.

2irst of all oral nors con"itione" b' socialfactors in no /a' settle the atter of a oral la/present in huan beings. The biological "eterinis/hich /e fin" in for e:aple anials an" insects/ho lea" a (social) /a' of life @elephants one'sbees ants etc. "oes not e:ist in huan societ'.

The free"o of /ill present in huan nature canpracticall' ne4er entirel' (fit) into an' socialstructure. $t is al/a's free to "o such oral @orioral "ee"s as /oul" o4erstep the noral la/fulboun"s of societ'.

There are 4er' an' e:aples of people in theost "i4erse ci4iliGations cultures classes an"societies ha4ing one an" the sae oral outloo as/ell as of people li4ing in the sae societ' ha4ing"i4erse orals. Pangs of conscience thesel4es



usuall' spring fro oti4es of a purel' personalnature.

2eo"or 9ostoe4s' portra'e" this beautifull' in hisno4el &rime and Punishment . The stu"entRasolnio4 ur"ere" the ol" pa/nbroer an" hersister. <e ur"ere" her out of the i"ea that it is (nota crie) to ill a (consupti4e ean stupi" ol"hag) an" that (the ol" la"' is ba") an" that /iththat (ol" la"'’s one' /hich /ill onl' en" up in aonaster') one coul" "o (a hun"re" a thousan"goo" "ee"s.) !hat /as the result of this

(apoleonic) plan /hich is (not a crie%) To Rasolnio4’s treen"ous perple:it' an" horror

contrar' to all his ost s'steatic an" (reasonable)suppositions Lustif'ing an" e4en coen"ing theur"er of this (ol" hag) /ho is no ore than (lice orcocroaches H @an" not e4en /orth those) hesu""enl' felt a cruel pain in his soulJnot at allbecause he felt he ha" coitte" a crie againstsociet' the la/ etc. an" not because he felt sorr'for the ol" la"'. There /as nothing lie this in hi.<e hiself coul" not un"erstan" /here this terribleinner punishent /as coing fro or /h'.

&rime and Punishment is rearable for its po/er

an" clarit' in illustrating that there is a "ifferentnature to oral la/ /hich e4er' person in an'societ' e:periences as acting /ithin hiself to4ar'ing "egrees an" after coitting "ifferent(cries.)



6econ"l' self anal'sis or as the <ol' 2athers callit (attenti4eness to oneself) opens a /hole /orl" toa person /ithin his heart /here trul' the ("e4il /ars/ith ;o") @9ostoe4s'. $t re4eals the /orl" of truthan" e4il an" re4eals to his gaGe the true la/s of thelife of the soul. ,efore this all huan co"es of la/oral nors ethics an" rules of beha4ior are noore than the /ea e4en seriousl' "istorte"reflection of the Truth hi""en in the "epths of thehuan heart. The social sphere onl' calls forthrecognition in a person an" stiulates the

develoment of oral la/ present /ithin hi atties e:pressing itself later in oral nors co"esetc. 6ocietal life is onl' the ("eiurge) of particularoral nors an" not the creator of the oral senseitself or of the conscience itself. 2or e:aple thegift of speechJsociet' is onl' the con"itionnecessar' to "e4elop this inherent abilit' in an butis not the creator of it. The gift of speech "oes not"e4elop in one's e4en /hen the' "/ell aonghuans.

!hat is the &hristian view on the origin of oralla/ in an% $t procee"s fro the ,iblical teaching onan as the iage of ;o" @;en 18#7 /hose ro'al

agnitu"e @The 9ingdom of 'od is within you ?178#1S unfol"s in an (accor"ing to the strength ofhis life) @6aint $saac the 6'rian. Moral la/ in thisconte:t is one of the e:pressions of that fullness of;o"lie gifts an" Fualities /ith /hich an /asbesto/e" fro the beginning of creation. Moral la/



is a sort of guar"ian of an’s purit' an" holiness.(Conscience is the 4oice of ;o")Ja beautifule:pression of the Christian teaching on the source oforal la/ in an. The secon" for of oral arguent /as propose"

b' >ant an" suppleente" b' Professor . 9.>u"ria4tse4.

>ant calle" his reasoning the ostulate of racticalreason. This faithfull' represents the character of thegi4en arguent the essence of /hich consists in thefollo/ing8

The en" goal to /hich rational an" oral beingsust stri4e is the highest goo" or as >u"ria4ste4puts it absolute perfection. $ts ain Fualities areno/le"ge of Truth realiGation of total 4irtuousness@holiness an" the acFuisition of happiness. Thesethree eleents encopass all the stri4ings of an asa rational oral an" percepti4e being. Dust thesae it is ob4iousl' ipossible for an to acFuireabsolute perfection on the earth. Thus the FuestionarisesJis this stri4ing for perfection onl' the general"eception of our nature or "oes it ha4e a realisticall'e:isting i"eal%

$f the forer /ere true then (all of an’s acti4ities

/oul" be a pitiful tragiccoic chasing of sha"o/s a'earning for soething that "oes not reall' e:ist.)1*5

Trul' if the totalit' of no/le"ge 4irtue an"happiness are onl' the illusions of our consciousnessan" not a realisticall' e:isting i"eal then not onl'

1*5>u"ria4ste4 1&+1&5.



"oes our stri4ing for it becoe senseless but e4enhuan life itself loses all eaning. To escape suchan unnatural illogicalit' in un"erstan"ing our nature/e can onl' recogniGe the e:istence of ;o" as thehighest goo" in /hich an attains the final goal ofall his 'earnings.

0n the other han" the fact that the "egree of4irtue in people’s li4es "oes not al/a's correspon" totheir "egree of happiness reFuires the postulation of;o"’s e:istence as an onipotent oniscient an"

Lust ,eing !ho /ants to an" can restore such

eFuilibriu for all people in the future eternal life.(ature) /rites >ant

Cannot establish an agreeent bet/een 4irtuean" happiness. This forces us to accept thee:istence of a cause separate fro nature an"in"epen"ent of it. This cause ust possess not

onl' a po/er an" ight but also reasonI it ustbe a po/er /hich is higher than nature b' itsight /ill an" in". 6uch a ,eing can onl' be;o". <e both "esires to an" can restore an"confir the unit' bet/een 4irtue an"happiness.1*-

Man’s inera"icable inner nee" for constant spiritualan" oral perfection forces us out of the saenecessit' to postulate the iortalit' of the huansoul as /ell.

1*-Citation fro $. M. An"ree4 +rthodo &hristian Aologetics @e/ or 1&-5 +*.



7. ReligiousE:periential Arguent

2irst a sall "igression.

$n 17&* a eteorite fell near a to/n in south/est2rance. The a'or "rafte" a protocol about this

e4ent /hich /as signe" b' 3** e'e/itnessesan" sent it to the Paris Aca"e'. 9o 'ou thinthat the scholars of the Aca"e' thane" thefor this ai"e to science% othing of the in". TheParis Aca"e' not onl' copose" a length'treatise (0n the Absur"it' of Rocs 2alling frothe 6') but e4en enacte" a special resolutionon the subLect. Man' useus thre/ eteoritesout of their collections in or"er not to (ae alaughing stoc of the useu.) 0ne of thescholars 9e ?uc announce" that (E4en if such aroc falls at ' feet an" $ a force" to a"it that$ ha" seen it $ /ill a"" that $ cannot belie4e it.)

Another scholar ;o"in a""e" that ($t is better to"en' such facts than to lo/er oneself to atteptsat e:plaining the.)

!hat is the proble% !h' "i" respecte"scholars proclai /ar on eteorites% Accor"ingto the beliefs of ignorant people the ?or" ;o"sen"s rocs fro the hea4ens. (6ince there is no

;o" then there can be no rocs fro thehea4ens) the Parisian scholars resol4e".

o it is not a siple atter to ae peoplebelie4e in ne/ facts that "o not fit into theestablishe" s'ste of con4ictionsH.



$f /e loo carefull' at the histor' of science itbecoes clear that it is the histor' of a struggle/ith the /orship of the ob4ious /hich has al/a'sbeen presente" in the nae of e4er'"a' coonsense. ,ut after all socalle" coon sense isnothing other than centuries of people’s collecte"an" generaliGe" e4er'"a' e:perience. $t /oul"see senseless to go against it for it an" it aloneis the sole criterion of truth. 0nl' /ith great"ifficult' "o people begin to un"erstan" that theire4er'"a' e:perience is in no /a' absolute that it

encopasses onl' soe superficial si"es ofe4ents an" phenoena that plain coon senseis liite" an" that there are an' irrefutablefacts /hich "o not fit into /hat /oul" see to beunshaable selfe4i"ent truth.1*7

Religion as a li4ing personal connection bet/een

an an" ;o" accor"ing to the /or"s of the <ol'2athers is the (science of sciences.) $t is this first ofall because of its uniFue iportance for an an"also because of its correspon"ence to science /hichis base" upon e:perience an" is pro4en b' thesae. (;enerall' speaing /hen scientificconclusions "epart fro the facts preference is

gi4en to the facts @on the con"ition that facts repeatthesel4es o4er an" o4er again.)1*

The e:istence of ;o" is a fact pro4en (o4er an"o4er) an' countless ties. People of 4arious

1*7. >liacho (6cience Percei4es the !orl") Science and *eligion 1 @1&-78 7#.

1*$bi".



historical eras fro "eep antiFuit' to our o/n ties"ifferent races nationalities languages culturesan" e"ucational le4els often no/ing absolutel'nothing about each other testif' /ith astoun"ingunaniit' to a real uninterrupte" an" "eeppersonal e:perience of ;o"Jspecificall' thee:perience of ;o" an" not Lust (soethingsupernatural) or 'stical.

$n science facts turn a theoretical guess intogenerall' accepte" truth. $t is enough for a fe/scientists /ith the ai"e of instruents to see traces

of eleentar' particles or a ne/ gala:' fore4er'one to accept their e:istence /ithout an'"oubt. 0n /hat groun"s can /e "en' thee:perience of huge nubers of scientists /ho aregiants in their fiel"s /ho testif' to a "irect @NJan"not through instruents or as traces onphotographsJ4ision of ;o"% !hich scientists%6aintl' ascetics /ho /ore" iracles foresa/ thefuture en"ure" e:ile for their /or"s of faith an"truth /ho bore tortures an" ocer' she" theirbloo" an" ga4e their o/n li4es for theirun/a4ering confession of ;o" an" Christ /ho/here not e4en in their thoughts capable of

"ecei4ing or chasing after huan glor'.!here are the groun"s for refuting this fact%Perhaps 6aints Peter an" Paul 6aint Dustin thePhilosopher 6aint Paul the 6iple 6aint Macariusthe ;reat 6aint Dohn 9aascene 6aint Cleent ofRoe an" 6aint $saac the 6'rian 6aint Dohn the



Russian an" 6aint 6a44a of 6erbia 6aint 6ergius ofRa"oneGh an" 6aint 6eraphi of 6aro4 6aint$gnatius ,rianchanino4 an" 6aint Abrose of 0ptina9ostoe4s' an" Pascal Men"el an" Men"elee4Jit isipossible to nae all of those /ho the /hole/orl" no/sJperhaps the' onl' belie4e" in ;o" (outof tra"ition) or /ere "reaers an" ol"fashione"%

<o/ can /e 4ie/ a fact so gran"iose in the histor'of anin"% Perhaps it is necessar' to thin about itor perhaps (it is better to "en' such facts than tolo/er oneself to attepts at e:plaining the%) (o

it is not a siple atter to ae people belie4e inne/ facts that "o not fit into the establishe" s'steof con4ictions) /hich furtherore reFuire spiritual/or on oneself.

$s it reall' possible to "en' ;o" onl' becausee4er'"a' e:perience "oes not gi4e <i to us% ,ut/e no/ that (e4er'"a' e:perience is in no /a'absolute that it encopasses onl' soe superficialsi"es of e4ents an" phenoena that plain coonsense is liite" an" that there are an' irrefutablefacts /hich "o not fit into /hat /oul" see to beunshaable selfe4i"ent truth.) E4er'"a' e:periencegi4es us alost none of the things o"ern scientists

tal about but /e belie4e their e:perienceI /ebelie4e the /ithout e4en no/ing the or ha4ingthe reotest possibilit' of testing the larger part oftheir assuptions an" conclusion. 0n /hat groun"s"o /e "isbelie4e the innuerabl' greater Fuantit' of



religious e:periences the testion' of people /hoare pure as cr'stal% The e:perience of these e:perts in the (science of

sciences) "oes not spea of unsubstantiate" faithnor of opinion nor of an accepte" h'pothesis nore4en siple tra"ition but of the fact of theirno/le"ge of ;o". Dustifie" are the /or"s of 6ergei ,ulgao48

The ain e:perience of religionJa eeting /ith;o"Jpossesses @at least in its highest pointssuch a 4ictorious po/er an" fier' con4iction that

it lea4es an' other ob4iousness far behin". $t canbe forgotten or lost but not "enie". The /holehistor' of anin" /ith respect to its religiousselfa/areness becoes soe in" of perfectl'unsol4able puGGle an" aes no sense if /e "onot a"it that anin" relies upon li4ing

religious e:perienceI that is if /e "o not acceptthat all peoples ha4e soeho/ seen an" no/ntheir "i4inities an" ne/ about the /ithout an'(catechis.) $n the prophets of $srael /econtinuall' eet /ith the /or"s (An" the ?or"sai" unto e.) <a4e /e e4er thought about these/or"s% <a4e /e e4er trie" to un"erstan" the

ho/e4er far reo4e" the' a' be fro our o/nreligious e:perience% (An" the ?or" sai" untoeN) !hat is thisJcoul" it reall' ha4e beenhallucinations self"eception charlatanis aliterar' practice orH% ,ut if it is true H if it istrue /hat is /ritten in these boos8 ;o" spoe



an" an listene" an" listene".H;o" of course/as not hear" /ith ph'sical organs of hearingbut /ith the heart /ith all their being an" the/or" of ;o" soun"e" lou"er than all the thun"erin the /orl" ore con4incing an" certain than allof their reasoning.1*& An" (if people of faith beganto tell about thesel4es about /hat the' ha4eseen an" learne" /ith final certaint' then a/hole ountain /oul" for un"er /hich theoun" of septical rationalis /oul" be burie"an" hi""en fro sight.)11*

>no/le"ge of ;o" is an e:act science an" not achaos of 'stical ecstasies an" unhealth'e:ultations cause" b' inflae" ner4es. >no/le"ge of;o" has its o/n s'stes con"itions an" criteria.<o/ can /e attain the no/le"ge of ;o"% $t begins/ith a selfless search for the truth for the eaning

of life an" oral purit' an" b' forcing oneselfto/ar"s goo"ness. !ithout such a beginning the(e:perient) of no/ing ;o" cannot be successful.

These con"itions are e:presse" in the ;ospels briefl'an" clearl'8 #lessed are the ure in heart, for theyshall see 'od @Mt 58.111

1*&6ergei ,ulgao4 3nwaning !ight @6ergie4 Posa" 1&17 1#.

11*$bi". 1+.

1112or ore "etail on this see Chap.1 § 785 A Positi4e ie/ of the 0rigin of Religion.



&hater

*eligion

and Human Activity

an is a great 'ster' forH an. <is thought isboun"less his creati4it' en"less his heart is

capable of encopassing the /hole /orl" an" ;o"<iself. There is no other being lie hi on theearth. This all aaGes us an" inspires the natural"esire to un"erstan" an’s nature the eaning ofhis e:istence the rational goal of his ieasurablecreati4e acti4it' an" the origins of all the an' an""i4erse po/ers an" capabilities hi""en /ithin hi.

M

The "irections of an’s acti4it' are ultifacete".

6oe are con"itione" b' his intellectual curiosit'/hich cra4es no/le"ge of e4er'thing aroun" hi@scienceI others b' the nee" to e:ist in the natural/orl" @societal, technological, and economicactivity I the thir" b' a sense of beaut' the "esireto ebo"' it in their li4es an" acti4ities @art I afourth b' the unconFuerable "esire to un"erstan"

the eaning an" ai of their li4es the life of the/orl" to coe to no/ the truth @religion,hilosohy . ,ut the foun"ation an" source of all ofan’s life acti4it' "eterining its "irectioncharacter an" content are an’s spiritual an"oral state /hich is fore" b' his free"o b' the



choice he anifests before the face of goo" an"e4il an" before the irror of his conscience. 2orthe spirit creates fors for itself.

?et us tae a loo an" the "ifferent in"s of huanacti4it'.

§ 1. 6cience

1. 6cience or Religion%

!hen the faous 2rench astronoeratheatician an" ph'sicist ?aplace @K1#7presente" his fi4e4olue /or &elestial 2echanicsabout the origin an" "esign of the Bni4erse theEperor acFuainte" hiself /ith the te:t an" note"/ith perple:it' ($ "o not fin" an' ention of aCreator here.) ?aplace e"ucate" in the spirit of socalle" (free thining) ans/ere" prou"l' (6ir $ ha4eno nee" for that h'pothesis.) @After e4er' political

uphea4al ?aplace /as able to change his 4ie/s /ithe:traor"inar' ease to confor to the currenti"eolog' of /hoe4er /as in po/er. This is ho/ achil" of the Age of Enlightenent e:presse" hisrelationship to the i"ea of ;o"Jan age /hich ha4ing(forgotten) about the faith of the ;alileosCopernicuses >eplers an" Pascals openl' "eclare"

/ar against Christianit' un"er the banner of science.,ut "o religion an" science reall' refute each other% This Fuestion arose onl' recentl' in the histor' of

anin". Religion an" science al/a's coe:iste" an"flourishe" si"eb'si"e /ithout the slightestantagonis. 6cientists an" belie4ers /ere often



foun" to be one an" the sae. Atheist scientists/ere a rare e:ception but e4en the' "i" not insistthat their scientific "ata rove the none:istence of;o". 0nl' in the eighteenth centur' especiall' /hena series of 2rench philosophers an" social acti4istscalle" Enc'clope"ists propagate" a slogan about theconflict bet/een science an" religion "i" this i"eagra"uall' begin to tae o4er Europe an" later e4enRussia /here after 1&17 it /as institute" as anofficial tenet of state i"eolog'. Religion /as "eclare"an antiscientific /orl"4ie/.

$n or"er to see a true picture of the utualrelationship of science an" religion it is necessar' totae a loo at /hat foun"ations science stan"s upon/hat principles "eterine its "e4elopent an" /hatit reall' can sa' about ;o".

#. An Bn"erstan"ing of 6cience

$n the 6o4ietS Encycloedia of Philosohy scienceis "efine" as follo/s8

6cience H is the s'ste of fostering no/le"ge/hich is attaine" through correspon"ing etho"sof inFuir' e:presse" in precise concepts thetruth of /hich is teste" an" pro4en b' practice in

societ'. 6cience is a s'ste of un"erstan"ingphenoena an" la/s in the /orl" aroun" us orpeople’s spiritual acti4it' pro4i"ing opportunit'to foresee an" transfor actualit' in the interestof societ'I the historicall' accepte" for ofhuan acti4it' (spirituall' pro"uce") ha4ing as



its content an" result a purposeful collection offacts elaborate" h'potheses an" theories /iththe la/s the' are base" uponI e:ercises an"etho"s of research. The concept of (science) is use" to "escribe the

process of enlarging upon scientific no/le"geas /ell as all s'stes of pro4en practicalno/le"ge /hich are consi"ere" to be obLecti4etruth an" to point out "ifferent areas of scientificno/le"ge an" "ifferent sciences. Mo"ernscience is a cople: totalit' of "ifferent branches

of science.11#

$n a general classification science is usuall' "i4i"e"into the natural @natural science an" har" sciencesan" the huanitarian. $n the first categor' areph'sics cheistr' biolog' astrono' atheaticsan" others. $n the secon" categor' are philosophical

an" social sciences. This "i4ision of sciences is aniportant aspect in a correct un"erstan"ing of theproble of (science an" religion) in that its ainFuestion is /hether or not religion is refute" b' thenatural sciences an" not b' science as a /holeI forb' "efinition science is the entire cople: of huanno/le"ge inclu"ing religious philosoph' an"

religion itself.?et us "irect our attention to the basic sciences.

11#Entr' for (science) Encycloedia of Philosohy @Mosco/ 1&-+ ol. 3.



3. Postulates of 6cience

$n science @natural sciences Lust as in religionthere are these ob4ious con"itionsJ("ogas)J/hich are not pro4e" @an" are not pro4able but are

accepte" as starting points inasuch as the' arenecessar' for constructing the /hole s'ste ofno/le"ge. 6uch con"itions are calle" postulates ora:ios. atural science bases itself to a salleasure on the follo/ing t/o ain positions8 first ofall the acceptance of the realit' of the /orl"’se:istenceI an" secon" of the regularit' of its "esign

an" the possibilit' to ha4e no/le"ge of it.?et us loo at these postulates.1 6trange as it soun"s the con4iction that the

/orl" e:ists obLecti4el'Jthat is in"epen"entl' ofan’s a/areness is actuall' a "irect anifestob4iousness rather than pro4en truth8 ore a atterof faith than of no/le"ge. The faous philosopher,ertran" Russell @K1&7* note" cle4erl' on thissubLect ($ "o not thin that $ a sleeping right no/an" ha4ing a "rea but $ cannot pro4e it.)113

Einstein @K1&55 in turn "eclares (,elief in thee:istence of the e:ternal /orl" in"epen"entl' of anaccepte" subLect is the foun"ation of all natural

sciences.)11+ These Fuotes b' faous scientists /ellillustrate the concept of the scientific realit' of thee:ternal /orl"Jit is the subLect of faith or "oga @toe:press it in theological ters but not no/le"ge.

113,ertran" Russell Human 9nowledge @Mosco/ 1&57 #*+ @Russian translation fro ;eran.

11+Albert Einstein &ollection of Scientific 6or"s @Mosco/ 1&-7 +813- @Russian translation fro English.



# The secon" postulate of scienceJa belief in the/is"o an" regularit' of the /orl"’s "esign an" thepossibilit' to ha4e no/le"ge of itJis the ain"ri4ing po/er of all scientific research. ,ut e4en it is

Lust as uch the subLect of faith @"oga for scienceas the first postulate. Authoritati4e scientists spea ofthis /ith the sae certaint'. The scholar ?. C. ,erg@K1&5* /rote (The ain postulate /ith /hich thenatural scientist approaches his un"erstan"ing ofnature is that there is sense in nature that it ispossible to ae sense of it an" un"erstan" that

there is a sort of pre"eterination of haron'bet/een the la/s of thought an" no/le"ge on onehan" an" the "esign of nature on the other. !ithoutthis Fuiet allo/ance no natural sciences are possible.Perhaps this postulate is not certain @Lust as perhapsEucli"’s postulate about parallel lines is not certainbut it is practicall' necessar'.)115 Einstein affire"the sae8 (!ithout the belief that it is possible toencopass realit' /ith our theoretical constructions/ithout faith in the inner haron' of our /orl" therecoul" be no science. This faith is an" al/a's /ill bethe ain oti4e of an' scientific creati4it'.)11- Thefather of c'bernetics orbert !iener @K1&-+ /rote

(!ithout faith that nature is subLect to la/s there canbe no science. $t is ipossible to pro4e that nature issubLect to la/s for /e all no/ that in a oent the/orl" can reseble the gae of croFuet in Alice in

115?e4 6eono4ich ,erg The Theory of Evolution @Petrogra" 1&## -7-.

11-Einstein &ollection 15+.



6onderland.)117 The /ellno/n Aerican ph'sicistCharles To/nes @K1&## /rote (A scientist shoul" bepenetrate" earl' on /ith the con4iction that there isor"er in the uni4erse an" that huan reason iscapable of un"erstan"ing this or"er. $t /oul" besenseless e4en to attept to un"erstan" a "isor"ere"or incoprehensible /orl".)11

,ut e4en if these postulates are true @an" it ishar"l' possible to "oubt that the' are then a 4er'iportant Fuestion reains. $f that Fuestion is leftunsol4e" the 4er' positing of the proble of

(science an" religion) loses all eaning. This is aFuestion of the reliabilit' of scientific no/le"geitself. ,ut first a brief note about its etho"s.

+. Metho"s of 6cience

The ain etho"s of natural science areobser4ation e:perient easureent an"

guessing @h'pothesis theor'. Bsing these as agui"e /e can e:actl' separate the real of naturalsciences fro all other reals of an’s creati4eacti4it'Jhuanitarian sciences art usic etc.

Thus scientific no/le"ge is onl' a sall part ofhuan no/le"ge as a /hole.

5. 0n the Reliabilit' of 6cientific >no/le"ge This Fuestion is so "elicate an" its ans/er so

strongl' touches upon the 4er' essence of science

117orbert !einer &ybernetics and Society @Mosco/ 1&5 1&5 @Russian translation fro English.

11Charles To/nes (The ,len"ing of 6cience an" Religion) !iteraturnaya 'a(eta 3+ @1&-7.



that it is better to present the /or"s of the orecopetent scientists of our centur' on it.

?e4 ,erg8

$n science e4er'thing that enables its

"e4elopent is truthI an" e4er'thing thatpre4ents its "e4elopent is false. $n thisrelationship /hat is (true) is analogous to /hatis (e:pe"ient).H Thus truth in science ise4er'thing that is e:pe"ient /hich is Lustifie"an" confire" b' e:perience an" capable ofser4ing the further progress of science. $n

science the Fuestion of truth is sol4e" b'practice. The Ptoleaic theor' at one tie enable"

progress in no/le"ge an" /as true but /hen itcease" to ser4e that ai Copernicus propose" ane/ theor' of the creation of the /orl" accor"ing

to /hich the 6un /as fi:e" an" the earthre4ol4es. ,ut no/ /e no/ that e4en this 4ie/"oes not correspon" to the truth for not onl'"oes the Earth re4ol4e but so "oes the 6un.

There is a con"itional nature e4en fiction ine4er' theor'. The correctness of this concept oftruth inasuch as it touches theor' is unliel'

to be "ispute" b' an'one in our ties. ,ut thela/s of nature in this respect are in the saesituation8 e4er' la/ is con"itional an" hol"s aslong as it is useful. e/ton’s la/s seee"unshaeable but no/ the' are recogniGe" as noore than no/n appro:iations to the truth.



Einstein’s theor' of relati4it' has o4erturne" notonl' all of e/ton’s echanics but all of classicalechanics.H

Bsefulness is the criteria for acceptabilit' an"therefore for truth as /ell. There is no other /a'to "iscern truth gi4en to an.H Truth is usefulfiction an" "eparture fro it is harful.H Thusha4e /e "efine" truth fro the point of 4ie/ ofscience.11&

Albert Einstein8

$n our stri4ing to un"erstan" realit' /e are lie aan /ho /ants to un"erstan" the echanis ofa close" /atch. <e sees the nubers an" theo4ing ars he e4en hears the ticing but he"oes not ha4e the eans to open it. $f he is cle4erhe can "ra/ a picture of a echanis /hich/oul" correspon" to all his obser4ations but he

can ne4er be copletel' sure that his "ra/ing isthe onl' one that coul" e:plain his obser4ations.<e /ill ne4er be able to copare his picture /iththe actual echanis an" he cannot e4eniagine the opportunit' or sense of such acoparison.1#*

The great Aerican ph'sicist Richar" 2e'nan@K1&&18

This is /h' science is unreliable. As soon as 'ousa' soething fro the real of e:perience

11&?e4 ,erg Science, $ts &ontent, 2eaning, and &lassification @Petrogra" 1&## 1#3.

1#*A. Einstein ?eopol" $nfel" Evolution of Physics @Mosco/ 1&-- 3* @Russian translation fro English.



soething /ith /hich 'ou ha4e not a"e "irectcontact 'ou ie"iatel' lose 'our certaint'. ,ut/e ust "efinitel' spea of those reals /hich/e ha4e ne4er seen other/ise there /ill be nopoint to science.H Therefore if /e /ant soein" of use out of science /e ust constructguesses. 6o that science "oes not becoe onl'siple protocols of con"ucte" e:perients /eust a"4ance la/s that reach into unno/nreals. There is nothing /rong /ith thisJonl'that science turns out to be unreliable because of

itI an" if 'ou thin that science is reliable 'ou areistaen.1#1

The h'pothetical nature of scientific no/le"ge isparticularl' apparent in the icroscopic /orl". 0neof the creators of Fuantu echanics !erner<eisenberg @K1&7- /rote in this regar"8

The acti4it' of the icroscopic /orl" ust beobser4e" using highl' perfecte" e:perientaltechnolog'. <o/e4er it is then no longer thesubLect of our "irect sense perception. Thenatural scientist ust reLect the thought of a"irect connection /ith basic concepts upon /hichhe constructs his science /ith the /orl" of senseperceptions.H 0ur coplicate" e:perientsrepresent nature not in an" of itself but change"an" transfore" un"er the influence of ouracti4ities in the process of research.H Thus /e

1#1 Richar" 2e'nan The &haracter of Physical !aw @Mosco/ 1&- 777 @Russian translation fro English.



siilarl' run up against the insurountable liitsof huan no/le"ge.1##

Robert 0ppenheier @K1&-78

$ ha" the opportunit' to consult /ith fort'

theoretical ph'sicists.H 9espite their "ifferencesof opinion ' colleagues support at least onecon4iction. All a"it that /e "o not un"erstan"the nature of atter the la/s /hich go4ern it orthe language b' /hich it can be "escribe".1#3

Mo"ern 6o4iet philosophers ha4e e:presse" their

coplete agreeent /ith these 4ie/s. $n thecollecti4e /ors !ogic of Scientific *esearch,copile" un"er the "irection of the "irector of the$nstitute of Philosoph' P. . >opnin @K1&71 /e rea"8

The i"eal of scientific no/le"ge has al/a's beenpresente" /ith "ean"s for strict "eterination

certaint' an" e:hausti4e clarit'. E4en soalthough scientific no/le"ge has stri4en for thisi"eal throughout all ages it has ne4er achie4e" it.$t has al/a's been that e4en in the ost austerescientific constructs there /ere al/a's eleentsthe substantiation an" strictness of /hich /ere inoutrageous contra"iction /ith the i"eal. !hat is

especiall' /orth' of note is that often the "eepestan" ost fun"aental principles of the gi4enscientific construction fall into this categor'. The

1##!erner <eisenberg Philosohical Problems of Atomic Physics @Mosco/ 1&53 -+-- @Russian translation fro;eran.

1#3Robert 0ppenheier (0n the ecessit' of E:perients /ith <igh Energ' Particles) Technology and Nouth +@1&-581*.



presence of such eleents /as usuall' accepte"as sipl' the result of iperfect no/le"ge"uring the gi4en perio" in tie. Correspon"ing tosuch opinions in the histor' of science energeticattepts ha4e been a"eJan" still are a"eJto reo4e such eleents fro science. ,ut theseattepts ha4e ne4er been successful. At thepresent oent /e can consi"er theincongruence of no/le"ge to the i"eal ofabsolute strictness as pro4en. $n conclusion onthe ipossibilit' of copletel' purging e4en

fro the strictest scienceJatheaticsJ(la:)con"itions8 after a long stubborn fight(logicians) ha" to be brought in.H

All this testifies not onl' to the fact that an's'ste of huan no/le"ge inclu"es eleents/hich cannot be substantiate" b' theoreticaleans at all but also to the fact that no scientifics'ste can e:ist /ithout such eleents.1#+

6iilar "eclarations fro scientists an" thinersbecoe e4en ore un"erstan"able after a generalloo at the nature of the "e4elopent of scientificno/le"ge. $t is all "i4i"e" into t/o uneFual parts8the firstJactual no/le"ge @strictl' teste" facts

scientific apparatus being of an insignificantaount an" secon"Jlac" of no/le"ge /hichoccupies alost the entire spectru of science@theor' h'pothesis o"els an" (guesses) in the/or"s of R. 2e'nan. The ost curious thing here is

1#+Pa4el asilie4ich >opnin e". The !ogic of Scientific *esearch @Mosco/ 1&-58 #3*#31.



that accor"ing to the easure of gro/th of the firstpart @no/le"ge the aount of the secon" @lac" ofno/le"ge gro/s significantl' ore intensi4el'because the resolution of each proble as a rulegenerates a /hole circle of ne/ probles. @;. aansai" for this reason that (2e/ people no/ ho/ uch/e nee" to no/ in or"er to no/ ho/ little /eno/H)

$t is for this reasonJthat the ain o4ing part ofscience is ne4er "efiniti4e an" trueJthat 2e'nanspoe of its unreliabilit'. The Polish scientist

6tanisla/ ?e calle" this part of science a 'th8?ie e4er' science c'bernetics creates its o/n'tholog'. (The 'tholog' of science)Jthissoun"s lie a contra"iction in ters.e4ertheless e4er' science e4en the oste:act progresses not onl' thans to ne/ theories

an" facts but also to the conLectures an" hopesof scientists. Progress Lustifies onl' a part ofthe. The rest turn out to be illusions an"therefore 'thological.1#5

The o"ern Russian scientist asil' alio4conclu"es outright that8

The gro/th of science is not so uch thecollection of no/le"ge as it is the ceaselesso4erestiation of /hat has been collecte"Jthecreation of ne/ h'potheses that refute the forerones. ,ut then scientific progress is nothing

1#56tanisla4 ?e The Sum of Technology @Mosco/ 1&-8 1#7.



other than a s'steatic process of "estro'ing thepre4ious lac of no/le"ge. E4er' step of the/a' ol" ignorance is "estro'e" b' theconstruction of ne/er stronger ignorance /hichin its turn becoes har"er an" har"er to "estro'/ith tie.H

o/ the Fuestion in4oluntaril' arises8 Coul" thefall of certain cultures lie the Eg'ptian an" the"egra"ation of once 4er' forceful streas ofthought for e:aple ancient $n"ian ha4eoccurre" because the' reache" a le4el of

ignorance /hich /oul" no longer subit to"estruction% !ho no/s ho/ stubborn the forceof ignorance /ill turn out to be in Europeanno/le"ge%1#-

The con"itional nature of scientific no/le"gebecoes e4en ore ob4ious /hen /e loo at the

scientific criteria of truth.-. 0n Criteria in 6cience

,ecause the e"ifice of science is constructe" notonl' upon the foun"ation of obser4ation e:perientan" easureent but also on h'potheses an"theories a serious Fuestion arises about the criteria

of the latter’s 4eracit'. 2acts b' thesel4es "o notsa' 4er' uch to the researcher until he fin"s soeregularit' coon to the allI until he (connects)the b' one coon theor'. $n the final anal'sisan' un"erstan"ing of soe group of phenoena

1#-asil' asilie4ich alio4 (!hat $s Truth%) Science and !ife 1 @1&78 +&.



e4en ore so an un"erstan"ing of the /orl" as a/hole is nothing ore than a theor' uphel" b' alarge or sall group of scientists. ,ut is it possible topro4e the truth of a theor'% As it happens there areno uncon"itional criteria that coul" ae it possibleto finall' "eterine /hether or not the gi4en theor'@picture of obLecti4e realit' actuall' applies. The ost iportant an" reliable criteria is al/a's

consi"ere" to be that of practice. ,ut e4en this oftenturns out to be copletel' ina"eFuate. The faous philosopher an" ph'sicist Phillip 2ran

@K1&-- cle4erl' note" in this regar" (6cienceresebles a "etecti4e stor'. All the facts confir aspecific h'pothesis but the correct h'pothesis turnsout to be a copletel' "ifferent one.)1#7

$t is particularl' "ifficult to resol4e the gi4enFuestion /hen se4eral theories at once e:plain thegi4en phenoenon eFuall' /ell. (aturall') /ritesone responsible author (epirical criteria "o not/or here because /e ust choose one of a seriesof h'potheses /hich are eFui4alent to each other intheir atch /ith epirical realit'I other/ise there/oul" be no "ifficult' in choosing. Thus the nee" forsecon"ar' criteria arises.)1#

These secon"ar' or suppleentar' criteria arean' an" the' are all e4en ore con"itional thanepirical criteria.

!e /ill nae se4eral of the b' /a' of illustration.

1#7Philipp 2ran The Philosohy of Science @Mosco/ 1&-* 7-.

1#Elena Ara"ie4na Machur (The Proble of the Criteria of 6iplicit' of 6cientific Theories) >uestions oPhilosohy, & @1&--8 15&.



1. Criteria of econo' an" siplicit' @$saace/ton Ernst Mach. Theor' is that truth /hich issiple to /or /ith eas' to un"erstan" an" sa4estie.

#. Criteria of beaut' @<enri Poincard Paul 9irac. The beaut' of the atheatical echanis l'ing inthe foun"ation of ph'sical theor' testifies to itscorrectness.

3. Criteria of coon sense.+. Criteria of (a"ness)Jthat is lac of

correspon"ence /ith coon sense. ;usta4 aan

/rites about this8 (!hat is coon sense% $t is theebo"ient of the e:perience an" preLu"ice of itso/n ties. $t is an unreliable a"4isor in thoseinstances /here /e are face" /ith a copletel' ne/situation. An' sufficientl' serious scientific "isco4er'beginning /ith the "isco4er' of the Earth’sroun"ness contra"icte" the coon sense of theties.1#&

5. Criteria of pre"ictabilit'Jthe capabilit' of thetheor' to foretell ne/ facts an" phenoena.<o/e4er as a rule all theories ha4e this capabilit'.

An" so on an" so forth.All of these criteria are 4er' far fro reall'

testif'ing to the irrefutable truth of one or anothertheor'. That is /h' Einstein sai" (An' theor' ish'pothetical ne4er copletel' reaches a conclusionis al/a's subLect to "oubt an" lea"s to ne/Fuestions.)13*

1#&;usta4 aan (0n the Proble of Eternit') >uestions of Philosohy 1# @1&-5 -5.

13*P. Cherashin The 'nosiological *oots of $dealism, @Mosco/ 1&-1 1&.



V V V These scientists’ /or"s an" the criteria use" b'

science spea /ith sufficient eloFuence about the@liite" reliabilit' of scientific no/le"ge. As it turnsout scientific no/le"ge is al/a's liite" an"con"itional an" therefore it can ne4er clai to bethe absolute truth. e4ertheless it tries to ae Lustsuch a clai regar"ing specificall' religiousFuestions about the real of a /orl" /ith /hichscience "oes not concern itself.

7. 6cience an" !orl" ie/ The Fuestion of science an" religion also contains aprinciple etho"ological proble. $nasuch asreligion is a /orl" 4ie/ then naturall' it can onl' becopare" an" contraste" /ith /orl" 4ie/s. $sscience the sae /a'% !hat is the socalle"scientific /orl" 4ie/ /hich so often confronts

religion%6cience is in essence a s'steatic a"4anceent or

unfol"ing of no/le"ge about the /orl" /hicheans that it is ceaselessl' changing an" istherefore ne4er able to pro4i"e a coplete an" finalpicture of the /orl" as a /hole. ;usta4 aan sa's

Lustifiabl' that (0n an' le4el of our ci4iliGation’s"e4elopent our no/le"ge /ill represent onl' anislet in the en"less ocean of the unresearche"unno/able an" une:plore".)131

131($nter4ie/ /ith ;. aan) +n the )ialectics of 9nowledge, 1# @1&- #3.



Another o"ern scientist a"i >aGiutins' sa's/ith coplete certaint' that (All atter @theaterial /orl" as a /hole is not no/ nor e4er /illbe its science’sS obLect.)13#

,ut if e4en all matter Jan" this is not e4en toention the spiritual /orl"Jis not now nor ever willthe obBect of research in natural science then is ascientific /orl" 4ie/ e4en possible% $n or"er toans/er this Fuestion /e ust loo at /hat a /orl"4ie/ is.

!orl" 4ie/ is the totalit' of 4ie/s on the ost

basic Fuestions of the e:istence of the uni4erse as a/hole an" of an @the essence of e:istence theeaning of life the concept of goo" an" e4il thesoul eternit' the e:istence of ;o". $t "oes not"epen" upon e"ucational or cultural le4el or theperson’s abilities. Therefore the scholar an" theune"ucate" can both ha4e the sae /orl" 4ie//hile people of the sae e"ucational le4el can ha4e"irectl' contra"ictor' con4ictions. !orl" 4ie/al/a's presents itself in the for of either religionor philosoph' but not science. (;enerall' thestructure of religious teaching) sa' religiousscholars ("oes not "iffer uch fro the structure

of a philosophical s'steI for religion liephilosoph' stri4es to gi4e an integral picture of the/orl" an integral s'ste of personal orientation anintegral /orl" 4ie/.)133

13#a"i asilie4ich >aGiutins' (Astrono' an" 9ialectics) The Astronomical &alendar @annual 73 @Mosco/1&-&8 1+1+&.

133?. 6. asilie4 9iitr' E. 2uran &hristianity and &onfucianism1 The History and &ulture of &hina @Mosco/ 1&7++##.



Meber of the Aca"e' of 6ciences of the forerB66R Pa4el >opnin /rote (Philosoph' "iffers froscience b' its subLect an" goal an" coprises aparticular for of huan no/le"ge /hich cannotbe subsue" b' an' other. Philosoph' as a for ofa/areness creates the /orl" 4ie/ necessar' toanin" for all its practical an" theoreticalacti4ities. Closest of all to philosoph' in its socialfunction is religion /hich also cae about as aparticular for of /orl" 4ie/. Therefore science Halone cannot replace it religionS.H !orl" 4ie/ H is

neither co4ere" b' an' one science nor b' allsciences cobine".)13+

Therefore if /e tal about a particularl' scientific/orl" 4ie/ then such a concept ust be in thecon"itional ost narro/ an" specific eaning of the/or"Jas the totalit' of scientific 4ie/ on theaterial /orl" its "esign an" the la/s go4erning it.6cience cannot be a /orl" 4ie/ because8

a =uestions purel' of /orl" 4ie/ @see abo4e fitinto the categor' of e:clusi4el' religious an"philosophical Fuestions an" ha4e no relation to thefiel"s of natural scienceI

b 6cientific 4ie/s continuall' change a con"ition

/hich contra"icts the 4er' un"erstan"ing of /orl"4ie/ as soething finishe" entirel' specific an"constantI

13+Pa4el asilie4ich >opnin (Philosoph' in the Age of 6cience an" Technolog') !iteraturnaya 'a(eta 5 @1&-. 6ee(Philosoph') Encycloedia of Philosohy, @Mosco/ 1&7* 5833#J(Philosoph' b' nature fulfills particular /orl" 4ie/an" etho"ological functions /hich neither separate special sciences nor the cobine" totalit' of concrete scientificno/le"ge tae upon thesel4es.)



c As a"i >aGiutinis' /ell notes ($n the naturalsciences there are no (aterialistic) an" (i"ealistic)theories onl' probable an" reliable true an" falsetheories.)135

Man’s i"ea @no/le"ge of this /orl"’s phenoenacan be either scientific or antiscientific but not his/orl" 4ie/ @religious or atheistic etc.. 6cience an"/orl" 4ie/ are t/o "ifferent things ha4ing nothing to"o /ith each other an" thus the' cannot oppose oneanother.

,ut e4en if one belie4es in the liitlessness of

scientific no/le"ge an" in science’s abilit' at soeuncertain tie to sol4e all the probles of thespiritual an" aterial /orl" an" to reach the le4el ofa /orl" 4ie/ a thining person coul" not /ait forsuch a h'pothetical future. ?ife is gi4en to us onl'once so anin" ust no/ no/ ho/ to li4e /hatshoul" gui"e hi /hat i"eal to ser4e. <e nee"sans/ers to the ost iportant Fuestions in life8 !hoa $% $s there eternal life% !hat is the eaning of 'e:istence% $s there an' eaning to an’s e:istenceto the /orl"’s e:istence% The stu"' of Fuars blacholes an" 9A "oes not ans/er these FuestionsI norcan it.

. 6cience an" Religion

(<asn’t science pro4e" that there is no ;o" nospiritual /orl" no soul no eternal life no hea4en or

135a"i asilie4ich >aGiutins' (Astrono' an" 9ialectics) The Astronomical &alendar 73 @1&-&8 1+-.



hell%) ot onl' has science not pro4e" such a thingbut it in principle cannot. <ere is /h'.

Firstly, science an" religion sipl' cannot becopare" /ith each other lie a iloeter an" ailogra. Each of the is preoccupie" /ith its o/nsi"e of huan life an" the life of the /orl". Thesespheres can ae contact or intersect /ith eachother but the' cannot "ispro4e one another. As thesa'ing goes ($t is "isastrous /hen the shoeaerbaes the pies an" the baer aes the shoes.)

Secondly, "ue to the abo4eentione" reasons

science can ne4er sa' (There is no ;o".) To thecontrar' a "eepene" no/le"ge of the /orl"naturall' turns the thoughts of a an of science tothe acno/le"gent of a <igher ReasonJ;o"Jasthe source of our being. $n this light sciencebecoes e4en ore cooperati4e /ith religion. TheChristian con4ictions of an' o"ern scientiststestif' to this. $t is no surprise that one of therepresentati4es of (scientific) atheis Mihail$osifo4ich 6hahno4ich13- /as Fuite flustere" at thereligiousness of soe faous !estern scientists an"out of his Geal /rote the poleic (Man' bourgeoisscientists tal about the Qunion’ of science an"

religion. M. ,orn M. Planc !. <eisenberg >. 2. 4on!eiGsxcer P. Dor"an an" other faous ph'sicistsha4e ore than once suppose" that science "oes notcontra"ict religion.)137 6hahno4ich nae" onl' a

13-6hahno4ich /as not a scientist hiself but a follorist.

137M. $. 6hahno4ich !enin and the Problem of Atheism @Mosco/?eningra" 1&-1 15.



fe/ o"ern scientists. ,ut it is a generall' no/nfact that the 4ast aLorit' of scientists al/a's stoo"behin" that union. The follo/ing rearable /or"s belong to M.

?oonoso48 (The Creator has gi4en the huan racet/o boosJthe first is the 4isible /orl" the secon" is<ol' 6cripture.H The' both not onl' assure us of thee:istence of ;o" but also of <is unspeaablebenefactions to us. $t is a sin to so/ tares an"arguents bet/een the.) 6cience an" religion(cannot coe into conflict /ith each other H onl' if

soeone shoul" ascribe utual enit' to the outof his o/n abition an" 4ain "esire to appearcle4er.)13

&. Religion an" 6cience

,ut perhaps the religious /orl" 4ie/ goes againstscience no/le"ge an" progress%

Coing fro a broa" conception of science13& /ecan Lustifiabl' spea of religion as one for ofan’s (spiritual pro"uction.) <a4ing its o/npostulates @the e:istence of ;o" the iortalit' ofthe soul a particular etho" of acFuiringno/le"ge @spiritualoral perfection of the

in"i4i"ual its o/n criteria for "iscerning true an"false @the "egree of siilarit' bet/een in"i4i"ualspiritual e:perience an" the unanious e:perienceof the saintsJthe ost copetent (engineers) ofthe huan soul its o/n goal @the no/le"ge of13Mihail ?oonoso4 Poems, e". P. . ,ero4 @Mosco/8 6o4iet !riter 1&+ 7.

13&6ee # of this section8 An Bn"erstan"ing of 6cience.



;o" an" the acFuisition of eternal life /ith <iJtheosis religion is sho/n to be structurall' no"ifferent fro natural sciences. A particularl'essential siilarit' /ith the epirical sciences isseen in the nee" to ha4e the right e:perience foracFuiring reliable no/le"ge "uring the learningprocess. $t is no acci"ent that the (scholars) of the0rtho"o: ChurchJthe great saintsJcalle" thecorrect @righteous religious life the (science ofsciences.)

,ut religion as an e:periential science @(religion

science) is also a rearable e:ception aongstother epirical sciences8 religionscience unlienatural science is a /orl" 4ie/ in the full sense ofthe /or". <ere is /h'.

$f natural science cannot ser4e as a foun"ation forthe construction of a /orl" 4ie/ @be it religious oratheistic then religionscience /hich e:perientiall'confirs the e:istence of ;o" the soul an" thee:trasensor' /orl" becoes a scientific foun"ationof religious /orl" 4ie/. $n this sense religion is atrul' scientific /orl" 4ie/ unlie all othersJtheatheistic the agnostic an" the aterialistic /hich/ill al/a's reain nothing ore than a faith.

At the sae tie a religious /orl" 4ie/ inclu"ingthe 0rtho"o: /orl" 4ie/ in principle cannotcontra"ict the natural sciences an" especiall'cannot oppose the because its basic positioninclu"es neither their la/s an" theories nor theirconcrete ("etails) of no/le"ge of the aterial



/orl". $ts basic Fuestions are "ifferent an" "o not atall "epen" upon /hat science confirs to"a' or/hat it /ill bring toorro/. $t eans absolutel'nothing to the religious /orl" 4ie/ /hether the Earthor the 6un are the center of our planetar' s'ste/hat re4ol4es aroun" /hat or out of /hat (brics)the uni4erse is built. The fact that an' ser4ants of the Church /ere

also great scientists @see abo4e is an eloFuenttestion' to the falsit' of the i"ea of a /ar bet/eenreligion an" science.

True soe tr' to sho/ that there is in"ee" astruggle b' presenting clear e:aples of persecutionagainst certain scientists /ith the consent of theCatholic Church "uring the Mi""le Ages. <o/e4erthe "escriptions of these persecutions are uche:aggerate". An insignificant nuber of scientists/ere actuall' persecute" not so uch for theirscientific 4ie/s as for their "ogatic an" oralapostas' fro the faithJthat is for heresies @fore:aple ;ior"ano ,runo /ho calle" hiself a(teacher of a ore perfect theolog' the son ofhea4en an" earth).1+*

,esi"es all of this is boun" up /ith Catholicis

/hose ore glaring errors inclu"e" "ogatiGingcertain scientific theories of the tie @for /hich theCatholic Church later officiall' repente".

2inall' in the Mi""le Ages it /as not reall' a atterof religion /arring /ith science but rather of ol"

1+*E. 64etlo4 Sources of *eligion @,russels 1&7* #5.



scientific i"eas an" their proponents @/ith all theusual huan passions atten"ing /arring /ith thene/ ones an" using religion to "o so. The o"ern RussianS scholar A. ;orbo4s' aes

an e:cellent e:posd illustrating the ain reason forpersecution against science. <e /rites (9i"n’t thethought that Qrocs falling fro the s'’JeteoritesJsee Lust as blaspheous at the tie%) The 2rench Aca"e' of 6ciences "eclare" all

siilar i"eas to be ere fantas' an" the greatscientist ?a4oisier1+1 labele" the as (anti

scientific.) This ter is not use" acci"entall'. Throughout all ties societal consciousness hasal/a's ha" a certain reference point fro /hich thein4iolable truth /as proclaie". There /as e4en atie /hen the religious /orl" 4ie/ /as presente"as such a stan"ar". E4er'thing that confore" tothis /orl" 4ie/ /as accepte" as true /hilean'thing outsi"e of its frae/or /as "eclare"false.

$n our /orl" airplanes fl'. Their flight is contrar' to/hat the astronoer 6. e/cob1+# atheaticall'pro4e"Jthat it is ipossible to create a fl'ingachine that is hea4ier than air.

!e use the ra"io. This is contrar' to theauthoritati4e opinion of the faous scientist

1+1Antoine ?aurent ?a4oisier @17+317&+ 2rench cheist eber of the Paris Aca"e' of 6ciences. <e /ase:ecute" b' sentence of a re4olutionar' tribunal. $n 17&- he /as "eclare" innocent @Encycloedic )ictionary@Mosco/ 1&-3 4ol. 1.

1+#6ion e/cob @1351&*& Aerican astronoer.



<einrich <ertG1+3 /ho insiste" that it is ipossible.@(2or reote counication) he /rote (/e /oul"nee" a reflector the siGe of a continent.) To"a' e4er'one no/s about the onstrous po/er

of nuclear /eapons. e4ertheless there /as a tie/hen the foreost Aerican ilitar' e:perts sai"that buil"ing an atoic bob /as ipossible inprinciple. To"a' nuclear po/er plants are suppl'ing

electricit'. <o/e4er soe aLor scientists in theB.6.A. inclu"ing iels ,ohr1++ consi"ere" the use of

nuclear po/er to be 4er' unliel'.!e stu"' the cheical coposition of celestial

bo"ies. This is contrar' to the opinion of the 2renchphilosopher August Cote1+5 /ho categoricall'insiste" that an coul" ne4er "o such a thing.

$t is no/ pro4en that &&y of all atter in theuni4erse is in the state of plasa. <o/e4er for thirt''ears after plasa /as "isco4ere" the scientific/orl" stubbornl' refuse" to acno/le"ge its right toe:ist. The "isco4eries of Pasteur1+- /ere not accepte" b'

the 2rench Aca"e' of Me"icine. The "isco4er' of :ra's /as greete" /ith laughter.

1+3<einrich <ertG @1751&+ ;eran ph'sicist specialist in the fiel" of electroagnetic phenoena an"electro"'naics.

1++iels ,ohr @151&-# the faous 9anish ph'sicist /ho create" the Fuantu atoic theor'.

1+5August Cote @17&157 faous 2rench philosopher an" foun"er of philosoph' of positi4is.

1+-?ouis Pasteur @1##1&5 faous 2rench biologist.



Meser’s1+7 "isco4er' of h'pnosis /as categoricall'"enie" b' the scientific luinaries of his "a'. The 2rench Aca"e' of 6ciences for a long tie

"enie" the e:istence of e:ca4ate" huans an"calle" the e:ca4ate" 6tone Age tools a (gae ofnature.) This list coul" go on fore4erJthe list of anatheas

an" e:counications pronounce" fro tie totie in the nae of science. $t cae at best froinert thining /hen in the /or"s of A.6chopenhauer1+ (each person consi"ers the liit of

his o/n horiGon to be the en" of the /orl". o/after centuries an" "eca"es /e buil" eorials tothose people /ho /ere once the subLect of anatheaan" e:counication.)1+&

;orbo4s' "oes not e4en ention the ostterrif'ing persecutions in histor' against scientists inthe B66R e4en though these scientists /ere /oringon the si"e of the satanists /ho ha" seiGe" po/errather than on the si"e of the Church. The cause of such persecutions against science

/ere roote" not in Christianit' an" especiall' not in0rtho"o:' but in the e4il of huan passions an" inthe fanaticis spa/ne" b' the /hich al/a's /ars

against e4er'thing true an" ali4e.

1+72ranG Anton Meser @1733115 Austrian "octor.

1+Arthur 6chopenhauer @1771-* ;eran philosopheri"ealist.

1+&A. ;orbo4s' 2ysteries of Ancient History @Mosco/ 1&71 777&.



Thus as in all natural sciences faith prece"esno/le"ge an" e:perience confirs faith so inreligion faith coing fro a "eepl' intuiti4e feelingof ;o" acFuires its strength onl' fro "irectpersonal e:perience in the search for no/le"ge of<i. 0nl' faith in the noneistence of ;o" in all ofits 4arious /orl" 4ie/s reains not onl' unLustifie"b' e:perience but also in flagrant contra"iction tothe great religious e:periences of all ages an"peoples.

11. A 2e/ ConclusionsReligion an" science are t/o essentiall' "ifferentreals of huan life acti4it'. The' ha4e "ifferentpoints of reference "ifferent goals tass an"etho"s. These spheres can touch each otherintersect each other but as /e see the' cannot"ispro4e one another. At the sae tie Christianit'

preaches the t/oh'postatic nature of an’se:istence the un"i4i"e" unit' in hi of spiritual an"ph'sical natures. ,oth ans/er ;o"’s plan for anIan" onl' the haronious integration of their acti4itiesgi4es an’s life a noral character. 6uch a lifepresupposes the nee" for the (brea") of

technological "e4elopent for his bo"' an" thespirit of religious life for the soul. Dust the saean’s gui"ing ipulse shoul" al/a's be his oralreasoning spiritual ipulse.

Christianit' sees science as one eans of obtainingthe no/le"ge of ;o" @see Ro 181&#*.151 ,ut first

1516ee Chapter $$$ § 38# Theological arguent.



of all Christianit' sees science as a naturalinstruent of this life /hich ust ne4ertheless beuse" /ith caution. Christianit' regar"s sciencenegati4el' /hen this t/oe"ge" s/or" /iel"ing suchterrible po/er acts in"epen"entl' of the oralprinciples of the ;ospels. 6uch (free"o) corruptsthe 4er' purpose of science /hich is suppose" toser4e for the goo"Jan" onl' the goo"Jof an @asthe faous <ippocratic 0ath sa's (9o no harN).

9e4eloping in"epen"entl' fro the spiritual an"oral principles of Christianit' ha4ing lost the i"ea

of the ;o" of ?o4e as the ruling Principle ofe:istence an" highest criteria of truth but at thesae tie opening up enorous po/er to influencethe /orl" aroun" us an" e4en an hiself scienceeasil' becoes a /eapon of "estructionI fro anobe"ient instruent of its creator it becoes hist'rant an" perhaps his ur"erer. Mo"ernacFuisitions in the fiel" of icroph'sicsicrobiolog' e"icine ilitar' an" in"ustrialtechnolog' etc. con4incingl' testif' to the realpossibilit' of such a tragic finale. The Church ha4ing fro the beginning recei4e" a

Re4elation of /hat /ill be the final catastrophe

unless an repents of his aterialis rein"s usagain an" again8 (The in" shoul" obser4e theeasure of its no/le"ge so as not to perish) @6aint>allistos Cataphigiotes. This easure in this case isthe ;ospel principles of life /hich if ser4ing as thefoun"ation for a an of science’s e"ucation an"



through /hich he learns about the /orl" /oul"ne4er allo/ hi to turn his unfol"ing no/le"ge an"po/er to e4il purposes.

§ #. A =uest for Truth on the Path of Reason

$t is ipossible that an shoul" ne4er be trouble"if onl' for fleeting oents in his life b' theseFuestions8 !h' "o $ li4e% !hat is the eaning of alle:istence% !here "oes e4er'thing en" up% !hat istruth% 2or an' these Fuestions ha4e beenFuestions of life an" "eath.

$t /as for one t/entiethcentur' ascetic of piet'$guen ion @orobe4 K1&-3.15# <is thirst forans/ers to these Fuestions /as so great that /henhe /as a stu"ent he /oul" spen" his last "ieliterall' going hungr' in or"er to bu' boos. <e /asable to rea" onl' at night. At first he ierse"

hiself entirel' in science. <e follo/e" all of itslatest achie4eents. <e 'earne" for the oent/hen science /oul" gi4e the final /or" an" all truth/oul" be re4eale". ,ut alas the ore he learne"the ore "isappointe" he becae in the abilit' ofscience to e:plain an'thing about the eaning oflife. <e foun" that science /as not at all intereste" in

this Fuestion.<e turne" to philosoph'. At one tie he becae

particularl' intereste" in <enri ,ergson.153 <e stu"ie"

15#6ee Maria aueno !etters to Siritual &hildren @b' $guen ion @Richfiel" 6prings ..8 ico"eos 0rtho"o:Publication 6ociet' 1&&7.

153<enri?ouis ,ergson @15&1&+1 /as a 2rench philosopher influential in the first half of the t/entieth centur'.



the 2rench an" ;eran languages. Thans to hisastoun"ing intellectual staina an" talent heattaine" such success in philosoph' that e4en histeachers /oul" soeties coe to hi forconsultation. E4en so his iersion in philosoph'ne4er brought hi the "esire" results.

(The stu"' of philosoph') he sai" at the en" of hislife

6ho/e" e that each philosopher consi"ere" heha" foun" the truth. <o/ an' philosophers ha4ethere been% ,ut there is onl' one truth. M' soul

'earne" for soething else. Philosoph' is but asurrogateI it is lie che/ing gu instea" of brea".Can che/ing gu satisf' 'our hunger% $un"erstoo" that Lust as science sa's nothingabout ;o" or the future life neither "oesphilosoph'. $t becae perfectl' clear to e that it

/as necessar' to turn to religion.15+

$n 1&1+ he gra"uate" brilliantl' fro realschulsecon"ar' school ephasiGing har" sciences J

Trans.S an" a"e a final attept to fin" eaning inlife /ithout ;o" /ithout the Church entering thePetrogra" Ps'choneurological $nstitute. ,ut there he

et /ith no less "isappointent. ($ sa/ thatps'cholog' "oes not stu"' an at all onl' hisQpacaging’Jthe spee" of ental processesperception eor'.H 6uch nonsenseI it /as Lust asrepugnant.) <e left the institute after the first 'ear.

15+This an" follo/ing Fuotes b' $guen ion are taen fro tape recor"ings.



6oon he e:perience" a serious spiritual crisis. <ebegan to ha4e thoughts of suici"e. Then one "a' in the suer of 1&15 in the to/n of

'shn' olocho /hen he su""enl' felt a particularsense of total "espair a thought struc hi lielightning about his chil"hoo" faith8 !hat if ;o" reall'"oes e:istJshoul"n’t <e re4eal <iself% ,ut he /asnot a belie4erN 2ro the "epth of his soul in his"esperate state he crie" (?or" if ou e:ist re4eal

ourself to e. $ a not seeing ou out of soeearthl' "esire. $ onl' nee" to no/ one thingJ"o ou

e:ist or not%) An" the ?or" re4eale" <iselfN <ere4eale" <iself so con4incingl'S that he sai"(Q?or" let an'thing happen to e an' sorro/s an'tortures onl' "o not turn e a/a' "o not "epri4ee of eternal life.’ !ith ' /hole soul copletel'consciousl' $ sai" Q$ "on’t nee" an'thing not fail'life or an'thing elseI onl' ae it so that $ shoul"ne4er fall a/a' fro ou that $ shoul" al/a's be/ith ou.’)

($t is ipossible to relate) sai" 2r. ion

That action of grace /hich con4inces a person ofthe e:istence of ;o" /ith the po/er of soethingob4ious that lea4es no roo for the slightest"oubt. The ?or" re4eals <iself as for e:aplea bright ra' of sun su""enl' shines after "arclou"s. ou no longer "oubt8 /as it the sun or "i"soeone shine a light% The ?or" re4eale" <iselfto e in such a /a' that $ fell to the groun" /iththe /or"s (?or" glor' to Thee $ than Thee.



;rant e to ser4e Thee all ' life. Ma' all thesorro/s an" suffering on earth coe upon eonl' "on’t let e fall a/a' fro Thee or lose

Thee.) Then $ hear" the ringing of a large church bell.

At first $ pai" it no attention. Then /hen $ sa/that it /as alrea"' alost three o’cloc in theorning an" the ringing continue" $ reebere"' other’s /or"s /hen she tol" e about theol" people /ho /oul" 4isit the an" sa' thatspiritual people soeties hear bells ringing fro

hea4en.

<e /as 4er' unsure about this bell ringing /orrie"that it ight ha4e been a hallucination. <e /asreassure" /hen he rea" the autobiograph' of 6ergei,ulgao4 /ho relate" concerning his con4ersione:perience that (ot in 4ain "i" $ hear the ringing of

bells fro hea4en all that suer.) (Then)reebers 2r. ion ($ also recalle" Turgene4’sstor' Q?i4ing Relics’ in /hich ?ueria also sai" thatshe hear" ringing Qfro abo4e’ not "aring to sa'Qfro hea4en.’) 2ro this 2r. ion cae to theconclusion that (together /ith this spirituale:perience the ?or" also allo/e" e to percei4e 'counion /ith hea4en in a sensor' /a'.) The ?or"re4eals <iself to soe people in an internal /a'an" at the sae tie through special out/ar" signsto assure an" support the.

A ra"ical change in /orl" 4ie/ happene" in Lustone oentI it sees a iracle clearl' occurre".



Dust the sae this iracle /as the natural logicalcopletion of his search for truth on the path ofreason. The ?or" re4eale" the eaning of life tohi let hi taste an" see that the ?or" is goo" an"let hi no/ the Truth. This is /hat 2r. ion sai"about his first e:periences after con4ersion8

After this the ?or" begins to lea" a person alonga coplicate" path a 4er' coplicate" path. $/as aaGe" /hen $ entere" a church after this9i4ine re4elation. $ use" to go to church earlierJ

out of copulsionI /e /ere taen to church"uring high school also. ,ut /hat "i" /e "othere% $ /oul" stan" there lie a pillar /ithoutan' interest thining ' o/n thoughts.

,ut after ' con4ersion ' heart opene" up alittle an" the first thing $ reebere" /hen $entere" the church /as the stor' about Prince

la"iir’s abassa"ors to ConstantinopleS /houpon entering the ;ree Church "i" not no//here the' /ereJon hea4en or on earth. 6o thefirst perception in the church after e:periencingsuch a state is that 'ou are not on the earth. TheChurch is not the earthJit is a little piece ofhea4en. !hat Lo' it /as to hear (?or" ha4eerc'N) This ha" an aaGing effect on ' heartIall the 6er4ices continual reebrance of thenae of ;o" in 4arious fors the singing therea"ings. $t e4oe" a sort of ecstas' Lo'I it fille"e.H



!hen a person coes an" falls "o/n before the?or" sa'ing (?or" "o as Thou /iltI $ no/ nothing@an" trul' /hat "o /e no/% "o as Thou /ilt onl'sa4e e) then the ?or" <iself begins to lea" thatperson. That 'oung an reall' "i"n’t no/ an'thing about

the spiritual path at that tie but he fell "o/n /ithtears to ;o" an" the ?or" <iself le" hi. (<e le"e in such a /a' after thisI $ li4e" t/o 'ears inolocho rea" boos an" pra'e" at hoe.) This/as the perio" of his (burning) heart) as 2r. ion

recalls. <e "i" not see or hear /hat /as happeningaroun" hi. At that tie he /as renting half of apri4ate house in 6osno4its' @near 'shn' olocho.<e /as t/ent't/o 'ears ol". 0n the other si"e of athin "i4i"ing /all /ere "ancing song laughter an"'outhful gaesI the' /ere ha4ing fun. The' trie" toin4ite hi too for he /as an interesting personJintelligent attracti4e an" e"ucate". ,ut he ha" losthis taste for the /orl". The ne:t t/o 'ears of his life /ere a tie of

unceasing spiritual labors true asceticis. <e /asacFuainting hiself for the first tie /ith the/ritings of the <ol' 2athers an" rea"ing the ;ospels

for essentiall' the first tie. This is /hat he sai"about this perio" /hen he ha" reache" the en" of hislife8

$t /as onl' in the <ol' 2athers an" the ;ospelsthat $ foun" soething trul' 4aluable. !hen aperson begins to struggle /ith hiself /hen he



tries to tra4el the path of the ;ospels then the<ol' 2athers becoe soething he nee"s the'becoe his fail'. A <ol' 2ather becoes hisclosest teacher /ho speas to the soulI an" thesoul recei4es it /ith Lo' an" is console". Thosephilosophers an" 4arious "isgusting sectarianteachings e4oe" bore"o "epression an"nauseaI but $ cae to the 2athers as to ' o/nother. The' soothe" e ga4e e /is"o an"fe" e.H Then the ?or" ga4e e the thought toenter the Mosco/ Theological Aca"e' @in 1&17.

This eant 4er' uch to e.

Another no less "raatic an" interesting"escription of con4ersion to ;o" an" learning thetruth /as recor"e" for e:aple b' ,. $. ;la"o4 inhis boo The Path to the 9nowledge of 'od an" b'6ergei ,ulgao4 in 3nwaning !ight . Another 4er'

rearable Fuest for truth on the path of reason /asthat of a o"ern Aerican ascetic <ieroon6eraphi @Rose K1&# as "escribe" b' 2r.9aascene @Christensen.155

The ain "ifficult' in a person’s efforts to obtainno/le"ge is the fact that huan societ' as a /holeli4es b' i"eals an" principles entirel' "ifferent frothose of the ;ospels. The' are beautifull' portra'e"b' Christ’s teptation in the "esert. The Apostle Dohne:presse" the in the follo/ing /or"s For all that isin the world, the lust of the flesh, and the lust of the

1552r. 9aascene @Christensen Father Serahim *ose1 His !ife and 6or"s @Platina Calif.8 6t. <eran of Alasa,rotherhoo" #**3.



eyes, and the ride of life, is not of the Father, but isof the world @1 Dn #81-. $n this passage theteptations are not onl' nae" but theirinterrelationship is sho/n as /ell as theirhierarchical ran. $n this hierarch' the biggest an"ost "angerous passion is pri"e. More than an'thingelse it "istorts a an’s essence an" thereb' hi"esfro hi the final goal an" true eaning of life in allits aspects. $t becoes clear /hat a person shoul"pa' ore attention to than an'thing else8 e:posingan" obLecti4el' consi"ering /hat fee"s this passion.

0ther/ise his Fuest for no/le"ge /ill not onl' becopletel' fruitless it /ill also be "estructi4e for hian" for all anin".

!ithin the huge "i4ersit' of pri"e’s anifestationsit can be seen in our ci4iliGation /ith particular po/eran" openness in the cult of reason8 that is reasonnaturall' of the old man @Eph +8## or reason /hichis a sla4e to its o/n passions @lusts. $n the /orl"’sestiation this reason is the highest court /hich"eci"es all of an’s probles an" "ean"s that allaspects of spiritual life subit to it.

!here can truth be foun" accor"ing to this reasonJan" /ith truth the blesse"ness of e:istence an"

eaning of life%$n science an" philosoph'. 6cience pro4i"es thefirst t/o (lusts) cite" abo4e fro 6aint Dohn the

Theologian /hile the unchristian spirit of philosoph'pro4i"es the last one b' proclaiing an’s selfsufficient greatness. $t is precisel' in this scientific



technological progress an" siilar philosoph'15- an"not in ;o" an" holiness of life that (pri"e of life)sees the possibilit' of realiGing an’s ancient hope tobecoe li"e gods @;en 385. <o/e4er the first anA"aS Fuite eloFuentl' "eonstrate" the outcoeof this i"ea. Therefore in or"er for e4er' sincereseeer of truth to ceaselessl' appreciate thecapabilities of (pure) reason as /ell as the Christian/itness to Truth it is 4er' iportant to anal'Gean’s Fuest acti4it'.

6o /hat is truth%157 $n an attept to ans/er this

Fuestion four ain conten"ers enter the arena ofhistor'8 hilosohy, science, mysticism,15 andChristianS religion. Their ans/ers can be briefl' outline" as follo/s8

Philosohy @eaning that area of philosoph' in/hich this Fuestion e:ists8 Truth is the sought result

of the acti4it' of (pure) reasonI for truth is rationalan" can be e:presse" in concrete ters an"concepts.

Science8 Truth is the appropriate acFuisition b'epiricalrational etho"s of (obLecti4e realit') or@in the t/entieth centur' a (useful) o"el of thisrealit'.

15-$nasuch as artistic @esthetic acti4it' ae as its pretense not so uch the acFuisition of truth as the e:pressionan" satisfaction of ps'chological "ean"s an" con"ition of an the real of esthetics is not touche" upon here.

157Priest Paul 2lorens' gi4es a rich et'ological e:planation of (truth) in his theo"ic' The Pillar and Foundation ofTruth in the secon" letter entitle" (9oubt.)

15The ter ('sticis) here an" further on in"icates a /rong false spiritual path accor"ing to the terinolog' ofthe Church fathersJ relest or "eceptionJas "istinguishe" fro true no/le"ge of ;o" theosis @"i4iniGation. ($n thelanguage of our fathers the 4er' /or" ('sticis) "oes not e:istI this is a concept of !estern origin) @Archi. C'prian>ernS The Anthroology of Saint 'regory of Palamas, Mosco/ 1&&-S 3&+*.



2ysticism @of all ties8 Truth is the ine:pressible(othingness) /hich an in"i4i"ual e:periences"uring an inner unification /ith it in ecstas'. Theconcept of (othingness) is "eepl' personal an"therefore it is essentiall' "isconnecte" fro an'(ortho"o:) teaching or religion but is present ineach one of the.

&hristianity 8 Truth is ;o" <iself unfathoable inessence but infinitel' no/able in <is actions@energies re4ealing <iself to an in an' an"4arious /a's. The fullness of 9i4ine Truth’s self

re4elation is gi4en to an in the incarnate ?ogosJthe ?or" Desus Christ no/le"ge of !ho iscon"itione" upon strict la/s of spiritual life.

Bnlie science an" philosoph' the etho"s of/hich are rational 'sticis is irrational. Religionas soething /hich encopasses the fullness ofan’s abilities to obtain no/le"ge offers "ifferentetho"s of no/ing Truth that are applicable "uring"ifferent stages of spiritual "e4elopentJtherational etho" @scientific theolog' an" theirrational etho" @spiritual life.

1. Philosoph'

!h' "oes the philosophical etho" of seeingtruth e4ince serious "oubts% 2irst of all because thisetho" is purel' rational in essenceI it inclu"esno/n logic @reason an" a conceptual echanis/hich aes philosoph' a foral s'ste. ,ut if logicis a purel' instruental an" passionless thing then



concepts ae the situation incoparabl' orecople:.

!ithout touching upon (uni4ersal) probles /ecan site the follo/ing fact. Philosoph' useslanguage /hich is ine4itabl' a reflection of huanacti4it'. An" e4en if /e accept the e:istence of ariori concepts if the' are not fille" /ith specificcontent borro/e" fro epiricis e4en theircontent /oul" be pointless for the huanconsciousness an" therefore (inapplicable.) That isall philosophical constructs an" s'stes are entirel'

liite" b' the language of our four"iensionalspace an" tie. Therefore if soeone shoul" hear alanguage or conteplate a realit' e:cee"ing theconceptual liits of this four"iensional /orl"then he /oul" not be able to relate the to others"ue his lac of correspon"ing /or"concepts. TheApostle Paul /rote about Lust this 4er' thing8 And $"new such a man, how that he was caught u intoaradise @ and heard unsea"able words, which itis not lawful for a man to utter @# Cor. 1#83+. This principle liitation of philosoph' is a"e e4en

/orse b' the fact that all /or"concepts @other thanatheatical abstracts are 4er' in"eterinate.

,ecause of this it is not possible to coe to logicalclear conclusions b' using the. !erner <eisenbergcae to a conclusion in this regar" /hich ise:cee"ingl' unfrien"l' to philosoph'. <e /rites (Theeaning of all concepts an" /or"s that cae aboutthrough utual acti4it' bet/een us an" the /orl"



an" cannot be precisel' "eterine".H Therefore it isne4er possible to reach absolute truth throughrational thining alone.)15&

$t is interesting to copare this thought of ao"ern scientist an" thiner /ith the /or"s of aChristian ascetic /ho li4e" a thousan" 'ears before<eisenberg an" ne/ neither o"ern naturalsciences nor Fuantu echanicsJ6aint 6'eon thee/ Theologian. <ere are his /or"s8 ($ H /ept o4erthe race of anI for seeing e:traor"inar' proofpeople use huan un"erstan"ing an" things an"

/or"s thining to portra' 9i4ine natureJthat nature/hich neither Angels nor people can see ornae.)1-*

,oth of these Fuotes as /e see spea essentiall'about the sae thing8 truth no atter ho/ /e call itcannot be e:presse" /ith /or"s. $t is e4en oreipossible to "escribe the realit' of an n"iensional or infinite /orl". Perhaps this is ho/e:istence is% 2urtherore b' probing the truth of/hat it has concei4e" /ithin its bo/els philosoph'fin"s itself in an enchante" circle. $t cannot pro4e its4eracit' @Lust as an' other foral s'ste cannot as<egel "eonstrate" b' his secon" theore on the

incopleteness of foral s'stes because it is inprinciple incapable of stepping be'on" theboun"aries of those rationalepirical "ata /hich aretrace" aroun" its logicalconceptual apparatus. $n

15&!erner <eisenberg Physics and Philosohy @Mosco/ 1&-3 -7.

1-*6aint 6'eon the e/ Theologian )ivine Hymns @6ergie4 Posa" 1&17 #7#.



fact philosoph' e4en cae to this conclusion in thecourse of its historical "e4elopent in stu"'ing theFuestion of e:istence.

6cheaticall' the path of reason on this historicalphilosophical roa" can be iagine" in the follo/ing/a'.

(!hat is Fuintessential substance%)1-1 Europeanphilosoph' began /ith this ancient <ellenicFuestion. 6ince the unstable /orl" coul" not beconsi"ere" Fuintessential substance the firstthinersJthe Milesians <eraclitus P'thagoras an"

othersJconfirmed that as a prial substance @(theone in an') onl' the etaph'sical can beaccounte" for @/ater apeiron air fire proportion.

,ut such a "ogatic approach especiall' in theface of conflicting ans/ers coul" not satisf' huanreason for long. $n the search for Fuintessence theno/le"ge of /hich /oul" ae it possible toun"erstan" also the origin of the /orl" an" our o/npersonal e:istence an began to search foruncon"itional roof of truth. Thus a principlere4olution happene" in philosoph' fro thepostulation of an ontological goal to its logical

Lustification an" these t/o planesJe:istentialis

an" rationalit'J"eterine" its fate entirel'.!ith the onset of a ne/ age in the !estspeculation entere" the path of total "oubt. After allin or"er to becoe a (strict science) philosoph' inthe course of ans/ering the Fuestion about an

1-10ther/ise calle" ;r. archO @zjvw or fun"aental principle. JTrans.



original substance /as force" to first as theFuestion about the e:istence of this 4er' substanceitself8 the Fuestion about the e:istence of e:istence.,ut e4en before ans/ering this Fuestion it ha" to becon4ince" that an’s 4er' conceptual possibilitiesare reliable that thought processes are capable ofa"eFuatel' ascertaining realit' an" priaril' ofno/ing oneselfJthat is to pro4e the truth of one’so/n thiningJthrough one’s o/n thining. The circle/as close". 9oubt calle" upon to raise philosoph'to the highest le4el of reliable no/le"ge of

e:istence le" it into the "ea" en" of recogniGing itso/n coplete inabilit' to sa' soething reliableabout the ost iportant thing. These negati4e results of !estern rational

philosoph' @an" in this lies its o/n peculiarcontribution spurre" searches for other nonrational/a's of obtaining no/le"ge b' turning attention toanifest e:istence. These searches also brought noresult. !e are speaing here of socalle" philosoph'of culture an" philosoph' of e:istence. The firstschool too as its foun"ation testion' of thecollecti4ehistorical consciousness /hich it fin"s inseparate fors of culture. ,ut b' broa"ening the

philosophical subLect cultural philosoph' has for allintents an" purposes "eparte" fro the essence ofthe Fuestion8 /hat lies at the foun"ation of the/orl"% The secon" school the philosoph' of e:istence

also procee"s fro anifest e:istence but this tie



not fro its outer "ata but rather fro its inner "ata.Returning to the e:istence of an e:istentialis atthe sae tie breas /ith the (hostile Bni4erse) an"/ith all anner of be'on" an" e:trapersonale:istence b' /hich it in fact closes the basicFuestion of philosoph'. Thus in both cases there is a return fro bare

reasoning to (e:istence) but an e:istence "i4este"of ontologicalit' taen fro the phenoenal le4el of(e:istence)8 on the social le4elJin culturalphilosoph' on the in"i4i"ual le4elJin e:istentialis.

An" in both cases the Fuestion of truth asFuintessential copletel' "isappears frophilosoph'’s fiel" of 4ision. The earlier sla4ophiles @Ale:ei >ho'ao4 $4an

>iree4s' too a copletel' "ifferent path. Thesethiners looe" "eepl' at the root of !estern’sphilosoph'’s illness an" "iscerne" it to be its (reignof rationalit'.) The' calle" for a construction ofphilosoph' @ontolog' "e4elope" in >ho'o4’stheistic preise of (/illing Reason.)1-# 2or though itbe ipossible to (pro4e truth) on the path of reasonthis "oes not at all ean that there is no truth orthat there is no other /a' of no/ing it. There is

another /a' of no/ing truth /hich has al/a's beena part of an because he is a being siilar to ;o". This path runs through a real no less real than theoutsi"e /orl"Jthe spiritual realJan" opens thepossibilit' for "irect 4ision of ;o" through <is

1-#Ale:ei 6tepano4ich >ho'ao4 6or"s @Mosco/ 1&1* 183+7.



Re4elation an" through the appropriate spiritual lifeas the' are gi4en in 0rtho"o:'. Thus the historical o4eent of philosophical

reason on the Fuest for the truth lea"s an to thestarting point of a religious /orl" 4ie/Jthe nee" topostulate ;o"’s e:istence an" accept the religious(etho") of apprehen"ing <i.

#. 6cience

Reason tra4els another path of the Fuest for truththrough the naturalscientific stu"' of the /orl".

Although historicall' this path is significantl' shorterthan that of philosoph' it is no less effecti4e in itsachie4eents. !hat are the results scientific thoughtachie4es fro its stu"' of e:istence%

$n the eighteenth an" nineteenth centuries an" toa certain e:tent (fro inertia) in the t/entieth

centur' a purel' echanical concept reigne" inscience seeing the /orl" as no ore than a hugeechanis /oring accor"ing to strict la/s /hich/ere gi4en once an" for all. ?aplace’s faous ans/erto apoleon /hen the latter ase" about ;o"’s placein the /orl" (6ir $ ha4e no nee" for thath'pothesis) e:presse" that absolute "eterinis in

un"erstan"ing the /orl" /hich la' at the heart ofthat concept. !e no/ that one of ?eibnitG’s ostcherishe" "reas /as to establish a socalle"(uni4ersal characteristic)Jan algorith b' /hich (alltruth coul" be "eri4e") through purel' echanicaleans. ,ut because nature is ali4e @ne4er in"



huanit' an" "oes not subit to (calculation) theconcept of probabilit' /as a""e" /hich attepte"to e:plain e4er'thing @e4en things that sipl' "o notsubit to an' easureent at all /ith a certaincobination of causes an" chance or (Chance an"ecessit') @the nae of a boo b' the 2renchbiologist DacFues Mono".1-3

This (scientific point of 4ie/ of the /orl") containsthe con4iction that the onl' truth is (obLecti4e) truthIthat is the truth /hich can be /itnesse" b' specialobser4ations an" easureents a4ailable to e4er'

"ispassionate researcher. An'thing else be'on" theboun"aries of socalle" obLecti4e obser4ation an"e:perientJfor e:aple ;o" spirit the souleternit' etc.Jis subLecti4e an" therefore has norelationship /hatsoe4er to science an" truth an""oes not "eser4e an' attention.

Mo"ern science /ith all its enorousachie4eents or ore precisel' because of thebeha4es ore o"estl' than science of the fairl'recent past. 6cientists no/ tal about absolute la/sore rarel' than the' "i" in the past an" speaore often of theories an" h'pothesesI less about"eterinis an" ore about probabilit'I less about

(truth) an" ore about (o"els.) These o"els areun"erstoo" not as ental or graphic copies ofrealit' but as effecti4e etho"s of consi"ering theprobles of realit' for achie4ing the goals set b'an. (,' the "e4elopent of Fuantu theor' it has

1-3DacFues Mono" &hance and 4ecessity @e/ or8 Alfre" A. >nopf 1&71. J Trans.



becoe ob4ious that "eterinate characteristics areso couple" that "eterining one characteristiceans aing the "eterination of the othercharacteristic ipossible. !. <eisenberg e:presse"this "isco4er' in his uncertaint' principle. $t turnsout that in the 4er' center of the uni4erse /e run upagainst an uncertaint' that no obser4ation cano4ercoe. This conclusion contra"icts thesupposition of our o"ern age that the /orl" isbasicall' open to total "escription. $t is propose"that an unfathoable 'ster' is containe" /ithin

the 4er' nucleus of realit'.1-+

There e:ist four other characteristic traits ofo"ern science /hich are interesting in theire:planation of the "egree of reliabilit' of science’sconclusions. 2irst of all scientists no/ rarel' talabout (scientific etho") in the sense of soe singleuni4ersal etho" of science. The' tal aboutetho"s an" in4ent ne/ etho"s to sol4e ne/probles.

Secondly in or"er to "escribe one an" the saephenoenon scientists create 4arioussuppleentar' o"els. 0ne of the ore faouse:aples has to "o /ith the nature of light /hereb'

"epen"ing upon the goal light is seen as either aparticle o4ing through space /ith enorous spee"or as a /a4e in an energ' fiel" @/a4e particles. ,othof these seeingl' utuall' e:clusi4e o"elsprocee" fro echanics but the scientific concept

1-+>uestions of Philosohy # @1&&&I 115.



of light "oes not agree /ith either of these o"elsseparatel'. Although such "ialectic of Fuantuechanics is not reconcilable /ith habitual coonsense scientists a"it that the use of these o"elspro4i"es the best possibilit' for "escribing the natureof light.

Thirdly there is the rethining of the concept ofobLecti4it' in science. Accor"ing to the tra"itional/a' of thining science has gi4en an obLecti4it'/hich is entirel' in"epen"ent of the researcher. ,utno/ it is being ore often a"itte" that scientific

research is occupie" /ith broa"ening the Fuestionspose" b' a huan personalit' an" not soe(obLecti4e) realit'. The soughtout ans/ers areans/ers to huan Fuestions. More than thatJespeciall' since the appearance of <eisenberg’s/ors there is an un"erstan"ing that at least forcertain subtle e:periencesJfor e:aple thoseconnecte" /ith research into the icro/orl"Jtheobser4ation itself affects the results of thee:perient an" the no/le"ge gaine" in thee:perient is in an' respects onl' relati4eno/le"ge.

Fourthly the turbulent process of broa"ening the

liits of science aes e4er'thing ore ob4ious8that practicall' no no/le"ge can be 4ie/e" as final@one clear e:aple is e4olution in the stu"' of theato. These lie other the peculiarities of o"ern

science an" criteria accepte" b' it to"a' allo/



scientists an" researchers of scientific no/le"ge toae entirel' "eterinate conclusion about truth inscience8 (Truth H is useful fiction.)1-5

This conclusion /itnesses to the fact that the finalgoal of science e4en of the ost theoretical isal/a's pragaticI it is in principle loce" into thehoriGontal plane of interests only of this /orl"I thereis no place in it for the Fuestion of truth as there is inreligion an" philosoph'. This t/o"iensionalit' ofscience its coplete lac of /orl" 4ie/ contentJthat thir" 4ertical "iensionJopens the possibilit'

for using its achie4eents for en"s that are ethicall'an" spirituall' contra"ictor'. The ethical aspect is sufficientl' ob4ious @there are

nuclear po/er plants but there are also nuclearbobs. The spiritual aspect is a "ifferent atter.<ere /e can ar three ain negati4e ten"encies.0ne of the is the (Gero t'pe) /hen all Fuestionsrelate" to an’s spiritual life an" /orl" 4ie/ an" theproble of truth itself are labele" as unscientificpseu"o Fuestions. The essence of this agnostic 4ie/of things is clearI it is e:presse" precisel' in the/or"s of Christ !et the dead bury their dead @Mt8##.

Another ten"enc' as ancient as it is ne/ appearsin the attept to a"4ance the boun"aries ofscientific no/le"ge at the e:pense of intro"ucingeleents of 'sticis an" agic into science.

1-5?. C. ,erg Science1 $ts &ontent, 2eaning, and &lassification @1&#1 1#* #3. 2or ore "etail see §18& Religionan" 6cience.



3. 6cience or M'sticis%Although 'sticis an" agic ha4e coon

eleents @irrationalis faith in the presence ofsupernatural po/ers an" others the' "iffer in theirrelationship to a <igher po/er. M'sticis has noeaning /ithout this recognition of a <igher po/er.M'stical no/le"ge coes onl' "uring a state ofecstas' /hen (the 'stic feels he is an integral!hole.)1-- 2inall' the 'stic is "eepl' in"ifferent toall that the /orl" consi"ers 4aluableI he "oes notsee it.

$n agic this is not the case. $t is for the ost partfar fro the recognition of 0ne ;o" ecstas' is not areFuireent an" its goals are e:clusi4el' of this/orl". $n the opinion of 2raGer it is i"entical toscience. <e /rites (!here4er H agic occurs in itspure una"ulterate" for it assues that in natureone e4ent follo/s another necessaril' an" in4ariabl'/ithout the inter4ention of an' spiritual or personalagenc'. Thus its fun"aental conception is i"entical/ith that of o"ern science.)1-7 The tas of agic is to in"uce the spirits higher

an" lo/er po/ers to ser4e an an" his earthl'interests regar"less of their oral content an"

spiritual 4alues. A particular categor' of scientistsalso consi"ers that ethical criteria are inapplicable toscience an" that science ust use an' eans

1--Cite" fro Carl Dung )oes 'od Eist: @1&# #&- @Russian trans. fro ;eran.

1-76ir ;eorge 2raGer The 'olden #ough, Chap. + (Magic an" Religion) @e/ or8 MacMillan 1&##.



inclu"ing the (unor"inar') in or"er to achie4ehealth success an" other siilar ais. Thus soe sociologists an" ps'chologists in the

!est are incline" to see positi4e aspects in agican" agic cults. $n 1&#1 2reu" /rote about therelationship of ps'choanal'sis to occultis8 (Anincrease" interest in occultis is not at all "angerousto ps'choanal'sis. To the contrar' /e shoul" beprepare" for the e4ent that a utual s'path' be"isco4ere" bet/een the t/o.H A union an"cooperation bet/een ps'choanal'sis an" occultis

coul" in this /a' becoe accessible an"proising.)

,efore aing an e4aluation of this ten"enc' ino"ern science /e /ill briefl' "iscuss the thir"(spiritual) ten"enc' in it /hich is close to theprece"ing one. $t is aptl' e:presse" b' one of thegreatest o"ern Aerican ph'sicists Charles

To/nes in his article /ith a 4er' characteristic title8(The ,len"ing of 6cience an" Religion.)1- The aini"ea of this article is that science an" religion arelea"ing an to one an" the sae goal but b'"ifferent paths. That is the i"ea of the essentialunit' of science an" religion is asserte".

This i"ea /as often e:presse" e4en earlier b'Einstein an" soe other /ellno/n scientists as farbac as Aristotle. <o/e4er in this case it sho/s a"eep isun"erstan"ing of religion in general an"Christianit' in particular. $ts biggest istae is that it

1-!iteraturnaya 'a(eta 3+ @1&-7.



sees religion as one of the instruents of this lifecopletel' ignoring the goal of religionJan’spreparation for eternal life in ;o". That is here /efin" an open attept to turn etaph'sics intoph'sics to i"entif' hea4en /ith earth an" to ae;o" <iself into no ore than a uni4ersal principleof the uni4erse. This is perhaps one of the ost/i"esprea" istaes of positi4ist reasoning in its4ie/ of the essence of e:istence an" the eaning ofhuan life.

Clearl' this is also the ain "anger in the i"ea of a

unit' bet/een science an" agic1-&

/hich b' itsuncon"itional "eterinis an" total confineent/ithin a four"iensional space an" tie "oes notbring scientific reasoning out to (ne/ horiGons) an"it especiall' cannot gi4e it ne/ health' criteria ne/un"erstan"ing of the eaning of huan acti4it' orun"erstan"ing of the truth.

o less "angerous is the con4erting of science to'sticis not onl' because this /ill not broa"enscience’s boun"aries of un"erstan"ing but becauseit /ill ine4itabl' lea" to serious conseFuences forhuanit'. A 'stic "oes not obtain no/le"ge of;o" an" therefore he prefers to spea of a

(0neness) of a (9i4ine othingness) the (En"less)the (Bnno/able) an" such lie.17* $n the finalanal'sis the 'stic sees hiself as go" @see ;en385. M'sticis b' "ra/ing an along the unla/ful

1-&6ee Chap. 5 §+ Magic.

17*6ee for e:aple 6ergei ,ulgao4 3nwaning !ight @6ergie4 Posa" 1&17.



huan soulsJis "ecisi4el' an" ore an" oreconsciousl' being e:clu"e" fro societ' not onl' b'science philosoph' an" culture but b' the entireatosphere of o"ern life. The best people in Russia /arne" long ago about

the perilous conseFuences for anin" of thisprogression in the !est. <ere is /hat $4an Asao4a sla4ophile /riter ost rearable for his propheticpathos ha" to sa' about this8

Progress that "enies ;o" an" Christ /ill in thefinal anal'sis becoe regressI ci4iliGation /ill en"in "espairI free"o in "espotis an" sla4er'.<a4ing /ith"ra/n the iage of ;o" an /ill alsoine4itabl' /ith"ra/Jin"ee" he alrea"' is/ith"ra/ingJthe huan iage an" begin to beGealous for the iage of a beast.173

This sees to be all too harshl' sai". ,ut "on’t the

crises of our "a' an" age unprece"ente" in theirscope an" seriousnessJoral social ecologicaleconoical etc.J/itness to the suici"al character ofa (progress) /hich has "enie" Christ%

$sn’t the @legaliGe"N propagan"a of all anner ofioralit' an" open ocer' of the huan bo"'

an" soul free"o for an' in" of per4ersion theso4ereignt' of the gol"en calf the "ictatorship ofcriinal clans an" so on /itness to the regressionto a savage state of a "eChristianiGe" /orl"%

173$4an 6ergee4ich Asao4 &hristianity and Social Progress, cite" fro A. Palits' +n >uestions of the Sirit@Petrogra" 1&1+ 7.



$sn’t o"ern "eocrac' in fact a desotism offinancialin"ustrial oligarchies seeing onl' their o/nen"s an" /in"o/ "ressing for the slavery of thepopulation @demos ;r.S%

2inall' the total free"o gi4en to occultisagic sorcer' e4en satanisI the open trapling ofall that is sacre" @(religious free"o)I propagan"aof a cult of cruelt' an" 4iolenceJaren’t these the/ith"ra/al of the iage of ;o" fro anin" b'o"ern ci4iliGe" societ' an" an’s (eal for theimage of a beast @see Re4 13%N

There can be no "oubt that in the 4er' i"ea ofunliite" no/le"ge @(of goo" an" e4il) inherentfro the beginning in the (proLect) of our ci4iliGationhuan reason has allo/e" an essentialiscalculation.17+ o/ that the thir" illenniu hasbegun this has becoe an ob4ious fact.

+. Christianit'

Dust ho/ is truth un"erstoo" in Christianit'%$n contrast to scientific an" philosophical

approaches the 4er' confession of 0ne Personal ;o"essentiall' changes thought on the Fuestion of truth.;o" is not erel' the source of all being an"

consciousness but ,eing itself I$ A2 6H+ A2 E:381+S an" ConsciousnessJthat is Truth itself. Thislogicall' natural conclusion is a gi4en in allonotheistic religions. <o/e4er in Christianit' it

17+6aint >allistos >atathigiotes sai" (The in" shoul" obser4e its easure of no/le"ge in or"er not to perish.)



essentiall' "eepens an" acFuires a character uniFuein the histor' of anin".

Christianit' confesses the truth as perfect ;o"huanit' anifeste" in an uningle" unchange"un"i4i"e" an" unseparate" @accor"ing to the"efinition establishe" b' the 2ourth EcuenicalCouncil of Chalce"onS in +51 union of the 9i4ine?ogos an" huan nature in the ;o"an DesusChrist. Christ in !ho abi"es the fullness of the'odhead bodily @Col #8& is the highest achie4eentattainable to an the 6elfre4elation of ;o" to the

/orl" Truth $tself8 $ am the way, the truth, and thelife, for $ am in the Father and the Father in 2e @Dn1+8- 1* 11. The Truth as /e see is not /hat but!ho. Thus Christianit' confirs that truth is not the

utable create" /orl" @inclu"ing an not ani"entical reflection of socalle" obLecti4e realit' inhuan consciousness not a higher conteplate"thought not a perfect rational o"el an" not auni4ersal function. $t is e4en deeer and moreerfect than the iage of a onoh'postatic 9i4init'accessible in its highest attainable fors b' nonChristian faiths but the 0ne !ho "ue to <is

transcen"ence is in principle unfathoable to an. The no/le"ge of the truth is no/ possible @see 1 Dn #813I 1 Cor 1381#. >no/le"ge of it @<i is theno/le"ge of ;o" a"e perfect b' the whole ofan an" not onl' b' his reason @cf. Mt ##837. $t isrealiGe" not in a state of ecstatic "issolution into the



;o"hea" or soe special e:perience of one’se:istence but through a particular spiritualbo"il'union /ith Christ in the Church through personal"isco4er' /hen a person hiself becoes Truth’sbearer eber an" participant. @The anticipation ofthis fullness of being in Truth for a Christian is hisparticipation in the Eucharist "uring /hich acounicant becoes of one bo"' an" one spirit/ith Christ.

Christianit' confirs that the truth is <e !ho is an"always is. The realiGation of truth happens onl'

through an’s becoing lie unto ;o". Therefore itcannot be no/n on scientific philosophic estheticor 'stic @occult paths.

!hat then procee"s fro such a 4ision of the Truth% The un"erstan"ing that8

1 Truth is a spiritual reasoning goo" personal,eing an" not a huan con"ition or thought orlogical conclusion or theoretical abstraction orespeciall' not a aterial obLect.H $t is ,eing an" nota process or result of (intelligent) huan acti4it'I

# >no/le"ge of truth is not obtaine" b' an' ofan’s capabilities @reason the senses but b' anintegral huan personalit' (integral reason)I

3 >no/le"ge of truth coes about on the path ofright @righteous Christian life /hich gra"uall'transfors a person fro a passionate sic state toa ne/ hol' ;o"lie state. (The soul sees 9i4inetruth accor"ing to the strength of its life)I175

1756aint $saac the 6'rian Ascetical Homilies @Mosco/ 15 3*81&5 @Russian translation. The <ol' TransfigurationMonaster' translation rea"s (Theoria arises fro a 4irtuous /a' of life) @--83#+. JTrans.



+ 0nl' through spiritual union /ith Christ canthere be the correct 4ision of the create" /orl" asbeing one /ith the huan organis an" not assoe foreign obLect of in4estigation e:perient an"consuption. 6uch no/le"ge turns an fro agree"' an" blin" e:ploiter of nature into its no/ingan" lo4ing benefactor an" preser4erI

5 The present @earthl' life is not a selfsufficing4alue but a transient for of personal being anecessar' con"ition for selfno/le"ge an" therealiGation in this inconstant /orl" of our free"o

before our o/n conscience the recognition of ourunoriginalit' our (nothingness) /ithout ;o"I an"through this the recognition of the necessit' ofChristI

- The no/le"ge of Christ the Truth is perfecteternal goo"ness. The Christian un"erstan"ing can be e:presse" also

in the /or"s so great to the Christian (Christ isRisenN) The infinite perspecti4e of life is containe" inthese /or"s an" at the sae tie its e:act an"coplete eaning. $t is in that life /hich onl'acFuires its eaning b' being eternal. This life is theattainent of perfect no/le"ge in perfect lo4e

/hich is s'non'ous /ith ;o" <iself for 'od islove; and he that dwelleth in love dwelleth in 'od,and 'od in him @1 Dn +81-. This life is ine:pressiblebeatitu"e8 Eye hath not seen, nor ear heard, neitherhave entered into the heart of man, the things which



'od hath reared for them that love him @1 Cor#8&.

,ut ;o"lie lo4e is not Lust the oral an" eotionalgoo"ness of an. $t is the perfect (instruent) an"no/le"ge of Truth itself the conteplation of itsincorruptible beaut' an" the attainent of theessence of all creation.

§ 3. The 2oun"ation of the Church’s 6ocial 6er4ice

This anal'sis is an attept to e:plain theologicall'one of the ore serious Fuestions of Church lifeJ

those Christian principles b' /hich the Church’ssocial acti4ities are a"e possible. This Fuestion isnot at all ne/ but it has recei4e" a ne/ ipulse inconnection /ith the "ecision of the eeting of theCouncil of ,ishops of the Russian 0rtho"o: Church in#*** /hich accepte" the "ocuent entitle" (The

2oun"ation of 6ocial Conceptions in the Russian0rtho"o: Church.) This "ocuent is the first of itsin" in the histor' of 0rtho"o:' an" it recei4e"great attention in the broa"est ecclesiastical an"social circles in Russia an" abroa". The probles"iscusse" in the paper touch upon an' rele4antaspects of social life an" the Council’s authoritati4e

pronounceent on it has great pastoral an"canonical significance.

0ur un"erstan"ing of the source of the 0rtho"o:4ie/ on social probles can be insufficient /ithoutfirst e:plaining other Christian points of 4ie/ first ofall the Roan Catholic 4ie/ pre4alent "uring the



Mi""le Ages an" the postreforation 4ie/ /hichbasicall' "eterine" all recent histor' of Europeanci4iliGation.

6. . ,ulgao4 assesses these t/o "irections thus8

The Mi""le Ages are "irectl' oppose" to orerecent ties an" 'et the' are 4er' siilar toeach other lie the conca4e an" con4e: of onean" the sae bas relief 4ie/e" fro 4ariousangles. The Mi""le Ages stresse" onl' 9i4ineauthorit' in life.H $n their attept to suppress inthe nae of this 9i4ine authorit' huan

authorit' an" an’s free"o the' fell into (hol'satanis) blasphe' against the <ol' 6pirit @for(/here there is the 6pirit of the ?or" there isfree"o). $n ore recent ties on the otherhan" there is a onesi"e" reaction againstMe"ie4al entalit' a ten"enc' to copletel'

forget about 9i4ine authorit'. Copletel'engulfe" in an entirel' huan progress this ageSbor"ers upon go"lessness practicall'unrestraine"l' sli"ing into pagan pol'theisnaturalis an" i"ol /orship.H The Mi""le AgesrecogniGe" an unearthl' hea4en an" a"e peace/ith the earth onl' as /ith an una4oi"able e4il.

The latter ties no/ for the ost part onl' theearth an" that onl' for personal useI it onl'reebers hea4en on holi"a's in church.17-

,' (Mi""le Ages) here ,ulgao4 eans the eraafter the schis in 1*5+ /hen Catholicis’s loss of17-6ergei ,ulgao4 (The Me"ie4al $"eal an" e/er Culture) Two &ities 1 @Mosco/ 1&118 1-&17*.



contact /ith the spiritual e:perience of theEcuenical Church le" to the appearance of e:treefors of asceticis. The change fro the Mi""le Ages to the ne/

ci4iliGation happene" on a religious basis an" /ascon"itione" first of all b' the (Copernican) re4olutionof the Reforation in soteriolog'. $f in Catholicis aperson /as suppose" to be sa4e" b' bringing theappropriate satisfaction for his sins to ;o" b' goo""ee"s ascetic labors an" pra'ers an" recei4e /hathe has earne" fro <i then the Reforation

re"uce" the con"itions for sal4ation to a iniu8neither "ee"s nor pra'ers an" especiall' notasceticis but faith an" onl' faith sa4es a an. Manhiself cannot "o an'thing to sa4e hiselfinasuch as faith itself the onl' thing that sa4es aan "oes not "epen" upon hi but only upon ;o".Man in the /or"s of ?uther is no ore than a (pillarof salt) a (bloc.) Therefore his sal4ation has nothing to "o /ith his

participationI there can be no tal of synergy I onl';o" "eci"es his fate. Thus nothing is reFuire" froan for his sal4ation. A etho" /as finall' foun" tofree us fro an' /or on oursel4es fro e4er'thing

that is calle" asceticis in all religions. 0ne can besa4e" it turns out /ithout sa4ing oneself /ithoutlaboring for one’s sal4ationS. There liel' ne4er /asa greater (triuph of reason) in the histor' ofreligion.



This essentiall' changes the 4alue of all theChristian’s secular acti4it' e4en his oti4ation for/or. $nstea" of the Catholic un"erstan"ing of /oras punishent for the sin of our forefather @$n thesweat of thy face shalt thou eat bread ;en 381&San" the eans b' /hich /e re"ee our sins fro;o" in Protestantis /or becoes a free acti4it'"irecte" onl' to/ar"s the satisfaction of earthl'nee"s. 2or Christ alrea"' re"eee" all the faithfulfro their sinsI an" for the faithful sin is no longeraccounte" as sin. !or taes on a purel' this/orl"l'

4alue to the e:clusion of an' eschatologicalsignificance. The energ' of the spirit thus "epartingfro Me"ie4al anJenerg' /hich /as earlier"irecte" to/ar" ascesis for the sae of sal4ationJisno/ copletel' free" up. All of his religious pathos/as transferre" fro hea4en to earth fro spiritualgoals to e4er'"a' practical ones. The tas of theChurch as a societ' of belie4ers is relegate"essentiall' to social /or fro this point on. The conseFuences of this soteriological re4olution

are entirel' un"erstan"able8 the bor"erline bet/eenlife accor"ing to Christ an" pagan life becae e4enore in"iscernible. The sae 6. ,ulgao4 /rote8

Protestantis as oppose" to Me"ie4alCatholicis "eparts fro the "estruction inprinciple of an' opposition bet/een theecclesiastical an" secular or /orl"l'. !orl"l'occupations secular professions H are 4ie/e" asthe fulfillent of religious "ut' the sphere of



/hich thus broa"ens to inclu"e all /orl"l'acti4it'.177

An' or"inar' labor an" it follo/s earthl' life itself/ith all its 4alues tae on a sort of religious character

for the faithful. There is a clear return to paganis/ith its cult of e4er'thing earthl'. Theologicalreligious an" philosophical Fuestions arise "ue tothis along /ith philosophical s'stes of thoughtbase" upon a ne/ 4ie/ of the eaning of huan lifean" an’s relationship to earthl' acti4ities.Materialis an" atheis becae the logical result ofthis process. The Protestant Church essentiall' turnsinto Lust one ore charitable "epartent of thego4ernent. The concepts of an (unearthl' hea4en) an" an

(unspiritual earth) ha" "ifferent fates. The forer4ie/ing the bo"' as soething conteptuous an"

an' care for its nee"s as soething approachingsinful san into the past. The secon" for /hichaterial nee"s are not onl' the foreost but in thefinal anal'sis the onl' nee"s there are in the /orl"gre/ an" "e4elope" rapi"l' "uring the o"ern eraan" is no/ arching triuphantl' through theChristian /orl". The /or"s of ChristJSee" ye first the

"ingdom of 'od, and his righteousness; and all thesethings shall be added unto you @Mt -833I Theseought ye to have done, and not to leave the otherundone @Mt #38#3Jare increasingl' forgotten.

177$bi". (Popular Econoics an" Religious Personalit') 1&*1&1.



2ro the theological point of 4ie/ these positionscoul" be characteriGe" in Christological terinolog'as Monoph'site an" estorian /hile the 0rtho"o:point of 4ie/ /oul" be Chalce"onian. As /e no/ areferen"u of the 2ourth Ecuenical Council of +51in Chalce"on "eterine" that the 9i4ine an" huannatures /ere Loine" in Christ (/ith no confusion nochange no "i4ision no separation.) The saeCouncil also con"ene" the i"ea that Christ’s huannature is subsue" b' <is 9i4ine nature@onoph'sitis as /ell as the separation an"

autono' of these t/o natures @nestorianis. $n theconte:t of the Fuestion at han" this eans that theonesi"e" spiritualis of the Mi""le Ages an" theaterialis of the Reforation are eFuall'con"ene". 2ro this angle the Chalce"onian"oga ser4es as a foun"ation for an 0rtho"o:un"erstan"ing of the nature of the Church’s socialactions.

,ut ho/ "oes the Church see itself as a subLect ofsocial action%

2irst of all our attention is "ra/n to the para"o: ofsanctit' an" 9i4ine truth abi"ing in the Churchun"i4i"e" an" /ithout confusion on the one han"

an" on the other huan sinfulness an" istaes. This reFuires an e:planation. The Church is essentiall' the unity in the Holy Sirit

of all rational creation follo/ing ;o"’s /ill an" thusentering into the ;o"an 0rganis of ChristJHis#ody @cf. Eph. 18#3. Therefore a Christian’s state of



abi"ing in the Church is con"itione" not onl' b' thefact of his ha4ing recei4e" ,aptis an" other6acraents but also b' his special counion /iththe <ol' 6pirit. All the <ol' 2athers insist upon this.

$n ,aptis the belie4er recei4es the seed of gracereborn b' Christ in huan nature an" thus alsorecei4es a real opportunit' to begin gro/ingspirituall'. (,aptis) /rites 6aint Ephrai the6'rian (is onl' the prebeginning of resurrectionfro hell.)17 6aint 6'eon the e/ Theologiane:plains (<e /ho has coe to belie4e in the 6on of

;o" H repents H of his forer sins an" is cleanse"of the in the 6acraent of ,aptis. Then ;o" the!or" enters the one /ho is baptiGe" as into the/ob of the E4er irgin an" abi"es in hi lie asee".)17& That is e4er' baptiGe" person partaes of the 6pirit

of ;o" an" abi"es in the ,o"' of Christ onl' to the"egree that he eeps the coan"ents an"purifies his soul through repentance an" huilit'.

The Church itself abi"es in a Christian onl' to thee:tent that he allo/s space in hiself for the <ol'6pirit through the /a' he li4es his life. Therefore the"egree of a belie4er’s participation in the Church an"

the character of his ebership in it changecontinuall' an" his range of fluctuation can be 4er'broa". The pra'er of absolution rea" "uring the6acraent of Confession o4er a member of the

17Salvation and Faith According to +rthodo Teaching @Mosco/ 1&&5 -* @reprint fro 1&13.

17&Cite" fro The %ournal of the 2oscow Patriarchate 3 @1&*8 -7.



&hurch /itnesses to this. $t rea"s (Mae peace /ithhi herS an" Loin hi herS to Th' Church.) Theeaning of this pra'er is un"erstoo". The eber ofthe Church e:pels the 6pirit of ;o" fro hiself b'his sins an" falls a/a' fro the Church the ,o"' ofChrist but through repentance he once againpartaes of the <ol' 6pirit an" the Church. Theeasure of this return to the Church’s boso isal/a's relati4eI it is "irectl' "epen"ent upon thesincerit' an" "epth of the Christian’s spiritual life.

,ut the Church is calle" a 4isible society

@organi(ation of people having a unity of faith,Sacraments, authority, an" a ruling bishop. $tsebers are all those /ho ha4e recei4e" baptise4en inclu"ing those eneies of the Church /hoha4e sipl' not been e:clu"e" fro it. That is theiage of an' 4isible church al/a's onl' partiall'correspon"s to the Church’s 2irst $age for b' farnot all the baptiGe" are true ebers of the ChurchJthe ,o"' of ChristI not all anifest an" e:press itsfaith or sho/ thesel4es to be faithful /itnessesan" fulfillers of the truth preser4e" b' it. This ustbe un"erstoo" for it is 4er' pertinent to an'"iscussion of social action in the Church.

The "egree to /hich it social action in the ChurchSis sal4ific procee"s entirel' fro an un"erstan"ing ofthe t/o basic truths of Christian life an" ostl' b'the secon" coan"ent about lo4e.1*

1* %esus said unto him, Thou shalt love the !ord thy 'od with all thy heart, and with all thy soul, and withall thy mind. This is the first and great commandment. And the second is li"e unto it, Thou shalt love thyneighbour as thyself @Mt ##8373&.



e4ertheless the Christian un"erstan"ing of lo4e isb' far not al/a's the sae as the generall' accepte"one. Accor"ing to the Christian criteria not e4er'out/ar"l' goo" "ee" is a testion' of lo4e or isactuall' goo". That is an' bene4olent or other socialaction in an" of itself is not al/a's an e:pression ofChristian lo4e. To put it another /a' not e4er'thingconsi"ere" goo" b' /orl"l' stan"ar"s is actuall'goo" fro the Christian point of 4ie/. !hat canpre4ent out/ar"l' goo" "ee"s fro being trul'goo"%

The ?or" loos at the hearts of en @cf. 1 >gs83& an" not at their "ee"s. The 6a4ior con"ensthose /ho "o all their wor"s @ to be seen of men@Mt #385 an" a""resses these /rathful /or"s tothe8 6oe unto you, scribes and Pharisees,hyocrites? because ye build the tombs of therohets, and garnish the seulchres of therighteous @Mt #38#&I #ut woe unto you, Pharisees?for ye tithe mint and rue and all manner of herbs,and ass over Budgment and the love of 'od1 theseought ye to have done, and not to leave the otherundone @? 118+#. The <ol' 2athers call huilit' the supree Fualit'

of Christian lo4e for huilit' is the foun"ation of itspure sacrificial nature an" its true unselfishness.Accor"ing to the spiritual la/ re4eale" to the2athers there can ne4er be e4en one true 4irtue/here there is no huilit'. This first of all relates tothe highest 4irtue lo4e. ($f the supree 4irtue lo4e)



/rites 6aint Tihon of Ua"ons (accor"ing to the/or"s of the Apostle is longsuffering "oes not en4'is not puffe" up is not prone to /rath an" ne4erfails then this is because it is supporte" an" assiste"b' huilit'.)11 Therefore 6aint Dohn the Prophet acoascetic of 6aint ,arsanuphius the ;reat sai"(True ChristianS labor cannot be /ithout huilit' forlabor b' itself is 4anit' an" accounte" as nothing.)1#

The <ol' 2athers teach ost assure"l'8 goo" "ee"sare onl' those perfore" /ith &hristian lo4e that is/ith huilit'. 0ther/ise the' lose their 4alue an"

e4en turn into e4ilI because as the Apostle sa'sboth s/eet an" bitter /ater cannot coe fro thesae spring @cf. Das 3811. The spiritual la/ /hich the6a4ior <iself re4eale" to us also speas about this86hen the unclean sirit is gone out of a man, hewal"eth through dry laces, see"ing rest, and findethnone. Then he saith, $ will return into my house fromwhence $ came out; and when he is come, he findethit emty, swet, and garnished. Then goeth he, andta"eth with himself seven other sirits more wic"edthan himself, and they enter in and dwell there1 andthe last state of that man is worse than the first.Even so shall it be also unto this wic"ed generation

@Mt +3+5.Accor"ing to the 2athers’ e:planation of thispassage the soul that has been cleanse" b' ,aptisbut "oes not li4e as a Christian an" is not occupie"

116aint Tihon of Ua"ons 6or"s @Mosco/ 1&& #8&&.

1#Abba 9orotheus Soul Profiting *eading @Mosco/ 17+ #-#.



b' the spirit of lo4e becoes the abo"e of spiritsore e4il than those abi"ing in it before ,aptis.

That is /h' belie4ers can be /orse than pagans. Thisis cause" b' the abition pri"e h'pocris' an"other passions that gro/ /ith particular fur' in aChristian fro an a/areness of his iportance an""efor his soul turning his socalle" goo" into anaboination before ;o". Desus sai" to the Ne arethey which Bustify yourselves before men; but 'od"noweth your hearts1 for that which is highlyesteemed among men is abomination in the sight of

'od @? 1-815.6aint $gnatius @,rianchanino4 clarifies it this /a'8

Bnfortunate is the an /ho is satisfie" /ith hiso/n huan righteousness for he has no nee" forChrist.13 The "oer of huan righteousness isfille" /ith selfopinion highin"e"ness self

"eception H he repa's /ith hatre" an" re4engethose /ho "are to utter e4en the ost /ellfoun"e" an" /ellintentione" contra"iction of histruth. <e consi"ers hiself /orth'Jost /orth'Jof re/ar"s both earthl' an" hea4enl'.1+

2ro the e:aple of those out/ar"l' righteous but

spirituall' rotten high priests Pharisees an" scribes/e can see Lust /hat belie4ers /ith a high opinion oftheir o/n /orthiness an" their ser4ice to ;o" an"people are capable of. The' not onl' cast out the

136aint $gnatius @,rianchanino4 6or"s @6aint Petersburg 1&*5 +8#+.

1+$bi". +8+7.



6a4ior but sent <i to the cruelest e:ecution.Apparentl' there is no Fuestion about ho/ (pleasingto ;o") their social actions /ere. This illustrationpro4i"es the e' to un"erstan"ing the acti4it' of an'Christian an" an' Christian church.

6ocial action is perfore" b' hierarchs clerg' an"la'en. $ts Christian 4alue can be Fuite 4arie". Their/ors can be the "ee"s of the Church onl' /henthe' are perfore" not onl' b' the "ecision of theirsuperiors but /ith &hristian lo4e the presence an"e:tent of /hich is hi""en fro people but clear to

;o" an" "irectl' con"itione" upon the person’sspiritual an" oral state. $f Christians act for ;o"’ssae for the sae of fulfilling Christ’s coan"entof lo4e for neighbor an" ha4e as their goal theacFuisition of the <ol' 6pirit then the Church /orsthrough the an" their /ors bring forth true fruitsfor both the benefactors an" the nee"'. 6aint6eraphi of 6aro4 sai" (The true goal of ourChristian life is the acFuisition of the <ol' 6pirit of;o" H an" e4er' goo" "ee" "one for the sae ofChrist is a eans for acFuiring the 6pirit of ;o".) <egoes on to sa' (ote that goo" "ee"s "one forChrist’s sae /ill bring the fruits of the <ol' 6pirit.)15

As an e:aple /e cite the follo/ing rearableinci"ent /hich occurre" "uring $4an the Terrible’sa"4ance on o4goro" in 157*. <a4ing sace" thiscit' he cae to Pso4 /ith the sae intention.

15+n the 'oal of &hristian !ife @6ergie4 Posa" 1&1+ +1 +#. @2or an English translation of this con4ersation /ith $. Moto4ilo4 see <elen >ontse4ich St. Serahim, 6onderwor"er of Sarov, !il"/oo" Calif.8 6t. enia 6ete Press#**+S. JTrans.



$n Pso4 he et the foolforChrist icholas 6alos. Duping onto a branch icholas calle" out to $4anthe Terrible sa'ing ($4anusha $4anusha coean" eat @otioning to/ar" the la"en tables. <a4esoe teaJ'ou ha4en’t eaten enough huan flesh ino4goro".) Then he in4ite" the Tsar to his tin' roo/here a piece of ra/ eat la' upon a clean /hitetablecloth. (Eat eat $4anusha) he in4ite" the Tsarbut the Tsar ans/ere" ($ a a Christian an" "o noteat eat "uring the fast.) The foolforChrist thensai" to hi angril' (ou "on’t eat eat but 'ou

"rin huan bloo" an" ha4e no fear of ;o"’s Lu"gentN 9on’t touch us tra4eler. ;et out of hereN$f 'ou touch an'one in ;o"preser4e" Pso4 'ou’llfall "o/n "ea"Jlie 'our horseN) At that oentthe Tsar’s stablean ran into the roo his face/hite as a sheet an" infore" hi that his fa4oritestee" ha" "ie". The Tsar Fuicl' left the cit' /ithouttouching a single citiGen. Pso4 /as sa4e" fro thebloo"' horrors e:perience" in o4goro". 6uch /asthe fruit of one Christian’s social /or. This is thesocial /or of a saint.

$n contrast social action can be taen b' clerg'an" la'people about /ho the ?or" sai" This eole

draweth nigh unto me with their mouth, andhonoureth me with their lis; but their heart is farfrom me. #ut in vain they do worshi me, teachingfor doctrines the commandments of men @Mt 158&.

ee"less to sa' these people’s /ors though the'procee" fro the highest ecclesiastical organs ha4e



no Christian content be'on" the for an" /ill bringno goo". E4en /orseJsuch /ors often becoe a"irect teptation for an' turning the a/a' fro0rtho"o:'. The i"ea that social acti4ities perfore" b' the

Church are al/a's an" in all cases "one accor"ing tothe /ill of the <ol' 6pirit an" "o not "epen" upon thespiritual state oti4es or ais of those perforingthe is seriousl' istaen. The Church is both9i4ine an" huan. The actions of its 4isible ebersare onl' the actions of the ChurchJthe ,o"' of

ChristJ/hen the' are "one for ;o"’s sae an" notfor an' other reasons. For wisdom will not enter intoa malicious soul, nor dwell in a body subBect to sins.For the Holy Sirit of disciline will flee from thedeceitful, and will withdraw himself from thoughtsthat are without understanding, and he shall notabide when ini7uity cometh in @!is 18+5. The spirit creates fors for itself. $f baptiGe"

Christians reain pagans b' their li4es then all theiracti4ities /ill be penetrate" /ith pagan content an"/ill in the final anal'sis be fruitless e4en harfulalthough the' /ere "one in the nae of the ChurchIfor ;o" loos at an’s heart. There are plent' of

oti4es for h'pocritical goo" "ee"s an" piet'8seeing glor' riches ran appro4al froauthorities etc. an" all those things that ha4e oftenbeen hi""en behin" out/ar"l' Fuite "ecent an"bene4olent social actions in the histor' of theChurch.



At the present tie the character of an'acti4ities in Christian churches especiall' in the!est testif' to the steep "rop in interest o4eratters of spiritual life an" a catastrophic sli"ingto/ar"s socalle" (horiGontal) or to put it sipl'purel' /orl"l' acti4it'.

er' telling in this regar" /as the internationalconference of the !orl" Council of Churches in,ango in 1&73 on the thee (6al4ation To"a'.)6uch a /elcoe thee this is. !hat ore iportanttopic is there for Christian "iscussion than that of the

huan soul’s eternal sal4ation% <o/e4er those fe/0rtho"o: participants inclu"ing those fro theRussian Church /ere "eepl' "isappointe". Dustabout e4er'thing /as "iscusse" at this conference8social political econoic ecological an" all otherprobles of this life. The topic /as sal4ation fro4arious catastrophes8 po4ert' hunger sicnesse:ploitation illiterac' aggression b' transnationalcorporations an" so on. The onl' sal4ation /hich/as not "iscusse"Jthe one for /hich our ?or" DesusChrist suffere" on the CrossJ/as sal4ation fro sinfro passions fro eternal "anation. ot a /or"/as entione" about this. The /or"s of Ale:ei

>ho'ao4 cae to in"8 There is a sort of "eep falsehoo" in the union ofreligion /ith social concerns.H !hen The Churchinterferes in the "iscussion of brea" rolls an"o'sters an" begins to put its greater or lessercapabilities of sol4ing siilar issues on "ispla' for



all to see thining that it thereb' /itnesses tothe presence of the 6pirit of ;o" in its boso itloses all right to peoples’ trust.1-

There is no "oubt that a Christian’s acti4ities

perfore" out of /orl"l' oti4es "o not lea" tospiritual benefit an" the e4angeliGation of the /orl"but to the /orl"lification of the churches thesel4es. This an" siilar /orl"lification in o"ern

Christianit' is a serious step in the "irection ofaccepting the antichrist for this false sa4ior /ill sol4e@in an' case /ill create an appearance of sol4ing all

the ain social an" other /orl" probles. Thus he/ill becoe the a/aite" christ for those socalle"Christians /ho are seeing aterialistic salvationtoday . Then unnoticeably, /ith ,ible in han" the'/ill "en' Christ the 6a4ior.

0ur Church has ore than once e:presse" its

criticis of such /orl"liness in Christian acti4it'@(religious politicing) as E. Trubetso' put it. $thas ephasiGe" that the fun"aental goal of theChurch’s social ser4ice is to stri4e for spiritual an"oral health in societ' an" not the gro/th ofaterial /ellbeing in an" of itself. 6aint $saac the6'rian /rote (!ith en po4ert' is soething

loathsoeI but /ith ;o" uch ore so is a soul/hose heart is prou" an" /hose in" is scornful.!ith en /ealth is honore"I but /ith ;o" the soulthat has coe to huilit'.)17 2or the <ol' Church

1-Ale:ei 6tepano4ich >ho'ao4 &omlete 6or"s @Mosco/ 1- #85.

17 Ascetical Homilies 578+#* @Russian. The Russian translates (scornful in") as (a highfloating in".) Englishtranslation fro <ol' Transfiguration Monaster' 58+#.



the /or"s of Christ still sho/ the /a'8 Therefore $say to you, be not solicitous for your life, what youshall eat, nor for your body, what you shall ut on. $snot the life more than the meat1 and the body morethan the raiment: @Mt -8#5.

Material prosperit' health huan rights an" soon b' thesel4es /ithout the acFuisition ofspiritual goo"s "o not ae an better. E4en/orseJas the conteporar' /riter M. Antono4/rites (A person /ho no longer has nee" ofaterial goo"s but has ne4er felt the nee" for

spiritual "e4elopent is terrif'ing.)1

<e continues8Man is not a sla4e to nee"s an" out/ar"circustancesI he is a free being but also abo"il' being an" therefore he has to satisf' hisnee"s an" e:perience the influences of hisen4ironent. Apparentl' there e:ists a certain

la/ of easure not 'et forulate" b' scienceaccor"ing to /hich a person /hose iniureFuireents are satisfie" is obligate" to raisehiself to a higher le4el of spiritual life in or"erto a4oi" self"estruction. $f this la/ is notobser4e" then aterial an" fleshl' reFuireentsacFuire h'pertrophie" proportions at the e:pense

of spiritual essentials. 2urtherore this sees toappl' to in"i4i"ual an" societ' alie. The o"ernhistorical stage of !estern countries /ith the

1M. Antono4 Perestroi"a and 6orld<5iew & @Mosco/ 1&7 157.



aggression in the of (ass culture) clearl'pro4es the e:istence of such a situation.1&

The o"ern ps'chological situation in theateriall' /ealth' !est is an illustration of this

thining. The 2innish ?utheran bishop >. To'4iainansue" up this situation8

Accor"ing to certain research ore than half thepopulation of the !est has lost its goal in life. !eare con4ince" that the subLect of ps'chiatrists’/or /ill be feelings of "epression an"

"espon"enc' to a uch greater e:tent thansuffering itself. A person’s oti4e for suici"e isoften his e:istential eptiness.

6ocial /or in the Church can onl' be a ser4ice ofthe Church @an" not purel' secular acti4it' an"bring spiritual goo" to people /hen it is base" upona sincere stri4ing b' its /orers to fulfill the ostiportant ;ospel coan"ent an" thereb'preach the nae of Christ. The Apostle Paul /roteAnd if $ should distribute all my goods to feed theoor, and if $ should deliver my body to be burned,and have not charity lo4eS it rofiteth me nothin@1 Cor 1383.

There are no reasons for social acti4it' in theChurch other than to preach Christian lo4e an" turneach person to the path of sal4ation b' teaching thislo4e through /or" e:aple an" life. So let yourlight shine before men, that they may see your good

1&$bi". 1-5.



wor"s, and glorify your Father who is in heaven @Mt581-.

§ +. A Christian’s 2ree"o the Church’s 2ree"oan" Religious 2ree"o

The concept of free"o has se4eral "iensions.<ere /e /ill note three of the as being the ostrele4ant to the Fuestion of a Christian’s free"o.

The first is the etaph'sical. ,' free"o in thiscase is un"erstoo" one of the ost fun"aentalFualities of huan natureJfree will, e:presse" first

of all b' a person’s oral self"eterination in theface of goo" an" e4il. 2ree /ill is such an iportantFualit' that /hen it is lost the personalit' becoescopletel' "egra"e". ,ut as long as selfa/arenessis preser4e" no one can tae authorit' o4er thisfree"oJnot another an nor societ' nor la/s noran' regie nor "eons nor angels nor e4en ;o"<iself. 6aint Macarius of Eg'pt @fourth centur'sai"8

ou are create" in the iage an" lieness of ;o"Itherefore Lust as ;o" is free an" creates /hat <e/ants H so are 'ou free.1&* Therefore our natureis /ell capable of accepting both goo" an" e4ilI

both ;o"’s grace an" the ene'’s po/ers. ,ut itcannot be force".1&1

1&*6aint Macarius of Eg'pt Siritual Homilies @6ergie4 Posa"8 6aint 6ergius ?a4ra 1&*+ 15 § #181#1 @Russiantranslation.

1&1$bi". § #3.



A classic sa'ing of the Church 2athers (;o" cannotsa4e us /ithout us) e:cellentl' e:presses theChristian un"erstan"ing of the sense an" eaning ofthis free"o.

The second "iension of free"o is siritualfreedom. Bnlie out/ar" free"o it signifies an’sauthorit' o4er his o/n egois his o/n passionssinful feelings "esiresJo4er his o/n self. This in"of free"o is onl' acFuire" through a correctspiritual life aing the belie4er capable ofcounion /ith ;o" !ho alone possesses

absolute spiritual authorit'. The saints attaine" togreat free"o ha4ing purifie" thesel4es of thepassions.1&# E4er' (or"inar') person possessesrelati4e spiritual free"o @cf. Dn 83+. 0nl' those/ho are har"ene" in e4il /ho blasphee the <ol'6pirit @cf. Mt 313# an" ha4e becoe incapable ofgoo" ha4e lost this free"o. Christianit' sees thei"eal of spiritual life in ;o" in this /a' an" thereb'in principle "enies the possibilit' that soe sort ofabsolute free"o can e:ist in an @(on this si"e ofgoo" an" e4il).1&3 Archpriest 6ergei ,ulgao4/rote (Man’sS free"o is relati4e.H $t stan"s an"falls is conFuere" an" surpasse" on the paths of

create" life to its "eification. 2ree"o is not anin"epen"ent po/er in itself an" in itself is

1&#,lesse" Augustine 4er' successfull' relates the "egree of sanctit' /ith the "egree of free"o /hen he sa's ($t isa great free"o to be able to not sin but it is a 4er' great free"o to be incapable of sinning) @ 2agna est libertas

osse non eccare; sed maima libertas-non osse eccare.

1&3. 6. 6olo4ie4 /rote (0nl' b' belie4ing in the in4isible ;o" an" acting in faith fro ;o" "oes our /ill becoe trul'free /illI that is a free lea"erJfree fro its o/n self fro its gi4en factual con"ition. <ere /ill acts not onl' as aps'chological phenoenon but as a creati4e po/er /hich goes before e4er' phenoenon an" is not co4ere" b' an'fact that is it is free in essence) @. 6olo4ie4 (!ors) Social #enefit 6aint PetersburgS 38#&3.



po/erless /hen it opposes 9i4init'.)1&+ 6aint $saacthe 6'rian sa's (2or there is no perfect free"o inthis iperfect age.)1&5

The Apostle Paul sa's 4ow the !ord is that Sirit1and where the Sirit of the !ord is, there is liberty @#Cor 3817. <e calls a person /ho has attaine"spiritual free"o (ne/) @Eph +8#+ ephasiGing b'this the rene/al of his in" heart /ill an" bo"'. Tothe contrar' he calls those /ho li4e sinfull' (ol")@Eph +8## a (sla4e) @Ro -8- 17 as one /hohasn’t the strength to follo/ /hat faith reason an"

conscience tell hi an" /hat he hiself /ell no/sto be better for hi. The apostle Paul "escribes thisstate of spiritual sla4er' as the antithesis to truefree"o in the follo/ing 4er' e:pressi4e /or"s8 Forthat which $ do $ allow not1 for what $ would, that do $not; but what $ hate, that do $.@ For the good that $would $ do not1 but the evil which $ would not, that $do.@ #ut $ see another law in my members, warringagainst the law of my mind, and bringing me intocativity to the law of sin which is in my members@Ro 7815 1& #3. The "ifference bet/een spiritual free"o an"

free"o of /ill /as e:presse" /ell b' >ant8 (,'

free"o in the cosological @etaph'sical JA. 0.sense $ ean the abilit' to ha4e an ontological stateaccor"ing to one’s o/n /ill. 2ree"o in the practical

1&+Archpriest 6ergei ,ulgao4 The #ride of the !amb @Paris 1&+5 5#15##.

1&56aint $saac the 6'rian Ascetical Homilies @Mosco/ 15 #81&*. <ol' Transfiguration Monaster' 5#8#-#.



@oral spiritual JA. 0. sense is the /ill’sin"epen"ence fro the force of sensualit'.)1&-

The third aspect is social freedom. $t in"icates thesu of specific personal rights in a state or societ'.Most of the "ifficult Fuestions arise in this realinasuch as in societ' a ultitu"e of "ifferentin"i4i"uals coe into utual contact all ha4ing theiro/n free /ill. As a /hole this is the proble ofan’s eternal freedom or the proble of allo/able@b' la/ custo religion generall' accepte" oralsacts in the outsi"e /orl".

These three "iensions of free"o enable us tospea /ith coplete specificit' about /hich free"oshoul" be the foreost goal in the Christian’s life. $tgoes /ithout sa'ing that this shoul" be spirituafree"o /hich as /as alrea"' state" is acFuire"onl' through the process of a righteous life. !hatsort of life this is /hat la/s e:ist in it b' /hatcriteria /e can Lu"ge the correctness or faultiness ofa chosen path an" finall' /hat steps a an usttae in it to achie4e such free"oJthese are alliportant Fuestions /hich reFuire special attention@see Chapter - 0l" Testaent Religion.

$n other "iensions /e shoul" spea of freedom of

the &hurch. The Church is both 9i4ine an" huan.,' force of its "ual nature it possesses t/o "ifferentfree"os /hich are incoensurable /ith eachother.

1&-$anuel >ant 6or"s @Mosco/ 1&-+ 38+7.



The Church as an in4isible oneness in the <ol'6pirit of all those /ho lo4e Christ @He that hath mycommandments, and "eeeth them, he it is thatloveth me Dn 1+8#1S is al/a's free for where theSirit of the !ord is, there is freedom. $t is higherthan all e:ternal free"os rights an" pri4ileges. $t"oes not fear an' huan liitations an" repressionsan" persecutions thesel4es onl' ser4e to glorif' itthe ore. 6o it /as "uring Desus Christ’s earthl' lifean" that of the Apostles so it reains after <isResurrection an" Ascension an" up to the present

"a'J %esus &hrist the same yesterday, and to day,and for ever @<eb 138. The 4isible Churchcounit' lie an' societal an"

religious organiGation nee"s correspon"ingcon"itions for its e:istence inclu"ing religiousfree"os regulate" b' the state.

Religious free"o is the right to openl' confess an"practice one’s religious con4ictions in"i4i"uall' as/ell as collecti4el'Jthat is the right to perforone’s religious rites to preach ha4e one’s o/npublishing houses to participate in the e"ucationalprocess etc. $n this regar" religious free"o is no"ifferent fro those highl' iportant social or

e:ternal free"os an" rights possesse" b' 4arioussecular organiGations an" b' all citiGens of one oranother countr'.

!hat 4alue can /e place upon these free"os inan" of thesel4es%



The' are ob4iousl' nee"e" for the continuation ofnoral life in societ' an" its ebers. e4erthelessas soon as this Fuestion touches the actual practiceof these free"os the' ie"iatel' becoe one ofthe ost serious probles of social life especiall' atthe present tie. The ain reasons for this are asfollo/s8

First. E4er' right has t/o si"es an" can be use" b'people not onl' for the benefit of societ' an" itscitiGens but also for certain selfinterests e4en4iciousl' @for e:aple not onl' to infor but also to

"efaeI not onl' to preach peace teperancechastit' but also to sprea" propagan"a of 4iolencepornograph' etc.. The la/s /hich are calle" upon toregulate the echanis of these free"os are as arule iperfect as the realit' of our o"ern life FuiteeloFuentl' testifies.

Second. All of these rights in an" of thesel4es "onot orient an to/ar"s the ost iportant thingJthe acFuisition of spiritual free"o. More than thatthe catastrophic oral "egra"ation of societ' an"ob4ious "ecline in spiritualit' e4en in Christianchurches of the (free) countries sho/ that e:ternalfree"o /ithout the 0ne !ho restrains @cf. # Thes

#87 not onl' "oes not raise a person’s "ignit' butoften e4en ser4es as one of the ost effecti4eeans to spirituall' an" orall' corrupt an" "eeanhi. This slipper' t/osi"e"ness of e:ternal free"os

sho/s that these free"os cannot be consi"ere" as



the priar' uncon"itional an" selfsufficient 4aluethat liberal propagan"a so energeticall' insists the'are. The sae conclusion procee"s fro the Christian

un"erstan"ing of an an" the eaning of his life.Christian anthropolog' is foun"e" upon t/ocon"itions eFuall' unacceptable to the huanisticconsciousness8 1 the (assigne") ;o"lie greatnessof an @cf. ;en 18#-I 581I an" # his (gi4en) "eepl'corrupte" nature /hich reFuire" the sufferings ofChrist <iself in or"er to (resurrect his iage before

the fall.)1&7

Real an is spirituall' ina"eFuate sic an"

corrupte" b' the action of a great 4ariet' of passions/hich "efor his soul an" acti4it'. E:ternal free"ois copletel' unrelate" to this con"ition of an an"not oriente" to/ar" his spiritual correction an""e4elopent or to the acFuisition of /hat shoul" bethe highest goal of all societal establishentsJtheraising of e4er' in"i4i"ual to the le4el of huan"ignit' @cf. Eph #815.

6aint $gnatius @,rianchanino4 /rote8

As long as anin" is subLect to the influence ofsin an" the passions rule an" subission are

necessar'. The' /ill ine4itabl' e:ist throughoutthe course of the life of the /orl"I onl' the' a'appear "o appear an" /ill appear in 4ariousfors.H either eFualit' nor coplete free"onor earthl' /elfare to the "egree that ecstatic

1&7Troparion to the 2orefeast of the ati4it'.



false teachers /ish it an" proise it can e4er be.H The relationship of rule an" subission /illperish /hen the /orl" perishesJthen /ill rulean" subission cease @cf. 1 Cor 158#+I then /illthere be brotherhoo" eFualit' an" free"oIthen /ill the reason for unit' rule an"subission be not fear but lo4e.1&

This reasoning enables us to un"erstan" thefun"aental Christian position as it relates to socialpolitical econoic an" other free"os. $t consists inthe assertion that all these free"os cannot be

consi"ere" to be priar' guarantees for noralhuan life as unconditional reFuireents an"especiall' not as ais in thesel4es but onl' aspossible eans or con"itions for attaining theeaning of huan life. 6ociet'’s ost iportant tasshoul" be the establishent of a oral an" la/ful

atosphere in /hich e:ternal free"os are an ai"eto an’s spiritual gro/th an" healing an" not anatosphere /hich robs hi of his essencestiulates the passions an" ills the soul itself.1&&

!hat is nee"e" for this%

1&Articles of 6aint $gnatius ,rianchanino4 on ecclesiasticalsocial issues. J?. 6oolo4 #isho $gnatius #rianchaninov

His !ife and 2oral<Ascetical 5iews @>ie4 1&15 appen"i: #* #1.

1&&The issue of huan rights /as particularl' acti4el' stu"ie" as /e no/ b' eighteenthcentur' 2rench thinersIespeciall' b' Rousseau /ho /as con4ince" that e4er' in"i4i"ual has natural inalienable rights the guar"ing of /hichis the ost iportant function of go4ernent. The 2rench 9eclaration of the Rights of Man an" of the CitiGens @17&is built upon these fun"aentals an" gi4es the follo/ing "efinitions of free"o @rights8 (?ibert' consists in thefree"o to "o e4er'thing /hich inLures no one elseI hence the e:ercise of the natural rights of each an has no liitse:cept those /hich assure to the other ebers of the societ' the enLo'ent of the sae rights. These liits canonl' be "eterine" b' la/.)

Dust the sae the concept of /hat (inLures no one else) is 4er' con"itional. !hat follo/e" in histor' has sho/n/hat free"o liite" onl' b' this principle has /rought. The tree is "nown by its fruits @Mt 1#833. An" the free"o oan aggressi4e propagan"a of ioralit'Jthe cult of force gree" an" other 4ices e4en at the tie of the socalle";reat 2rench Re4olution an" later on @especiall' "uring the 1&17 re4olution in Russia an" in the present tie re4eathe coplete oral banruptc' of this concept.



$n the 0rtho"o: /orl" 4ie/ the ans/er to thisFuestion can be foun" in this basic re4elation8 Andwe have "nown and believed the love that 'od hathto us. 'od is love; and he that dwelleth in lovedwelleth in 'od, and 'od in him @1 Dn +81-. 2rothis it /oul" necessaril' follo/ that lo4e shoul" bethe essence of an' of an’s acti4ities.#** TheChristian un"erstan"ing of lo4e is e:presse" b' theApostle Paul8 &harity loveS suffereth long, and i"ind; charity envieth not; charity vaunteth not itself,is not uffed u, doth not behave itself unseemly,

see"eth not her own, is not easily rovo"ed,thin"eth no evil; *eBoiceth not in ini7uity, butreBoiceth in the truth; #eareth all things, believethall things, hoeth all things, endureth all things @1Cor 138+7. Therefore the basic Christian criterion necessar' to

appreciate free"o is the fear that coes fro lo4eIfor lo4e is afrai" of causing an' sort of oralps'chological ph'sical or other har to a person@societ' or state. $t is the truest guar"ian an"correct relationship to things to nature or to an'in" of acti4it'. 6aint ,arsanuphius the ;reat sai"(2ree"o is goo" /hen it is Loine" to the fear of

;o".#*1

This is the Christian a:i in the light of#**The nineteenthcentur' Russian 6la4ophile philosophers A. >ho'ao4 $. >iree4s' Constantine an" $4anAsao4 an" . 6aarin /ere 4er' insistent in their thoughts upon the priar' iportance of ;o"lie lo4e in an asthe necessar' con"ition for his free"o an" the establishent of noral huan societ' an" the' establishe" an""e4elope" this line of thought. ie/ing the Church as the hea" of the conciliar /hole an" in this capacit' as theprotot'pe of an i"eal huan societ' >ho'ao4 for e:aple naes the follo/ing t/o ain constituents as itsFualit'8 (!e confess the Church as one an" free) for (free"o an" unit'Jsuch are the t/o strengths to /hich are/orthil' entruste" the 'ster' of huan free"o in Christ.) The ain principle /hich guarantees the preser4ation ofthese principles in the Church is as he is con4ince" lo4e. (This principle) he /rites is the foun"ation of utual lo4ein Desus Christ) @A. 6. >ho'ao4 Theological and &hurch Publicistic Articles 6oiinS 1*& #*5 ++.

#*16aints ,arsanuphius the ;reat an" Dohn $nstructions in the Siritual !ife @6aint Petersburg 1&*5 3738#53#5+.



/hich all of an’s free"os rights an" obligationsinclu"ing religious free"os can be correctl'un"erstoo".

!hen free"o that is not (liite") b' the lo4e ofthe fear of ;o" is set to rule o4er lo4e it becoesur"erous to an. $t lea"s to the ost negati4econseFuences8#*# first of all to spiritual an" oral"egra"ation of societ' to i"eological anarchisaterialis anticulture an" so on. !here4erfree"o has been place" at the hea" /ithout lo4ethere can be no authentic free"o of the in"i4i"ual

for 6hosoever committeth sin is the servant of sin@Dn 83+. 6la4er' of spirit is the /orst sla4er' a ancan be un"er for it brings hi the greatest suffering.A. 6olGhenits'n once note" (!e ha4e becoefascinate" /ith i"eas of free"o but /e ha4eforgotten that the /isest easure of free"o is farseeing selfliitation.) E4en the pagan philosophersun"erstoo" this.#*3

$sn’t this the reason that the Apostle Paul /rote, Allthings are lawful for me, but all things are noteedient1 all things are lawful for me, but all thingsedify not @1 Cor 1*8#3%

<o/e4er an' un"erstan"ing about the nee" for

spiritual free"o an" its priar' nature for an has

#*#Trul' the stri4ing for the socalle" (fullness of this life) to pleasure is unthinable /ithout coplete social an"political free"o. The a:iu fullness of rights an" free"os is a necessar' con"ition for a aterialistic para"ise<o/e4er this a:io of aterialis is utopian. >ant /ell sai" about this ($n fact /e fin" that the ore an enlightene"reason gi4es itself o4er to thoughts of pleasures of life an" happiness the further the person is fro true satisfaction)@$. >ant 6or"s Mosco/ 1&-5S +8#3*.

#*3Epictetus for e:aple /rote (<e /ho is free in bo"' but not free in soul is a sla4eI an" lie/ise he /ho is boun"bo"il' but free spirituall' is free) @*oman Stoics Mosco/ 1&&5S #5#.



been all but lost to anin". The Apostle Peter inrebuing the preachers for ha4ing out/ar" free"o/hile (forgetting) about inner free"o /rote Forwhen they sea" great swelling words of vanity, theyallure through the lusts of the flesh, through muchwantonness, those that were clean escaed fromthem who live in error. 6hile they romise themliberty, they themselves are the servants ofcorrution1 for of whom a man is overcome, of thesame is he brought in bondage @# Pet #811&. Thesae eaning is e:presse" b' the Apostle Paul in

his Epistle to the ;alatians8 For, brethren, ye havebeen called unto liberty; only use not liberty for anoccasion to the flesh, but by love serve one another.@ This $ say then, 6al" in the Sirit, and ye shall notfulfill the lust of the flesh. For the flesh lustethagainst the Sirit, and the Sirit against the flesh@;al 5813 1-17. 2urther on he naes the (lusts ofthe flesh) an" conclu"es Fuite clearl' #e notdeceived; 'od is not moc"ed1 for whatsoever a mansoweth, that shall he also rea. For he that soweth tohis flesh shall of the flesh rea corrution; but hethat soweth to the Sirit shall of the Sirit rea lifeeverlasting @;al -87.

Bnfortunatel' the actual po/ers that be in theo"ern /orl" /hich "eterine @first of all throughthe e"ia the character of o"ern an’se"ucation an" con"itioning "ecisi4el' "en' the4er' i"ea of spiritual free"o an" so/ onl'free"o of the flesh. !hat this is lea"ing to is clear



to all. 2ree"o of speech the press etc. that is notin subission to the i"ea of lo4e for an is for theost part in capti4it' to 4ice (the gol"en calf) an"other i"ols an" easil' becoes an instruent forlies the propagan"a of licentiousness 4iolencesatanis etc.I that is it becoes a legalinstruent of e4il.

A fun"aental Fuestion arises8 Can these free"osbe classifie" as ;oo" an" be calle" 2ree"o in or"erto secure a right to e:ist in noral huan societ'%$sn’t it ob4ious that rights are calle" free"os

precisel' because the' are eant to free an froall fors of inner an" out/ar" e4il to constructi4el'for an" spirituall' perfect hi an" not to corrupthi spirituall' an" ph'sicall'%

!hat for e:aple "oes the o"ern free"o oftele4ision inforation "o% $t has becoe accor"ingto one popular ne/spaper’s accurate e:pression (atele4ision plague of 4iolence.) 0ne Aericanps'chologist "escribe" tele4ision in his o/n countr'lie this8 (!hen 'ou turn on the tele4ision 'ouautoaticall' turn off 'our inner process ofbecoing huan.) Trul' if b' the age of eighteen a'oung an has accor"ing to statistical "ata in the

B.6. /itnesse" 15**** acts of 4iolence aroun"#5*** of /hich /ere ur"ers then /hat sort offree"o can /e call this% This substitution forspiritual free"o b' the free"o for the basest lustsis a "ea"l' threat not onl' in the spiritual sense butalso in the ph'sical sense lie a s/or" of 9aocles



hanging o4er anin". 2or the passions areinsatiable an" the ore the' are in"ulge" the ore"estructi4e an" uncoproising the' becoe.!here4er free"o is place" abo4e lo4e the go"liean en"s an" the anbeast for /ho there are no4alues other than his o/n self begins. Therefore o"ern European ci4iliGation /ith its

ten"er care for the preser4ation of bo"il' free"oculti4ating all of the passions inclu"ing the ostshaeful /hile at the sae tie "estro'ing thesafet' of the soul /ith unben"ing onetrac

"eterination is ore an" ore ob4iousl' lea"ingthe peoples of the /orl" to the final circle of "eath. $nthe final anal'sis all o"ern crises ha4e as theirsource this 4er' e:ternal free"o raise" to anabsolute8 a bo"il' free"o /hich ha4ing lost theconcept of sin becoes an ine:orable t'rann'.

An e4ent in e/ or in 1&7 is a perfectillustration of this. At that tie the electricit' /as"o/n for onl' three hours. Then the fruits of post!orl" !ar $$ (free"o) re4eale" thesel4es to thefull e:tent8 (Cro/"s of Aericans) sai" A.6olGhenits'n (began looting an" creating ha4oc.H)2r. 6eraphi Rose further coents that (2ort'

'ears ago the lights /ent out in e/ or an"nothing happene"8 people helpe" each other out litcan"les an" so forth. An" no/ instea" the' go an"brea /in"o/s loot tae e4er'thing the' can get forthesel4es ill people an" get a/a' /ith /hate4erthe' thin is possible.)#*+

#*+<ieroon 9aascene 4ot of This 6orld @2orest4ille Calif.8 2r. 6eraphi Rose 2oun"ation 1&&3 &&7.



The ruling principle in the o"ern ci4iliGe" /orl" is(free"o for free"o’s sae)I that is a basicpriac' of free"o o4er lo4e turns out to be a strongnarcotic for an /hich itself ills an" is use" to illan increasing nuber of people. The /hole collectionof rights that a 'oung person recei4es sipl'because he /as born lacing the correspon"ingupbringing that /oul" enable hi to attain oralaturit' an" stea"fastness coul" becoe the causefor the unchece" gro/th in hi of eleentalinstincti4e forces /ith all the negati4e conseFuences

flo/ing fro this. $sn’t it about this that ancient;ree /is"o aintaine" (All that is recei4e" forfree is capable of corrupting)% That is /h' such free"o is sol" for basic cofort.

0ne o"ern /riter Lustl' sai" about our ties(E4er'/here in the /orl" procee"s the "eath offree"oJpolitical econoic an" personal.H $t iseasier to li4e /ithout free"o. More an" orepeople are /illingl' gi4ing up their free"o ine:change for a cofortable an" peaceful /a' of life.

There is no nee" to ae an' "ecisions an" lessresponsibilit'.)#*5 This "enial of free"o is an entirel' natural

outcoe for /hen the passions are gi4en free"oan" ensla4e a person fro /ithin the' ae hipleasurelo4ing an" egotistical an" thus orecapable of selling his firstborn "ignit' as anin"i4i"ual for the lentil pottage of epheeral

#*5P. >alino4s' Passing +ver @Mosco/ 1&&1 15.



coforts an" pleasures. !e can no/ see pictures ofsiilar transactions in all spheres of life. TheRe4elation of 6aint Dohn the TheologianuneFui4ocall' foretells the general 4oluntar'sla4er' to the uni4ersal "ecei4er an" t'rant ine:change for the earthl' para"ise he /ill proise8And all that dwell uon the earth shall worshi him,whose names are not written in the boo" of life @Re4138.

$n connection /ith this the Fuestion of free"o forreligious organiGations becoes crucial.

The propagan"a of free"o of the flesh is al/a'sh'pocritical. The best e:aple of this is in the B.6. acountr' /hich ost heate"l' "ean"s huan rightsin other countries of the /orl" /hile openl' traplingupon these rights at hoe.

$n 1&-# coon pra'er /as banne" fro public

schools b' a "ecision of the B. 6. 6upree Court. To"a' all anifestations of Christian faith inschoolsJsuch as ha4ing 4oluntar' ,ible stu"ies"uring lunch breas sa'ing grace "uring ealsusing a rosar' on a school bus ha4ing Christianeetings after school or e4en ha4ing a ,ible sitatop one’s "esJcan be an" ha4e been

prohibite" b' school authorities an" court"ecisions ha4e both propte" an" uphel" theiractions.H Courtes' of the AC?B Aerican Ci4il?iberties BnionS nuerous "ispla's of theati4it' that since the inception of this countr'/ere "ispla'e" openl' in public pars etc. ha4e



been banne" an" cities across the countr' ha4ebeen force" to tae nati4it' "ispla's "o/n.H#*-

6uch an un"erstan"ing of e:ternal free"o gi4esus an opportunit' to tae a ore concrete loo at

religious free"o as /ell. The religious freedom of separate in"i4i"uals "oes

not contain an'thing fun"aentall' "ifferent in thesocial sense fro other e:ternal free"os. 2ree"oof religious counities @churches has its o/npeculiarit' /hich lea"s to correspon"ing probles. The first of these probles arises in connection

/ith the Fuestion of /hether or not to recogniGeorganiGations as religious. This "ecision is base"upon authoritati4e coon research b' theologiansan" la/aers an" specific an" precise legal criteriaof the 4er' concept of religiousness. The secon" an" no less rele4ant proble is the

e4aluation of the oral si"e of the teachings of thereligious organiGation reFuesting legalS registration/hich in turn also reFuires a responsible acceptanceof oral criteria. The grie4ous e:aple of Au6hinri'o#*7 stan"s out as one clear illustration of theessential nee" for these criteria. 9e facto an" insoe places "e Lure legaliGation of satanis is one

ore e:aple of an open challenge against o"ernsocial reason an" its concept of religious free"o.

#*-4ot of This 6orld, *.

#*7Au 6hinri'o no/ no/n as Aleph is a sect foun"e" b' 6hoo Asahara in 1&+. $n 1&&5 ebers of the groupcarrie" out a gas attac in a To'o sub/a' illing 1# people an" inLuring an' ore. The sect has internationachapters inclu"ing ones in Russia an" the Braine /here one "isciple brutall' ur"ere" his parents after hearing (a4oice fro abo4e) instructing hi to "o so. JTrans.



The thir" an" perhaps ps'chologicall' ost "ifficultproble is the "ifferentiation bet/een the conceptsof e7ual rights an" freedom. This "ifference is osteasil' sho/n b' e:aples.

The first eamle. $n a "eocratic countr' allcitiGens are eFuall' free but not all ha4e the saerights. $ts presi"ent has significantl' ore rights thatan' other citiGen of the countr'. The la/ itself naesthe reason for such uneFual rightsJthe /ill of theaLorit' /hich ga4e hi these rights that aregreater in coparison /ith e4er'one else’s. $n this

apparentl' (outrageous) ineFualit' consists one ofthe natural principles of "eocrac' an" free"o. This "eocratic principle shoul" be eFuall'

e:ten"e" to the resolution of probles connecte"/ith the free"o of religious organiGations an" theireFual rights in the spheres of e"ucation upbringingtele4ision an" ra"io inforation an" so on. This 4er'4oice of the aLorit' of the population shoul" "eci"e/hat religious counit'Jtaing into consi"erationeFual rightsJshoul" be gi4en ore rights incoparison /ith others. This "eocratic principle@the recognition of special rights for specificreligions is actuall' in effect in ;eran' 2rance

;reece an" other countries @but eets /ith nearl'insurountable "ifficulties in RussiaN for it "oes not"isrupt the principles of religious free"o.

$n connection /ith this it is interesting to note fore:aple that 6aint Dohn of >ronsta"t sharpl'



criticiGe" Tsar icholas $$ for granting eFual rights toall religions in 1&*5.#*

<ol' <ieroart'r <ilarion @Troits' 4ie/e" the Tsar’s "ecision in the sae /a'.#*&

The faous onarchist an" theologian ;eneral>iree4 coente" upon these freeing refors8 (The

Tsar "oes not see or un"erstan" /hat "eep changeshis la/s on eFual rights to faiths ha4e /rought in ourlife. <e confused e7ual rights with freedom. o oneargues against free"o but eFual right topropagan"a is Fuite another atter.)#1*

The second eamle. ?et us iagine that a certain/ealth' totalitarian sect ha4ing legall' bought outall the e"ia of ass inforation in one "eocraticcountr' begins to sprea" assi4e propagan"a of ani"ea /hich is antagonistic to the religious con4ictionsof the 4ast aLorit' of the people of that countr'.<o/ can /e loo at this fact% !oul" it be a norale:pression of religious free"o eFual rights an""eocrac' or /oul" it be to the contrar' atestion' of cru"e t'rann' ob4ious "isregar" for

#*6ee for e:aple Pillar of the +rthodo &hurch @Petrogra" 1&15 +*#. ?et the rea"er note that 0rtho"o:' /asthe religion of the o4er/heling aLorit' in Russia at the tieI in fact it /as the nation’s religious i"entit' an" thesource of the Russian people’s highest 4alues. 2ro a purel' sociological point of 4ie/ hetero"o: literatureun"erine" this i"entit' so/e" confusion an" its legaliGation /as therefore catastrophic. JTrans.S

#*&$n 2ebruar' 1&17 /hen there /as a ?ocal Council of clerg' an" lait' @ {|}~•€‚ƒ „|…|† he /rote (Theresolution of March 31 1&*5 accepte" b' the <ol' 6'no" on the calling of the Council8 Q$ consi"er it ipossible to "osuch a great /or "uring the ties /e are e:periencing.H $ consi"er that /hen a ore fa4orable tie coes H to calla Council of the Russian Church.’ ear after 'ear passe" b' H the situation in the 0rtho"o: Church becaeunbearable. Ecclesiastical life becae ore an" ore "isrupte".H 2orerl' persecute" religious counitiesrecei4e" free"o. $n the ancient 0rtho"o: cit' of Mosco/ schisatics an" ,aptists hol" their eetings unhin"ere"!hile for the 0rtho"o: Church the fa4orable tie ha" not 'et coe.H The relationship of the ruling "'nast' to/ar"the 0rtho"o: Church is an historical e:aple of unfa4orableness.H The Petersburg perio" of Russian histor' is en"ingin horrible shaefulness an" serious calait' for its entire people.) Cite" fro The &hurch and Society, + @1&&8 -*6ee also 3857.

#1*The "iar' of A. A. >iree4 cite" fro 6. ?. 2irso4 The +rthodo &hurch and the State in the Final )ecades of theEistence of Sovereignty in *ussia @6aint Petersburg 1&&- 315.



"eocrac'% 0n the one han" it all sees to beaccor"ing to la/. 0n the other han" an ob4ious an"irrefutable "eocratic principle aLorit' rule hasbeen ignore" an" floute". An" the reason for this/oul" be that that soething e:treel' iportant/as o4erlooe"Jthe "ifference bet/een free"oan" eFual rights. <a4ing gi4en the /ealth' secteFual rights /ith the poorer church of the people thela/ "isregar"e" the peoples’ ost iportant rightJthe right of the aLorit' in "eci"ing ainconstitutional issues. A siilar situation /hen a

plutocrac' @fro the ;ree lutos or (/ealth)using the slogan of (free"o) seiGes po/er fro a"eocrac' @eaning (the rule of the people) hasbecoe in our ties not onl' an or"inar' occurrencebut practicall' a la/ of life in the socalle" (free)/orl". Therefore the right of an' religious organiGation

shoul" ob4iousl' be in accor"ance /ith the la/ tothe "egree of its "eocratic acceptance @i.e.acceptance b' the aLorit'. 0nl' un"er thiscon"ition "o free"o an" eFual rights not enter intoconflict /ith one another in basic antagonis to thatsocial right /hich is base" upon lo4e.

0ne of the ost highl' e"ucate" hierarchs of thenineteenth centur' ,ishop $gnatius ,rianchanino4suariGe" the Christian 4ie/ on the Fuestion offree"o thus8

As long as anin" is subLect to the influence ofsin an" the passions rule an" subission are



necessar'. The' /ill ine4itabl' e:ist throughoutthe course of the life of the /orl"I onl' the' a'appear "o appear an" /ill appear in 4ariousfors.H either eFualit' nor coplete free"onor earthl' /elfare to the "egree that ecstaticfalse teachers /ish it an" proise it can e4er be.H The relationship of rule an" subission /illperish /hen the /orl" perishesJthen /ill rulean" subission cease @cf. 1 Cor 158#+I then /illthere be brotherhoo" eFualit' an" free"oIthen /ill the reason for unit' rule an"

subission be not fear but lo4e.#11

#11Articles b' ,ishop $gnatius ,rianchanino4 on ecclesiastical an" social issues. ?. 6oolo4 #isho $gnatius#rianchaninov. His !ife and 2oral<Ascetic 5iews @>ie4 1&15 Appen"i: #* #1.



&hater

Revelation

ne of the ost iportant an" inseparablecon"itions of an' religious teaching is faith in the

possibilit' an" necessit' of 9i4ine Re4elation. E4er'religion has it o/n particular teaching on this subLect.

0

§ 1. 2ors of Re4elation9i4ine Re4elation is "i4i"e" into the natural an"

the suernatural.,' supernatural re4elation is eant the "irect gift

fro ;o" of the no/le"ge an nee"s for sal4ation. This Re4elation can be common an" individual.

Coon re4elation is sent "o/n throughparticular chosen peopleJprophets an" apostlesJinor"er ae the truths of the faith no/n to eitherseparate peoples @the law and the rohets Mt 781#I## +* an" othersS /hich are the 0l" Testaentboos of the ,ible or to all anin" @the e/

Testaent.$n"i4i"ual re4elation is gi4en to separate in"i4i"uals

/ith the purpose of instructing the @or soetiespersons close to the. Man' such re4elations cannotbe retol" @see # Cor 1#8+. Therefore although 4ariouse:periences 4isions an" states are relate" in the/ritings of the <ol' 2athers an" in hagiographic



literature reall' onl' the e:ternal si"e is relate". $nin"i4i"ual re4elations no essentiall' ne/ truths arecounicate"I onl' a "eeper un"erstan"ing of /hatis alrea"' present in coon Re4elation.

atural re4elation or natural no/le"ge of ;o" is/hat those conceptions of ;o" an an" e:istenceas a /hole are generall' calle" that arise in anbase" upon his no/le"ge of hiself an" the /orl"aroun" hi. The Apostle Paul /rote about this8 Forthe invisible things of him from the creation of theworld are clearly seen, being understood by the

things that are made, even his eternal ower and'odhead @Ro. 18#*. The search for ;o" an" theno/le"ge of ;o" ha4e al/a's been soethingnatural to an.

§ #. Coon Re4elation an" $ts 6igns

Coon Re4elation /as gi4en in soe/hat hi""enfor through the 0l" Testaent prophets an" in itsfullness through the Re4elation of ;o" in the fleshan" <is ;ospels. !hat particular signs are present inChristian Re4elation /hich /oul" allo/ us to"ifferentiate it fro huan guesses fantasiesintuitions philosophical insights etc.%

The first thing that "ra/s the attention of e4er'one/ho rea"s the ;ospels is the sanctit' oral an"spiritual purit' of its teaching an" the aaGinge:aple of the i"eal to /hich an is calle"JDesusChrist. This special aspect of the ;ospels setChristianit' apart fro all other /orl" teachings an"



i"eals. o other religion @inclu"ing that of the 0l" Testaent no other philosoph' has no/n such aheight. The basic teachings of truth in the Christian faith

ha4e an unearthl' character8 a ;o" of ?o4e a Trinitarian ;o"I the $ncarnation of ;o"I the 6a4iorcrucifie" an" resurrecte"I the 6acraents of,aptis the Eucharist an" others. These truths of Christianit' are Lust as "ifferent in

essence fro the religious an" philosophical insightsthat /ent before it as b' /a' of illustration a chil"

is "ifferent fro the "oll that a /oan pla'e" /ith inher chil"hoo". Therefore the Apostle Paul e:clais8#ut we reach &hrist crucified, unto the %ews astumbling bloc", and unto the 'ree"s foolishness @1Cor 18#3. The subseFuent histor' of Christianit'confire" this thought to the fullest e:tent. Peopleha4e continuall' trie" to "istort Christian [email protected]. ;nostics antitrinitarians Arians etc. an" stilltr' @as "o 4arious sectarians Theosophists etc. to(correct) it. 0r the' tr' to a4oi" the (stublingbloc) to ae it a natural continuation of Du"aisthereb' negating its belief in the 9i4ine an"essianic "ignit' of Desus ChristI or to escape the

(foolishness) to ae it Lust one of the teachings ofthis /orl" @e.g. social Christianit' a theolog' of(free"o) (re4olution) etc.. The uniFueness ofChristianit' aongst all other religions is itsphilosophical (absur"it') @/e recall the /or"sattribute" to Tertullian (&redo, 7uia absurdum est )



its nontri4ialit'#1# an" essential "ifference fro alle:isting religions of the tie. E4en the a"4ersaries ofChristianit'#13 in"icate that Christian teaching caefro an unearthl' sourceJthat foolishness of 'od/hich is wiser than men @1 Cor 18#5.

A clear testion' to supernatural ChristianRe4elation is rohecy . ,' prophec' /e ean herethe foretelling of things base" not on scientificcalculation nor on soe special no/le"ge ofps'cholog' histor' econoics politics etc. Thesepre"ictions /hich cannot be e:plaine" b' natural

causes an" touch e4ents an' 'ears "eca"es e4enillennia into the future ha4e al/a's been one ofthe serious arguents for the truth of the Christianreligion. !e shall cite se4eral e:aples of suchpre"ictions.

$n the ;ospel accor"ing to 6aint ?ue it is /rittenthat the irgin Mar' b' an action of the <ol' 6piritannounce" Henceforth all generations shall call meblessed @? 18+. The E4angelist /rote these /or"sof the 'oung irgin as soething un"oubte"l' true.An" /hat "o /e see% 2ro that tie on all Christianpeoples "o glorif' her.

$n the ;ospels accor"ing to Matthe/ /e fin" the

?or" Desus Christ’s prophec' about the future of <is;ospels8 And this gosel of the "ingdom shall bereached in all the world for a witness unto all

#1#. ,ohr points out t/o fors of reasoning8 trivial, in /hich an opposite con4iction is the refutation of the foreran" non<trivial in /hich opposite reasoning is Lust as true. $n Christianit' for e:aple8 ;o" is Three in 0ne Christ is;o" an" Man the Eucharistic brea" an" /ine is the ,o"' an" ,loo" of Christ.

#13Engels for e:aple /rote of Christianit' ($t stoo" in sharp contra"iction to all the religions that e:iste" before it)@The Thoughts of 2ar and Engels on *eligion Mosco/ 1&55S -*.



nations @Mt #+81+I about the fate of the De/ishnation in Derusale8 And %esus said unto them, Seeye not all these things: 5erily $ say unto you, Thereshall not be left here one stone uon another, thatshall not be thrown down @Mt #+8# @Matthe/ /rotehis ;ospel in all probabilit' aroun" -# A.9.#1+ an" the"estruction of Derusale occurre" in 7* A.9.I aboutthe Church8 And uon this roc" $ will build my church;and the gates of hell shall not revail against it @Mt1-81I about the future of Christianit'8 6hen theSon of man cometh, shall he find faith on the earth:

@? 18I about the appearance of false Christs an"false prophetsI#15 about the persecutions ofChristiansI#1- that8 There be some of them that standhere, which shall not taste of death, till they haveseen the "ingdom of 'od come with ower @M &81@this is in reference to all the saints beginning /iththe irgin Mar' an" the Apostles /ho (sa/) beforetheir "eaths the glor' an" blesse"ness of Christ’s>ing"o coing to the /ith po/erI about the/oan /ho anointe" <i /ith 'rrh not long before<is sufferings8 5erily $ say unto you, 6heresoeverthis gosel shall be reached throughout the whole

#1+The 4ew Testament @,russels 1&-+ +*.

#15Then if any man shall say unto you, !o, here is &hrist, or there; believe it not. For there shall arise false&hrists, and false rohets, and shall shew great signs and wonders; insomuch that, if it were ossible,they shall deceive the very elect. #ehold, $ have told you before. 6herefore if they shall say unto you,#ehold, he is in the desert; go not forth1 behold, he is in the secret chambers; believe it not @Mt #+8#3#-

And he said, Ta"e heed that ye be not deceived1 for many shall come in my name, saying, $ am &hrist; andthe time draweth near1 go ye not therefore after them @? #18.

#1-#ut before all these, they shall lay their hands on you, and ersecute you, delivering you u to thesynagogues, and into risons, being brought before "ings and rulers for my names sa"e @? #181#I And

ye shall be betrayed both by arents, and brethren, and "insfol"s, and friends; and some of you shall theycause to be ut to death. And ye shall be hated of all men for my names sa"e @? #181-17.



world, this also that she hath done shall be so"en offor a memorial of her @M 1+8&. The fulfillent ofthese prophecies can be seen @an" not Lust belie4e"b' e4er' o"ern person.

!e fin" a prophec' about the en" of the /orl" inthe Epistle of the Apostle Peter8 #ut the day of the!ord will come as a thief in the night; in the whichthe heavens shall ass away with a great noise, andthe elements shall melt with fervent heat, the earthalso and the wor"s that are therein shall be burnedu @# Pet 381* /hich in light of our conteporar'

scientific an" technological (possibilities) soun"srealistic. Man' of the prophecies b' 6aint Dohn the

Theologian ha4e a siilar eaning @see fore:aple Chapter 1-.

<o/e4er there is al/a's a "anger in accepting4arious prophecies 4isions "reas an" such lie ofthis or that person @soe of /ho a' be 4er'pious as true prophecies. 2or e:aple 6aint<ippol'tus of Roe @thir" centur' ,.C. cites oneinci"ent. <e /rites about one Fuite pious bishop(There /as one representati4e of the Church inPontus a ;o"fearing an" huble anI ho/e4er he"i" not Gealousl' stu"' the 6criptures but truste"

ore in his "reas. <a4ing been luc' about one"rea then another an" a thir" he H once sai" inhis self"elusion that the ?ast Du"gentS /ill happenin a 'ear.H An" he brought those brothers to suchfear an" trebling that the' left their househol"san" fiel"s an" an' of the "estro'e" their



propert' H an" en"e" up in a state ofipo4erishent.)#17 Another no less telling e4enthappene" /ith the brothers /ho cae to as 6aintAnthon' the ;reat about certain prophetic 4isionsthe' ha" /hich later cae true but /hich /ereactuall' fro "eons as becae apparent later.#1

$n connection /ith this it ust be note" that thereis a "ifference bet/een 4arious pre"ictions an" truerohecies. 2alse pre"ictions "o not contain the ostiportant thingJthe stiulation for a person toorall' change an" be spirituall' rene/e" @b'

repentance an" the 4ast aLorit' of the ha4esuch an ine:act 4ague character that the' coul" beun"erstoo" as one pleases an" be ascribe" to a largenuber of 4astl' "iffering e4ents.

A source of false pre"ictions an" their fulfillent isclearl' illustrate" in the /or"s of one of the ostfaous pre"ictors ostra"aus @se4enteenthcentur'. ($ /itness) he /rites (that H a large partof the prophecies are accopanie" b' the o4eentof the hea4ens an" $ sa/ as if in shiny mirror, in acloudy vision @author’s italics here an" follo/inggreat grie4ous aaGing an" unfortunate e4ents an"a"4entures /hich are coing to the ain culture.

H)#1&

($ thin that $ can foretell uch if $ /ill be ableto reconcile ' inborn instinct /ith the art of longcalculations. ,ut for this is nee"e" great eotional

#17Saint Hiolytus of *ome @>aGan 1& 1#&13*.

#1 Ancient Patericon @Mosco/ 17+ Chap. 1*8 (0n 9iscernent) #.

#1&Ma:i ;enin 4ostradamus, &enturies, Selected Fragments @>haro4 1&&1 -7-.



stabilit' /hich /oul" incline ' state of in"to/ar"s soothsa'ing an" free the soul fro all caresan" /orries. $ ha4e a"e ost of ' prophecies /iththe ai"e of a bronGe tripo" Qe triode oeneo,although an' ascribe to e the abilit' to use agicthings.H)##* (All the calculations $ pro"uce /ithrespect to the movement of heavenly luminaries andtheir mutual influence with the senses /hicho4ertae e "uring hours of inspirationI oreo4er $inherite" ' oo"s an" eotions fro ' ancientancestors) @ostra"aus /as a De/.##1 (An" $

connect uch that is 9i4ine /ith the o4eent an"course of hea4enl' luinaries. An ipression iscreate" that 'ou are looing through a lens an" seeas if in a fog great an" sa" e4ents an" tragichappenings.H)### This (confession) of ostra"aus lea4es no "oubt

as to the origin of his astrologicalnuerical(prophecies.) $t is agic an" cabala. The e:tent to /hich his actual pre"ictions cae

true can be Lu"ge" fro the follo/ing fact. $n hisboo &enturies ostra"aus gi4es the e:act "ate ofthe en" of the /orl". $t /ill tae place in the 'ear/hen <ol' 2ri"a' falls on the sae "a' as 6aint

;eorge Pascha on the "a' of 6aint Mar an" thefeast of the ,o"' of Christ on 6aint Dohn the ,aptist. True he /as careful not to re4eal /hich of these

##*$bi". 15#.

##1$bi". 15+.

###$bi". 155.



cobinations of feasts /ill auger the en" of the/orl". There ha4e alrea"' been a nuber of suchcobinations.##3

,ut ho/ can it be e:plaine" /h' soe of his siilarpre"ictions "i" actuall' coe true% 0ne of thereasons is that e4er' person as an iage of ;o" hasthe natural abilit' of foresight or intuition. $n soepeople it is anifeste" to a great "egree. ,ut in theperson /ho has not purifie" hiself of sinful passions@of the flesh abition pri"e etc. this abilit' iscorrupte" an" therefore the person sees (as if

through a fog.) The Apostle Paul /rote about huanno/le"ge that is not illuine" b' the 6pirit of ;o"8For now we see through a glass, dar"ly @1 Cor 1381#.2urtherore the 4ast aLorit' of soothsa'ers fallbecause of their sinfulness un"er the influence of"ar spirits @soe unconsciousl' others consciousl'/ith all the conseFuences that procee" fro thisinfluence. Therefore all pre"ictions of this in" @froagicians astrologers sorcerers fortune tellersetc. are not onl' subLect to istae but are alsoperilous. Those /ho ha4e belie4e" in the ha4eoften fallen into serious sufferings. That is /h' the<ol' 2athers unaniousl' forbi" going to the

belie4ing in the or sprea"ing their (prophecies.)!et them alone1 they be blind leaders of the blind.And if the blind lead the blind, both shall fall into theditch @Mt 1581+ of "eceit eotional an" spiritualillness "elusion "espair e4en suici"e.

##36ee ,rochaus an" Efron +1 (ostra"aus.)



0f great significance to the conteporaries ofChrist an" the Apostles are miracles, /hich retaintheir significance to this "a' for strengtheningcon4ictions in the 9i4ine origin of the Christian;ospels.

,' iracles /e ean the e:traor"inar' action of;o" upon an or nature /hich e:cee"s @but notal/a's the liits of no/n natural la/s an" placesan before an acno/le"gent of the real presenceof ;o" /ith all ob4iousness an" "oubtlessness.Miracles can be e:ternal @the raising fro the "ea"

the stopping of a stor the healing of the incurablean" internal @oral rebirth an une:pecte"appearance of fir faith in ;o" an" so on. A 9i4ineiracle al/a's calls an to spiritual an" oralchange but an naturall' reains free in hisrelationship to the 9i4ine call @see ? 1&8I Dn 1#81*IE: 8313#. ,' this a iracle "iffers fro agictrics hallucinations h'pnosis ps'chic po/ers an"fro the (iracles) contri4e" b' huan fantas'@there is a tra"ition that ,u""ha for e:aple pro4e"the truth of his teaching b' touching the en" of histongue to the nape of his necI or accor"ing to oneapocr'pha the 'oung Desus Christ a"e bir"s out of

cla' an" brought the to lifeI an" such lie /hichact onl' upon an’s iagination ps'che an"ner4es but in no /a' change his oral an" spiritualcon"ition or the character of his life.

6aint Dohn Cassian the Roan naes for e:aplethree causes of iraculous healing. (The first cause



of healing) he /rites (coes fro grace /hich/ors iracles an" is gi4en to chosen an" righteousen.H The secon" cause is for the e"ification of theChurch for the faith of those /ho bring the sic forhealing or of those /ho "esire healing thesel4es.$n such cases the po/er of healing can coe e4enfro the un/orth' an" fro sinners /ho the6a4ior entions in the ;ospels @see Mt 78###3.##+

The thir" in" of healing coes fro the "eceptionan" cunning of the "eons. A person /ho is capti4eto ob4ious 4ices can soeties pro"uce aaGing

effects an" people therefore consi"er hi a saintan" ser4ant of ;o".H This is /h' the "eons /illsoeties cr' out the naes of people /ho ha4e noFualities of sainthoo" or spiritual fruits or preten"the' are being burne" an" force" to "epart fro thepersons the' possess.)##5

$n connection /ith this it ust be note" that one ofthe ost iportant signs of a true iracle is theholiness of the life of the person through /ho it is/ore" an" therefore one ust ha4e a cautiousattitu"e to/ar" an' unusual phenoena an" not behast' about accepting it as iracle of ;o" @see fore:aple 6aint $gnatius ,rianchanino4’s chapter (0n

Miracles an" 6igns) 4olue four of AsceticalEerience in RussianS. There can be e:ceptions/hen a true iracle is /ore" through a sinful

##+2any will say to me in that day, !ord, !ord, have we not rohesied in thy name: and in thy namehave cast out devils: and in thy name done many wonderful wor"s: And then will $ rofess unto them, $never "new you1 deart from me, ye that wor" ini7uity .

##56aint Dohn Cassian the Roan 6ritings @Mosco/ 1&# ++*.



person or e4en an anial @for instance the biblicalass speaing to ,arlaa /hen there is faith an" ifthe capabilit' for repentance is preser4e" intact inthe person through /ho or to /ho the iracleoccurs. Thus iracles occur e4en outsi"e the0rtho"o: conte:t e4en in our o/n ties for ;o"wants all men to be saved and to come to a"nowledge of the truth @1 Ti. #8+. 6aint $gnatiuscites for e:aple the inci"ent in /hich the /ateruse" to /ash the feet of a robber istaen for a hol'herit heale" a blin" nun.##-

These "a's /e hear about thousan"s of inci"ents of4arious "roplets @transparent bloo"' an" other/iseappearing on icons an" iconic illustrations of facese4en of those /ho are not canoniGe" b' the0rtho"o: Church @although an icon can onl' be theiage of a saint canoniGe" b' the Church an"statues of Catholic saints. $n the Bnite" 6tates in oneCatholic fail' there is a si:teen'earol" girl /hohas been paral'Ge" for ele4en 'ears. The statues inher roo ha4e begun to strea 'rrh.##7 $n $tal'there ha4e been a nuber of inci"ents of 'rrhstreaing sculptures of Catholic saints. @!e ustnote here that ascetics of the 0rtho"o: Church such

as 6aint $gnatius ,rianchanino4S 6aint Theophanthe Recluse 6aint Abrose of 0ptina an" 6aint Dohnof >ronsta"t ha4e been Fuite categorical about the"elusional Fualities of o"ern Catholic saints. 2alse

##-6aint $gnatius @,rianchanino4 !etters on the Siritual !ife @Mosco/ 1&&5 o. &*.

##7#lagovest-$4F+ 3 @1&&&8 17#.



iracles ha4e occurre" throughout histor' an" stilloccur.

e4ertheless /hat "oes all of this sho/% $t sho/sthat e4en ob4ious supernatural phenoena "o not inan" of thesel4es pro4e the sanctit' of thosepersons confessions or religions through /hich an"/here the' occur. 6iilar phenoena can occuraccor"ing to faith @ According to your faith be it untoyou Mt &8#&S or b' the action of another spirit @see1 Dn +81I Acts 1-81-1 insomuch that, if it wereossible, they shall deceive the very elect @Mt #+8#+.

The' coul" also be occurring for reasons that /e "onot 'et no/.

<ere for e:aple is a rearable thing thathappene" to a spiritual "aughter of the hol' asceticof the t/entieth centur' ,ishop ,asil@PreobraGhens' @K1&+58

$n the hoe of one of ,ishop ,asil’s spiritual"aughters Eu"ocia a lapa"a before the iconbegan to light up b' itself at i"night. ($t seesthat the ?or" is calling e to rise for pra'er) shethought but actuall' she ha" her "oubts. 6houl"she accept this as soething gracefille" or"elusional% 6he coul" alrea"' feel a sort of

flattering spirit /ithin her heart telling her /hat a/oan of pra'er she is since the ?or" <iselflights the lap for her. The ne:t night Eu"ocia in4ite" her frien"

Eaterina 9iitrie4na an" the lapa"a lit itself inher presence as /ell. Then she in4ite" a thir"



/itness to spen" the night. The sae thinghappene" in her presence. This finall' con4ince"Eu"ocia to accept the phenoenon as soethinggracefille".H

!hen the hol' hierarch hear" about this froher he sai" sternl' (o this phenoenon is notfro grace but fro the ene'. An" because'ou accepte" it as being fro grace $ a gi4ing'ou a penance8 "o not recei4e the <ol' M'steriesfor one 'ear. The lapa"a /ill not light itselfagain.)

Trul' the lapa"a "i" not light b' itself frothat "a' on.##

2ro this /e can un"erstan" /h' the saints al/a'sregar"e" all anner of iracles 4isions "reasre4elations 'rrhstreaing etc. /ith such greatcaution an" "iscerning istrust. The' insistentl'/arn the faithful not to hastil' accept all of this as a"i4ine iracle so that the' /oul" not fall into a"eonic trap b' lightl' accepting a lie as truth. The'therefore sai" of 4arious ine:plicable phenoena(9o not blaspheeJ"o not accept itN)

,ut false iracles as a rule happen to those /hoare looing for iracles or in/ar"l' consi"er

thesel4es /orth' of seeing an" recei4ing theJthose /ho ha4e fallen into self"eception @ relest .<ol' <ierarch $gnatius strictl' /arns of the peril of

lightl' belie4ing in iracles an" looing for the.

##,asil @PreobraGhens' ,ishop of >inesha )iscussions on the 'osel According to 2ar" @Mosco/ 1&-- 1#13.



!ith the passing of tie /ith the gra"ual/eaening of Christianit' an" the har "one tooralit' /on"er/oring en becae scarce. $nthe en" the' ha4e "isappeare" altogether.Mean/hile although people ha4e lost theirre4erence an" respect for e4er'thing sacre"ha4e lost their huilit' an" the a/areness oftheir un/orthiness not onl' to /or iracles bute4en to see the the' no/ thirst for iraclesore than e4er before. $nto:icate" /ith selfconceit selfreliance an" ignorance people see

in"iscriinatel' incautiousl' an" bol"l' fore4er'thing iraculousI the' "o not refuse to beparticipants in the /oring of iracles an""eci"e to "o it /ithout a secon" thought. Thisten"enc' is ore "angerous than it e4er hasbeen. !e are gra"uall' approaching that tie/hen the broa" spectacle of nuerous an"astoun"ing false iracles /ill be anifeste" an"/ill "ra/ to "estruction those unfortunatenurslings of carnal /is"o /ho /ill be enchante"an" "ecei4e" b' these iracles.##&

True iracles happen 4er' rarel'. A iracle isaccepte" b' the Church onl' after scrupulous

in4estigation @see ? 183#3* of an' unusualphenoenon b' a copetent ecclesiastical

##&,ishop $gnatius 6or"s @6aint Petersburg 1&*5 +83#33#+.

#3*$t seemed good to me also, having had erfect understanding of all things from the very first, to write unto thee inorder, most ecellent Theohilus. The Russian 4ersion of this passage contains the /or"s R UVWXYZ[\]]XW^_VZ\\, in place of having had erfect understanding of all things. The Russian translation sho/s ore clearl'the author’s intention because translate" into English /e ha4e8 after thorough investigation of all things from thevery first. JTrans.



coission an" an official confiration of itsconclusions b' the <ol' 6'no" @in e:ceptional casesb' the ruling bishop. This is necessar' in or"er toprotect the people fro belie4ing in trics of the"e4il sorcerers fairs ps'chics ps'chologicall'abnoral people or Lust charlatans. As long as thereis no such confiration an' Fuestion about thephenoenon shoul" reain open for a eber ofthe Church for 'od is not the author of confusion,but of eace, as in all churches of the saints @1 Cor1+833.

There ha4e been 4er' an' true iracles in thehistor' of the Church an" throughout its e:istencethe' ha4e been part of the e4i"ence b' /hichChristianit' /on the hearts an" in"s of so an'people /hile it /as surroun"e" on all si"es b' ortaleneies. E4en no/ one of the ost aaGingiracles is re4eale" to a person /ho rea"s the <ol'6criptures an" the histor' of Christianit'Jtheiracle of the preser4ation an" "isseination of theChristian 2aith ai"st terrible persecutionsI theiracle of the e:istence of the Church.

6uch are the basic signs of the truth of the /holeE4angelic Re4elation. 0f course a final acceptance of

Christian Re4elation is con"itione" not so uch uponthe /eight of e:ternal arguents as on the sincerit'of the person /ho is seeing the truth an" his resol4eto follo/ it.

!ith an acceptance that the e/ TestaentRe4elation is of 9i4ine origin naturall' coes the



acceptance also of 0l" Testaent Re4elation @seeMt. 58171. (The 0l" Testaent is re4eale" in thee/ Testaent /hile the e/ Testaent is hi""enin the 0l" Testaent) @,lesse" Augustine.

§ 3. $n"i4i"ual Re4elation an" $ts $n"ications

A Fuestion of no less iportance /oul" also beabout the truth of those religious e:periencesphenoena an" re4elations that a religious personcoul" ha4e. This Fuestion concerns theun"erstan"ing of the e:istence of spiritual life an" a

con"itional no/le"ge of the (other) /orl" becausean' istae in this atter is al/a's boun" /ith great"anger8 he /ho "oes not enter into it b' the "oor /illbe consigne" to the lot of a thief an" robberN @see Dn1*81. Curiosit' fantas' an" insobriet' in this realor attepts to penetrate the spiritual /orl" b' an'

eans are tantaount to suici"e. $t is /ell no/nfor e:aple that those /ho ha4e acti4el' beenin4ol4e" in spiritualis ha4e as a rule en"e" theirli4es in suici"e or at least in total ps'chological"isor"er. All other fors of occultis bring a personto the sae en".#31

6uch unla/ful penetration into the spiritual /orl" is

"angerous in the highest e:tree especiall' since itine4itabl' stiulates false re4elations /hich "ra/ inine:perience" people /ho are unacFuainte" /ith thebasics of spiritual life an" "estro's the spirituall'

#31Rea"ing an" e4en sipl' being in the presence of occult literature such as that of E. ,la4ats' A. ,esant .Roerich R. 6teiner an" E. 6hure has an e:treel' negati4e effect upon a person’s ps'che. o/a"a's a great "eal ofsuch literature is being printe".



an" ph'sicall'.#3# T/o ob4ious e:aples of such(re4elations) in RussiaS are those of the (TheotoosCenter) or the (!hite ,rotherhoo") /hoseoutrageous totalitarianis in their interpretation ofChristianit' speas eloFuentl' of the nature an"/orthiness of these (re4elations.)#33

!hat is nee"e" for the ("iscernent of spirits)accor"ing to the 0rtho"o: teaching% 6aint $gnatius@,rianchanino4 gi4es a thorough an" precise ans/erto this Fuestion in his article (A !or" on 6ensualan" 6piritual ision of 6pirits.)#3+ !e /ill note here

the ore essential thoughts in this article. The la/ful /a' to enter the spiritual /orl" an"

recei4e true no/le"ge @re4elation about that /orl"is through a correct spiritual life presupposing soeno/le"ge of the basics of the 0rtho"o: 2aith an"spiritual life. The ost iportant con"ition an"in"ication of a person’s correct spiritual orientationare his a/areness of the abnoralit' an""estructi4eness of his present spiritual state an" hispo/erlessness /ithout ;o" to becoe a ne/ an inthe iage of Christ. 2ro this coes contrition ofheart sincere repentance an" /hat is ostiportant to spiritual life huilit'. 6aint $gnatius

/rites

#3#6ee for e:aple (0n 2alse TeachingsH) %ournal of the 2oscow Patriarchate - @1&&#.

#33These are t/o relati4el' recent o4eents in Russia t'pical totalitarian sects /hich ha4e been the cause ofuch ph'sical an" ental illness aongst their a"herents. JTrans.

#3+,ishop $gnatius 4. 3.



The first spiritual 4ision is the 4ision of one’s o/nsins /hich ha" been conceale" before b'forgetfulness an" unno/ing.H 6eeing ourina"eFuaciesJthis is a safe 4isionN 6eeing our fallan" re"eptionJthis is a 4er' nee"e" 4ision.H#35

All the saints consi"ere" thesel4es un/orth' of;o". ,' this the' re4eale" their /orthiness /hichconsists in huilit'.#3-

$n the ;ospels all this is calle" spiritual po4ert' @Mt583. 6piritual po4ert' is that unconditionallynecessary state of the soul in /hich it is possible fora person to recei4e true re4elation an" a truein"ication to/ar" the path to the >ing"o of ;o".;o" gi4es this re4elation to a person in or"er to sa4ehi an" not in or"er to satisf' the curious i"le in"an" ept' heart of one /ho longs to no/ (/hat isthere.) ,ishop $gnatius /rites8

+nly to the erfect &hristian, ost often to aonastic /ho is /orth' to see /ith the e'es ofhis soul has the /orl" of spirits been re4eale".,ut e4en "uring the 4er' height of onasticisthere /ere 4er' fe/ such people as 6aintMacarius the ;reat testifies. The Fualit' of all

4isions sent b' ;o" as 6aint Dohn Cliacus notesis that the' bring huilit' an" contrition to thesoul fill the soul /ith the fear of ;o" thea/areness of one’s o/n sinfulness an"nothingness. ,ut 4isions /hich /e tr' to grasp

#35$bi". 5-.

#3-,ishop $gnatius #85&.



/illfull' against ;o"’s /ill lea" us to highin"e"ness an" conceit an" bring a Lo' /hich isnothing other than the satisfaction of ourabition an" 4anit' though /e a' notun"erstan" this.#37

The 4er' nature of re4elations also sa's uchabout /hether or not the' are true. $f an before thefall /as able to see spirits "irectl' an" coune/ith the then in his present state he can see theonl' b' ;o"’s particular "esign an" in ties ofe:tree nee"#3 /ith the purpose of reforing an"

sa4ing hi. Therefore all the hol' fathers an"ascetics /ho /ere e:perience" in spiritual life"ecisi4el' /arn the Christian about the possibilit' offalling into /hat is calle" relest-that is spiritualself"elusion in /hich a person accepts his o/nneurops'chological an" often "eonic stiulation

an" the false 4isions coing fro it as "i4inere4elation.6aint $saac the 6'rian /rites clearl' (?et no one

"ecei4e hiself an" be gi4en o4er to the "eception of4isions for the "efile" soul "oes not enter into thepure ing"o an" "oes not unite /ith the souls of thesaints.)#3&

6aint $gnatius ,rianchanino4 /arns8

Christian ascetical instructors coan" usgenerall' not to pa' attention to an' phenoena

#37,ishop $gnatius 381.

#3$bi".

#3&6aint $saac the 6'rian Ascetical Homilies @Mosco/ 15 7+853*.



that present thesel4es to our eotional an"ph'sical senses. The' coan" us to obser4e apru"ent col"ness an" sa4ing caution to/ar"s allphenoena in general.#+* The <ol' 2athers coan" the ascetic of

pra'er to reain in"ifferent to/ar" an'phenoena that ight occur /ithin hi oroutsi"e of hi an" to pa' no attentionI he shoul"consi"er hiself un/orth' of the 4ision of saints.

The' instruct on the one han" not to Budge4isions so as not to Lu"ge a saint but on the

other han" never to believe in a 4ision or hastil'accept it as true in or"er to a4oi" falling into thesnares of an e4il spirit.#+1

$n our ties /hen false 'sticis an" all annerof (iracles) are sprea"ing in broa" /a4es across allcountries of the /orl" @in the B.6. for e:aple

nearl' se4ent' percent of the population clai toha4e ha" an e:perience of e:tra sensor' perceptionan" fort't/o percent ha4e counicate" /ith the"ea" it is especiall' iportant to reeber thesepatristic /arnings.

!h' "oes a person fall into this state% The fathersans/er (All fors of "eonic relest H arise

because repentance is not place" in the foun"ationof our pra'er because repentance /as not a"e thesource soul an" purpose of pra'er.)#+#

#+*,ishop $gnatius #817.

#+16aint $gnatius &ollection of !etters @Mosco/ 6aint Petersburg 1&&5 letter #&*.

#+#,ishop $gnatius 18#55.



6aint $saac the 6'rian points to another iportantreason. $t is the seeing an" e:pectation of gracefille" feelings 4isions etc. Citing the /or"s of the6a4ior The 9ingdom of 'od cometh not withobservation @? 178#* this great instructor ofonasticis sa's

!hat /e see /ith obser4ationJ$ ean loft'9i4ine giftsJis not appro4e" b' the Church of;o"I an" those /ho ha4e recei4e" the acFuire"pri"e an" falls for thesel4es. This is not anin"ication of a person’s lo4e for ;o" but rather ofeotional illness.#+3

6aint $gnatius continues 6aint $saac’s thoughtsa'ing

All self"ecei4e" people consi"ere" thesel4es/orth' of ;o"I b' this the' "ispla'e" their pri"eof soul an" "eonic "elusion. 6oe of theaccepte" "eons /ho appeare" to the asangels an" tale" /ith theI to others the"eons appeare" in their o/n 4isage an"preten"e" to be conFuere" b' the ascetic’spra'er an" thus le" the to highin"e"nessIothers stiulate" their iaginations heate" their

bloo" pro"uce" a o4eent of their ner4es an"accepte" all this as gracefille" s/eetness fallinginto self"elusion into total ental "arness an"

Loine" thesel4es to the outcast spirits b' thenature of their o/n spirit.#++

#+36aint $saac the 6'rian Ascetical Homilies, 55837#.

#++,ishop $gnatius #81#-.



Clear e:aples of the (re4elations) that coe to aperson /hen he is in a state of spiritual "elusion areillustrate" b' the Roan Catholic 'stics.#+5 The state of relest is characteriGe" b' fanaticis

an" superior airs.#+- Accor"ing to 6aints $gnatius@,rianchanino4 Theophan the Recluse an" the0ptina El"ers the faous boo b' Thoas ‡ >epis@fifteenth centur' an" uch other CatholicProtestant an" of course sectarian literature /as/ritten in states of relest .#+7 The reason for such anassessent becoes clear b' the follo/ing

e:aples.

Please note that these e:aples are not presente"/ith the intention of offen"ing the sensibilities of"e4out Catholics but rather to sho/ the sharpcontrast bet/een these saints’ spiritual oo"s an"practices an" those of the 0rtho"o: ascetics an"saints. $t is tragic that such practices are proote"as o"els for eulation thereb' lea"ing a "e4outfloc into "angerous spiritual "elusion an" shuttingthe "oor against true Christian huilit' sobriet' an"repentance. Although other aspects of these people’sli4es a' be /orth' of a"iration the "angerouslac of istrust for spiritual phenoena is soething

an' serious Christian ust a4oi".6aint 2rancis of Assisi @K1##- one of the ost /ellno/n Catholic saints pra'e" 4er' long (about t/o

#+52or a characteriGation of Catholic 'stics see Priest Paul 2lorens'’s Pillar and 'round of Truth e:aple +**.

#+-,ishop $gnatius 1855&.

#+7$bi". +8+&&.



ercies.) (The first is that $ ight H e:perience allthe sufferings that Thou s/eetest Desus e:perience"in Th' torturous passion. The secon" erc' H is that $ight feel that unboun"e" lo4e /ith /hich Thou the6on of ;o" "i"st burn.) 6uch reFuests reflect subtlepri"e for he is essentiall' asing to be a"e eFual toChrist.

9uring this pra'er 6aint 2rancis (felt hiselfcopletel' becoe Desus) !ho he ie"iatel'sa/ in the for of a si:/inge" seraphi. After this4ision the traces of (Desus’ sufferings) painful

blee"ing /oun"s @the stigata appeare" on hishan"s.#+

The nature of the appearance of stigata issoething no/n in the fiel" of ps'chiatr'8uninterrupte" concentration an" attention uponChrist’s sufferings on the cross e:treel' e:cites aperson’s ner4es an" ps'che an" /hen practice" forlong perio"s of tie stigata can happen. 0ne /ellno/n ps'chiatrist offers an e:planation of this sortof thing8

0f particular interest are the h'sterical stigatathat at ties "e4elop in certain religious people/ho are e:hauste" b' unceasing pra'er an" an

ascetical /a' of life. Bn"er the influence oforbi" selfsuggestion bloo" circulation can be"isrupte" in those parts of the bo"' upon /hichthe' focus. A ps'chotherapist can e4oe suchphenoena through h'pnotic suggestion. ?ocal

#+M. . ?o"'Ghens' 3nseen !ight @Petrogra" 1&15 1*&.



inflaator' an" 4ascular "isruption "uring thepatient’s h'sterical neurosis can occur e4en"uring health' perio"s. $t is a no/n fact that onthe han"s feet an" hea" of religiousl' ecstaticpeople /ho 4i4i"l' e:perience" Christ’s e:ecutionin their iaginations bloo"' /oun"s ha4eappeare".#+&

There is reall' nothing of grace in stigata for thissort of copassion to/ar" Christ "oes not containthat true lo4e the essence of /hich the ?or" relate"plainl'8 He that hath my commandments, and

"eeeth them, he it is that loveth me @Dn 1+8#1. Therefore substituting "rea' e:periences of(copassion) for the struggle /ith the (ol" an) isone of the ost serious istaes in spiritual life aistae /hich has le" an" still lea"s an' asceticsto conceit an" pri"e to ob4ious "elusion often boun"

up /ith clear ps'chological "isturbance.6aint 2rancis’s 4er' life’s goal @($ ha4e labore" an"/ant to labor H because this brings honor)#5* ($/ant to suffer for others an" re"ee the sins ofothers= #51 sho/s his fall /hich he hiself "oes notseeI it sho/s his o/n sins. At the en" of his life hesai" ($ a not a/are of an' sin $ ha4e coitte"

/hich $ ha4e not re"eee" through confession an"

#+&A. A. >irpicheno Psychiatry @Mins8 The <ighest 6chool 1&&.

#5*6aint 2rancis of Assisi 6ritings @Mosco/8 2ranciscan Publications 1&&5 1+5.

#51$bi". #*.



repentance.#5# <is "'ing /or"s /ere ($ ha4e fulfille"/hat $ shoul" ha4e fulfille".)#53

,' coparison /e shall cite the last oents of6aint 6isoes the ;reat @fifth centur'8

6urroun"e" b' the brothers at the oent of his"eath he /as as if taling /ith in4isible beings. The brothers ase" hi (2ather tell us /ith/ho are 'ou speaing%) <e ans/ere" (!ithangels /ho ha4e coe to tae eI but $ abegging the to lea4e e for a short tie inor"er to repent.) The brothers ne/ that 6isoes

/as perfect in the 4irtues an" proteste" (ouha4e no nee" to repent 2ather.) 6isoesans/ere" (Trul' $ "o not no/ if $ ha4e e4enbegun to repent.’)#5+

6isoes’ "eep un"erstan"ing of his o/n iperfectionis the ain outstan"ing trait of all true saints an" is

the ost iportant sign that their re4elations /heretrue.

<ere are soe e:cerpts fro The *evelations of#lessed Angela @Mosco/ 1&1 also a Catholic saint@K13*&. (QM' "aughter ' s/eet one H $ lo4e 'ou4er' uch’ the Q<ol' 6pirit’ sai" to her) @p. &5. ($/as /ith the Apostles an" the' sa/ Me /ith theirph'sical e'es but "i" not feel Me as 'ou "o) @p. &-.(An" Angela herself re4eale" Q$ sa/ the <ol' Trinit'in the "arness an" it sees to e that $ a#5#?o"'Ghens' 1#&.

#53$bi". 11#.

#5+$bi". 113.



stan"ing in its i"st’) p. 117. 6he e:presses herrelationship to Desus Christ for e:aple in thefollo/ing /or"s (2ro <is s/eetness an" fro 'sorro/ at his "eparture $ screae" an" /ante" to"ie) @p. 1*1. !hen this happene" she /oul" beginto beat herself /ith such rage that the nuns oftenha" to carr' her out of the church @p. 3. 0r ($ coul"bring ' /hole self into Desus Christ) @p. 17-.

0ne of the greatest t/entiethcentur' Russianreligious thiners A. 2. ?ose4 ga4e a sharp but trueassessent of Angela’s (re4elations.) <e /rites in

part!hat coul" be ore antithetical to the ,'GantineMusco4ite austere chaste asceticis than thesecontinual blaspheous proclaations8 (M' soul/as recei4e" into uncreate" light an" carrie" up)those passionate gaGes upon the Cross of Christ

the /oun"s of Christ H those forcibl' e4oe"bloo"' spots on her o/n bo"' an" so on an" soforth% 2inall' Christ ebraces Angela /ith <isar that /as naile" to the Cross an" she outsi"eherself /ith rapture torent an" happinesssa's (6oeties fro this bo"il' ebrace itsees to ' soul that it enters into Christ’s si"e. $

cannot retell the Lo' an" brightness /hich itrecei4es there. The' are so great that $ coul" notstan" on ' feet an" lost the po/er to spea.HAn" $ la' there an" ' tongue an" ebers lostthe po/er to o4e.)#55

#55A. 2. ?ose4 Ancient Symbolism and 2ythology @Mosco/ 1&3* 18-7-.



o less telling is the e:perience of another greatCatholic saint Teresa of A4ila @si:teenth centur'raise" b' Pope Paul $ @K1&7 to the "ignit' of ateacher of the Church. 6he /as so preoccupie" /ith(re4elations) that she "i" not see the "e4il’s"eception e4en in such a (4ision) as this one8

After appearing to Teresa an' ties (Christ)sa's to Teresa (2ro this "a' for/ar" 'ou shall be' spouse.H 2ro no/ on $ a not onl' 'ourCreator an" ;o" but also 'our 6pouse.)#5- (?or"either to suffer /ith ou or to "ie for ouN) (The

,elo4e" calls the soul /ith such a penetrating/histle)#57 recalls Teresa (that it is ipossible not tohear it. This call acts upon the soul so that itbecoes e:hauste" /ith "esire.)#5 ,efore her "eathshe again e:clais (0 ' ;o" ' 6pouse#5&

finall' $ /ill see 'ouN) The /ellno/n Aerican ps'chologist !illia

Daes assesse" her 'stical e:perience8 (<erconception of religion boile" "o/n to @if $ can e:pressit so an en"less aorous flirtation bet/een a/orshiper an" his go".)#-*

et another illustration of Catholicis’s total loss ofpatristic criteria in un"erstan"ing spiritual life are the

#5-9. 6. MereGho4s' Sanish 2ystics @,russels 1& .

#570rtho"o: tra"ition has it that "eons /histle. Christ "oes not /histle. JTrans.

#5$bi". -&.

#5&$t ust be note" that although the ter (bri"e of Christ) is often use" in connection /ith /oen’s onasticis inthe 0rtho"o: Church the use of the /or" (bri"e) an" (,ri"egroo) is also use" in reference to Christ’s union /ith theChristian soul an" /ith the Church. ote ho/e4er that the /or" (spouse) is not use" in this connection. A spouse isa husban" or a /ife unite" carnall' /hereas a (bri"e) or (bri"egroo) is one betrothe" unite" sacraentall' an"not carnall'. JTrans.

#-*!illia Daes The 5arieties of *eligious Eerience @Russian translation fro English @Mosco/ 1&1* 337.



re4elations of Theresa of ?isieu: /ho "ie" at the ageof #3 chronologicall' the last of Catholicis’s highersaints. $n 1&&7 in connection /ith the one hun"re"thanni4ersar' of her "eath b' (infallible)#-1 "ecision ofPope Dohn Paul $$ she /as proclaie" a 9octor inRussian (teacher)S of the Bni4ersal Church@N. Dust/hat she is teaching the Church can be rea" in herautobiograph' The Story of a Soul. <ere are a fe/Fuotes fro this autobiograph'.

(9uring a con4ersation before ' tonsure $ ga4e areport of the acti4ities $ inten" to un"ertae in

Carel. Q$ cae to sa4e souls an" first of all to pra'for priests.’)#-# 6he "i" not coe to sa4e herself inthe onaster' but others. The patristicun"erstan"ing is that a person lea4es the /orl" for aonaster' in or"er to repent of his or her o/n sins.

6he /rites about her un/orthiness but then a""s($ al/a's harbor the bol" hope that $ /ill becoe agreat saint.H $ thought that $ /as born for glor' an"sought a path to its accoplishent. An" the ?or";o" H re4eale" to e that ' glor' /oul" not be4isible to the ortal gaGe an" the essence of itconsiste" in the fact that $ would become a greatsaint?= #-3 6aints ne4er ha4e the hope of becoing

great saints because such thoughts /oul" be 4er'pri"eful. 6aint Macarius the ;reat /ho his coascetics calle" an (earthl' go") for the rare loftiness

#-1This refers to the Catholic "oga of Papal infallibilit'. JTrans.

#-#(The 6tor' of a 6oul) Symbol 3- @Paris 1&&-8 151.

#-3$bi". &*.



of his life onl' pra'e" (;o" cleanse e a sinnerfor $ ha4e ne4er "one an'thing goo" in Th' sight.)?ater Theresa /rites soething e4en ore fran8 ($nthe heart of ' Mother the Church $ /ill be ?o4e Hthen $ /ill be e4er'thing H an" through this '"rea /ill coe trueN)#-+

<ere is the lo4e /hich Theresa li4e" an" teachesher Church8 (This /as the iss of lo4e. $ felt belo4e"an" sai" Q$ lo4e ou an" entrust 'self to oufore4er.’ There /as neither forgi4eness nor strugglenor sacrificeI alrea"' long ago Desus an" little poor

Theresa looe" at each other an" un"erstoo"e4er'thing.H This "a' brought not an e:change of4ie/s but a ingling /hen there are no longer t/oIan" Theresa "isappeare" lie a "rop of /ater lost inthe "epths of the ocean.)#-5 The lo4e she ise:periencing here is a purel' sensual "rea' sort oflo4e an" not spiritual lo4e as it is taught b' the <ol'2athers. The etho"ical "e4elopent of imagination is

base" in the e:perience of one of the pillars ofCatholic 'sticis the foun"er of the or"er of

Desuits an" great Catholic saint $gnatius of ?o'ola@si:teenth centur'. <is boo Siritual Eercises

enLo's great authorit' in Catholicis. $gnatiushiself sai" of his boo that if one rea"s it it coul"replace the ;ospels.#-- <e tells the rea"er to iagine

#-+$bi". 13.

#-5$bi". &5.

#--A. A. ,'o4 $gnatius !oyola, His !ife and Social Activity @6aint Petersburg 1&* #.



the crucifie" Christ to attept to penetrate the/orl" of Christ’s feelings an" sufferings to entall'con4erse /ith the Crucifie" 0ne etc. All thiscontra"icts in principle the basics of spiritual asceticlabor as it has been gi4en to us in the li4es of thesaints of the Bni4ersal Church. $gnatius’s etho"slea" to coplete spiritual an" often eotional"isturbance in the practitioner an" fro that pointto /hate4er (re4elations.) <ere are a fe/ e:aplesfro Siritual Eercises. The conteplation of (the first "a' of ;o" the

!or"’s incarnation) consists of a fe/ prelu"es. Thefirst prelu"e consists in (imagining that thishappene" before 'our e'es the /hole historicalprocess of the 'ster' of the incarnationIspecificall'8 ho/ the Three 9i4ine Persons of the <ol'

Trinit' loo upon the earth H ho/ the <ol' Trinit'touche" b' its sufferings "eci"es to sen" the !or"H as H the Archangel ;abriel appeare" as aessenger to the ,lesse" irgin Mar'.) The secon" prelu"e consists in (a li4ing

imagination of the localit' H in /hich the <ol' irginli4es.) The thir" prelu"e (is the pra'er that $ a' no/ H

the 'ster' of the !or"’s incarnation.H)#-7

et another e:aple of conteplation is thecon4ersation /ith Christ. (This con4ersation) ?o'olateaches (happens /hen a person imagines DesusChrist before hi crucifie" on the cross.H Thus

#-7?o"'Ghens' 13&1+*.



turning ' gaGe to/ar" Desus crucifie" $ tell hie4er'thing that ' in" an" heart tell e.H Thiscon4ersation can be copare" to a con4ersationbet/een t/o frien"s.H)#-

The authoritati4e collection of ascetical /ritings ofthe ancient Church the Philo"alia categoricall'forbi"s an' sort of (spiritual e:ercises) that areboun" up /ith imagination or conversations /ithcrucifie" Desus. <ere are a fe/ Fuotes fro thiscollection.

6aint eilos of 6inai @fifth centur' /arns (9o not

"esire to see /ith sensor' e'es the Angels or Po/ersor Christ so as not to lose 'our in" ha4ingaccepte" a /olf as the pastor an" bo/e" "o/n to'our eneies the "eons.#-&

6aint 6'eon the e/ Theologian @si:th centur'in "iscussing those /ho (iagine hea4enl'blesse"ness the rans of Angels an" habitations ofthe saints) "uring pra'er sa's plainl' that (this is asign of "elusion @ relest .) (Those /ho are on thispath are also "elu"e" /ho see light /ith theirph'sical e'es sell fragrances /ith their sense ofsell hear 4oices /ith their ears an" such lie.)#7*

6aint ;regor' of 6inai @fourteenth centur' rein"s

us (e4er accept an'thing 'ou see tangibl' orspirituall' out/ar"l' or in/ar"l' e4en if it be theiage of Christ or an Angel or a saint or if light

#-$bi". 1+*.

#-&6aint eilos of 6inai (153 Chapters on Pra'er) The Philo"alia ol. 58# Chap. 115 @Mosco/ 1+ #37.

#7*6aint 6'eon the e/ Theologian (0n the Three E:aples of Pra'er) The Philo"alia 5 @Mosco/ 1&** +-3+-+.



A priest "oes not ha4e the right to perfor a singlepriestl' function without his bishos blessing. Theseo"ern e:orcists often refer instea" to the blessingof their spiritual fathers but this is actuall' open self

Lustification because /ithout the bishop’s blessingan' priestl' function especiall' e:orcis @/hich issoething outsi"e the usual list of priestl'obligations becoes an anticanonical an" sinfulact an" thus perilous to both the e:orcist an" hispatients. The Council of ?ao"icea @3-+ A.9. resol4e"that (The' /ho ha4e not been proote" to that

officeS b' the bishop ought not to a"Lure e:orciseSeither in churches or in pri4ate houses) @Canon #-.Priests often tr' to obtain blessings fro theirspiritual fathers to perfor e:orciss but the latter"o not positi4el' bless the. This is a 4er' iportantin"ication of the e:orcists’ spiritual state.

E:orcis ha" a place aongst the earl' Christians"uring a centur' of e:traor"inar' gifts. Dust the saee4en then onl' those Christians /ho recei4e" this giftof the <ol' 6pirit /ere able to e:pel "eons. The'acte" accor"ing to the ;o"’s /ill an" not their o/n.$n an epistle ascribe" to <ol' <ierarch Cleent ofRoe @first centur' (0n irginit') to the ascetic

e:orcists is prescribe" (isit those possesse" b' e4ilspirits an" pra' o4er the. !ith fasting an" pra'erlet the e:orciseI not /ith beautiful select an"elegant /or"s but as en /ho ha4e recei4e" fro;o" the gift of healing.)



This gift of the <ol' 6pirit /as rare an" there /erenot a fe/ people /ho ha" the "esire at that tie toe:orcise "eons in connection /ith /hich the(Apostolic Constitutions) @thir" centur' forba"e theor"ination of e:orcists. The (Constitutions) e:plainthat ($t is a trial of 4oluntar' goo"ness an" of thegrace of ;o" through Christ b' the inspiration of the<ol' 6pirit. 2or he /ho has recei4e" the gift ofhealing is "eclare" b' re4elation fro ;o" the grace/hich is in hi being anifest to all.) ,' the fifthcentur' e:orcists are no longer entione" in the

East.#7#

The 0rtho"o: Church has al/a's follo/e" the/or"s of the 6a4ior8 Howbeit this "ind goeth not outbut by rayer and fasting @Mt 178#1Jthat is b' astrict ascetical life. Correct li4ing lea"s a Christian tohuilit' an" the acFuisition of "ispassion.2urtherore the ?or" sent this gift of conFueringe4il spirits onl' to a few. Accor"ing to the teaching ofthe Church 2athers all other e:orcists regar"less oftheir ran are thesel4es "elu"e" an" "elu"eothers hi"ing their lac of this gift of ;o" b'e:tracte" blessings for such /or.

$n the !ausiac History /e rea" that Abba Pitirion

6poe /ith us at length an" /ith particularpo/er e:plaine" the "iscernent of spiritssa'ing that certain "eons obser4e our passionsan" often turn the to e4il. Thus ' chil"ren"i" he sa' to us that /hoe4er /ishes to cast out

#7#2or ore "etail on this see . 9. Bspens' #y(antine !iturgy1 Theological 6or"s @6aint Petersburg 1&#1 31.



"eons shoul" first ensla4e the passionsI for/hate4er passion a an conFuers such is the"eon he /ill cast out. ou ust little b' littleensla4e the passions in or"er to cast out the"eons of these passions.#73

6aint ,arsanuphius the ;reat sai"

$t is not proper for all to rebue the "e4il for the"eons subit onl' to those /ho are strong in;o". $f one /ho is not strong /ill rebue the"eons /ill abuse hiI for being in their po/er

he rebues. ?ie/ise forbi""ing the is the /orof great en /ho ha4e authorit' o4er the. <a4ethere been so an' saints /ho forba"e the"eons as "i" the Archangel Michael /ho "i"this because he ha" the po/er% ,ut /e the/ea ust onl' ha4e recourse to the nae of

Desus.#7+

0ne /ho has not achie4e" "ispassion an" recei4e"the gift of the <ol' 6pirit to cast out "eons cannotas /e see tae up such a terrible /or as eternallyeulating great saintsN 2or onl' the "ispassionateperson is able to enter into open conflict /ith the e4ilspirits /ithout har to hiself an" the sic. Dust the

sae there /ere onl' a fe/ such people e4en inancient ties#75 /hile in our tiesJthere is nothingore to sa'. At that the saints as a rule heale" the

#73The !ausiac History @Mosco/ 1&&# 1#-1#7.

#7+$bi". ##3 Fuestion #*1.

#756ee 6aint $gnatius @,rianchanino4 18#7+.



sic an" cast out "eons (sipl') b' pra'er that /asostl' in/ar" an" in4isible to others an" less oftenb' out/ar" pra'er @see the pra'ers of 6aints ,asil the;reat an" Dohn Chr'sosto /ith the use fore:aple of the 6acraent of Confession Bnctionthe Eucharist an" /ithout an' special sort ofe:orcis rites#7- because such a rite belongs beforethe 6acraent of ,aptis.#77

6aint $saac the 6'rian cautione" against selfproclaie" e:orcists8 (9o 'ou thin to lecture those/ho are si: thousan" 'ears ol"% An" this 'our

au"acious criticisS /ill itself be a /eapon in theirhan"s /ith /hich the' /ill site 'ou greatl'surpassing 'our /is"o an" pru"ence.)#7 $n anotherhoil' he sa's (<e /ho H entreats ;o" /ith the"esire that iracles an" ight' signs be /rought b'his han"s is tepte" in his in" b' the "e4il /hoocs hi. <e is a boaster an" sic in hisconscience.)#7&

There is another iportant point to be a"e here.Accor"ing to the thining of the <ol' 2athers ;o"allo/s those people to be "eonicall' possesse" for/ho this ight be the best path to acFuiringhuilit' an" sal4ation. Therefore the saints pra'e"

#7-There are an' e:aples of this. 0ne of the is fro the life of 6aint <ilarion of 0ptina @0ptina Pust'n 1&&31&*.

#77(o e:orcis pra'ers are nee"e"8 the' are rea" o4er each of 'ou at <ol' ,aptis. ou ust entrust 'oursel4es to;o"’s /ill an" a"it that 'ou are /orth' of all huan an" "eonic in4asions.H @6aint $gnatius ,rianchanino4S&ollected !etters #17#1. @The rite of 0rtho"o: baptis inclu"es language /hich casts the "eonic po/ers out ofthe person about to recei4e baptis. JTrans.

#76aint $saac the 6'rian Ascetical Homilies 3*8137. English translation <ol' Transfiguration Monaster' 5+8#-&.

#7&$bi". 3-8##5. English translation ibi". -*8#&1.



not that e4er' single one be heale" of this infirit'but onl' those /ho the ?or" <iself or"aine" to beheale"Jthose /ho /oul" trul' benefit fro healing.2or if the bo"' is free" fro the "eon’s rule but thesoul is not there can be 4er' negati4e conseFuencesfor that person. (<a4ing been free" fro the"eons) accor"ing to the thoughts of ,lesse"

Theoph'lact of ,ulgaria (the person’s state /illbecoe e4en /orse if he "oes not en" his /a's.)#*

6aint $gnatius @,rianchanino4 /rote in one letter(Reeber in 'our pra'ers ailing 9. /ho /as gi4en

o4er b' the /a's of ;o" to satan that her soul ightbe sa4e".H $n the spiritual sense such a punishentfro ;o" "oesn’t at all ser4e as a negati4e testion'against that person. Man' great ;o"pleasers ha4ebeen gi4en o4er in this /a' to satan.H 9eonicpossession is uch less iportant than acceptingsoe thought fro the ene' that can "estro' thesoul for eternit'.)#1 6aint Dohn Chr'sosto sai" (,'the /a' the bur"en of a "eon is not at all cruelbecause the "eon is entirel' incapable of castinginto ;ehennaI but if /e are 4igilant then thisteptation /ill bring us shining glorious cro/ns/hen /e gratefull' en"ure these attacs.)##

There is a con4ersation on this subLect bet/een afaous el"er Archpriest Ale:ei Uarais' an" ano4ice about a "eonicall' possesse" girl. ($ ase"

#*,lesse" Theoph'lact the ,ulgarian Elanation of the 'osel of 2atthew @>aGan 1&#- 1#8+3+5.

#16aint $gnatius @,rianchanino4 !etters @Mosco/ 1&&5 #17#1.

##6aint Dohn Chr'sosto 6or"s @6aint Petersburg 1&7 38183+1.



2r. Ale:ei /h' he "oes not cast the "eon out of heran" he ans/ere" ho/ can he no/ that this is ;o"’s/ill% 6he recei4es the <ol' M'steries an" if it benecessar' then Christ !ho she recei4es is <iselfable to cast it out. ,ut if this possessionS ser4es heras a purif'ing cross then /h' cast it out%#3

!e ust pa' attention to the follo/ing8 The ?or"forba"e "eons to spea through the possesse"an" the <ol' 2athers categoricall' forbi" us to listento the. These "a's /hen an' people gather ate:orciss#+ the "eons ha4e a fabulous

opportunit' to (preach) an" infect these people /iththeir spirit of "eceit pri"e fleshl' passions an" soon. Their (serons) are /i"el' broa"cast ontele4ision in ne/spapers an" agaGines /hichcopiousl' cite these spirits’ false /itness. 9uringthese procee"ings the "eons often act terrifie" ofthe e:orcising (el"ers) publicl' calling the saintsstrong ser4ants of ;o" b' /hich the' lea" the(el"ers) thesel4es as /ell as the siplehearte"faithful into open "eception @ relest . The results of"eonic lies are as al/a's grie4ous. 6aint DohnCassian /arns sternl' about this8 (6oeties the"eons /or iraclesS in or"er to lift into pri"e the

an /ho belie4es he possesses this iraculous giftan" so prepare hi for an e4en ore iraculous fall. The' preten" that the' are being burnt up an" "ri4enout of the bo"ies /here the' "/elt through the

#3o4ice 6'eon %ourney in a Feeble #oat uon the Stormy Sea of !ife @Mosco/ #*** 7#.

#+The practice of e:orcis has gaine" popularit' in Russia in recent 'ears.



holiness of people /ho trul' the' no/ to beunhol'.)#5

These Fuotations fro the saints eloFuentl' testif'ho/ the' regar" the serious Fuestion of our tie ofthe healing of the "eoniGe". 2ro these patristicthoughts procee"s the ob4ious conclusion8 o"erne:orcis is spirituall' 4er' "angerous. $t is coingnot fro the charisatic ties of earl' Christianit'/hen the <ol' 6pirit /ore" 4isibl' in the faithful butrather fro the source about /hich 6aint Cassianspoe8

An'one /ho /ishes to coan" the ipurespirits or to iraculousl' restore the sic tohealth or to perfor soe /on"rous sign beforethe peopleJthough he call upon the nae ofChrist he is foreign to Christ for the conceite"an" prou" an "oes not follo/ the Teacher of

huilit'.H Therefore our fathers ne4er calle"those ons /ho /ante" to be no/n ase:orcists goo" an" free fro the infection ofabition.#-

<e also /rote

o one shoul" be glorifie" for gifts an" 9i4ine

iracles but onl' for their 4irtues /hich reFuireental acti4it' an" increase" e:ertion. 2or 4er'often H people /ith corrupt in"s an" eneies

#5Cite" fro <ieroon 6eraphi Rose +rthodoy and the *eligion of the Future @Platina8 6t. <eran of Alasa,rotherhoo" 1&&& 1+7. @0/en Cha"/ic 6estern Asceticism Phila"elphia8 !estinster Press 1&5S Conference158# #5.

#-6aint Dohn Cassian the Roan 6ritings @Mosco/ 1&# ++5.



of the 2aith cast out "eons an" /or great/on"ers in the nae of the ?or".#7

$t is a great teptation for a person to be heale" ofsicnesses an" achie4e other earthl' goo" things b'

an' possible eans /ithout seeing the har thatcan coe to his soul fro this. Mo"ern people sipl'"o not no/ the ris the' are subLecting thesel4esan" their lo4e" ones to b' coing to an (e:orcis.)

The priest /ithout ha4ing recei4e" through (pra'eran" fasting) the gift of ;o" to cast out "eons triesto conFuer the e4il spirits through the rite of

e:orcis an" is hiself infecte" b' the an" infectsthe ailing. 6aint Abrose of 0ptina sai" ($f 'ou "onot /ant to bear sorro/s "o not tr' to help those/ho are possesse" b' "eons. 6aint 6'eon ofEphchaita counsels to sta' a/a' fro those /ho arepossesse" b' e4il spirits.)# 6aint $gnatius /rote

bitterl' about those /ho see the glor' of (/on"er/orers)8

6oul"estro'ing theatrics an" the sa""est coe"'"escribe the el"er /ho taes on the role of theancient hol' El"ers /ithout ha4ing their spiritualgifts.#&

E:orcising e4il spirits in our ties /hen arighteous man there is no more @Ps 1181 can ha4ethe ost spirituall' ps'chologicall' an" ph'sicall'

#7$bi". +++.

#&reate a &lean Heart within 2e, + 'od @>olona 1&&5 #&&.

#&$bi". 7#.



"estructi4e conseFuences for the in"i4i"ual as /ellthe societ' at largeI for the sic people thesel4esas /ell as for the e:orcists. The priest /ho "ares tocast out e4il spirits by %esus whom Paul reacheth@Acts 1&813 riss subLecting hiself to the saeabuse fro those spirits as is pro4i"entiall'"escribe" in the Acts of the Apostles an" he alsoriss casting the "eoniGe" into e4en greatersicness an" suffering.#&*

§ 5. E4aluation of a atural >no/le"ge of ;o"#&1

Although the pagan nations /ere allo/e" to wal" intheir own ways @Acts. 1+81- ;o" ne4ertheless leftnot Himself without witness @Acts 1+817. Peoplesought ;o" e4en in paganis if haly they mightfeel after him, and find him @Acts 178#7. 6oeresearchers consi"er that paganis /ith thee:clusion of separate an" clearl' "efine" epochs an"

social groups is notable for its intense religiosit'/hich is "isturbing an" trul' shocing /hen onecoes into contact /ith it.#&# The pagans al/a's ha"the wor" of the law written in their hearts, theirconscience also bearing witness, and their thoughtsthe mean while accusing or else ecusing one

another @Ro #815 inforing the of their oral

#&*The special rite of casting out "eons containe" in the Trebni of Met. Peter Moghila @se4enteenth centur' is ofCatholic origin. $n the Russian Church it ne4er recei4e" a broa" practical acceptanceI priests e:orciGe" onl' b' theblessing of their bishop /hile 0rtho"o: tra"ition calls us to cast out the ene' b' pra'er an" fasting @cf. Mt. 178#1 The t/entiethcentur' practice of socalle" (group e:orciss) has no canonical basis.

#&16ee Chapter -. Paganis for ore "etail on this subLect.

#&#6. ,ulgao4 3#7. Copare /ith8 . C. Arsenie4 $n Search of the Absolute 'od @fro the histor' of religiousthought in the ancient /orl" @Mosco/ 1&1* 3.



obligations to ;o" an" neighbor. ;o" also re4eale"<iself to pagans accor"ing to their un"erstan"ing.

6aint Dustin the Philosopher sa's that the !or"acte" not onl' (through 6ocrates aong the<ellenes) but also (aongst the barbarousnations.)#&3 (All ha4e the see" of TruthH#&+ Christ isthe !or" in /hich the entire race of an isparticipant. Those /ho li4e" in accor"ance /ith the!or" are Christians in essence although the' areconsi"ere" go"lessI such /ere 6ocrates <eraclitesan" others lie the aongst the <ellenes.H#&5 $n

e4er' nation people belie4e in Christ an" a/ait<i.)#&-

6aint Cleent of Ale:an"ria /rote that the ?or"ga4e the ;rees philosoph' as a step to (philosoph'in Christ) an" it ser4e" as a sort of 0l" Testaent tothe.#&7 The search for ;o" is a natural nee" of a person’s

li4ing soul. Man' ha4e coe to 0rtho"o:' afterseeing ;o" through the paths of philosoph' an"4arious religions. 0utstan"ing e:aples of thissincere search for ;o" in the t/entieth centur' aret/o ascetics8 the Russian $guen ion orobie4@K1&-3#& an" the Aerican <ieroon 6eraphi

#&32onuments of Ancient &hristian 6ritings Apolog' 185 @Mosco/ 1-3 +8#5.

#&+$bi". Apolog' 18++ 3.

#&5$bi". Apolog' 18+- @Mosco/ 1&3 +85.

#&-$bi". Apolog' 185- &-.

#&76troata +8.

#&6ee Maria aueno !etters to Siritual &hildren @b' $guen ion @Richfiel" 6prings ..8 ico"eos 0rtho"o:Publication 6ociet' 1&&7.



Rose @K1&##&& /ho cae to 0rtho"o:' after atorturous search for the truth in atheis sciencean" philosoph'.

<o/e4er a (seeer) often has reall' nothing orethan a fascination /ith hilosohy and vain deceit,after the tradition of men, after the rudiments of theworld, and not after &hrist @Col #8. This is true forthose /ho are not actuall' seeing the eaning oflifeJan" a life in accor"ance /ith this eaningJbutrather a ental "istraction8 (philosoph' forphilosoph'’s sae) (theolog' for theolog'’s sae.)

This spiritual illness aes itself no/n aongst theclerg' theologians an" intelligentsia. Man' of theseoften ha4e no interest in real e:perience an"stu"'ing true philosophers an" lo4ers of /is"oJthe <ol' 2athersJbut are intereste" rather inFuestions that ha4e no relationship to real spirituallife or sal4ation. $t /oul" see siple to un"erstan"that For now we see through a glass, dar"ly; but thenface to face @1 Cor 1381#. (6eeers) /ith a paganin" set to the contrar' go through the /i"e gatesan" broa" paths @see Mt 7813 of religiousphilosophical an" theological gaes losing theirli4es in these gaes becoing "elu"e" an"

"elu"ing others. The conseFuences of this for peoplecan be seen in the e:aples of ,u""his an"<in"uis.

,u""ha @K+3 ,.C. teaches his follo/ers8 (9o notsee support in an'thing other than 'our o/n sel4es.#&&6ee <ieroon 9aascene Fr. Serahim *ose1 His !ife and 6or"s @Platina Calif.8 6t. <eran of Alasa,rotherhoo" #**3.



Enlighten 'our o/n sel4es not rel'ing upon an'thingother than 'oursel4es.)3** <e sa's of hiself ($ aallno/ing $ ha4e no teacherI no one is eFual to e.$n the /orl" of people an" go"s there is no being liee. $ a enlightene" in this /orl" $ a the teacherI$ alone a the absolute 6elf the ,u""ha. $ ha4ereache" peace @through the Fuelling of the passionsan" attaine" ir4ana.H)3*1 The ancient teptationyou will be as gods @;en 385 speas here in full4oice hi"ing nothing.

!e see the sae thing in 'oga an" in the ost

authoritati4e o"ern <in"u s'ste e"anta. $n oneof the <in"u h'ns (6ong of the 6an'asin) /e fin"the follo/ing passionate call fro an8 (There is noore birth no Q$’ or Q'ou’ no ortal no ;o"N $becoe allI all becoes ' Q6elf’ an" un"arene"blesse"nessN)3*#

The authoritati4e preacher of e"anta 6/ai@teacher i4eanan"a @K1&*# recoen"s thefollo/ing spiritual practice for his follo/ers8 (Thee"anta sa's reebrance of our /eanesses /illnot help. !e nee" healing. <ealing fro /eanesses"oes not consist in forcing a person to thinconstantl' that he is /ea but rather that he thin

about his strength. 6pea to hi about the strengththat is alrea"' in hi. $nstea" of telling people thatthe' are sinners e"anta teaches the opposite8 Qou

3**. A. >oGhe4nio4 #uddhism as &omared to &hristianity @Petrogra" 1&1- 18175.

3*1A. . >ocheto4 ,u""his @Mosco/ 1&- +. 6ee also Ra"hrishnan $ndian Philosohy @Mosco/ 1&5- 185#.

3*#6/ai i4eanan"a %nana Noga @6aint Petersburg 1&1+ .



are pure an" perfect an" all that 'ou call sin is not'ours.H’ e4er sa' Q$ cannot.’ This cannot bebecause 'ou are infinite.H ou can "o e4er'thingI'ou are onipotent.)3*3 0r there is this teaching8(The best an is he /ho "ares to sa' of hiself Q$no/ e4er'thing about 'self.H’ ?isten "a' an"night that 'ou are 6oul. Repeat this to 'ourself "a'an" night until this thought enters 'our bloo" an"soun"s in 'our e4er' heartbeat.H ?et 'our /holebo"' be fille" /ith one thought8 Q$ a unborniortal blesse" allno/ing eternall' beautiful

6oul.H’ Mae this thought 'our o/n an" 'ou /illpenetrate /ith 'our consciousness 'our ightgreatness an" glor'. Ma' ;o" grant thatcontra"ictor' superstition ne4er coe into 'ourhea".H 9o 'ou reall' thin 'ourself /ea% $t /on’t"o for 'ou to thin 'ourself a sinner or /ea. 6a' thisto the /orl" sa' it to 'ourself.H)3*+ This is not onl'soething that 'ou nee" to no/ an" recogniGe it issoething that 'ou ha4e to feel "eepl'8 (2eel lieChrist an" 'ou /ill be ChristI feel lie ,u""ha an"'ou /ill be ,u""ha.)3*5

(!hat else is there in religion to learn%) e:claisi4eanan"a an" then replies (0neness of the

Bni4erse an" faith in 'ourself. This is all 'ou nee" tono/.H)3*- e"anta sa's that there is no ;o"

3*3$bi". #75.

3*+$bi". #77 #7&.

3*5$bi". #3.

3*-$bi". #7.



besi"es an. This a' shoc 'ou at first but 'ou /illun"erstan" it little b' little. The ?i4ing ;o" is in 'ouI'ou buil" churches an" teples an" belie4e in allin"s of iaginar' nonsense. The onl' ;o" to/orship is the huan soul or huan bo"'.)3*7

These citations are a sufficient illustration of /hat<in"u e"antic 'sticis is an" a clear illustrationof the spiritual fruits of an' 'sticis. $t is opensatanic pri"e @(Mae this thought 'our o/n an" 'ou/ill penetrate /ith 'our consciousness 'our ightgreatness an" glor'.H 2eel lie Christ an" 'ou /ill

be Christ)N Copare this to 6aint 2rancis of Assisi/ho (felt hiself copletel' becoe DesusI) or /ith>asiir Male4ich /ho announce" ($ a the,eginning of e4er'thingH) an" /ho "re/ thecelebrate" blac sFuare as the antipo"e as the callof /is"o of 9i4ine creation @about /hich hetransparentl' /rote (The highest an" ost cople:construction can be consi"ere" to be that /or /hichhas no e:isting for in 'our bo"') angril' "en'ing;o" @(there is no ;o" besi"es an.H an" 'oubelie4e in H nonsense)N

$n e4aluating natural no/le"ge of ;o" the <ol'6criptures an" Church tra"ition are the onl' criteria

that ae it possible to separate /hat is true fro/hat is false. The intuiti4e feeling of ;o" present ine4er' an’s soul in" iagination an" "esire/ithout the fir foun"ation of ;o"’s Re4elationeasil' generate the ost ultifor conceptions of

3*7$bi". #&&.



<i an" thus ultifor religions. Therefore thenatural no/le"ge of ;o" e4en in it highestachie4eents al/a's suffers fro greatine:actness anthropoorphis an" "eep "istortionof the un"erstan"ing of ;o" the spiritual /orl" an"an.3* An in4aluable ai"e for e4aluating the an'"ifferent i"eas born along the path of a naturalsearch for the no/le"ge of ;o" can be pro4i"e" b'the /ors of the 0rtho"o: 2athers of the Church/hose essential teaching an" e:perience areparticularl' accessible an" presente" profoun"l' an"

precisel' to o"ern an in the boos an" letters of6aint $gnatius ,rianchanino4.

3*6ee for e:aple 6. 6. ;lagole4 Suernatural *evelation and 4atural Search for the 9nowledge of 'od outside the&hurch @>haro4 1&**.



&hater

Paganism

he Russian /or" for (paganis) is ˆ‰‚Š~•€‹|/hich coes fro the Church 6la4onic /or"

ˆ‰‚Œ eaning (nation) or (people.)3*& 9uring the0l" Testaent era De/s calle" all nonDe/ishpeoples pagans ren"ering a negati4e connotation tothis /or" an" upon those peoples together /ith

their religious beliefs custos orals culture etc. The ter (paganis) passe" fro the De/ish intothe Christian le:icon. <o/e4er in Christianit' it nolonger inclu"es an'thing connecte" /ith nation orrace. $t no/ refers to religious teachings an" /orl"4ie/s ha4ing a nuber of specific in"ications @see

belo/. Paganis has t/o ain categories8 religiousan" nonreligious. The first "escribes that /hich isusuall' calle" a natural no/le"ge of ;o" @seeabo4e an" inclu"es all religions an" religiousbeliefs that "o not accept the ,ible as the source ofsupernatural Re4elation. The secon" refers to allother nonChristian /orl" 4ie/s.

T

Priest Paul 2lorens' characteriGe" paganis thus8(Paganis H is falsel' religious an" falsel' spiritual.

3*&The /or" (pagan) in English coes fro the ?atin /or" aganus /hich eans (4illager rustic ci4ilian.) 6uchpeople often clung to their /orship of the ol" go"s e4en after ChristianiGation. The /or"s (heathen) or (gentile) arealso use" in Churchrelate" eanings. All are line" to the ;ree /or" ta ethne @_z Ž^ use" in the 6eptuagint

translation of the 0l" Testaent to ren"er the <ebre/ goyim plural of goy (nation) especiall' of non$sraelites

hence (;entile nation.) Ta ethne is the plural for of the ;ree ethnos @Ž^Z (ban" of people li4ing together

nation people.) 6ince the /or" (pagan) has fro the earl' t/entieth centur' been applie" to o"ern pantheists an"nature/orshippers /e are using it consistentl' as the basis for translating the relate" Russian /or"s. JTrans.



$t is the "istortion per4ersion an" corruption of thetrue faith /hich /as in anin" fro the beginningIa torturous attept to clib out of spiritualconfusion. $t is Qspiritual floun"ering’ so to spea.Paganis is relest .)31*

,' its ost essential characteristics paganis isthe coplete opposite of Christianit'8 !et him beunto thee as an heathen man and a ublican @Mt1817. The ?or" forbi"s us to be lie the pagans intheir use of an' /or"s "uring pra'er @Mt -87 or intheir relationships to people8 And if ye salute your

brethren only, what do ye more than others: do noteven the ublicans so: Therefore ta"e no thought,saying, 6hat shall we eat: or, 6hat shall we drin":or, 6herewithal shall we be clothed: @For after allthese things do the 'entiles see" Mt 58+7I -8313#S. The Apostle Peter calls upon Christians not to "o

the will of the 'entiles, not to /al in abominableidolatries @1 Pet +83. The <ol' Apostle Paul clearl'illustrates the "epth of an’s fall into paganis@Ro 18 13#. <e states that the pagans "o notno/ ;o" @cf. 1 Thes +85 but are carried away untothese dumb idols @1 Cor 1#8#.

Although ancient Christian /riters sa' that ;o" /illalso ha4e erc' upon the pagans an" re4eal <iselfin their in"s an" reason the' constantl' ephasiGethe essential "ifference bet/een paganis an" theteachings of Christ. Thus the Christian apologist

31*Pillar and 'round of Truth, -7+.



Aristi"e in his Aologies, subLects the religiousbeliefs of (barbarians an" <ellenes) to criticis.(,oth one an" the other) he sa's (are cru"el'isle". The first b' /orshipping the eleents an"the secon" b' /orshipping anthropoorphiGe";o"s.)311 Another Christian apologist Tatian /ho ashe hiself a"itte" (ha" becoe failiar /ith the'steries an" researche" 4arious fors of ;o"seeing)31# sa's that he reLects (pagan "elusions aschil"ren’s fantasies)313 that pagan 'ths are (purenonsense) an" that (it is inappropriate to e4en

copare the Christian no/le"ge of ;o" /ith theopinions of pagans /ho are sun in aterialis an"ipurit'.)31+ Tertullian a""resses the pagans Fuitesuaril'8 (our go"s an" the "eons are one an"the sae an" the i"ols are the "eons’ bo"ies.)315

Paganis is 4er' heterogeneous in for. There area ultitu"e of its fors8 agic shaanis allpol'theistic religions satanis atheisaterialis an" others. ,ut there are signs /hichare ore characteristic of the aLorit' of the8naturalis i"ol /orship agic an" 'sticis.

311Prof. $. . Popo4 Abstract of a !ecture on Patristics @6ergie4 Posa" 1&1- 3+35.

31#Tatian Seech against the Hellenes @Mosco/ 1-3 § #& 1-&.

313$bi". 3* 17*.

31+$bi". # 1-11-#.

315Tertullian 6or"s Aologies @6aint Petersburg 1+7 § #3 5-.



§ 1. aturalis

aturalis in this case refers to the life principleaccor"ing to /hich life’s goal is seen as thea:iu satisfaction of all of an’s socalle"

natural nee"sJ/hat the Apostle Dohn the Theologiancalls the lust of the flesh, and the lust of the eyes,and the ride of life @1 Dn #81-. 6uch a life st'le isusuall' boun" up /ith a broa" oral (free"o.) $tprocee"s fro the un"erstan"ing of an as aspirituall' soun" being @(anJthat soun"sprou")31- /ho therefore nee"s onl' the appropriate

aterial an" social con"itions of life an"opportunities for selfrealiGation. Thus the Christianteaching about corrupt huan nature an" the nee"to heal it fro (lusts) in or"er to attain a full' soun"life is foreign to naturalistic paganis. The latter isfull' satisfie" /ith the present state of huan

nature an" therefore sees onl' (foo" an" sho/s.) The natural outcoe of this is the "eification of anoften in the literal sense an" the "eification ofsurroun"ing nature. The Apostle Paul clearl' "escribesthe nature of paganis /hen he sa's that pagans&hanged the truth of 'od into a lie, and worshiedand served the creature more than the &reator @Ro.

18#5. E4en in its best representati4es the pagan/orl" coul" not o4ercoe naturalis. Philosophicals'stes of pagan antiFuit' "i" not contain thestrength nee"e" to brea /ith naturalis fore4er an"the pagan soul coul" not (e:tricate itself fro the

31-A counist slogan pro"uce" b' Ma'ao4s'. JTrans.



fatal inflae" circle of e4er'"a'S e:istence in or"erto attain to pure being.)317

Dust the sae the i"eal of naturalistic paganisJa:iu pleasure /ith iniu laborJis orethan transparent. !ithout elaborating upon theepheeral nature of pleasure the fact that it ustal/a's coe to an en" for each in"i4i"ual an" its"epen"ence upon an' "ifferent circustances thatcoe an" go in life pleasure as a life’s goal cannotbring an uncon"itional goo" because of an’s o/nnature. The passions are unFuenchable an" /hen

the' are satisfie" the' gro/ "ean"ing e4er oreno4el pleasures inclu"ing those that go againstnature. The' corrupt the soul an" ae it egotisticalprou" insensiti4e incapable of lo4e or Lo' an"especiall' of spiritual e:perience. The aterialistici"eal of life turns an into a spiritual corpse beforethe "eath of his bo"'. The ?or" sai" of such peopleto <is "isciple let the dead bury their dead @Mt 8##.

0ne s'steatic critic of Christianit' Dohn M.Robertson a"its that pagan cults /ere penetrate"/ith the (spirit of se:ualit'.)31 $t is no acci"ent thatAntisthenes a frien" of 6ocrates e:claie" ($f onl' $coul" catch Aphro"iteN $ /oul" run her through /ith a

spear for se"ucing so an' respectable an"beautiful /oen aongst us.)31&

317. 6. Arsenie4 $n Search of the Absolute 'od @Mosco/ 1&1* 15.

31D. Robertson Early &hristianity @1&3* -+.

31&Cite" fro Prof. . $. eselo4 Science of 2an @>aGan 1&-- #831-.



6e"ucti4e an" outright licentious fors of cult /ereoften an inalienable part of paganis. Plutarch fore:aple consi"ere" that ("irt') /or"s an" rituals/ere a eans of pleasing an" ollif'ing the "eons.

The eoPlatonist author of the tract +n Pagan2ysteries /ent e4en further into i"ealiGing phalliccults.3#* Teples /ere places for aorous intriguean" as MinuGGi 2eli: /rote fornication /as orefreel' practice" in the pagan teples than in housesof prostitution.3#1 ?ucian recalls that hoose:ualit'/as shaefull' praise" in the for of a speech in the

teples "uring pagan ser4ices. $t /as also thoughtthat on the festi4al of 9ion'sius the one /ho ostplease" the go" /as the one /ho "ran the ost.3##

$n Terentia /e rea" ho/ a certain a"ulterer cite" thesin of Dupiter as Lustification for his o/n. ($f a go"acts thus) he sai" (then /h' shoul"n’t $ a an%)3#3

;enerall' not recogniGing the iortalit' of thesoul an" "en'ing the general resurrection paganisJe4en religious paganisJ"epri4es an once an"for all of the real eaning of life. Meaning can onl'be in life in the personal appreciation an"e:perience of one’s actions an" not in theinsensibilit' of "eath. The pagan’s blin" unben"ing

faith in the finalit' of "eath @that is ipunit' forioral acts "uring lifeS can be e:plaine" onl' b'

3#*6ee . Arsenie4 $n Search of the Absolute 'od, 37.

3#1M. 2eli: +ctavia, Russian translation @Mosco/ 1-- § #5 &.

3##ico"i Milash *ules of the +rthodo &hurch with Elanations @6aint Petersburg 1&11 1815#153.

3#3Cite" fro 2. 2arrar The First )ays of &hristianity @6aint Petersburg 1&# .



his fear of the 4oice of his conscience or of an'oral responsibilit' for his actions. This is /here his"esperate "esire to (li4e) to (get all he can frolife) coes fro. <o/e4er the bre4it' of life cannotbe prolonge" an" the trage"' of "eath senseless tothe pagan unass his nearsighte"ness re4ealingthe eptiness of those phanto i"ols b' /hich heli4es.

§ #. $"ol !orship

$"ol /orship @fro the ;ree Xq]_jX] fro

X‘q^J4ision phanto 4isibilit' re4erie i"oleans literall' /orship of i"ols the iages of go"s.$n pol'theistic religions this /as e:presse" in the cultof 4arious i"ol go"s @for e:aple in the ;reereligion there /as the cult of 9ion'sus the go" of/ine an" err'aingI Aphro"ite the go""ess of

sensual lo4e an" beaut'I an" the rest. 6acrifices/ere brought to the i"ols e4en huan ones.$n the connotati4e sense i"ol /orship is the

/orship of such (lusts) i"eals i"ols an" goals /hichspirituall' blin" an" "egra"e an aing hi a to'of his o/n passions. There are an' i"olpassions.

The i"ea of ruling the /orl" the cult of one'

unbri"le" ioralit' un"er the banner of personalfree"o an" other siilar i"ols ser4e as obLects ofsacrifice often of gigantic proportions.3#+ The Apostle

3#+(There is "ata that in Russia before the re4olution there /ere 3-**** clerg'en an" b' the en" of 1&1& onl'+**** reaine") /as /ritten of one of these sacrifices. . 6olouhin @(!h' $ "i" not sign that letter). 6ee also foe:aple 6. 9iitrie4 ($n the !ae of the Re" Terror @on 6. P. Melguno4 an" <is ,oo) +ur &ontemorary 1 @1&&1C. Melguno4 (Re" Terror) ibi". 13.



calls (i"ol /orship) the passion for /ealth fore:aple @Col. 385 or glutton' @whose 'od is theirbelly Phil. 381&S. Trul' /hen the gree"' an thinsof nothing besi"es profits an" one' an" theabitious an about nothing besi"es glor' an"honor an" the' e:ert all their energ' to/ar"s theachie4eent of their ais the' are in fact theser4ants of i"ols in the full sense of the /or"s. Abba9orotheus tals about three ain i"ols /hich gi4ebirth to all the others8 (All sins coe fro either lo4eof pleasure lo4e of one' or lo4e of glor'.)3#5

An' passion ph'sical eotional or spiritual canbecoe a person’s i"ol. Tertullian /as right in thisregar" /hen he /rote (Manin"’s great /ice"ness/hich inclu"es all other /ice"ness a /ice"nessthat causes an’s con"enation is i"ol /orship.)3#-

6er4ants of i"olsJthat is actual pagansJcan bepeople of the ost "i4erse /orl" 4ie/s an" religionsJfro agnostic an" atheist to 0rtho"o: ChristianI forone’s faithfulness to ;o" is in the final anal'sissho/n not b' lo4e in word, neither in tongue; but indeed and in truth @1 Dn 381. The ?or" /arns that Necannot serve 'od and 2ammon @Mt -8#+.

§ 3. M'sticisM'sticis @fro the ;ree _m`Z eaning

(secret) is a soe/hat broa" concept. The /ell

3#5Abba 9orotheus Soul Profiting *eading @Mosco/ 17+ &81#-.

3#-Tertullian 6or"s, Apol. #381 (0n $"ol !orship) 1++.



no/n o"ern Catholic theologian <anG >“ng fore:aple /rites

$f /e return to the literal sense of the /or"s('ster') ('stical) it coes fro the ;ree

4erb ”X^ eaning (to close up @the lips.)(M'ster') is a (secret) (secret teaching) (secretcult) about /hich the initiates are not suppose"to spea. Thus that religion is 'stical /hich(closes its lips) that is reains silent about itshi""en secrets in the presence of the profanean" oreo4er turns a/a' fro the outsi"e /orl"

closes its e'es an" ears in or"er to obtainsal4ation /ithin itself.H M'sticis accor"ing tothe !estern religious scholarS 2rie"rich <eilerK1&-7S is (the for of counion /ith ;o" in/hich the /orl" an" the Qself’ are ra"icall' "enie"an" the huan personalit' "issol4es "isappears

"ro/ns in the one an" infinite eleent of"i4init'.)3#7 The 4er' perception of ;o" taes on a "istorte"

nature in 'sticis in coparison /ith that ofother positi4e religions. <eiler in his onuental/or Prayer notes that (s'steatic 'sticisfrees the iagining of ;o" fro all personalit'

attributes an" lea4es a nae" an" pureeternit'.)3#

This un"erstan"ing of 'sticis sho/s ho/ far it isfro the Christian religion /hich has an openness to3#7<. >“ng )oes 'od Eist: @1&# #&5.

3#$bi". #&7.



the /orl" a perception of ;o" as a personalit' an"an entirel' "ifferent un"erstan"ing of the con"itionsan" nature of the e:periential acFuisition ofno/le"ge of ;o" an" the sanctit' of an. The latterof these "ifferences is of particular significance fori:ing concepts of ('sticis) an" (sanctit') in thespiritual real of life is ore "angerous than in an'other real because it reaches the 4er' foun"ationof huan e:istence. Therefore the habitual use ofthe ters ('stic) ('sticis) ('sticale:perience) an" so on in a"Lunct to an' e:perience

of contact /ith the (other) /orl" is precarious an"can ha4e serious conseFuences. $f both goo"nessan" e4il both the stri4ing for truth an" priiti4ecuriosit' both sanctit' an" satanis an" both Christan" ,elial @see # Cor -815 are stan"ing behin" theseters the broa" application of the in Christiantheolog' can 4er' easil' instill into one’sconsciousness a perilous i"ea of the other /orl"essentiall' of ascetical paths of all religions.

<ere is a little soething that can ser4e as a clearillustration of this8

2ollo/ing the path of conteplation <in"u,rahans cae to the sae thing that all

'stics ha4e coe to no atter /hat tie ornation the' li4e" in. aLna4al'a an" ,u""haPlotin an" Psue"o 9ion'sius Areopagitus MeisterEchart an" ;regor' Palaas the Cabalists an"icholai >uGans' Daob ,he Reisbruc an"an' other clair4o'ants of the East an" !est.H



The' all unaniousl' /itness that there H thereis neither goo" nor e4il nor light nor "arnessnor o4eent nor cal.H $n the sacre" t/ilightthat hi"es the beginning of beginnings the' feltthe realit' of the E:isting the Absolute. Terribleunbearable 'ster'NH $t is har" to e4en call thisab'ss (;o").H ,e'on" the boun"aries ofe4er'thing create" an" organic Realit' /asre4eale" to the 'stic e'e Realit' /hich ?ao TGucalle" the Tao ,u""ha nir4ana the Cabalists Ein6of the Christians 9i4ine Essence @]

(9i4init'.)3#&

This is an entirel' theosophical i"ea /hichcopletel' "e4aluates the uniFue significance of the?or" Desus Christ’s sacrifice an" <is 9i4init' in the/or of an’s sal4ation. A siilar theosophical i"eahas a broa" un"erstan"ing of 'sticis as its point

of support. !ith the ai"e of 'sticis it is 4er' eas'not onl' to place the e:perience of Christian saints inthe sae ro/ but e4en to eFuate it /ith thee:perience of Cabalists @for /ho Desus Christ is afalse essiah ,u""hists @/ho full' "en' thee:istence of a Personal ;o" the Tao nir4ana an"Ein 6of /ith 9i4ine essence 9i4init' @copare /ith

Dn 8+#I 158#3.33* $n this /a' the 4er' concept of Truth in religion is "estro'e" an" an is "epri4e"e4en of the thought of the possibilit' of fatal error in

3#&E. 64etlo4 @pseu"on' use" b' 2r. Ale:an"er Men At the 'ates of Silence @,russels 1&71 *1.

33* %esus said unto them, $f 'od were your Father, ye would love me1 for $ roceeded forth and came from 'od; neithercame $ of myself, but he sent me; He that hateth me hateth my Father also.



such a responsible real of life as the spiritual real.As a result he easil' becoes the blin" to' of"reainess selfopinion an" not rarel' of openl'"eonic po/ers. The ter ('sticis) "espite its ;ree origin

entere" Russian theolog' fro the !est /ith thisbroa" an" essentiall' theosophical eaning @seeChapter $ §# M'sticis. The beginning of 'sticis is al/a's the saeJit

is an’s passionate hanering to penetrate thesecrets of spiritual e:istence an" recei4e po/er o4er

the the search for higher "elights becoing one/ith the "i4init' ecstas'. $t all lea"s to the saethingJpri"e. ,ut 'sticis e:ists in all religions. $npaganis it e:ists as a natural anifestation but inChristianit' it e:ists as a sicness an abnoralit' a"istortion of the Christian faith an" precepts ofspiritual life.

M'sticis has an' "ifferent fors. All of thecan be "i4i"e" into t/o ain categories8 natural an"ac7uired; although this "i4ision is soe/hatcon"itional inasuch as it is not al/a's eas' toplace a boun"ar' line bet/een the.

,' natural 'sticis is eant the nati4e abilit' of

foresight healing clair4o'ance telepath' an" otherabilities that are no/ calle" (e:trasensor'perception.) Accor"ing to Christian anthropolog'these abilities are natural to an but /ere "istorte"as a conseFuence of the fall are in a state of



(anabiosis) an" therefore anifest thesel4esrarel'. There is a great "anger for those /ho possess

these abilities to becoe abitious prou" an""e4elop the accopan'ing passions. $t is 4er'"angerous for a (natural 'stic) an or"inar' sinnerto /or not upon the patient’s bo"' as in noraltherap' but "irectl' upon his soul. Thrusting hisunclean (han"s) into it he infects it "isrupts thesubtle secret or"er of the soul an" in this /a' oftencauses irreparable har to the ps'che the ner4es

an" the entire organis as a /hole. Therefore theChurch forbi"s using the ser4ices of these (healers.)

E4en ore "angerous are the influences @fore:aple b' tele4ision or on the internetS of those/ho belong to the categor' of acFuire" 'sticis.arious sorcerers astrologers ps'chic(professionals) an" the lie /ho consciousl'"e4elop these abilities in thesel4esJost often forfae an" one'Jcripple people incoparabl'/orse than "o those in the first categor'. @Thetele4ision (e:perients) of o"ern ps'chics are aperfect illustration of this.331

AcFuire" 'sticis is "i4i"e" into t/o ain

branches8 the occult an" the "elusional relest S.The occult 33# path is boun" up /ith an’s longingto penetrate the secret /orl" of an nature an"

331There ha4e been a nuber of ps'chics in Russia /ho ha4e aire" their sdances on tele4ision suppose"l' to healthe 4ie/ers. <o/e4er ost of the 4ie/ers becae ore ill or "eonicall' possesse". JTrans.

33#0ccultis @fro the ?atin occultus, secret hi""en is a teaching /hich recogniGes the presence in an naturean" the cosos of special hi""en @occult po/ers an" /hich calls an to tae control of the to his o/n en"s. Thereare an' "ifferent in"s of occultiss. 2or ore "etail see § 5. Magic.



spirits not subLect to the la/s of this /orl" in or"erto learn its secrets an" to use the hi""en po/ersthe' contain to their o/n en"s. Relate" to occultisare agic satanis spiritualis theosoph'anthroposoph' an" others. $n all of these anconsciousl' or unconsciousl' enters into contact /ithonly the fallen spirits as a rule inLuring hiselfirreparabl' in the process.

Prelest @"elusional fantas' 'sticis usuall'brings an 4isions re4elations or "elights. Theperson in relest thins that he is learning of that

/orl" but in actualit' he has becoe the to' of hiso/n fantasies an" "eonic influences.333

M'sticis thus lea"s an a/a' fro ;o" fro thetrue eaning of life an" "irects a person’s spiritual"e4elopent to/ar" a place /here subtle pri"egro/s fiercel' aing hi incapable of acceptingChrist as the true ;o" an" onl' 6a4ior. <is gro/ingpri"e encourages his false asceticis an" oftenopens up e:trasensor' abilities @in 'oga fore:aple as /ell as t'pes of neurops'chologicale:perience an" pleasure /hich lea" to ecstas'. Thisall gra"uall' lea"s a person to the con4iction that heis (lie a go".) This path Fuite often en"s in 'stical

atheis @as in ,u""his an" 6ah'a insanit'h'sterics an" suici"e.

3336ee Chap. + § 3 $n"i4i"ual re4elation an" its in"ications. Chap.7 § 1 – 7 Prelest.



§ +. Magic

Magic @fro the ;ree ]kX] eaning sorcer'enchantent is the belief that the la/s of this /orl"are subLect to occult po/ers /hich an can possess

/ith the ai"e of special acti4ities @spells rituals etc..icholas A. ,er"a'e4 @K1&+ /rote of agic8(0ccultis is for the ost part a sphere of agicIthat is it is a necessit' an" not a free"o. Magic is apo/er o4er the /orl" that is gaine" b' learning ofthe nee"s an" la/s of the secret po/ers of the /orl".$ ha4e not seen an' free"o of spirit in people /ho

are in4ol4e" in occultis. The' "o not ha4ecoan" o4er the occult po/ersJthe occult po/ersha4e coan" o4er the. Anthroposoph'33+

corrupte" the integrit' of huan personalit' an"e4iscerate" the soul no less than ps'choanal'sis.HRarel' has an'one pro"uce" an ipression of

soeone so "e4oi" of grace as 6teiner.335

There isn’ta single ra' falling upon hi fro abo4e. <e /ante"to obtain e4er'thing fro belo/I to brea through tothe spiritual /orl" b' passionate force.)33-

Magic lie 'sticis is not tie" to a an"ator'acceptance of a personalJne4er in" a singleJ;o".

The agical un"erstan"ing of the /orl" sees it as

soething uncon"itionall' statistical an"

33+Anthroposoph' @fro the ;ree —^Žjq[Z eaning (an) an" ˜] (/is"o)Jthe 'stic teaching /hichreplaces ;o" /ith an /ho has attaine" (secret /is"o) (true) eaning of e:istence an" ha4ing becoe throughthis a (son of ;o".)

335Ru"olph 6teiner @K1&#5 the ;eran philosopher 'stic an" foun"er of anthroposoph'. @Although 6teiner’santhroposoph' is 4er' popular in the !est especiall' in ;eran' an" the etherlan"s its roots are in ancientpractices of agic. JTrans.

33-. ,er"ae4 Self 9nowledge @Paris 1&+& #*5#*-.



pre"eterine" an" lea4es no roo for free"o togo"s or spirits or forces of nature. E4er'thing an"e4er'one is subLect to prior"iall' e:isting occultpo/ers. Therefore he /ho has foun" the (e') to itbecoes the true ruler of go"s people an" the/orl". 0ne <in"u sa'ing goes (The /hole /orl" issubLect to the go"s. The go"s are subLect toincantations. $ncantations are subLect to the,rahans. 0ur go"s are the ,rahans.)

Bnlie religion /hich sees the e:istence of an’slife in his right spiritual relationship to ;o" for agic

the ain thing is the no/le"ge of /hat /or"s an"actions are nee"e" to use in or"er to get /hat one/ants. These ais are e:clusi4el' earthl' @to cast aspell enchant "estro' a lo4e relationship etc. an"their attainent is no /a' connecte" /ith an’sspiritual an" oral purification. The ain thing inagic is correctl' doing it.

An a/areness of agic is "eepl' present in our(ol" an.) 2or 4er' an' people 0rtho"o:' consistsin placing can"les (4enerating) "onatingsoething lea4ing pra'er reFuests or"ering?iturgies molebens337 an" anni"hidas33 Loining inthe cross processions 4isiting hol' shrines

confessing an" recei4ing Counion. The ostiportant part of sal4ation life accor"ing thecoan"ents an" repentance reains un"one.<o/e4er /ithout spiritual transforation @in ;ree

337Pra'er rite for the li4ing.

33Pra'er rite of the "ea".



the /or" for repentance is X_™^] etanoiaS/hich eans to change one’s /a' of thining all ofthese e:ternal acti4ities are at the least useless an"at the /orst harful for the' can cause one to feelselfrighteous an" raise his selfopinion o4er(sinners.)

$n 0rtho"o:' the 6acraents thesel4es are onl'sa4ing un"er the con"ition of a person’s sincere'earning to spirituall' an" orall' change. A purel'e:ternal participation in the /ithout the a/arenessof one’s sinfulness /ithout sincere repentance can

e4en har one. The Apostle Paul /rites of <ol'Counion For he that eateth and drin"ethunworthily, eateth and drin"eth damnation tohimself @1 Cor 118#&. ,ut this applies to all the6acraents /ithout e:ception. A agical perceptionof the 6acraents ecclesiastical rites an" Churchpractices as a /hole is one of the ain causes of theChristian religion’s "egeneration "istortion an"bacsli"ing into paganis.

Pagan consciousness is an enorous e4il in anJ(to partae of the secrets of e:istence) an" to puthiself in place of ;o". Magic is a a" attept at(re4olution) against ;o". Accor"ing to <ol'

6cripture the final step in this re4olution /ill be theappearance of a /orl" t'rantJthe antichrist man ofsin; that 6ic"ed in 6la4onic (the ?a/less 0ne)S @#

Thes #83 in the strongest an" ost e:ceptionaleaning of the /or" so that he as 'od sitteth in thetemle of 'od, shewing himself that he is 'od @#



Thes #8+ /oring false iracles /ith the help ofagic.

§ 5. The Root an" Essence of Paganis

!hat has borne an" continues to gi4e birth topaganis in societ'% The ain cause of its appearance is an’s false

self"eterination. The boo of ;enesis tells ho/ thefirst people /ere tepte" to pic the forbi""en fruitfro the tree of the no/le"ge of goo" an" e4il inor"er to becoe (as go"s.) $nstea" of gra"ual

spiritual gro/th instea" of changing thesel4es inaccor"ance /ith the allhol' ;o" people choose the(eas' path) /hich reFuires no /or fair to the eyes,and delightful to behold @;en 38- proising to gi4ethe (no/le"ge of goo" an" e4il)Jthe path ofgo"lessl' becoing (go".)

This e:ternal path of (plucing) the secrets ofe:istence in or"er to possess their natural an"supernatural po/ers gi4es birth to agic. 2ro thiscoes i"ol /orship as the natural result of a corruptun"erstan"ing of higher goals an" the true eaningof life. <ere are the roots also of naturalis for theloss of the spiritual i"eal ine4itabl' brings the cult of

the aterial the cult of the flesh. Pri"e an’sstri4ing to put hiself in the place of ;o" thestri4ing for superconsciousness an" highest "elightsgi4es birth to the ore subtle for of paganisJthe'stical for.33&

33&6ee Chap. 1 § &. The Multiplicit' of Religions.



$n /hat "irection "oes the general culti4ation ofpaganis go% 9oes it becoe ore (pagan) or "oesa certain positi4e process of returning to theun"nown 'od @Acts 178#3 tae place%

$t is in"isputable that there /ere al/a's people inpaganis /ho sought 'od if haily they may feeafter him or find him @Acts 178#7. $n this sense thesupposition is Lustifiable that e4en in paganis (apositi4e religious process occurre")3+* for as 6aint

Dustin the Philosopher /rote (All ha4e the see" of Truth)3+1 an" (Christ is the !or" of !ho the entire

race of an is part. Those /ho li4e" accor"ing to the!or" are Christian in essence e4en though the' beconsi"ere" go"lessI such aongst the <ellenes /ere6ocrates <eraclites an" others lie the.)3+#

Dust the sae another thing is no less ob4iousI thisgeneral participation in the !or" an" sincere searchfor truth b' separate pagans "oes not "eterine thegeneral "irection of paganis’s "e4elopent inanin". Paganism, in the final anal'sis is not somuch the search for 'od, as it is the dearture fromHim; an" progress in paganis /as an" is ore theprogress of sin an" apostas' than an unselfishsearch for truth an" greater no/le"ge of ;o". The

i"ea of A "ingdom of 'od on earth=-that is theattainent in earthl' histor' of general spiritual an"

3+*6. ,ulgao4 The 3nwaning !ight, 3#3.

3+1Apolog' 187 2onuments of Ancient &hristian 6ritings, ol. + #5.

3+#$bi". 18+- 5.



oral perfection an" aterial /ellbeing3+3J"oes note:ist in patristic /ritings an" essentiall' contra"ictse/ Testaent Re4elation @see Mt #+8531I Re4 an"others. 9i4ine Re4elation tells us that $n the lastdays, shall come dangerous times. 2en shall belovers of themselves, covetous, haughty, roud @#

Ti 381# so that The Son of man, when hecometh, shall he find, thin" you, faith on earth: @?18. This coul" onl' be the conseFuence of a "eepan" coprehensi4e spiritual "egra"ation of anin"an" the final reign of paganis. The ?or" also

re4eals to the Church that the fulfillent of creati4e9i4ine pro4i"ence for an is not prepare" throughhistor' but through etahistor' /hen there /ill bea new heaven and a new earth @Re4 #181.

§ -. An Assessent of Paganis

The concept of (paganis) is first of all e:presse"in Christianit' b' the (ol") inherite" see" in anthat first appeare" as a result of his fall fro ;o"an" then sproute" an" "e4elope" in 4arious shapesan" fors throughout histor'. Accor"ing to theChristian teaching an in his present con"ition isnot a natural noral being but rather one "eepl'

"efore" in bo"' an" in soul. ;oo" is i:e" in hi/ith e4il the (ne/) is i:e" /ith the (ol") an" hereFuires continual conscious spiritual an" oral

3+3This i"ea /as energeticall' "efen"e" b' . 6. 6olo4ie4 until practicall' the en" of his life an" b' those thinersi"eologicall' close to hi @Archpriest 6. ,ulgao4 6. . Trubetso' Archpriest P. 64etlo4 . 2eo"oro4 an" others.



/or on his personalit' in or"er to becoe a /hole(ne/) an @Eph +8#+.

Paganis is thus first of all a life "isposition /hichcan be "escribe" as a false relationship to ;o" toone’s self an" to the /orl". Therefore it inclu"es4arious religions an" /orl" 4ie/s as /ell as all thosepeople inclu"ing Christians /ho li4e after therudiments of the world, and not after &hrist @Col.#8. 2or in e4er' huan being there li4es both aChristian an" a pagan b' nature. 0nl' the sincerechoice of Christ as a life i"eal aes a person a

Christian. ,ut a person can on the other han"confess 0rtho"o:' reain officiall' in the Churchfulfill all its rites an" inLunctions 'et still be anungo"l' pagan in the full sense of the /or" for 4otevery one that saith unto me, !ord, !ord, shall enterinto the "ingdom of heaven; but he that doeth thewill of my Father which is in heaven @Mt 78#1.



&hater M

0ld Testament *eligion

§ 1. Teaching

l" Testaent religion is the nae for the ancientonotheist religion /hich the forefathers of all

peoples ha" fro the beginning. <o/e4er /hile itobtaine" its ph'sical status onl' through a special

Re4elation to Moses an" other De/ish prophets it isusuall' consi"ere" to be the Du"aic religion before thecoing of Christ an" the establishent of <is Church.@After this begins Du"ais or ne/ Du"ais.

0

0ne of the ain features of this religion as the,ible relates is first of all its uncon"itionalonotheis. The assertion of certain scholars

regar"ing the pol'theistic character of 0l" Testaent religion "oes not stan" up to criticis an"careful anal'sis of their arguents the ain onesbeing8

1. 2ro the first lines of the <ebre/ te:t of the,ible it tals about (Elohim) that is about the go"san" not ;o" @because the suffi: ־י (i) in"icatesthe plural as it /as translate" into other languages.

#. $n the ,ible are entione" the naes of 4ariousgo"s /hich the De/s /orshippe"8 A"onai ah/eh6abaoth an" others.

3. The freFuent biblical anthropoorphis /hich0l" Testaent religion use" in relation to ;o"



bespeas a priiti4e concept of ;o" characteristic ofpol'theis.

!ith respect to these suppositions /e can note thefollo/ing8

1. The suffi: (i) in the <ebre/ not onl' in"icatesthe plural but it is also use" to e:press the fullness ofbeing Fualit' an" superlati4e "egree. 2or e:aple inthe ,ible (hea4en) soun"s lie shamaim or (/ater)@as an eleentJmaim, etc. This is applicable to thenae Elohim, /hich e:presse" a special re4erencebefore ;o" an" ephasiGe" <is e:ceptionalness an"

singularit'. This usage /as as a call to thesurroun"ing pol'theis. ($n the <ebre/ languageElohim "i" not ean Qgo"s’ but /as rather a bannerof the superlati4e /hich the <ebre/ language "oesnot ha4e. The use of Elohim instea" of the singularSEl /oul" ha4e ephasiGe" that it refers not onl' tothe 6eitic "i4init' but to the Most <igh ;o". $t is/orth' of note that neither Elohim nor Eloach areencountere" an'/here in 6eitic literature other thanin the ,ible.)3++

6oe Church fathers /oul" be incline" to supposethat this nae in the <ol' 6criptures of the 0l"

Testaent alrea"' in"icates in a hi""en /a' the

Trinitarian <'postases of ;o". 6aint ,asil the ;reat/rote

And 'od said, !et us ma"e man @;en 18#-. Telle coul" this be one Person% $t is not /ritten(let there be an) but rather !et us ma"e man.

3++E. 64etlo4 2agic and 2onotheism @,russels 1&71 -1-.



H 9o 'ou hear 0 lo4er of Christ the speecha""resse" to the Participant in the /orl"’screation to the one by 6hom also he made theworlds @<eb 18#NH Thus <e sa's to <is o/n$age to the li4ing $age announcing $ and myFather are one @Dn 1*83*.H <e sa's to <i !etus ma"e man in +ur own image.3+5

#. ah/eh A"onai an" other naes of ;o" foun"in the ,ible signif' not "ifferent "i4inities but rather"ifferent naes of the 0ne ;o" in"icating one oranother of ;o"’s Fualities. Thus ( Adonai @<eb. isthe po/erful ight' coan"erJthe ?or".)(Sabaoth @<eb. geniti4e plural are hosts po/ersIthis /or" /as usuall' use" together /ith the /or"Q?or"’ or Q;o".’ Nahweh @<eb. is Q,eing’ the greatan" hol' nae of ;o" /hich signifies originalit'eternit' an" unchangeableness of ;o"’s Essence @E:

381+.)3+-

3. Anthropoorphis b' itself "oes not pro4i"e asufficient arguent in fa4or of 0l" Testaentpol'theis because not onl' is anthropoorphisinherent in all religions it is also inherent in huanlanguage itself for it is a huan ten"enc'.

,ut if the protest against 0l" Testaent religion’s

onotheis turns out to be a sipleisun"erstan"ing then the opposing arguent isin"isputable. The coan"ent to /orship the one;o" is the first of the Mosaic Ten Coan"ents

3+56aint ,asil the ;reat (Con4ersations on the <e:aeron) & 6or"s, ol. 1 @6aint Petersburg 1&11 &# &3.

3+-;. . 9iacheno &omlete &hurch Slavonic )ictionary @Mosco/ 1&& - 5-7 #3+.



an" is state" firl' an" repeate"l' throughout theentire ,ible. $t is ipossible to o4erloo it.

0l" Testaent religion has an' features coonto the aLorit' of religions. 2or e:aple there is theteaching on personal 9i4init' Re4elation goo" an"e4il retribution Angels an" "eons the nee" forbloo" sacrifices pra'er an" an' other things.

At the sae tie the religion of the Pentateuchspeas in"efinitel' about the iortalit' of thehuan soul @for e:aple Eccl 1#87 /hich "escen"sinto the nether regions sheol the lan" of obli4ion

the place of unconscious habitation the eternal sleepof "eath @for e:aple A tree hath hoe1 if it be cut,it groweth green again, and the boughs thereofsrout.@ #ut man when he shall be dead, andstried and consumed, $ ray you where is he:@ Soman when he is fallen aslee shall not rise again; tillthe heavens be bro"en, he shall not awa"e, nor riseu out of his slee @Db 1+87 1* 1#.3+7

(The ?a/) @Pentateuch "oes not spea aboutretribution after "eath the resurrection of the "ea"an" eternal life or the >ing"o of ;o". The ;o" ofthe (?a/) is the uncon"itional ;i4er of retributionhere onl' in earthl' life. Therefore the religion of the

(la/) "oes not raise an abo4e the i"eal of pureearthl' /ellbeing @shalo.,ut in soe prophets /e alrea"' see certain

stateents /hich lea" us to conclu"e that the "ea"

3+7The author is here citing passages that are not strictl' speaing part of the Pentetauch. These passages referbac to those boos since the' procee" fro their tra"ition. Eccl 1#87 for e:aple refers to ;en 381& an" 18#7. J Trans.



"o not Lust sleep eternall'I the' also e:periencespecific states. Thus the Prophet EGeiel sa's that(those /ho are slain b' the s/or") /ill be place"aong the uncircucise" an" go "o/n into the pit@EG 3#813#. ,ut the prophet $saiah sa's of the lotof the ungo"l'8 their worm shall not die, and their fireshall not be 7uenched @$s --8#+. The 0l" Testaent religion in the person of the

Prophets loos for the resurrection of the "ea". Thishope is e:presse" b' the righteous Dob /hen hesa's For $ "now that my *edeemer liveth, and in the

last day $ shall rise out of the earth. And $ shall beclothed again with my s"in, and in my flesh $ will seemy 'od, 6hom $ myself shall see, and my eyes shallbehold, and not another1 this my hoe is laid u inmy bosom. @Db 1&8#5#7. $saiah speas Fuite plainl'about the general resurrection @Thy dead men shalllive $s. #-81&S an" EGeiel foresees its coingabout @Chap. 37. ,ut for the righteous resurrection/ill be eternal blesse"ness /hile for the sinners it/ill be reproach @9n 1#8#.

A nuber of iportant particularities separate 0l" Testaent religion fro the other religions. These arethe teachings on the creation of the /orl" fro

(nothing)3+

the creation of an in the iage of ;o"an’s fall into sin an" others. <ere /e shall pause totae a loo at the teaching about the Messiah an" theparticular chosenness of the <ebre/s.

3+6ee Chap. The 0rigin of the !orl".



1. The e:pectation of the Messiah @;ree šj_`Zor (Anointe")I <ebre/ mashiah eaning (theAnointe" 0ne) is the central point of 0l" TestaentRe4elation the soul of the entire 0l" Testaentreligion. $n separate 0l" Testaent boos theMessiah is besto/e" /ith 4arious Fualities8 ing highpriest an" prophet. $n soe te:ts <e unites all ofthese in <iself @cf. Der 3381+1 an" others. ,utost iportantl' <e is the 6a4ior of all anin"both De/s an" nonDe/s fro sin e4il an" suffering!ho /ill bring truth an" righteousness to the earth

an" establish an eternal 9i4ine >ing"o of generalholiness lo4e an" peace @cf. $s #853I Mic + an"others.

,ut they that are unlearned and unstable wrest, asthey do also the other scritures, unto their owndestruction @# Pet 381-I an" this inclu"es the 9i4ineRe4elation about Christ. The De/ish prieststheologians an" teachers suggeste" a purel'earthl' Fuite pagan an" political interpretation ofthe Messiah to their people8 <e /ill be a De/ish ingto /ho all nations /ill bo/ "o/n an" a ing"o oftotal earthl' happiness /ill begin for the De/ishpeople. $t becoes clear fro this /h' the Messiah

!ho cae the ?or" Desus Christ /as reLecte" for <isteaching on <is >ing"o /hich is not of this /orl" @Dn183- an" the 9i4inel' re4eale" 0l" Testaentreligion cease" it e:istence. Du"ais then caeabout /hich preser4e" uch of the e:ternal foral



si"e of the 0l" Testaent religion but lost itsessence.

#. !hat /as the significance an" goal of the De/ishnation’s (chosenness)% The concept of being(chosen b' ;o") /as also seriousl' "istorte"aongst the De/ish people for the ost iportantthingJthe con"itions for chosenness beingfaithfulness to ;o" in faith an" in oral lifeJ/as infact copletel' ignore" an" the /hole i"eaconstraine" to ethnicit'I that is to flesh an" bloo".2ro this procee"s the con4iction that chosenness is

a fore4er inalienable an" national e:clusi4it'reser4e" for the De/s an" the' are thereforesuperior o4er all nations. aturall' such an i"eacannot but ipose an egotistical consciousness inan an" this gre/ "eep roots in Du"ais.

<istor' in fact sho/s that the ancient De/s /eresignificantl' less "e4elope" culturall'philosophicall' an" scientificall' than an' of thenations surroun"ing the @Eg'pt ,ab'lon ;reece$n"ia an" the chosenness of the De/ish people /ascon"itione" upon a strictl' religious factor8 Thereforeyou will hear my voice, and "ee my covenant, youshall be my eculiar ossession above all eole1 for

all the earth is mine. And you shall be to me ariestly "ingdom, and a holy nation @E: 1&85-. These con"itions are testifie" to b' the ob4ious factthat the $sraelite prophets constantl' call thesepeople to repentance rebuing the for being(stiffnece") 9now therefore that the !ord thy 'od



giveth thee not this ecellent land in ossession forthy Bustices, for thou art a very stiffnec"ed eole @9t&8-I for ioralit' an" eas' apostas'8 And said tome1 Arise, and go down from hence 7uic"ly1 for thyeole, which thou hast brought out of Egyt, have7uic"ly forsa"en the way that thou hast shewn them,and have made to themselves a molten idol. Andagain the !ord said to me1 $ see that this eole isstiffnec"ed1 !et me alone that $ may destroy them,and abolish their name from under heaven @9t &81#1+I for stubbornness an" "isobe"ience8 $ have

sread forth my hands all the day to an unbelievingeole, who wal" in a way that is not good after theirown thoughts @$s -58#I /hich can be copare" to<eb 387118 6herefore Ias the Holy 'host saith, Today if ye will hear his voice, harden not your hearts,as in the rovocation, in the day of temtation in thewilderness1 6hen your fathers temted me, rovedme, and saw my wor"s forty years. 6herefore $ wasgrieved with that generation, and said, They doalway err in their heart; and they have not "nown myways. So $ sware in my wrath, They shall not enterinto my restK an" so on. The De/ish nation /as chosen "uring the 0l"

Testaent epoch for reasons not "irectl' state" inRe4elation Lust as the reasons are unstate" forchoosing the Apostle Peter /ho "enie" Christ or

Du"as $scariot /ho betra'e" <i. 9i4ine Pro4i"encecontinuall' chooses one or another nation orseparate in"i4i"uals /ith an e'e to their Fualit' of



fulfilling specific historical goals. <o/e4er theconte:t of the ,ible sho/s that the ain reason forchoosing the De/ish people /as its superlati4e ethnicabilit' to preser4e the Re4elation of sal4ation of the/orl" through the ?or" Christ an" preach about <iaongst all the peoples of the earth. ,ut sincetalents can be realiGe" in Fuite 4arie" /a's so alsothe chosenness of the De/ish nation bore a teporar'an" foresha"o/ing character as "i" the entire 0l"

Testaent ?a/ /hich ha" a shadow of good thingsto come, and not the very image of the things @<eb

1*81.!ith the coing of the Proise" 0ne cae the en"

of the ?a/ @Ro 1*8+ and now the children of theflesh, these are not the children of 'od @Ro &8. <esai" also in the prophet <osea $ will call them myeole, which were not my eole; and her beloved,which was not beloved. And it shall come to ass,that in the lace where it was said unto them, Ne arenot my eole; there shall they be called thechildren of the living 'od @Ro &8#5#-I <os #8#3I181*.I for fro henceforth onl' those /ho are ofChrist are the seed of Abraham @;al 38#&. !ith thecoing of Christ there are not (t/o $sraels an" t/o

chosen peoples. There is onl' one chosen peopleJthe Church the true $srael /hich encopasses both De/s an" nonDe/s.)3+&

At the Cross occurre" the final separation of $sraelinto t/o parts @see ? #83+8 the little floc" of the3+&6. >aGilo (A ?oo at the Perio"ical &hristian Peace &onference,= The %ournal of the 2oscow Patriarchate 3 @1&75+1.



chosen the remnant @see ? 1#83#I Ro 118#5/hich becae the beginning of the ChurchI an" theother har"ene" part to /hich applie" the /or"s ofthe prophet $saiah $ called, ye did not answer; when$ sa"e, ye did not hear; but did evil before mineeyes, and did choose that wherein $ delightednot. And ye shall leave your name for a curse untomy chosen1 for the !ord '+) shall slay thee, and callhis servants by another name @$s -581# 15. Thisother nae is &hristian @see Acts 118#-. There is 4er' uch specificall' state" in the

;ospels about the cessation of the chosen status ofthe De/s /ho "i" not accept Christ. 2or e:aple inthe parable about the /ice" eepers of the4ine'ar" it is /ritten Therefore say $ unto you, The"ingdom of 'od shall be ta"en from you, and givento a nation bringing forth the fruits thereof @Mt.#18+3. $t is also state" /ithout a parable8 And $ sayunto you, that many shall come from the east andwest, and shall sit down with Abraham, and $saac,and %acob, in the "ingdom of heaven. #ut thechildren of the "ingdom shall be cast out into outerdar"ness1 there shall be weeing and gnashing ofteeth @Mt 8111#.

Du"ais sprung fro the groun" of the De/s’reLection of Christ an" loss of chosen status as anantipo"e to the De/ish 0l" Testaent religion.

Du"ais /aits for the coing of its christ @/ho /ill beaccor"ing to Christian Re4elation antichristJnaturall' bringing a "ifferent teachingJan" prepares



for hi. Bnlie the religion of the 0l" Testaent Du"ais represents soething ore lie an i"eolog'than a religion. The /or"s of the Apostle also becoe clear fro

this that all $srael shall be saved @Ro 118#-. <ereall "oes not ean absolutel' all but onl' those De/s/ho at the en" of histor' /hen the fullness of the'entiles be come in @Ro 118#5Jthat is /henthere /ill no longer reain true Christians aongstthe other nationsJ/ill accept the ?or" Desus Christha4ing the con4iction that <e is the true Messiah.

These De/s /ho are the historical remnant of thefleshl' $srael /ill coprise the whole @as in thebeginning of Christianit' 4ew $srael, /hich /ill besa4e" ha4ing entere" the rans of ;o"’s chosen. Asthe Apostle Paul /rote Esaias also crieth concerning$srael, Though the number of the children of $srael beas the sand of the sea, a remnant shall be saved@Ro &8#7. Thus the coan"ent gi4en toAbraha @see ;en 1#83 /ill be fulfille" in theChurch for ;o" is true @cf. Ro 38+.

§ #. 0l" Testaent Religion an" Christianit'

0l" Testaent De/ish religion /as an e:ceptional

phenoenon ai"st the preChristian pagan /orl".$ts belief in the 0ne ;o" Creator an" Pro4i"erI beliefin eternal life an" resurrection in re/ar" for therighteous be'on" the gra4eI its greater strictness incoparison /ith the surroun"ing nations ofgui"elines for life an" beha4ior oral purit' in



culture the forbi""ing of huan sacrifices an" an'other things /ere no "oubt a great gift of ;o" to the

De/ish people an" a goo" lea4en for the surroun"ingtribes an" nations. ,elief in the coing Anointe"6a4ior ga4e the hope in the face of seeingl'insurountable ipasses in life set the to preparefor <is coing an" helpe" the to force thesel4esreligiousl' an" spirituall' to li4e accor"ingl'. 0l"

Testaent Re4elation also ga4e a ore copletepicture of the creation of the /orl" of an’s originan" the histor' of his fall into sin.

The 0l" Testaent re4elation retains a "efinitesignificance in the Christian era as /ell. 0f particular4alue are the prophetic in"ications of Christ the6a4ior. These in"ications an' of /hich areaaGing in their chronological geographical an"genealogical accurac' pro4i"e an e:clusi4eopportunit' for e4er' "ispassionate seeer of truth tosee in Desus Christ the Messiah an" ?or" proise" b';o". The 0l" Testaent Re4elation is in an' /a's

essentiall' fulfilled b' the ;oo" e/s of Christ @cf. Mt581735* This fulfillent is first of all the truth of the

Triune ;o" the $ncarnation the Messiah <is sacrifice

on the Cross an" Resurrection an" the >ing"o of<ea4en /hich is not outsi"e an but /ithin hi. $t isnot the i"eal of earthl' /ellbeing @shalo butrather the Holy Sirit which is given to us @Ro 585.

35*Thin" not that $ am come to destroy the law, or the rohets1 $ am not come to destroy, but to fulfill. $n the ;reete:t is use" the 4erb [j›] @infiniti4e aoristos acti4e fro [j› eaning (to fill fulfill finish.



$n contrast to the 0l" Testaent Christ is not the Du"aic ing o4er all the /orl" not a political reforernot the buil"er of aterial life /ho changes stonesinto the brea" @Mt +83+ of Fuicl' passing fleshl'pleasures but the eternal ,rea" the !a' the Truthan" the ?ife @Dn 1+81- for all anin" in the eternale:istence of the >ing"o of ;o".

$n coplete contrast /ith the 0l" Testaent is alsothe ;ospel teaching on righteousness. $f (the la/)establishes t/o in"s of righteousness an" t/o"ifferent oralsJone for internal relationships

aongst De/s the other for relationships /ith allother peoples @ore about this belo/Jthe ;ospelrighteousness is one an" "ean"s lo4e for allpeople /ithout e:ception. The e/ Testaent gi4es another concept of

(;o"’s chosen people) /hich is "ifferent in principlefro the ol". 0ne is chosen b' ;o" not because he/as born to De/ish flesh an" bloo" For he is not a%ew, which is one outwardly; neither is thatcircumcision, which is outward in the flesh1 #ut he isa %ew, which is one inwardly; and circumcision is thatof the heart, in the sirit, and not in the letter @Ro#8##&. For in %esus &hrist neither circumcision

availeth any thing, nor uncircumcision; but faithwhich wor"eth by love @;al 58-. !ith the coing ofChrist out/ar" national chosenness is en"e" an"the entire 0l" Testaent religion /ith all of itsacrifices custos an" la/s ceases its e:istence For&hrist is the end of the law for righteousness to



every one that believeth @Ro 1*8+I see also Mt581. !ith <is appearance a chosen generation, royal riesthood, an holy nation, a eculiar eole.@6hich in time ast were not a eole, but are nowthe eole of 'od @1 Pet #8& 1* is the Church theChristians /ho abi"e in it aongst /ho There isneither %ew nor 'ree", there is neither bond nor free,there is neither male nor female1 for @ all areS onin &hrist %esus. And if they S be &hrists, then arCtheyG Abrahams seed, and heirs according to theromise @;al 38##&.

The goo" ne/s of the e/ Testaent sho/s ho/incoplete the 4er' principle of spiritual life in the0l" Testaent religion /as /hich procee"e" fro a(sla4e an" hireling) ps'cholog' of an an" fro hispurel' legalistic un"erstan"ing of ;o"’scoan"ents. The 0l" Testaent especiall' thePentateuch sees to e:press a religion /ith a clearl'aterialistic "irection. $n the foun"ation of 0l"

Testaent religion lie proises an" /arnings frothe ?or" to $srael /hich follo/ their either fulfillentor infraction of the la/s ;o" ha" gi4en the. Theseproises are Fuite eloFuent8 4ow if thou wilt hearthe voice of the !ord thy 'od, to do and "ee all his

commandments @ the !ord thy 'od will ma"e theehigher than all the nations that are on the earth. Andall these blessings shall come uon thee @ #lessedshalt thou be in the city, and blessed in the field.#lessed shall be the fruit of thy womb, and the fruitof thy ground, and the fruit of thy cattle, the droves



of thy herds, and the folds of thy shee. #lessed shallbe thy barns and blessed thy stores. #lessed shaltthou be coming in and going out. The !ord shallcause thy enemies, that rise u against thee, to falldown before thy face @ And the !ord shall ma"ethee the head and not the tail1 and thou shalt bealways above, and not beneath1 And turn not awayfrom them neither to the right hand, nor to the left,nor follow strange gods, nor worshi them @9t #811+. The /arnings are of a siilar character8 #ut ifthou wilt not hear the voice of the !ord thy 'od @

&ursed shalt thou be in the city, cursed in the field.&ursed shall be thy barn, and cursed thy stores @9t#815- etc.

$n all of these proises of re/ar" an" punishenta preeinentl' aterial earthl' character is clearan" an' sort of spiritual goals or teaching on the>ing"o of ;o" is seeingl' absent. There is noplainl' e:presse" thought of eternal life of spiritualblessings or of sal4ation. The highest proise gi4enin the Pentateuch for faithfulness to ;o" is #ut youshall wal" in the way that the !ord your 'od hathcommanded, that you may live, and it may be wellwith you, and your days may be long in the land of

your ossession @9t 5833. An' ring of unearthl'sal4ation the highest spiritual i"eal ischaracteristicall' /ea in 0l" Testaent religion.!hat inspire" 0l" Testaent religion ore thanan'thing% The teaching of the coing Messiah an"belief in <is eternal >ing"o. e4ertheless an



un"erstan"ing of this supree Re4elation in the 0l" Testaent lie other truths is con"itione" upon thespiritual an" oral state of the person /ho recei4esthe. The o4er/heling aLorit' of De/s /erethining of an earthl' ing"o of $srael an" earthl'(sal4ation.) E4en the Apostles as"ed of him, saying,!ord, wilt thou at this time restore again the "ingdomto $srael: @Acts 18-. This out/ar" aterialis seesto be the ost para"o:ical an" at the sae tieclearest feature of 0l" Testaent De/ish religion. $t isnee"less to sa' that the un"erstan"ing of the

eaning of life in Christianit' /hich "irects an’sgaGe to the coing cit' @cf. Eph 1381+ an" calls hito see first the "ingdom of 'od, and hisrighteousness @Mt -833 is e4er so uch clearer. The nature of 0l" Testaent religion noticeabl'

changes in the Psalter an" the prophets. <ere /ehear ore about the pain of sin repentance pra'erfor a clean heart @Ps 5*I huilit' is e:alte" @Ps3381&I 1+-8-I $s 57815. The "ifferences in oral teachings bet/een 0l"

Testaent religion an" Christianit' are also essential.$f the 0l" Testaent "ean"s fairness /ith respect toone’s tribesen @for e:aple (Thou shalt not ill

(thou shalt not coit a"ulter') (thou shalt notsteal) an" so on @see 9t 58171& then /ith respectto other peoples it clears the /a' for ore perissi4ebeha4ior. !hat is not peritte" /ith respect to abrother is to the stranger. To thy brother thou shaltlend that which he wanteth, without usury1 that the



!ord thy 'od may bless thee in all thy wor"s @9t#38#*.

6uch /arning as for e:aple And when the !ordthy 'od shall have brought thee into the land, forwhich he swore to thy fathers Abraham, $saac, and%acob1 and shall have given thee great and goodlycities, which thou didst not build, Houses full ofriches, which thou didst not set u, cisterns whichthou didst not dig, vineyards and oliveyards, whichthou didst not lant, and thou shalt have eaten andbe full. @9t -81*11I or Ne shall not eat of any thing

that dieth of itself1 thou shalt give it unto thestranger that is in thy gates, that he may eat it; orthou mayest sell it unto an alien, an" other passageslie these sufficientl' testif' to the le4el of 0l"

Testaent oralit'. Those coan"ents gi4en tothe De/ish people "uring their conFuest of theproise" lan"s in ;o"’s nae are one of the clearerillustrations.

0l" Testaent orals /ere a subLect of the ?or" Desus Christ’s particular attention. <e "ecisi4el'change" the 4er' principle of interrelationships /ithpeople placing at the hea" of the corner lo4e for allregar"less of nationalit' faith or gen"er. For, sa's

the ?or" ecet your righteousness shall eceed therighteousness of the scribes and Pharisees, ye shallin no case enter into the "ingdom of heaven. Ne haveheard that it was said of them of old time, Thou shaltnot "ill; and whosoever shall "ill shall be in danger ofthe Budgment1 #ut $ say unto you, That whosoever is



angry with his brother without a cause shall be indanger of the Budgment @ Ne have heard that it hathbeen said, An eye for an eye, and a tooth for a tooth1#ut $ say unto you, that ye resist not evil1 butwhosoever shall smite thee on thy right chee", turnto him the other also. And if any man will sue thee atthe law, and ta"e away thy coat, let him have thycloa" also. And whosoever shall comel thee to go amile, go with him twain. 'ive to him that as"eththee, and from him that would borrow of thee turnnot thou away. Ne have heard that it hath been said,

Thou shalt love thy neighbour, and hate thineenemy. #ut $ say unto you, !ove your enemies, blessthem that curse you, do good to them that hate you,and ray for them which desitefully use you, andersecute you; That ye may be the children of yourFather which is in heaven @ For if ye love themwhich love you, what reward have ye: do not eventhe ublicans the same: And if ye salute yourbrethren only, what do ye more than others: )o noteven the ublicans so: #e ye therefore erfect, evenas your Father which is in heaven is erfect @Mt 58#*+.

Regar"ing the 0l" Testaent’s ob4ious

incopleteness the Apostle Paul /rites #y thewor"s of the law shall no flesh be Bustified @;al #81-because whosoever of you are Bustified by the law;ye are fallen from grace @;al 58+. The 0l" Testaent e:planation of the ?a/

oppresses a person b' its nuerous e:ternal



custoar' prescriptions b' /hich the De/s /eresuppose" to be rule". This le" in the final anal'sis tothe turning of ritual la/ of the (6abbath) intosoething of a fetish. Christ con"ene" this sa'ingto the Gealous obser4ers of the la/ The sabbath wasmade for man, and not man for the Sabbath @M#8#7.

$n the Epistle to the <ebre/s is an assessent ofthe essence 0l" Testaent religion8 The Holy 'hostthis signifying, that the way into the holiest of all wasnot yet made manifest, while as the first tabernacle

was yet standing1 6hich was a figure for the timethen resent, in which were offered both gifts andsacrifices, that could not ma"e him that did theservice erfect, as ertaining to the conscience;6hich stood only in meats and drin"s, and diverswashings, and carnal ordinances, imosed on themuntil the time of reformation @<eb &81*. For thelaw having a shadow of good things to come, and notthe very image of the things, can never @ ma"e thecomers thereunto erfect @<eb 1*81. For if that firstcovenant had been faultless, then should no lacehave been sought for the second. For finding faultwith them, the rohet S saith, #ehold, the day

come, saith the !ord, when $ will ma"e a newcovenant with the house of $srael and with the houseof %udah.@ $n that he saith, A new covenant, he hathmade the first old. 4ow that which decayeth andwaeth old is ready to vanish away @<eb 87 13.$n the Epistle to the Corinthians the Apostle e4en



calls the 0l" Testaent rules the inistration of"eathbearing letters the inistration ofcon"enation @cf. Cor 387&. The 0l" Testaent Re4elation of ;o" "iffers b' its

clearl' e:presse" anthroomorhism1 the concept of<i as a ,eing of Lustice an" erc'I not of that lo4espoen of in the e/ Testaent ;ospel8 as the ;i4erof the ?a/ an" Establisher of a relationship /ith anon a purel' legal basis as constantl' changing <isrelationship to an "epen"ing upon the latter’s"ee"s as apparentl' taing care for the De/ish nation

alone.<o/ can the incopleteness of "i4inel' re4eale"

0l" Testaent religion be e:plaine"%2irstl' b' the fact that the 0l" Testaent /as onl'

the preparation for the coing of Christ an" bore aforesha"o/ing an" teporar' nature @cf. <eb 7811& ##I 85 13I &81* being onl' the sha"o/ ofgoo" things to coe @cf. <eb 1*81.

6econ"l' b' its ethnic liitation. Moral an" ritual0l" Testaent rules /ere "esignate" not for allanin" but for one tribe onl' /hich /as chosen forits fulfillent of a concrete act an" /ere thereforegi4en for reasons of this tribe’s spiritual le4el oral

particularities intellectual abilities etc. The ?or"e:plaine" /h' the De/s /ere gi4en such an iperfectla/ /hen <e ans/ere" the Pharisees’ Fuestion $s itlawful for a man to ut away his wife: %esusanswered and said unto them, For the hardness ofyour heart he MosesS wrote you this recet@M



1*8# 5. $t follo/s that in those "a's it /as not 'etpossible to gi4e a perfect Re4elationJthe veryimage of the things @<eb 1*81Jto all the peoples ofthe earth an" therefore onl' the sha"o/ of goo"things to coe /as gi4en an" that onl' to onenation /ithin the estiation of its spiritual an"ps'chological strengths. Thir"l' 0l" Testaent religion in principle coul" not

be perfect inasuch as the perfection of Re4elation/as gi4en onl' through the appearance of ;o" in theflesh @1 Ti. 381- an" an’s sal4ation b' <i

through <is 6acrifice an" Resurrection. 2or this reasonthe great e:pert on <ol' 6cripture 6aint DohnChr'sosto sai" that (The 0l" Testaent H stan"sas far a/a' fro the e/ Testaent as the earthfro the hea4ens.)351

3516aint Dohn Chr'sosto &omlete &ollection of 6or"s @6aint Petersburg 1&** -8&1.



&hater D

6 iritual !ife

he Fuestion of spiritual life is the ost iportantFuestion to e4er' person because it in the final

anal'sis "eterines the nature "irection an"reasonableness of all his acti4ities. A person’sspiritual state is a sort of other /ater /hich bringsforth the (cr'stals) of all those i"eas feelings

"esires an:ieties an" oo"s he li4es b'Jall of hisrelationships to people nature business things etc.for the spirit creates fors for itself. A correctspiritual life carries /ith it a life /hich is health' in allrespectsI it is the source of that /ellbeing for /hiche4er' person an" societ' naturall' 'earns. 0n the

other han" transgressing spiritual la/s lea"sirre4ocabl' to the "estruction of the entire structureof life on all its le4elsJpersonal fail' an" societal.

T

The concept of sirituality, as a rule is inseparabl'line" /ith another no less capacious conceptJsanctity. These concepts ha4e their o/n character in"ifferent religions an" cultures. !e shall consi"er

here the 0rtho"o: Christian sense of these concepts.



§ 1. The ,asics of 6piritual ?ife35#

@Accor"ing to the !ritings of 6aint $gnatius,rianchanino4

The essence of an' religion is containe" in the

spiritual life /hich is its ost sacre" si"e. An'entrance into this life "ean"s not onl' Geal but alsono/le"ge of the la/s of spiritual life. Ueal notaccor"ing to no/le"ge is a poor helper as /e no/.ague in"istinct conceptions of this ain si"e ofreligious life lea" the Christian an" especiall' theascetic to grie4ous conseFuencesI in the best case to

fruitless labors but ore often to selfopinion an"spiritual oral an" ps'chological illness. The ost/i"esprea" istae in religious life is the substitutionof its spiritual si"e @fulfillent of the ;ospelcoan"ents repentance struggle /ith thepassions lo4e for neighbor /ith the e:ternal si"eJ

fulfillent of Church custos an" rites. As a rulesuch an approach to religion aes a personout/ar"l' righteous but in/ar"l' a pri"eful Phariseeh'pocrite an" reLecte" b' ;o"Ja (saint of satan.)

Therefore it is necessar' to no/ the basic principlesof spiritual life in 0rtho"o:'.

0f great help in this is an e:perience" gui"e /ho

sees the huan soul. ,ut such gui"es /ere 4er' raree4en in ancient ties as the 2athers testif'. $t ise4en ore "ifficult to fin" such gui"es in our ties.

The <ol' 2athers foresa/ that in the latter ties

35#$n or"er to un"erstan" spiritual life in our ties it is particularl' useful to rea" the follo/ing authors8 Abba9orotheusI $gnatius ,rianchanino4I 6chea Abbot Dohn !etters of a 5alaam Elder; $guen ion @orube4 !etters toSiritual &hildren; Archian"rite ?aGar The Sacrament of &onfession.



there /oul" be a faine of the /or" of ;o" @e4enthough the ;ospels are no/ printe" abun"antl'N an"instructe" sincere seeers in a"4ance to con"ucttheir spiritual li4es b' eans of living under theguidance of atristic writings, with the counsel oftheir contemorary brothers who are successfullyrogressing in spiritual lifeS.) These /or"s belong to one of the ost

authoritati4e Russian spiritual instructors an" /ritersof the nineteenth centur' 6aint $gnatius,rianchanino4 @1*71-7. <is /ritings are a in" of

0rtho"o: ascetical enc'clope"ia representing those4er' atristic writings, but are of particular 4alue tothe o"ern"a' Christian. This 4alue coes fro the fact that his /ritings are

base" upon his scrupulous stu"' of patristic /ritingstrie" in the furnace of personal ascetical e:periencean" pro4i"e a clear e:position of all the ostiportant Fuestions of spiritual life inclu"ing the"angers that can be et along the /a'. The' setforth the patristic e:perience of the no/le"ge of;o" applicable to the ps'cholog' an" strength ofpeople li4ing in an epoch closer to us both in tiean" "egree of seculariGation.353

<ere /e shall present onl' a fe/ of the oreiportant precepts of his teaching on the Fuestion ofcorrect spiritual life.

3536aint $gnatius ,rianchianino4’s /ors /ere /ritten "uring the late nineteenth centur'.



1. Correct Thoughts

(People usuall' consi"er thought to be soethingof little iportance an" therefore the' are 4er'un"iscerning in their acceptance of thoughts.

<o/e4er e4er'thing goo" coes fro theacceptance of correct thoughts /hile e4er'thing e4ilcoes fro the acceptance of "eceitful thoughts.

Thought is lie the hel of a ship. A sall /heel an"an insignificant boar" "ragging behin" a great 4essel"eci"e its "irection an" ore often than not itsfate) @+85*&.35+ Thus /rote 6aint $gnatius

ephasiGing the e:ceptional significance that ourthoughts 4ie/s an" theoretical no/le"ge as a/hole ha4e for spiritual life. ot onl' correct"ogatic faith an" ;ospel orals but alsono/le"ge an" rigorous obser4ation of spiritual la/s"eterine success in the cople: process of truerebirth of the passionate (fleshl') @Ro 85 oldman @Eph +8## into the new man @Eph +8#+.

<o/e4er a theoretical un"erstan"ing of thisFuestion is not as siple as it /oul" see at firstglance. The an' "ifferent socalle" (spiritual /a'sof life) that are no/ being offere" to an fro allsi"es are one of the illustrations of the cople:it' of

this proble. Therefore a tas of the utost iportance arises8

fin"ing the ore essential in"ications an" Fualities oftrue spiritualit' /hich /oul" allo/ one to35+ot all of 6aint $gnatius’ /ors ha4e been translate" into English. At the present tie onl' the fifth 4olue of hiscollecte" /ors The Arena1 An +ffering to &ontemorary 2onasticism translate" b' Arch. ?aGarus @<ol' Trinit'Monaster' 1&&7 is a4ailable in English. This an" all the Fuotes fro 6aint $gnatius’ /ritings are reference" fro theRussian 1&*5 publication. <ere an" after/ar"s the 4olue nuber is sho/n first the page nuber secon". JTrans.



"ifferentiate it fro all the possible fors of falsespiritualit' 'sticis an" relest. This has beensufficientl' e:plaine" b' the Church’s #*** 'ears ofe:perience in the person of its saintsI but o"ernan raise" in a aterialistic an" unspiritualci4iliGation runs up against no little "ifficult' inassiilating it.

Patristic teachings ha4e al/a's correspon"e" tothe le4el of those to /ho the' are "irecte". The2athers of the Church ne4er /rote (Lust for the saeof it) or (for science.) Man' of their counsels

"irecte" at ascetics of high conteplati4e life an"e4en to socalle" beginners, no longer e4en reotel'correspon" to the spiritual strength of the o"ernChristian. 2urtherore the 4ariet' abiguit' an" atties e4en contra"ictoriness of these counsels thatnaturall' occur "ue to the 4ar'ing spiritual le4els ofthose /ho see the can "isorient theine:perience". $t is 4er' "ifficult to a4oi" these"angers /hen stu"'ing the <ol' 2athers /ithoutno/ing at least the ore iportant principles ofspiritual life. 0n the other han" a correct spirituallife is unthinable /ithout patristic gui"ance. ,eforethis seeingl' insurountable ipasse /e can see

the full significance of the spiritual inheritance ofthose fathers ost of /ho are closer to us in tie/ho (restate") this earlier patristic e:perience ofspiritual life in a language ore accessible to ao"ern an little acFuainte" /ith this life /ho



usuall' has neither a capable gui"e nor sufficientstrength. The /ors of 6aint $gnatius ,rianchanino4 are

aong the best of these (restateents) /hichpro4i"e an ipeccabl' reliable (e') toun"erstan"ing the teachings of great laborers in thescience of sciencesJthe ascetics.

#. !hat is the Meaning of 2aith in Christ%

<ere is /hat 6aint $gnatius /rites about this8

The beginning of con4ersion to Christ consists in

coing to no/ one’s o/n sinfulness an"fallenness. Through this 4ie/ of hiself a personrecogniGes his nee" for a Re"eeer an"approaches Christ through huilit' faith an"repentance @+8#77. <e /ho "oes not recogniGehis sinfulness fallenness an" peril cannot acceptChrist or belie4e in ChristI he cannot be aChristian. 0f /hat nee" is Christ to the person/ho hiself is /ise an" 4irtuous /ho is please"/ith hiself an" consi"ers hiself /orth' of allearthl' an" hea4enl' re/ar"s% @+837.

!ithin these /or"s the thought in4oluntaril' "ra/sattention to itself that the awareness of ones own

sinfulness an" the reentance procee"ing fro it arethe first conditions for receiving &hrist-that is thebelief that Christ cae suffere" an" /as resurrecte"is the beginning of con4ersion to Christ for the devilsalso believe, and tremble @Das #81& an" fro the



no/le"ge of one’s sinfulness coes true faith in<i. The hol' hierarch’s thought sho/s the first an"

ain position of spiritual life /hich so often slipsa/a' fro the attention of the faithful an" sho/s thetrue "epth of its 0rtho"o: un"erstan"ing. TheChristian as it happens is not at all the one /hobelie4es accor"ing to tra"ition or /ho is con4ince" ofthe e:istence of ;o" through soe for of e4i"encean" of course the Christian is not at all one /hogoes to Church an" feels that he is (higher than all

sinners atheists an" nonChristians.) o theChristian is the one /ho see his o/n spiritual an"oral ipurit' his o/n sinfulness sees that he isperishing suffers o4er this an" therefore he isin/ar"l' free to recei4e the 6a4ior an" true faith inChrist. This is /h' for e:aple 6aint Dustin thePhilosopher /rote (<e is the ?ogos in !ho the/hole huan race participates. Those /ho li4eaccor"ing to the ?ogos are Christians in essencealthough the' consi"er thesel4es to be go"less8such /ere 6ocrates an" <eraclites an" othersaong the <ellenes.H $n the sae /a' those /holi4e" before us in opposition to the ?ogos /ere

"ishonorable antagonistic to Christ H /hile those/ho li4e" an" still li4e accor"ing to <i areChristians in essence.)355 This is /h' so an' paganpeoples so rea"il' accepte" Christianit'.

3556aint Dustin the Philosopher Aology 18+-.



0n the contrar' /hoe4er sees hiself asrighteous an" /ise /ho sees his o/n goo" "ee"scannot be a Christian an" is not one no atter/here he stan"s in the a"inistrati4e an"hierarchical structure of the Church. 6aint $gnatiuscites the eloFuent fact fro the 6a4ior’s earthl' lifethat <e /as recei4e" /ith tearful repentance b'siple De/s /ho a"itte" their sins but /ashatefull' reLecte" an" con"ene" to a terrible"eath b' the (intelligent) (4irtuous) an"respectable De/ish eliteJthe high priests Pharisees

@Gealous fulfillers of Church custos rules etc.an" scribes @theologians.

They that be whole need not a hysician, but theythat are sic" @Mt &81# sa's the ?or". 0nl' those/ho see the sicness of their soul an" no/ that itcannot be cure" through their o/n efforts coe tothe path of healing an" sal4ation because the' areable to turn to the true 9octor !ho suffere" for theJChrist. 0utsi"e of this state /hich is calle"(no/ing oneself) b' the 2athers noral spirituallife is ipossible. (The entire e"ifice of sal4ation isbuilt upon the no/le"ge an" a/areness of ourinfirit') /rites 6aint $gnatius @1853#. <e

repeate"l' cites the rearable /or"s of 6aint Peterof 9aascus8 (The beginning of the soul’senlightenent an" ar of its health is /hen thein" begins to see its o/n sins nubering as thesan"s of the sea) @#8+1*. Therefore 6aint $gnatius e:clais o4er an" o4er



<uilit' an" the repentance /hich coes fro itare the onl' con"itions un"er /hich Christ isrecei4e"N <uilit' an" repentance are the onl'price b' /hich the no/le"ge of Christ ispurchase"N <uilit' an" repentance ae up theonl' oral con"ition fro /hich one canapproach Christ to be taen in b' <iN <uilit'an" repentance are the onl' sacrifice /hichreFuites an" /hich ;o" accepts fro fallen an@cf. Ps 5*811&. The ?or" reLects those /ho areinfecte" /ith pri"e /ith a istaen opinion of

thesel4es /ho consi"er repentance to besuperfluous for the /ho e:clu"e thesel4esfro the list of sinners. The' cannot be Christians@+81#13.

3. >no/ ourself

<o/ "oes a person obtain this sa4ing no/le"ge of

hiself his (ol"ness) a no/le"ge /hich opens tohi the full infinite significance of Christ’s 6acrifice%<ere is ho/ 6aint $gnatius ans/ers this Fuestion.

$ "o not see ' sin because $ still labor for sin.!hoe4er "elights in sin an" allo/s hiself totaste of it e4en if onl' in his thoughts an"

s'path' of heart cannot see his o/n sin. <ecan onl' see his o/n sin /ho renounces allfrien"ship /ith sinI /ho has gone out to the gatesof his house to guar" the /ith bare" s/or"Jthe/or" of ;o"I /ho /ith this s/or" "eflects an"cuts off sin in /hate4er for it ight approach.;o" /ill grant a great gift to those /ho perfor



this great tas of establishing enit' /ith sinI/ho 4iolentl' tear in" heart an" bo"' a/a'fro it. This gift is the 4ision of one’s o/n sins@#81##.

$n another place he gi4es the follo/ing practicala"4ice8 ($f one refuses to Lu"ge his neighbors histhoughts naturall' begin to see his o/n sins an"/eanesses /hich he "i" not see /hile he /asoccupie" /ith the Lu"gent of his neighbors)@58351. 6aint $gnatius e:presses his ain thought onthe con"itions for selfno/le"ge b' the follo/ing

rearable /or"s of 6aint 6'eon the e/ Theologian8 (Painstaing fulfillent of Christ’scoan"ents teaches an about his infirit')@+8&I that is it re4eals to hi the sa" picture of /hatreall' resi"es in his soul an" /hat actuall' happensthere.

The Fuestion of ho/ to obtain the 4ision of one’ssins or the no/le"ge of one’s self one’s old man, isat the center of spiritual life. 6aint $gnatius beautifull'sho/e" its logic8 onl' he /ho sees hiself as oneperishing has nee" of a 6a4iorI on the contrar' the(health') @cf. Mt &81# ha4e no nee" of Christ.

Therefore if one /ants to belie4e in Christ in an

0rtho"o: /a' this 4ision becoes the ain purposeof his ascetic labor an" at the sae tie the aincriteria for its authenticit'.



+. ;oo" 9ee"s

0n the contrar' ascetic labors or odvigs-an"an' 4irtues that "o not lea" to such a result are infact false odvigs-an" life becoes eaningless.

The Apostle Paul speas of this in his epistle to Tioth' /hen he sa's And if a man also strive formasteries, yet is he not crowned, ecet he strivelawfully @# T #85. 6aint $saac the 6'rian speasabout this e4en ore specificall'8 (The recopenseis not for 4irtue nor for toil on account of 4irtue butfor huilit' /hich is born of both. $f huilit' is

lacing then the forer t/o are in 4ain.)35-

This stateent opens 'et another iportant pagein the un"erstan"ing of spiritual life an" its la/s8neither odvigs nor labors in an" of thesel4es canbring a person the blessings of the >ing"o of ;o"/hich is /ithin us @? 178#1 but onl' the huilit'/hich coes fro the. $f huilit' is not gaine" allascetic labors an" 4irtues are eaningless. <o/e4eronl' labor in the fulfillent of Christ’scoan"ents teaches an huilit'. This is ho/one cople: theological Fuestion on the relationshipbet/een faith an" good wor"s in the atter ofsal4ation is e:plaine".

6aint $gnatius "e4otes great attention to thisFuestion. <e sees it in t/o aspects8 first in the senseof un"erstan"ing the necessit' of Christ’s sacrificeIan" secon" /ith respect to Christian perfection. <isconclusions procee"ing as the' "o fro patristic35-The Ascetical Homilies of Saint $saac the Syrian @Mosco/ 15 <oil' 3+8#17. English translation <ol' Transfiguration Monaster' 578##.



e:perience are not or"inar' subLects for classrootheolog'.

<e /rites ($f goo" "ee"s "one accor"ing tofeelings of the heart brought sal4ation then Christ’scoing /oul" ha4e been superfluous) @18513.(Bnfortunate is the an /ho is satisfie" /ith his o/nhuan righteousness for he "oes not nee" Christ)@+8#+. (6uch is the natural Fualit' of all bo"il'odvigs an" 4isible goo" "ee"s. $f /e thin that"oing the is our sacrifice to ;o" an" not Lustreparation for our ieasurable "ebt then our goo"

"ee"s an" odvigs becoe the parents in us of soul"estro'ing pri"e) @+8#*.

6aint $gnatius e4en /rites

The "oer of huan righteousness is fille" /ithselfopinion highin"e"ness an" self"eceptionH he repa's /ith hatre" an" re4enge an'one

/ho "ares to open his outh to pronounce theost /ellfoun"e" an" goo"intentione"contra"iction of his righteousness. <e consi"ershiself /orth' ost /orth' of both earthl' an"hea4enl' re/ar"s @+8+7.

2ro this /e can un"erstan" the saint’s call /hichis8

9o not see Christian perfection in huan 4irtues.$t is not thereI it is 'sticall' preser4e" in theCross of Christ @+8+77+7.

This thought "irectl' contra"icts the /i"esprea"belief that socalle" (goo" "ee"s) are al/a's goo"



an" ai" us in our sal4ation regar"less of /hatoti4ates a person to "o the. $n realit'righteousness an" 4irtue of the old an" new an arenot utuall' suppleentar' but rather utuall'eclusive. The reason for this is sufficientl' ob4ious.;oo" /ors are not an end, but a means for fulfillingthe supree coan"ent of lo4e. ,ut the' canalso be "one calculatingl' h'pocriticall' an" out ofabition an" pri"e. @!hen a person sees the nee"'but instea" gil"s "oes on churches or buil"s achurch /here there no real nee" of one it is clear

that he is not ser4ing ;o" but his o/n 4anit'.9ee"s that are not "one for the fulfillent of thecoan"ents blin" a person b' their significancepuff hi up ae hi great in his o/n e'es e:althis ego an" thereb' separate hi fro Christ. ,utthe fulfillent of the coan"ents of lo4e forneighbor re4eals a person’s passions to hiself suchas8 anpleasing selfopinion h'pocris' an" so on.$t re4eals to hi that he cannot "o an' goo" "ee"/ithout sin. This hubles a person an" lea"s hi toChrist. 6aint Dohn the Prophet sai" (True laborcannot be /ithout huilit' for labor in an" of itself is4ain an" accounte" as nothing.)357

$n other /or"s 4irtues an" odvigs can also bee:treel' harful if the' are not foun"e" upon theno/le"ge of hi""en sin in the soul an" "o not lea"to an e4en "eeper a/areness of it. 6aint $gnatiusinstructs (0ne ust first see his sin then cleanse

3576aints ,arsanuphius an" Dohn ans/er #7+.



hiself of it /ith repentance an" attain a pure heart/ithout /hich it is ipossible to perfor a singlegoo" "ee" in all purit') @+8+&*. (The ascetic) he/rites (has onl' Lust begun to "o the goo" "ee"sSbefore he sees that he "oes the altogetherinsufficientl' ipurel'.H <is increase" acti4it'accor"ing to the ;ospels sho/s hi e4er oreclearl' the ina"eFuac' of his 4irtues the ultitu"e ofhis "i4ersions an" oti4es the unfortunate state ofhis fallen nature.H <e recogniGes his fulfillent ofthe coan"ents as onl' a "istortion an"

"efileent of the) @183*3*&. Therefore thesaints he continues (cleanse" their 4irtues /ithfloo"s of tears as if the' /ere sins) @#8+*3.

5. Bntiel' 9ispassion is 9angerous.

?et us turn out attention to 'et another iportant

la/ of spiritual life. $t consists in (the lieinterrelationship of 4irtues an" of 4ices) or to put itanother /a' in the strict conseFuentialit' an"utual con"itioning of the acFuisition of 4irtues as/ell as the action of passions. 6aint $gnatius /rites(,ecause of this lie relationship 4oluntar'subission to one goo" thought lea"s to the natural

subission to another goo" thoughtI acFuisition ofone 4irtue lea"s another 4irtue into the soul /hich islie unto an" inseparable fro the first. The re4erseis also true8 4oluntar' subission to one sinfulthought brings in4oluntaril' subission to anotherIacFuisition of one sinful passion lea"s another



passion relate" to it into the soulI the 4oluntar'coitting of one sin lea"s to the in4oluntar' fallinto another sin born of the first. E4il as the fatherssa' cannot bear to "/ell unarrie" in the heart)@58351. This is a serious /arningN <o/ often "o Christians

not no/ing this la/ carelessl' regar" the socalle"(inor) sins coitting the voluntarily-that is/ithout being force" into the b' passion. An" thenthe' are perple:e" /hen the' painfull' an""esperatel' lie sla4es involuntarily fall into serious

sins /hich lea" to serious sorro/s an" trage"ies inlife. Dust ho/ necessar' it is in spiritual life to strictl'

obser4e the la/ of conseFuentialit' is sho/n b' thefollo/ing /or"s of a ost e:perience" instructor ofspiritual life 6aint $saac the 6'rian @<oil' 7# an"cite" b' 6aint $gnatius8 ($t is the goo" /ill of the ost/ise ?or" that /e reap our spiritual brea" in thes/eat of our bro/. <e establishe" this la/ not out ofspite but rather so that /e /oul" not suffer froin"igestion an" "ie. E4er' 4irtue is the other of theone follo/ing it. $f 'ou lea4e the other /ho gi4esbirth to the 4irtue an" see after her "aughter

/ithout ha4ing first acFuire" the other then these4irtues becoe as 4ipers in the soul. $f 'ou "o notturn the a/a' 'ou /ill soon "ie) @#8575. 6aint$gnatius /arns sternl' in connection /ith this(Bntiel' "ispassion is "angerousN $t is "angerous toenLo' 9i4ine grace before the tieN 6upernatural



gifts can "estro' the ascetic /ho has not learne" ofhis o/n infirit') @1853#. These are rearable /or"sN To soeone /ho is

spirituall' ine:perience" the 4er' thought that a4irtue can be untiel' ne4er in" "ea"l' to thesoul (lie a 4iper) /oul" see strange an" alostblaspheous. ,ut such is the 4er' realit' of spirituallifeI such is one of its strictest la/s /hich /asre4eale" b' the 4ast e:perience of the saints. $n thefifth 4olue of his 6or"s, /hich 6aint $gnatius calle"An +ffering to &ontemorary 2onasticism, in the

tenth chapter entitle" (0n caution in the rea"ing ofboos on onastic life) he states openl' (The fallenangel stri4es to "ecei4e ons an" "ra/ the to"estruction offering the not onl' sin in its 4ariousfors but also loft' 4irtues that are not natural tothe) @585+.

-. Correct Pra'er

These thoughts ha4e a "irect relationship toun"erstan"ing a 4er' iportant Christian acti4it'8pra'er. 6a'ing as "o all the saints that (Pra'er is theother of the 4irtues an" the "oor to all spiritualgifts) @#8## 6aint $gnatius ephaticall' points to

the con"itions that ust be et in or"er to aepra'er the other of the 4irtues. iolating thesecon"itions aes pra'er fruitless at bestI but oreoften it aes it the instruent of the ascetic’sprecipitous fall. 6oe of these con"itions are /ellno/n. !hoe4er "oes not forgi4e others /ill not be



forgi4en hiself. (!hoe4er pra's /ith his lips but iscareless about his heart pra's to the air an" not to;o"I he labors in 4ain because ;o" hee"s the in"an" heart an" not copious /or"s) sa's <ieroon9orotheus a Russian ascetic for /ho 6aint $gnatiusha" great respect @#8#--.

<o/e4er 6aint $gnatius pa's particular attention tothe con"itions for the Desus Pra'er. $n light of itsgreat significance for e4er' Christian /e present abrief e:cerpt fro the rearable article b' 6aint$gnatius (0n the Desus Pra'er8 A Tal /ith a

9isciple.)$n e:ercising the Desus pra'er there is itsbeginning its gra"ual progression an" itsen"less en". $t is necessar' to start the e:ercisefro the beginning an" not fro the i""le orthe en".H

Those /ho begin in the i""le are the no4ices/ho ha4e rea" the instructions H gi4en b' thehes'chastic fathers H an" accept this instructionas a gui"e in their acti4it' /ithout thining itthrough. The' begin in the i""le /ho /ithoutan' sort of preparation tr' to force their in"sinto the teple of the heart an" sen" up pra'ers

fro there. The' begin fro the en" /ho see toFuicl' unfol" in thesel4es the gracefille"s/eetness of pra'er an" its other gracefille"actions.

0ne shoul" begin at the beginningI that is pra'/ith attention an" re4erence /ith the purpose of



repentance taing care onl' that these threeFualities be continuall' present /ith the pra'er.H$n particular ost scrupulous care shoul" betaen to establish orals in accor"ance /ith theteachings of the ;ospels.H 0nl' upon oralit'brought into goo" accor" /ith the ;ospelcoan"ents H can the iaterial teple of;o"pleasing pra'er be built. A house built uponsan" is labor in 4ainJsan" is eas' oralit' thatcan be shaen @18##5##-.

2ro this citation it can be seen ho/ attenti4e an"

re4erentl' careful one ust be /ith respect to the Desus pra'er. $t shoul" be pra'e" not Lust an' /a'but correctl'. 0ther/ise its practice /ill not onl'cease to be pra'er it can e4en "estro' the onepracticing it. $n one of his letters 6aint $gnatius talsabout ho/ the soul shoul" be "ispose" "uring

pra'er8 (To"a' $ rea" the sa'ing of 6aint 6isoes the;reat /hich $ ha4e al/a's especiall' lie"I a sa'ing/hich has al/a's been accor"ing to ' heart. Acertain on sai" to hi Q$ abi"e in ceaselessreebrance of ;o".’ 6aint 6isoes replie" to hi(That is not greatI it /ill be great /hen 'ou consi"er'ourself /orse than all creatures.’ The ceaseless

reebrance of ;o" is a great thingN) 6aint $gnatiuscontinues. (,ut this is a 4er' "angerous height /henthe la""er that lea"s to it is not foun"e" upon thestur"' roc of huilit') @+8+&7.

@$n connection /ith this it ust be note" that (thesign of ceaseless an" selfo4ing Desus pra'er is b'



no eans a sign that the pra'er is gracefille"because such FualitiesS "o not guarantee H thosefruits that al/a's in"icate that it is gracefille".)(6piritual struggle the result an" purpose of /hich isthe acFuisition of <BM$?$T H is in this caseSsubstitute" b' soe interiS purpose8 theacFuisition of ceaseless an" selfacting Desus pra'er/hich H is not the final goal but onl' one eans ofattaining that goal.)35

7. Prelest 35&

These /or"s of 6aint $gnatius point to 'et anothere:treel' serious aspect of spiritual lifeJthe "ea"l'"anger that threatens the ine:perience" ascetic /ho"oes not ha4e either a true instructor or the correcttheoretical spiritual no/le"geJthe possibilit' offalling into relest, or "elusion. This ter /hich /asoften use" b' the 2athers is rearable for its

precise re4elation of the 4er' essence of the spiritualsicness it naes. $n Russian the root of this /or"lest, eans (flatter') an" the prefi: re< in"icates arefle:i4e action. Thus it eans selfflatter' self"eception "reainess or an opinion of one’s o/n/orthiness an" perfection pri"e.

6aint $gnatius calling pri"e the ain source of thisserious illness cites the follo/ing /or"s of 6aint;regor' the 6inaite @fourteenth centur'8

35Mon Mercurius $n the &aucasion 2ountains @Mosco/8 Paloni 1&&- 7.

35&6ee also Chap. 5 § 3. $n"i4i"ual re4elation an" its in"ications.



Prelest, the' sa' appears in t/o fors or ratherfin"s H Jin the fors of fantas' an" effectalthough it has its source an" cause in pri"ealone.H The first in" of relest is fro fantas'.

The secon" in" of relest H has its source in Hlasci4iousness /hich is born fro naturallustfulness. $n this state the person in relesttaes up prophes'ing gi4es false pre"ictions H

The "eon of obscenit' "arens his in" /ithlasci4ious fire an" "ri4es hi a" "reail'appearing to hi in the guise of certain saints

aing hi thin he hears their /or"s an" seestheir faces.3-*

!hat is the ain e"icine against this sicness%

Dust as pri"e is the general cause of relest so"oes huilit' H ser4e as a true forestaller an"pre4ention against relest .H Ma' our pra'er be

penetrate" /ith a feeling of repentance a' itbe unite" /ith /eeping an" then relest /illne4er act upon us @18##.

About another of the ost /i"esprea" causes forfalling into relest, 6aint $gnatius /rites

There are groun"s for belie4ing that the

eotional state of certain ons is that of relest, for the' ha4e renounce" the practice of

the Desus pra'er an" ental pra'er in generalsatisf'ing thesel4es /ith e:ternal pra'er aloneIthat is /ith unfailing participation in the Church

3-*6aint ;regor' the 6inaite (0n the Coan"ents an" 9ogas) The Philo"alia @Mosco/ 1&** +8#1+.



6er4ices an" unfailing fulfillent of their cell rule/hich consists e:clusi4el' of psalo"' an"4erbal au"ible pra'ers.H The' cannot escape(selfopinion.H ) erbal an" au"ible pra'er isonl' fruitful /hen it is cobine" /ith attentionJsoething 4er' rarel' foun" because /e learnattenti4eness for the ost part through thepractice of the Desus pra'er @18#57#5.

aturall' this rear relates not onl' to onsbut to all Christians. Therefore /hen 6aint $gnatiusspeas of relest, he rein"s us that

!hoe4er thins that he is passionless /ill ne4erbe purifie" of passionsI /hoe4er thins that he isfille" /ith grace /ill ne4er recei4e graceI /hoe4erthins that he is a saint /ill ne4er achie4esanctit'. To put it sipl'8 /hoe4er ascribesspiritual acti4it' 4irtues /orthiness an" gifts of

grace to hiself flattering hiself an" consolinghiself /ith selfopinion blocs the entrance tospiritual acti4it' Christian 4irtues an" ;o"’sgrace /ith this opinion an" opens /i"e the "oorto sinful infection an" "eons. Those infecte"/ith selfopinion are copletel' incapable of

spiritual progress @18#+3.All the saints consi"ere" thesel4es un/orth'of ;o". ,' this the' sho/e" their /orthiness/hich consists in huilit'. All the self"elu"e"consi"ere" thesel4es /orth' of ;o" an" b' thisthe' sho/ the pri"e an" "eonic relest /hichhas taen o4er their souls. 6oe recei4e"



"eons /ho appeare" to the as angels an"follo/e" after the.H 0thers stiulate" theiriaginations heate" their bloo" pro"uce"o4eents of their ner4ous s'stes thenaccepte" all this as gracefille" s/eetness. The'fell into self"elusion coplete insanit' an"nubere" thesel4es aong the fallen spirits b'their o/n spirit @#81#-.

. The $nstructor

Bnfortunatel' an' of the faithful can fall into such a

laentable state Lust as an' ascetic can if he li4esaccor"ing to his o/n reasoning /ithout a truespiritual instructor or the gui"ance of patristic/ritings.

,ut if un"erstan"ing the 2athers is not al/a's sucha siple tas then it is e4en ore "ifficult in ourties to fin" a true instructor. A istae in thisregar" can pro4e fatal. The 2athers spea ost iportantl' of 1. The necessit' for great caution in choosing a

gui"e an" the enorous "anger of accepting anunspiritual (el"er) as a spiritual instructorI

#. The correct relationship to the spiritual

instructor8 life accor"ing to obe"ience or to counselI3. The paucit' in the last ties of spiritbearinginstructors /ho see peoples’ souls @6aint $gnatiussa's (!e ha4e no "i4inel' inspire" instructorsN)@18#7+.



!e shall cite the thoughts of the <ol' 2athers onthese Fuestions.

8. +n the choice of a siritual instructor.

6aint Dohn Cassian the Roan @fifth centur'8

$t is useful to re4eal one’s thoughts to thefathers but not to /hoe4er coes alongI ratherto spiritual el"ers /ho ha4e "iscernent el"ersnot accor"ing to ph'sical age an" gra' hairs.Man' /ho /ere ipresse" b' an out/ar"appearance of age an" re4eale" their thoughts

ha4e recei4e" har instea" of cure @18+&1.6aint Dohn Cliacus @si:th centur'8

!hen /e "esire to entrust our sal4ation toanother then before ebaring upon this path if/e ha4e e4en a little insight an" "iscernent /eshoul" loo o4er test an" so to sa' tr' this

ru""er so that /e not istae a siple oar for aru""er a sic an for a "octor a passionate anfor a "ispassionate or a stor for a harborI an"thus a4oi" rea"' "estruction @The !adder, +8-.

6aint 6'eon the e/ Theologian @tenth centur'8

Pra' to ;o" /ith tears to sen" 'ou a

"ispassionate an" saintl' gui"e. Also 'ou'ourself search the 9i4ine 6criptures especiall'the practical /ors of the <ol' 2athers so that incoparing /ith the /hat 'our teacher an"intercessor teaches 'ou 'ou ight see this as ina irror. Place the si"e b' si"e tae the in



accor"ing to the 9i4ine 6criptures an" hol" thein 'our thoughtsI if 'ou fin" soething false an"foreign "iscar" it in or"er to a4oi" being"elu"e". >no/ that there are an' "ecei4ers an"false teachers in our "a's @The Philo"alia, 5833.

6aint Macarius the ;reat @fourth to fifthcenturies sai" that H /e eet souls /ho ha4ebeen a"e partaers of 9i4ine grace H butbecause of their lac of acti4e e:perience arene4ertheless still in chil"hoo" an" in a 4er'unsatisfactor' state H /hich lacs true

asceticis @18#+. $n the onasteries there isthe sa'ing about such el"ers that the' are (hol'but not teste") an" caution is obser4e" incounsel /ith the H that their instructions be not4er' hastil' an" lightin"e"l' truste" @18#5.6aint $saac the 6'rian e4en sa's that such anel"er is (un/orth' to be calle" hol') @18#-.

6aint Theophan @;o4oro48

$n "eterining the spiritual instructorsS oneshoul" use great caution an" strict "iscernentso as not to bring har instea" of benefit an""estruction instea" of soething constructi4e.3-1

. +n the relationshi between the siritualinstructor and his floc".

E4er' spiritual instructor shoul" bring souls to<i ChristS an" not to hiselfH ?et theinstructor lie the great an" huble ,aptist

3-16aint Theophan @;o4oro4 6hat $s 4eeded for the Penitent and Those 6ho Ste uon the 'ood Path of Salvation@Mosco/ Theological Aca"e'8 o4a'a >niga 1&&5 7.



stan" to the si"e consi"er hiself as nothingreLoice in his /aning before his "isciples for it is asign of their spiritual progress.H ;uar" 'ourselfagainst passionate attachent to spiritualinstructors. Man' ha4e not been cautious an" felltogether /ith their instructors into the snares ofthe "e4il.H Passionate attachent aes an'person an i"olI ;o" turns a/a' in anger fro thesacrifices brought to this i"ol.H Then life is lost in4ain an" goo" /ors perish. An" 'ou instructorguar" 'ourself fro sinful beginningsN 9o not

replace ;o" for the souls /ho ha4e recourse to'ou. 2ollo/ the e:aple of 6aint Dohn the2orerunner @+851&.

+n obedience.

Those el"ers /ho tae on the role of an el"erSH @/e /ill use this unpleasant /or" H are in

essence nothing other than soul"estro'ing actorsin a tragic coe"'. Ma' those el"ers /ho tae onthe role of the ancient el"ers /ithout possessingtheir spiritual gifts no/ that their 4er' intentionstheir 4er' thoughts an" un"erstan"ing of thisgreat onastic /orJobe"ienceJare falseI thattheir 4er' /a' of thining their reasoning an"no/le"ge are self"elusion an" "eonic relest.H @587#.

6oe ight protest that the no4ice’s faith cancopensate for the el"er’s ina"eFuac'. This isnot trueJfaith in the truth sa4es but faith in a lie



an" "eonic relest "estro's accor"ing to theteaching of the Apostle @# Cor #81*1# @5873.

$f a gui"e begins to see obe"ience to hiselfan" not to ;o" he is not /orth' to be a gui"e ofhis neighborN <e is not a ser4ant of ;o"N <e is theser4ant of the "e4il his instruent an" snareN #e

ye not the servants of men @1 Cor 78#3coan"s the Apostle.3-#

Abition an" selfopinion lo4e to teach an"instruct. The' "o not care about the /orthiness oftheir a"4iceN The' "o not thin about ho/ the'

ight inflict an incurable /oun" upon theirneighbor /ith their senseless counsel /hich theine:perience" beginner accepts /ith unreasoninggullibilit' /ith heate"ness of flesh an" bloo"N

The' /ant success ne4er in" its Fualit' or itssourceN The' nee" to pro"uce an ipression onthe beginner an" orall' subit hi to hiselfN

The' nee" the praise of enN The' nee" to bethought of as hol' /ise an" clair4o'ant el"ersan" teachersN The' nee" to fee" their insatiableabition their pri"eN @0n li4ing accor"ing tocounsel 5877.

Therefore it is necessar' to part /ith a (blin")

spiritual gui"e accor"ing to the 6a4ior’s coan"8!et them alone1 they be blind leader of the blind. Andif the blind lead the blind, both shall fall into theditch @Mt 1581+. (6aint Pien the ;reat @fifthcentur' instructe" to separate oneself fro an el"er

3-#6aint $gnatius &ollected !etters 15&.



/ithout "ela' if it becoes harful to the soul to li4e/ith hi) @587+.

+n life according to counsel.

6aint ilus of 6ora @fifteenth centur' ne4er ga4e

instruction or a"4ice "irectl' fro hiself but ifase" offere" either the teachings of the6criptures or of the 2athers. !hen H he coul"not recall an enlightene" opinion on soesubLect he /oul" lea4e off ans/ering until hecoul" fin" soe instruction in the 6criptures. This

etho" is apparent in the /ritings of <ol'<ieroart'r Peter 9aascene 6aint ;regor' the6inaite the saints of anthopoulis an" other2athers especiall' the later ones. Thehieroons of 0ptina <eritage ?eoni" an"Macarius also hel" to this etho".H The' ne4erga4e a"4ice fro thesel4es.H This ga4e their

a"4ice po/er @18+&.Accor"ing to the teaching of the 2athers the

onl' life H /hich is appropriate to our ties is alife un"er the gui"ance of patristic /ritings /iththe counsel of conteporar' brothers /ho areprogressing in spiritual lifeSI this counsel shoul"also be teste" against the /ritings of the 2athers@185-3. The o"est relationship of a counselor to the

one he instructs shoul" be soething copletel'"ifferent fro that of an el"er to anunFuestioning no4ice.H Counsel "oes not in4ol4e



the con"ition of its unfailing e:ecutionI it can befollo/e" or not follo/e" @58*.

9o not be obe"ient to e4il e4en though 'ouight ha4e to en"ure soe grief "ue to 'ourrefusal to please en an" 'our firness. Taecounsel /ith 4irtuous an" /ise fathers an"brothersI but assiilate their a"4ice /ith theutost caution. 9o not be caught up in counselaccor"ing to its first effect upon 'ouN @0n lifeaccor"ing to counsel 5877.

6aint Theophan @;o4oro48

<ere is the best ost reliable etho" ofgui"ance or e"ucation in the Christian life to"a'N?ife in "e"ication to ;o"’s /ill accor"ing to 9i4ine6criptures an" patristic /ritings /ith counsel an"inFuir' aongst those of one in" /ith 'ou.3-3

. +n the lac" of sirit<bearing instructors.

Alrea"' in the tenth centur' 6aint 6'eon thee/ Theologian sai" that it is "ifficult to fin" a"ispassionate an" saintl' gui"e (that in these "a'sthere are an' "ecei4ers an" false teachers.)3-+

6aint ilus of 6ora @1+#315* in his preface to theboo A #e7ueathal to 2y )isciles, /rote (Thus the

<ol' 2athers sa'8 if in those ties one coul" har"l'fin" a teacher /ho "i" not "elu"e b' his tal no/ inour ost ipo4erishe" ties one ust see"iligentl'.)3-5

3-36aint Theophan @;o4oro4 6hat $s 4eeded for the Penitent 7#73.

3-+The Philo"alia, 5817.

3-5#e7ueathal to 2y )isciles @Mosco/ 1+& #5.



6aint ;regor' the 6inaite (resol4e" to sa' that inhis tie @the fourteenth centur' there are no gracefille" en so scarce ha" the' becoe.H E4er oreso in our ties the "oer of pra'er ust obser4esupree caution. There are no 9i4inel' inspire"instructors aongst usN) @18#7+.

2athers "istance" fro the "a's of Christ b' athousan" 'ears repeating the counsel of theirforebears alrea"' coplaine" of the scarcit' of9i4inel' inspire" instructors an" of theappearance of an' false teachers an" offer the

<ol' 6criptures an" patristic /ritings as a gui"e. The 2athers closer to our ties call 9i4inel'inspire" gui"es the inheritance of ancient tiesan" alrea"' "ecisi4el' lea4e us to the gui"ance of6acre" an" <ol' 6criptures testing b' these6criptures accepting /ith e:tree cautiousness

the counsel of conteporar' H brothers @185-3.o/ because of the total paucit' of spiritbearing instructors the ascetic of pra'er is force"to be gui"e" e:clusi4el' b' the <ol' 6cripturesan" the /ritings of the 2athers @6aint ilus of6ora @18##&.

Thus speas the 4oice of the Church’s sacre"tra"ition on one of the ost painful issues of o"ernspiritual life.



&. Catholicis

$t /oul" be a great istae to thin that relest issoething that sprang up on 0rtho"o: soilspecificall'. $n his article (0n Prelest ) 6aint $gnatius

sa's outright that (Prelest is the state of all people/ithout e:ception /hich /as pro"uce" b' ourforefathers’ fall. !e are all in relest . The no/le"geof this is the greatest protection against relest . Toconsi"er oneself free fro relest is the greatestrelest . !e are all "ecei4e" /e are all "elu"e" /eare all in a false state an" nee" to be free" b' the

truth. The Truth is our ?or" Desus Christ) @18#3*.er' apropos to our ties are 6aint $gnatius’

thoughts on !estern Catholic saints. $n copleteagreeent /ith all other saints of the 0rtho"o:Church he sa's that

Man' of the (ascetics) or (great saints) of the

!estern Church /hich cae after its split frothe Eastern Church an" the <ol' 6pirit’s"eparture fro the it pra'e" attaine" 4isionspresuabl' false ones through the etho" $ha4e note" earlier.H $gnatius ?o'ola the foun"erof the Desuit 0r"er /as in such a state. <isiagination /as so heate" an" cople: that ashe hiself state" he onl' ha" to /ish an" appl'certain e:ertions an" hell or para"ise /oul"appear before his e'es.H !e no/ that 4isionsare grante" to a true saint of ;o" onl' b' ;o"’sgrace an" b' an act of ;o" an" not accor"ing toa an’s o/n /ill or e:ertions. The' are grante"



une:pecte"l' an" Fuite rarel'.H The increase"asceticis of those /ho are in relest usuall'stan"s right ne:t to e:tree licentiousness.?icentiousness ser4es as an assessent of theflae /hich consues the one in relest @18#++.

,ishop $gnatius also sho/s other causes of "elu"e"states that are hi""en fro superficial obser4ation.<e /rites

,loo" an" ner4es are arouse" b' an' passions8b' anger lo4e of one' lasci4iousness an"

abition. The last t/o passions e:treel' heatthe bloo" of ascetics /ho are laboring unla/full'an" ae the into frenGie" fanatics. Abitionstri4es for untiel' spiritual states of /hich theperson is not 'et capable "ue to his ipurit'I hecontri4es fantasies in place of the truth he hasnot acFuire". ?asci4iousness uniting its action

/ith that of abition pro"uces "elusional falseconsolations "elights an" into:ications in theheart. This is a state of self"elusion. All those/ho labor unla/full' in asceticis are in thisstate. $t "e4elops in the to greater or lesser"egrees "epen"ing upon ho/ uch effort the'put into their ascetic labors. Man' boos ha4ebeen /ritten b' !estern /riters in precisel' thisstate @+8+&&.

$t is interesting to note that ,ishop $gnatius,rianchinino4 @/ho stu"ie" Catholic ascetic literaturenot in translation but in the original ?atin sho/s theconcrete tie coor"inates of the Catholic ascetics’



falling a/a' fro the unanious e:perience of thesaints of the one Bni4ersal Church. <e /rites

6aint ,ene"ict K5++S an" 6aint ;regor' the9ialogist Pope of Roe K-*+S are still in

agreeent /ith the ascetical instructors of theEast. ,ut ,ernar" of Clair4au: @t/elfth centur'alrea"' "iffers fro the sharpl'I later /ritersS"epart e4en further. The' ie"iatel' grab theirrea"ers an" pull the to/ar" heights that are notaccessible to the beginnerI the' lift up thesel4esan" others. <eate"ness H fantas' replace all

spiritualit' in the about /hich the' ha4en’t theslightest un"erstan"ing. The' consi"er this"reainess to be grace @+8+&.3--

1*. There is 0ne Truth

Prelest, as /e see happens in those /ho li4e not

accor"ing to patristic precepts but accor"ing to theiro/n thoughts "esires an" un"erstan"ing an" seefro ;o" not sal4ation fro sin but gracefille""elights 4isions an" gifts. The iserable asceticusuall' "oes (recei4e) these gifts abun"antl' in hisheate" iagination an" b' the action of "ar po/ers.Prelest is therefore not one of the possible especiall'

not eFui4alent 4ariations of spiritualit'I it is not one’so/n special path to ;o" @as the apologists for Catholic'sticis sa' but a serious illness /hich eats a/a'the ascetic fro /ithin if he "oes not un"erstan" an"e4aluate it properl'.

3--6ee the e:aples in Chap. + § 3. $n"i4i"ual Re4elation an" $ts $n"ications.



An" this terrible illness threatens to "estro' notonl' separate in"i4i"uals but Christianit' itself as/e see. $f soe Christian counit' or ecclesiastical

Luris"iction "eparts fro the principles of spiritual lifethat ha4e been re4eale" an" sanctifie" b' the 4aste:perience of the Church it ine4itabl' lea"s it to aloss of un"erstan"ing of true sanctit' an" to theglorification of its open "istortions. 6o also "oes an'"eparture fro the royal ath= of spiritual lifepa4e" b' the ascetical steps of the saints lea" tosiilar "estructi4e conseFuences for e4er' belie4er

in"i4i"uall'.Especiall' often are transports to (the heights)

obser4able in the ne/l' con4erte" an" 'oungascetics /ho ha4e not 'et coe to no/ their oldan or been free" fro the passions 'et arealrea"' seeing states natural to the ne/ perfectan. $t is not in 4ain that the fathers sa' ($f 'ou seea 'oungster clibing to hea4en b' his o/n /ill taehi b' the foot an" pull hi "o/n for this isbeneficial to hi.)3-7 The reason for such istaes isob4ious8 lac of no/le"ge of the la/s of spirituallife or of one’s self. 6aint $gnatius cites the follo/ingrearable /or"s of 6aint $saac the 6'rian in this

regar"8$f certain of the fathers /rote that there is purit'of the soul that there is health of the soul"ispassion an" 4ision the' /rote this not so that/e /oul" see the before the tie an" e:pect

3-7 Ancient Patericon @Mosco/ 17+ chap. 1*815&.



the. $t is /ritten in the 6criptures The "ingdomof 'od cometh not with observation @? 178#*.

Those /ho ha" e:pectations gaine" onl' pri"ean" a fall. 6eeing /ith an e:pectation of loft'9i4ine gifts is soething /hich ;o"’s Church"enounces. This e:pectation is not a sign of lo4efor ;o" but rather an illness of the soul.6aint $gnatius conclu"es this thought /ith the

follo/ing /or"s8!hen the <ol' 2athers of the Eastern Church

especiall' the hereetics reache" for the heights

of spiritual practices all these practices blen"e"/ithin the into repentance alone. Repentanceebrace" their entire li4es an" all theiracti4ities. $t /as the result of ha4ing seen theiro/n sin @#81#51#-.

$n this 4ision of one’s o/n sins /hich gi4es birth to

true huilit' an" repentance not to be repente" of@cf. 1 Cor 781* lies the onl' true hope an" theunshaable foun"ation of correct spiritual life.

§ #. 0n 6ancit' in 0rtho"o:'

1. ;o" an" Man

The essence of religion usuall'Jan" Lustl'Jis seenin the special unification of an /ith ;o" of thehuan spirit /ith the 9i4ine spirit. E4er' religionsho/s its path an" eans for achie4ing this goal.e4ertheless e4er unshaen is the postulate of acoon religious a/areness of the nee" for an’s



spiritual unit' /ith ;o" in or"er to acFuire eternallife. This i"ea is lie a threa" that runs through e4er'religion in the /orl" ebo"ie" b' 4arious 'thstales an" "ogas an" un"erlining in 4arious plansan" fro "i4erse si"es the ob4ious significance an"priar' nature of siritual recets in an’s life an"in his coprehension of its eaning.

<a4ing onl' partiall' re4eale" <iself in the 0l" Testaent ;o" appeare" to the e:tent that ancoul" recei4e <is fullness as ;o" the !or" incarnatean" the possibilit' for union /ith <i becae

especiall' clear an" tangible thans to the Church <ecreate". Mebership in it is con"itione" not upon thesiple act of accepting ,aptis the Eucharist an"other 6acraents but also upon particularparticipation of the <ol' 6pirit. $t coul" be sai" thatall the <ol' 2athers /rote about this. 6aint 6eraphiof 6aro4 sai" in one of his con4ersations (The goal ofChristian life consists in the acFuisition of the <ol'6pirit an" this is the life goal of e4er' Christian /holi4es spirituall'.)3- Thus soeone /ho is ob4iousl' a eber of the

Church b' all e:ternal stan"ar"s can be at the saetie outsi"e the Church if he "oes not eet the

gi4en criteria. This thought a' see strangeI hasn’tthe Christian recei4e" the <ol' 6pirit in the6acraents% $f so then /hat other counion canthere be% This Fuestion has essential eaning for theun"erstan"ing of holiness in 0rtho"o:'.3-6ee <elen >ontGe4itch St. Serahim of Sarov @!il"/oo" Calif.8 6t. enia 6ete #**+ Chap. $ (0n the ;oal oChristian ?ife.)



#. The 6teps of ?ife

$f the ol" @cf. Eph +8## nature /as inherite" b'A"a’s "escen"ants in the natural or"er then birthfro the 6econ" A"a @cf. 1 Cor 158+5 +7 an"

counion of the <ol' 6pirit happen through aconsciousl' 4oluntar' process of personal acti4it'/hich has t/o principall' "ifferent steps.

The first is /hen the person /ho has coe to thefaith is spirituall' born in the 6acraent of ,aptisan" recei4es the see" @cf. Mt 138333 of the e/A"a becoing b' this a eber of <is ,o"'Jthe

Church. 6aint 6'eon the e/ Theologian sa's (<e/ho has coe to faith in the 6on of ;o" H repents Hof his forer sins an" is cleanse" of the in the6acraent of ,aptis. Then ;o" the !or" entersinto the baptiGe" as into the /ob of the E4erirgin an" "/ells in hi lie a see".)3-& ,ut a personis not autoaticall' transfore" fro the (ol" an)@cf. Eph #8## into the (ne/) b' ,aptis @cf. Eph.+8#+. <a4ing been cleanse" of all his sins an"becoe lie unto the firstcreate" A"a the belie4erne4ertheless retains after ,aptis theassionateness, corrution, and mortality 37* of hisforebears /ho sinne". The spiritual "isruption of soul

that he inherite" fro his parents an" ancestorsreains in hi as "oes the ten"enc' to/ar"s sin.

3-&6t. 6'eon the e/ Theologian %ournal of the 2oscow Patriarchate 3 @1&*I -7.

37*6aint Ma:ios the Confessor 6or"s, ,oo # Ans/ers to Thalassius @Martis8 1&&3 +#8111.



Therefore the sanctit' to /hich an is calle" "oesnot coe automatically 371 b' the 6acraent of,aptis. This 6acraent is onl' the beginning an"not the copletionI the person is gi4en onl' thesee" an" not the tree itself /hich bears the fruits ofthe <ol' 6pirit.

The second ste is the correct @righteous spirituallife thans to /hich the belie4er gro/s into a erfectman, unto the measure of the stature of the fullnessof &hrist @Eph +813 an" becoes capable ofrecei4ing particular sanctification b' the <ol' 6pirit.

The see" of ,aptis for (/ice" an" slothful) @cf. Mt#58#- Christians /ill not be gerinate" an" /illthus reain fruitless @Dn 1#8#+. ,ut /hen it falls ongoo" groun" it sen"s out shoots an" brings thecorrespon"ing fruit. This fruit @an" not the see" isthat 4er' uch soughtfor counion /ith the <ol'6piritJsanctit'. The parable of the leaven, which awoman too", and hid in three measure of meal, tillthe whole was leavened @Mt 13833 /ell illustratesthe nature of a person’s 'sterious change hiscounion /ith the <ol' 6pirit in the Church an"the actual significance of the 6acraents in thisprocess. Dust as lea4en i:e" into the "ough sho/s

its action gra"uall' an" un"er Fuite specificcon"itions so also the (lea4en) of ,aptis (lea4ens)the fleshl' an into the spiritual an @cf. 1 Cor 3813 the (ne/ "ough) @cf. 1 Cor 5878 not oentaril'

371(,ut /e ust bear in in" that in this "ea"ness to sin through ,aptis nothing happens echanicall' but ratherall happens b' the participation of the person’s orall' free resol4e.) J6aint Theophan @;o4oro4 Elanation of theFirst Eight &haters of the Aostle Pauls Eistle to the *omans @Mosco/ 1&* 33#.



not agicall' but in tie /ith his correspon"ingspiritual an" oral change as sho/n in the ;ospels.

Thus /hile the Christian recei4es the talent of Lustification freel' @cf. Ro 38#+ it is up to hi toeither ultipl' it or "estro' it in the earth of hisheart @cf. Mt #581. This eans the particular counion of the <ol'

6pirit for the ,aptiGe". This is one of the ostiportant principles of the 0rtho"o: un"erstan"ingof spiritual life Christian perfection an" sanctit'. $t/as sipl' an" briefl' e:presse" b' 6aint 6'eon

the e/ Theologian8 (All of the Christian’s JA. 0.Sstri4ing an" all labor shoul" be "irecte" to/ar"sacFuiring the <ol' 6pirit for in this consists spiritualla/ an" goo"l' e:istence.)37# Thus as /e see thebelie4er /ho has recei4e" the fullness of the gifts ofthe <ol' 6pirit through the 6acraents is stillreFuire" to (acFuire) the <ol' 6pirit /hich is that4er' sanctit'.

3. 6cripture an" the Church

There e:ists at first glance soething of a"isagreeent bet/een the concepts of sanctit' inthe <ol' 6cripture especiall' the e/ Testaent

an" in Church tra"ition. The Apostle Paul fore:aple calle" all Christians (saints) althoughthere /ere people aong the /hose oral le4el/as far fro hol' @cf. 1 Cor -81#. 0n the otherhan" fro the 4er' beginning of the Church’s

37#6aint 6'eon the e/ Theologian Homilies, #83*.



e:istence an" throughout all ties after/ar" peopleare calle" saints /ho are "istinguishe" b' theirparticular spiritual purit' an" Geal for Christian lifetheir labors of pra'er an" lo4e or art'r"o forChrist etc.

e4ertheless both of these approaches signif' not a"iscrepanc' in concepts of sainthoo" but onl' ane4aluation of one an" the sae phenoenon on"ifferent le4els. The 4ew Testament use of the terprocee"s fro the calling of all the faithful /ho ga4ean answer of a good conscience before 'od @1 Pet

38#1 an" /ho ha4e recei4e" the gift of the grace of,aptis although at the present oent the' arestill fleshly-that is sinful an" iperfect. &hurchtra"ition logicall' copletes the e/ Testaentconcept cro/ning /ith a halo of glor' thoseChristians /ho fulfille" this calling b' their righteouslife. That is both of these tra"itions spea of one an"the sae thingJthe special participation of theChristian in the 6pirit of ;o". The con"ition un"er/hich this participation is possible is the Christian’s"egree of Geal for the spiritual life. 4ot everyone thatsayeth unto 2e, !ord, !ord, shall enter into the"ingdom of heaven; but he that doeth the will of my

Father which is in heaven.@)eart from me, ye thatwor" ini7uity @Mt 78#1#3. The "ingdom of heavensuffereth violence, and the violent ta"e it by force @Mt1181#. The Apostle calls all Christians saints b' their

calling to another ne/ life in Christ an" ephasiGes



b' this nae the opportunit' for all Christians tobecoe ne/ creatures @cf. ;al. -815. Those /hoha4e becoe different in their relationship to the/orl" /ho ha4e acFuire" the <ol' 6pirit an" re4ealits po/er in our /orl" ha4e been calle" saints b' theChurch since the 4er' beginning of its e:istence.

+. 6anctit' @<oliness

Priest Paul 2lorens' gi4es a broa" anal'sis of theconcept of sanctit' in his boo The Pillar andFoundation of Truth. !e /ill cite a fe/ of his

thoughts here.

!hen /e spea of the hol' 2ont of hol' M'rrh ofthe <ol' ;ifts of hol' Repentance ConfessionSof hol' arriage of hol' Bnction H an" so on an"so forth an" finall' of the Priesthoo" a /or"/hich in RussianS e4en contains the root (hol')

•‹ˆ€ @sviat Jhol' •‹ˆœ~•€‹| @sviaschenstvoJthe priesthoo"S then /e first of all ean the4er' other/or"l' Fualit' of all of these6acraents. The' are in the /orl" but not of it.HAn" such is precisel' the first negati4e facet ofthe concept of holiness. Therefore /hen insuccession after the 6acraents /e call uchelse (hol') then /e ean this particular Fualit'this se4erance fro the /orl" fro e4er'"a' lifefro the or"inar'.H Thus /hen ;o" is calle"(<ol') in the 0l" Testaent it is referring to <isFualit' of being abo4e the /orl" <istranscen"ence to the /orl".



Also in the e/ Testaent /hen the ApostlePaul in his Epistles repeate"l' calls hisconteporar' Christians (saints) fro his lipsthis eans first of all that the Christian isseparate fro all huanit'.H

Bn"oubte"l' follo/ing Lust be'on" theapophatic concept of holiness its positi4e si"e isconteplate" /hich re4eals the realit' ofanother /orl" in the saint.H The concept of holiness has a lo/er pole an" a

higher pole an" it o4es ceaselessl' in our

consciousness bet/een these t/o poles risingup/ar" an" falling bac "o/n.H An" this la""er/hich goes fro belo/ to abo4e is consi"ere" thepath of renunciation of the /orl".H ,ut it can alsobe seen as going in the opposite "irection. An"then it /ill be consi"ere" as the path ofgroun"ing /orl" realit' through itssanctification.373

Thus accor"ing to the thoughts of 2r. Paul2lorens' holiness is first of all foreignness to the/orl" of sin an" renunciation of it. 6econ"l' it has aspecificall' positi4e content for the nature ofholiness is 9i4ineI it is ontologicall' groun"e" in ;o".

At the sae tie holiness he ephasiGes is notoral perfection although it is inseparabl' boun"/ith it but of one combined essence with energythat is not of this world.= 2inall' holiness is not onl'renunciation the absence of all e4il an" not onl' the3736ee Priest Paul 2lorens' (6anctification of Realit') Theological 6or"s 17 @Mosco/ 1&77I 1+15#.



appearance of another 9i4ine /orl" but it is alsothe unshaable foun"ation of world reality throughits sanctification.= 37+

This thir" si"e of holiness speas of its being apo/er /hich transfors not onl' an but also the/orl" as a /hole so that 'od may be all in all @1 Cor158#. $n the final anal'sis all creation shoul"becoe "ifferent375an" anifest ;o" through itself.<o/e4er onl' an can pla' the acti4e role increation in this process because upon hi lies fullresponsibilit' for the creature @cf. Ro 81&#1. An"

here the significance of the saints is re4eale" /ithparticular po/er for un"er con"itions of earthl'e:istence the' becae the basis @cf. Ro 1181- ofthe future general an" full sanctification. The saints are first an" foreost other 37- people

"ifferent fro those li4ing accor"ing to the eleentsof the /orl" an" not Christ @Col #8. The' are(other) because the' conFuer /ith ;o"’s help thelust of the flesh, and the lust of the eyes, and theride of life @1 Dn #81-Jall that ensla4es people ofthis /orl". $n this separateness of the saints fro the/orl" of threefol" lusts an" the atosphere of sin/e can see one of the principle characteristics of

holiness an" the unit' of its original apostolic an"tra"itional eaning in the Church.

37+$bi".

375 And $ saw a new heaven and a new earth @Re4 #181.

37-(Christians ha4e their o/n /orl" their o/n /a' of life in" /or" an" acti4it'. $t is the sae for people of this/orl" /ho ha4e their o/n /a' of life in" /or" an" acti4it'. Christians are one lo4ers of the /orl" are another.,et/een the t/o is a great gulf fi:e".) J6aint Macarius of Eg'pt Siritual Tal"s, Eistles, and Homilies @6aint 6ergius?a4ra 1&*+ 58+*.



5. ?a/s of ?ife

The saints ha4e sho/n b' their li4es the heights oflieness to ;o" to /hich an is calle" an" capableof an" /hat this lieness to ;o" is. $t is that spiritual

beaut' @very good ;en 1831S /hich is the reflectionof the ine:pressible ;o" an" /hich /as grante" toan at the tie of creation.377 <o/e4er this beaut'unfol"s onl' /ith the right in" of life /hich is calle"(ascesis.) 2r. Paul 2lorens' for e:aple /rote thisabout it8

The <ol' 2athers calle" ascesis H The (scienceof sciences) an" (art of arts.H) Conteplati4eno/le"ge gi4en through ascesis is ˜m]]or the (lo4e of beaut'.) The collections of acetic/ors long ago nae" the Philo"alia, translate"into Russian as )obrotolubie @(lo4e of goo"ness)is not the (lo4e of goo"ness) as /e /oul"

un"erstan" it in the o"ern sense. (;oo"ness)here is taen fro the ancient coon eaning/hich iplies soething ore lie beaut' thanoral perfection. $n fact ascesis creates not a(goo") person but a (beautiful) one an" the"ifferentiating Fualit' of hol' ascetics is not at all

their (goo"ness) /hich e4en fleshl' e4en Fuitesinful people can ha4e but spiritual beaut' theblin"ing beaut' of a ra"iant lightbearing

377(<is ae is not no/n to us e:cept the nae (,eing) unspeaable ;o" as <e has sai" @E: 381+.) J6aint6'eon the e/ Theologian )ivine Hymns @6ergee4 Posa" 1&17 #7#.



personalit'Jsoething absolutel' unattainableb' the flacci" an" fleshl'.37

Ascesis /hich is the science of righteous huanlife has lie an' other science its o/n basic

principles criteria an" goal. The latter can bee:presse" in 4arious /or"s8 holiness "eificationsal4ation lieness to ;o" the >ing"o of ;o"spiritual beaut' an" others. ,ut another thing isiportantJthe acFuisition of this goal presupposes aFuite specific path of the Christian’s spiritual

"e4elopent a particular series of stepsgra"ualnessI it presupposes the presence of specialla/s /hich are hi""en fro the obser4ation of others@? 81*. The ;ospel ,eatitu"es point to this processof "egrees @Mt 5831#. The <ol' 2athers /rite abouta sort of la""er of spiritual life37& base" upon theirlong e:perience of asceticis an" /arn us of the

ruinous conseFuences of "eparting fro it.3*

0bser4ing its la/s is one of the ost iportantreligious tassI an" in the final anal'sis all otherno/le"ge of a theological nature can be boile""o/n to the un"erstan"ing of spiritual life /ithout/hich an' such no/le"ge copletel' loses its

37Priest Paul 2lorens' Pillar and 'round of Truth @Mosco/ 1&1+ &&&.

37&(Practice in the 4irtues is lie the la""er /hich the blesse" Dacob once sa/ one part of /hich /as close to theearth an" touche" it /hile the other reache" higher than hea4en itself.) J6aint ,asil the ;reat 6or"s @Mosco/1&1 part 18155I The !adder of 6aint Dohn Cliacus graphicall' sets forth this i"ea of utual con"itioning of both4irtue an" passions in the spiritual life of a Christian.

3*(E4er' 4irtue is the other of a secon". $f then 'ou aban"on the other /hich gi4es birth to the 4irtues an" goout to see the "aughter before 'ou ha4e acFuire" their other those 4irtues /ill be 4ipers to 'our soul an" if 'ou "onot hurl the a/a' fro 'ou spee"il' 'ou /ill "ie.) J6aint $saac the 6'rian Ascetical Homilies 7#85#. Englishtranslation <ol' Trinit' Monaster' 3+8157.



eaning. This subLect is 4er' broa" an" therefore/e /ill loo here at onl' t/o of its ain issues.

<uilit' is the first. Accor"ing to the unaniousteaching of the 2athers the entire construction ofChristian perfection is foun"e" upon huilit'.!ithout it neither right spiritual life nor theacFuisition of an' gifts of the <ol' 6pirit are possible.!hat is Christian huilit'% Accor"ing to the ;ospelsit is first of all poorness of spirit @Mt 583Ja state ofthe soul /hich procee"s fro the 4ision of one’s o/nsinfulness an" incapabilit' of freeing oneself fro the

oppression of the passions through one’s o/n efforts/ithout ;o"’s help. (Accor"ing to the iutable la/of asceticis) /rites 6aint $gnatius @,rianchanino4(an abun"ant a/areness an" sense of one’ssinfulness grante" b' 9i4ine grace goes before allother gifts of grace.)31 6aint Peter 9aascene callsthis 4ision (the beginning of the soul’senlightenent.) <e /rites that /ith the properodvig (the in" begins to see one’s o/n sins as thesan"s of the sea an" this is the beginning of thesoul’s enlightenent an" a sign of its health. 6ipl'8the soul becoes contrite an" the heart becoeshubleI one consi"ers hiself to be trul' lo/er than

all others an" begins to no/ ;o"’s benefactions Han" one’s o/n ina"eFuacies.)3# This state is al/a'sline" /ith an especiall' "eep an" sincererepentance the iportance of /hich cannot be

316aint $gnatius @,rianchanino4 #833+.

3#6aint Peter 9aascene 6or"s 1 @>ie4 1&*# 33.



o4erestiate" in spiritual life. 6aint $gnatiuse:clais (The 4ision of one’s o/n sins an" therepentance born thereof is an acti4it' /hich has noen" on earth.)33 The <ol' 2athers an" teachers ofthe Church cite countless ties the priar'iportance of seeing one’s o/n sinfulness ofceaseless repentance on the earth an" the ne/Fualit' born thereofJhuilit'.

!hat are ore basic Fuotations on this subLect%<uilit' is a natural 4irtue /hich gi4es an the

opportunit' to abi"e in /hat is calle" an unfallen

state. Especiall' con4incing of this is the histor' ofthe firstcreate" an /ho possesse" all the 9i4ine;ifts @;en 183 but "i" not ha4e the eerientialno/le"ge that /ithout ;o" he is a nonentit' thathe is nothingI that is he ha" no eerientialhuilit' an" that is /h' he so easil' too a highopinion of hiself. ,ut e:periential huilit' coes/hen a person forces hiself to fulfill the ;ospelcoan"ents an" repents. As 6aint 6'eon thee/ Theologian sa's (Careful fulfillent of thecoan"ents of Christ teaches an about hisinfirit'.)3+ >no/le"ge of one’s o/n helplessnessto becoe spirituall' an" orall' health' or hol'

/ithout ;o"’s help creates a fir ps'chologicalbase for the unshaable acceptance of ;o" as thesource of life an" all goo"ness. Eeriential huilit'

336aint $gnatius #81#7.

3+6aint $gnatius +8&.



e:clu"es the possibilit' for a ne/ pri"eful "rea ofbecoing as gods @;ens. 385 an" a ne/ fall.

Essentiall' the Christian’s true rebirth begins onl'/hen he is struggling /ith sin an" sees the /hole"epth of his corrupt nature his essential incapabilit'to be heale" /ithout ;o" of his passions an" attainthe sanctit' he sees. This selfno/le"ge re4eals toan the 0ne !ho "esires to sa4e hi fro his stateof "estruction an" can sa4e hiJit re4eals Christ tohi. This is the 4er' reason /h' the saints ascribesuch e:ceptional significance to huilit'.

6aint Macarius of Eg'pt sa's (<uilit' is a greatheight. <onor an" "ignit' is huilit' of /is"o.)35

6aint Dohn Chr'sosto calls huilit' the chief of allthe 4irtues3- an" 6aint ,arsanuphius the ;reatteaches (<uilit' has the first place aong the4irtues.)37 6aint 6'eon the e/ Theologianconfirs that (Athough there are an' "ifferentfors of <is acts an" an' signs of <is po/er thefirst an" ost necessar' is huilit' for it is thebeginning an" foun"ation.)3 <uilit' gaine"through correct Christian life is basicall' a ne/Fualit' that the firstcreate" A"a "i" not no/. $t isthe onl' fir foun"ation of an unfallen state in an

an" his true sanctit'.3&

356aint Macarius the Eg'ptian Siritual &ounsels, 3-*.

3-6aint Dohn Chr'sosto 6or"s 1 @6aint Petersburg 1&5 17.

37,arsanuphius an" Dohn #&7.

36aint 6'eon the e/ Theologian Homilies, 383-.

3&6aint Dohn Chr'sosto e:presses this thought in the follo/ing /or"s8 ($t huilit'S is the greatest protection anin4incible /all an ipenetrable fortress. $t supports all no/le"ge not allo/ing it to fall fro gusts of /in" nor frorush of /a4es nor fro the strength of stors but rather places it higher than all attacs aes it as if built fro



-. ?o4e an" 9elusion

,ut if the la""er of spiritual life is built uponhuilit' then it is cro/ne" /ith the 4irtue /hich ishigher than all others @1 Cor 13813 an" /hich is

calle" ;o" <iself @1 Dn +8J?o4e. All otherFualities of the ne/ an are onl' its anifestations.;o" calls an to it an" it is proise" in Christ to thefaithful. ,' it /ere the saints ost glorifie" b' it "i"the' o4ercoe the /orl" b' it "i" the' to a large"egree anifest the agnificence beaut' an"goo"ness of 9i4ine proise to an. ,ut ho/ it is

obtaine" an" b' /hat in"ications it can be"istinguishe" fro un/arrante" iicr' are notsiple Fuestions. There are t/o out/ar"l' siilar 'et essentiall'

"ifferent states of lo4e about /hich the asceticaltra"itions of the !est an" East spea. The first iseotional lo4e @Du"e 181&I 1 Cor #81+. $t appears/hen the goal of a odvig is the culti4ation in oneselfof a feeling of lo4e. 6uch (lo4e) is attaine" ainl' b'the path of continuall' concentrating the attentionupon the sufferings of Christ an" the Mother of ;o"the iagination of 4arious episo"es in their li4esental participation in the "reaing an"

iagining Their lo4e for us an" our lo4e for theetc. This practice is graphicall' obser4able in thebiographies of practicall' all of the ore /ellno/nan" authoritati4e Catholic saints8 Angela 2rancis of

"iaon" stone an" in"estructibleI an" it brings "o/n generous gifts fro the anlo4ing ;o".) J6aint DohnChr'sosto 6or"s, +817.



338&. $t is poure" into the person /ho acFuireshuilit' b' his fulfillent of the coan"ents an"repentance an" is purifie" of the passions.

6aint $saac the 6'rian /rote to one of his 'oungercoascetics8

There is no etho" for a/aening 9i4ine lo4e inthe soul H if the soul has not conFuere" thepassions. ou ha4e sai" that 'our soul has notconFuere" the passions an" has lo4e" lo4e for;o"I there is no or"er in this. !hoe4er sa's thathe has not conFuere" the passions an" has lo4e"

lo4e for ;o"J$ "o not no/ /hat he is sa'ing. ,ut'ou sa' not that 'ou (lo4e) but that 'ou (ha4elo4e" lo4e.) There is no place for this if the soulhas not attaine" purit'. $f 'ou /ante" to sa' thisonl' for the sae of /or"s then 'ou are not theonl' one /ho has sai" this but an'one can sa'

this /ho "esires to lo4e ;o".H An" eachpronounces this as soething of his o/nIho/e4er in pronouncing these /or"s onl' thetongue o4es /hile the soul "oes not feel /hatit sa's.3&*

6aint $gnatius /rites (Bntiel' stri4ing to unfol" afeeling of lo4e for ;o" in oneself is alrea"' self"elusion.H 0ne ust acFuire perfection in all the4irtues in or"er to enter into the perfection of allperfections into the blen"ing of the into lo4e)@#853 55.

3&*6aint $saac the 6'rian ibi", 55837#373.



The nature of true Christian lo4e as /e see issoething copletel' "ifferent in coparison /ithall of its other fors. Accor"ing to <ol' 6cripture it isa gift of the <ol' 6pirit an" not a result of one’s o/nneurops'chological e:ertions. The Apostle Paul/rote The love of 'od is shed abroad in our heartsby the Holy 'host which is given unto us @Ro 585.

That is this lo4e is spiritualI it is the bond oferfectness @Col 381+ an" is as 6aint $saac the6'rian puts it (a habitation of the spiritual an"abi"es in purit' of soul.)3&1

,ut the gift of this lo4e is possible onl' /ith theacFuisition of all other 4irtues an" first of allhuilit' /hich is the foun"ation of the entire la""erof 4irtues. 6aint $saac the 6'rian especiall' /arnsabout this. <e sa's (0ne of the saints has /ritten8 $fone "oes not consi"er hiself to be a sinner the?or" /ill not accept his pra'er.) Therefore /e (bringthe region of our heart into goo" or"er through /orsof repentance an" a life /ell pleasing to ;o". The?or" <iself /ill coe if there be a place in the heart/hich is pure an" un"efile".)3&#

(The hol' t/o) /rites 6aint Dohn Cliacus (arelo4e an" huilit'I the first raises up an" the secon"

supports the uplifte" an" "oes not allo/ hi to fall.)6aint Tihon of Ua"ons as if e:plains these /or"s8($f lo4e the highest of all 4irtues accor"ing to the/or"s of the Apostle suffereth long en4ieth not is

3&16aint $saac the 6'rian ibi". 5583&.

3&#$bi". 37137#.



not puffe" up is not easil' pro4oe" an" ne4erfaileth then this is because it is supporte" an" ai"e"b' huilit'.)3&3 Therefore the (ol") Christian /hohasn’t the necessar' no/le"ge of hiself an"e:periential huilit' has a lo4e /hich is changeableinconstant i:e" /ith abition egoislasci4iousness etcI it breathes (eotionalit') an""reainess.3&+

Thus the lo4e that the saints possess is not anor"inar' earthl' feeling not the result of neurops'chological e:ertions to a/aen lo4e in

thesel4es for ;o"I it is rather the gift of the <ol'6pirit an" as such it is e:perience" an" anifeste"in a /a' copletel' "ifferent fro e4en the ostloft' earthl' feelings. Testif'ing to this are the fruitsof the 9i4ine 6pirit grante" to all sincere Christiansaccor"ing to the easure of their Geal spiritualpurit' an" huilit'.

. The 2ruits of the 6pirit

<ol' 6cripture an" the patristic /ritings continuall'spea about those states of Lo' blesse"ness or toput it in e4er'"a' huan language happiness /hichare especiall' strong an" incoparable to an'

or"inar' e:perience an" gra"uall' unfol" to theChristian /ho lea"s the right spiritual life.Most often these states are e:presse" b' the /or"s

love an" Boy as the highest concepts that e:press the

3&36aint Tihon of Ua"ons 6or"s # @Mosco/ 1&& &&.

3&+6ee for e:aple 6aint $gnatius 18#53#57I #81#+1#5I 6aint Theophan @;o4oro4 !etters on the &hristian !ife@Mosco/ 1&* letters 11 #1.



fullness of huan blesse"ness. !e coul" citeen"lessl' the /or"s of the 6criptures the 2athersan" ?iturgical te:ts /hich confir this an" testif' tothis fact /hich is so iportant to an8 that an b'his ;o"gi4en nature b' the "epth of e:periencea4ailable to hi is a being lie unto the 0ne !ho isperfect ?o4e perfect Do' an" All,lesse"ness. The?or" sa's to <is Apostles These things have $ so"enunto you, that my Boy might remain in you, and thatyour Boy might be full @Dn 15811I Hitherto have yeas"ed nothing in my name1 as", and ye shall receive,

that your Boy may be full @Dn1-8#+. The "isciples trul'were filled with Boy, and with the Holy 'host @Acts1385#.

6aint Dohn the Theologian speas to his spiritualchil"ren8 #ehold, what manner of love the Fatherhath bestowed uon us, that we should be called thesons of 'od.@#eloved, now are we the sons of 'od,and it doth not yet aear what we shall be1 but we"now that, when he shall aear, we shall be li"ehim @1 Dn 381 #. The Apostle Paul calls love, Boy, eace @;al 58##

the Fualities of the first fruits of the 6pirit. <e alsoe:clais8 6ho shall searate us from the love of

&hrist: Shall tribulation, or distress, or ersecution,or famine or na"edness, or eril, or sword:@ For $ amersuaded that neither death, nor life, nor angels,nor rincialities, nor owers, nor things resent, northing to come, nor height, nor deth, nor any othercreature, shall be able to searate us from the love



of 'od, which is in &hrist %esus our !ord @Ro 83533&. <e e4en sa's that if the Christian "oes notacFuire this great gift then he is as a soundingbrass, or a tin"ling cymbal @1 Cor 1381 he is nothingan" all his goo" "ee"s an" ascetic feats /ill not bringan' benefit /hatsoe4er @cf. 1 Cor 138#3. Thereforehe pra's For this cause $ bow my "nees unto theFather of our !ord %esus &hrist @ that he would grantyou @ to "now the love of &hrist, which asseth"nowledge, that ye might be filled with all thefullness of 'od @Eph 381+ 1- 1&.

A rearable confiration of the truth of the6criptures is the e:perience of an innuerableultitu"e of Christians an" all the saints as reflecte"in their ascetical ?iturgical h'nographic an" other/ors.

$t is iportant to note that the tears of repentancecontrition of heart an" repentance continuall'resoun"ing /ithin these /ors that pro"uce at firstglance an ipression of "epression sa"ness oroppression are in fact soething of a copletel'"ifferent nature an" spirit. 2or the Christian /hosincerel' repents an" forces hiself to a lifeaccor"ing to the ;ospels the' "issol4e into an

e:traor"inar' peace of soul an" spiritual Lo' an" aretherefore ore 4aluable than all earthl' treasures.$n this consists one of the uniFue Fualities of

righteous Christian lifeJthat the ore it re4eals to aperson the fallenness of his nature his sinfulnessan" spiritual helplessness the ore strongl' it



anifests to hi the closeness of ;o" !ho healspurifies an" grants peace Lo' an" anifol" spiritualconsolations to the soul. This closeness of;o" accor"ing to spiritual la/ "epen"s upon the"egree of huilit' the Christian has acFuire"aing his soul capable of recei4ing the <ol' 6pirit/hich fills it to o4erflo/ing /ith its greatest goo"Jlo4e.

0ne of the ost e:perience" instructors of ancientonasticis 6aint $saac the 6'rian has gi4en one ofthe clearest "escriptions of the state that a true

ascetic of Christ attains. !hen he /as ase" (!hatis a erciful heart%) he ans/ere"

$t is the heart’s burning for the sae of the entirecreation for en for bir"s for anials for"eons an" for e4er' create" thing.H 2or thisreason he offers up tearful pra'er continuall'

e4en for irrational beasts an" for the eneies ofthe truth an" for those /ho "o hi har thatthe' be protecte" an" recei4e erc'.H The signof those /ho ha4e attaine" perfection is this8 iffor the sae of his lo4e for en a an /ere to begi4en o4er to the fire ten ties a "a' he /oul"not be content /ith this e4en as Moses H an"

lie H Paul.H ?ie/ise the other apostlesaccepte" an' in"s of "eath because of theirfer4ent "esire that en shoul" recei4e life.H Thesaints see for thesel4es a sign of coplete



lieness to ;o"8 to be perfect in the lo4e of theirneighbor.H3&5

An illustration of /hat a person /ho has acFuire"the <ol' 6pirit e:periences is the con4ersation

bet/een 6aint 6eraphi of 6aro4 an" . A.Moto4ilo4 "uring /hich the latter /as able throughthe pra'ers of the saint to feel an" e:perience ataste of the goo" gifts of the <ol' 6pirit an" to tellthe /orl" about it. (!hen the 6pirit of ;o" coes toa an an" o4ersha"o/s hi /ith the fullness of itsinspiration) sai" 6aint 6eraphi) then an’s soul is

fille" to o4erflo/ing /ith unspeaable Lo' for the6pirit of ;o" aes Lo'ful e4er'thing it touches.H

The ?or" sai" The 9ingdom of 'od is within you an"b' the >ing"o of ;o" he eant the grace of the<ol' 6pirit. $t is /ithin us no/ an" the grace of the<ol' 6pirit enlightens an" /ars us filling the air

/ith anifol" fragrance H it "elights our senses /iththe ost hea4enl' "elight an" into:icates our hearts/ith unspeaable Lo'.H)3&-

0ne recent Russian ascetic of piet' $guen ion@orubie4 K1&-3S /rote that the spiritual an is anabo"e of the <ol' 6pirit @The Sirit of 'od dwelleth inyou 1 Cor 381-SI he is copletel' "ifferent fro the

eotional or fleshl' an. <e is a ne/ an /hile theeotional an is ol". !hat is ne/ in hi%E4er'thing8 his in" heart /ill e4en his bo"'Jhisentire state.3&56aint $saac the 6'rian ibi". +8#&&3*#. English translation ibi". 7183+53+-.

3&-+n the 'oal of &hristian !ife @6ergee4 Posa" 1&1+ 17#1. 2or a full English translation see <elen >ontGe4itch StSerahim of Sarov, @!il"/oo" Calif.8 6t. enia 6ete #**+.



The in" of a ne/ @spiritual an is capable ofno/ing about e4ents occurring far a/a'I about thepast an" uch of the future. <e can no/ theessence of things an" not onl' their anifestationsIpeoples’ souls Angels an" "eons an" uch frothe spiritual /orl". 6e have the mind of &hrist @1 Cor#81- sa's the Apostle Paul. The heart of the ne/ an is capable of

e:periencing such states about /hich it is /rittenbriefl' Eye hath not seen nor ear heard, neither haveentered into the heart of man, the things which 'od

hath reared for them that love Him @1 Cor #8&. TheApostle Paul e4en /rites that The sufferings of theresent time are not worthy to be comared with theglory which shall be revealed in us @Ro 81. 6aint6eraphi /rites in agreeent /ith the fathers of ol"that if a an ne/ about the state of blesse"nessthat can happen e4en here on earth an" especiall' inthe future life then he /oul" be rea"' to li4e athousan" 'ears in a pit /ith /ors eating a/a' athis bo"' onl' to acFuire this blesse"ness. Thus the will of the ne/ an stri4es /holl' for lo4e

an" thanfulness to ;o" to the "esire to "o ;o"’s/ill alone an" not his o/n.

The body of the spiritual an also changesbecoes in part lie the bo"' of A"a before thefall capable of (spiritual feelings) an" actions@/aling on /ater li4ing for a long tie /ithout foo"co4ering great "istances in a oent etc..



$n a /or" the spiritual an is copletel' rene/e"he becoes "ifferent @a Russian /or" for (on) isino", eaning ("ifferent) in in" heart /ill an"bo"'.3&7

The 2athers call this "ifferent state of an theosis,or "eification. This ter ost e:actl' e:presses theessence of sanctit'. $t is precisel' the closestunification /ith ;o" the ac7uisition of the <ol' 6piritabout /hich 6aint 6eraphi spoe. $t is the >ing"oof ;o" coe in po/er @cf. M &81 to those of thefaithful of /ho the 6a4ior sai" And these signs

shall follow them that believe; $n my name shall theycast out devils; they shall sea" with new tongues;they shall ta"e u serents; and if they drin" anydeadly thing, it shall not hurt them; they shall layhands on the sic", and they shall recover @M 1-8171. These signs are soe of the clear in"icationsthat sanctit' is unit' /ith the 6pirit of the ?or" @cf. 1Cor -817 /hich is 'od 6ho wor"est wonders @Ps7-813.

3&7$guen ion @orube4 !etters to Siritual &hildren @<ol' Trinit' 6aint 6ergius ?a4ra 1&&1 11&.



&hater

The +rigin of the 6orld

ne of the "ogas of the Christian religion is theteaching on the creation of the /orl" b' ;o"8 $n

the beginning 'od created heaven, and earth @ and'od said1 let there be light@ And there becamelight@ and there was evening and morning oneday 3& @ the second day @ the third @ the fourth @

the fifth @ the sith.@ So the heavens and the earthwere finished, and all the furniture of them @;en 181#81. Also # Mac 78#I E: +581I Ecc 1*81#I Ps 1+58-I

Dn 183I Ro +817I Col 181- 17I <eb 1183 an"others.

0

Creation is entione" in the 4er' first line of the

Christian Cree"8 ($ belie4e in 0ne ;o" the 2atherAlight' aer of <ea4en an" Earth an" all things4isible an" in4isible.)

$f /e /ere to su up the teaching on theRe4elation of creation /e /oul" ha4e the follo/ingbasic precepts8

1. The /orl" "i" not coe into being b' itself but

cae about as the result of a special creati4e act of;o".

#. The /orl" /as not fore" b' ;o" fro eternall'e:isting atter but rather create"Jthat is theaterial itself as /ell as the /orl" as a /hole @the3&The <ebre/ /or" yom, translate" as ("a') eans not onl' a "a' but also a perio" an epoch an in"eterinatespace of tie a oent.



cosmos /ere calle" into being fro nothingness b'the alight' creati4e /or" of ;o" alone.

3. The creation of the /orl" /as not oentar'but rather stepb'step (in si: "a's.)

+. Along /ith the 4isible /orl" that is the /orl"accessible to our senses the in4isible e:trasensor'spiritual /orl" /as create".

0b4iousl' each of these precepts contains a largebo"' of theological an" philosophical issues. <ere /e/ill touch upon but a fe/ of the first of all theFuestion of the e:istence of the create" /orl".

§ 1. T/o ie/s of the !orl"

0n this Fuestion there e:ist t/o nonChristianreligious an" philosophical points of 4ie/8 the"ualistic an" the pantheistic. The sipler of the t/o is the dualistic 4ie/ /hich

loos at atter as an eternal in"epen"entsubstance /hich is the construction aterial out of/hich ;o" onl' fors the /orl" lie an architect an"buil"er. Matter an" the /orl" fro this point of 4ie/are substantial in an" of thesel4es an" in thatsense not "epen"ent upon ;o". E4en if the /orl"/ere "estro'e" its basisJatterJis in"estructible.

This concept is not acceptable to the Christianfirstl' because there is no ,iblical foun"ation for it.6econ"l' it "e4aluates ;o" !ho is the one an" onl'highest origin an" source of being. 2urtherore thisconcept is ine:tricabl' boun" /ith the i"eas of



etaph'sical an" ethical "ualis /hich ultiatel'lea" it out of the boun"aries of Re4elation.

Another 4er' /i"esprea" s'ste of thought is theantheistic. There are 4er' an' 4ariations on thiss'ste but the essence is the saeJatter an" the/orl" are either cooriginate /ith the 9i4init' @that isha4ing the sae nature as ;o" or the' are entirel'none:istent @the /orl" is a irageI all is ;o". This point of 4ie/ is Lust as incopatible /ith

Christianit'. Pantheis not onl' "epri4es the conceptof ;o" of the highest positi4e pre"icate /ith /hich

our huan consciousness can besto/ <iJPersonhoo" but e4en the origin of the /orl" itself isseen as an act necessar' in ;o" con"itione" uponthe ontological characteristics of <is nature.

Therefore pantheistic thought sees to a4oi" the4er' concept of (creation) as soethingpresupposing the presence of uncon"itional free"oin ;o". Dust the sae as Priest Paul 2lorens' rightl'notes on this issue (Contrar' to 6pinoGa’sacosis3&& an" the pantheis of the aLorit' ofthiners nothing can be conclu"e" about thee:istence of the /orl" fro ;o"’s natureI for the actof /orl" creationJ/hether /e consi"er it to be

oentar' an" historicall' ascertainable or gra"ualan" sprea" across all historical tie or unfol"ing in aceaseless historical process or finall' preeternalJregar"less of all the 4arious /a's of un"erstan"ing itshoul" be in"isputabl' thought of as a free act that3&&Acosis8 $n philosoph' the 4ie/ that ;o" is the sole an" ultiate realit' an" that finite obLects an" e4ents ha4eno in"epen"ent e:istence @///.britannica.coE,chece"topic3&77acosis. JTrans.



is as soething coing fro ;o" /ithoutnecessit'.)+** This stateent sufficientl' clearl'forulates one iportant precept of Christianteaching /hich "ifferentiates Christianit' fropantheis in principleJ;o"’s absolute spiritualfree"o as a personal an" perfect ,eing. The pantheistic cosolog' "iaetricall' opposes

Christianit' in other Fuite iportant /a's as /ell.EFuating the essence of ;o" /ith that of the /orl"pantheis also taes the follo/ing stepJitessentiall' "oes a/a' /ith the /orl" @or ;o".

Pantheis also lea"s the consciousness to theabsur" in resol4ing other iportant Fuestions of/orl" 4ie/8 truth an" heres' goo" an" e4il free"oan" t'rann' beaut' an" ugliness suffering an"pleasure etc. Pantheis offers a trul' (uniFue)resolution to these Fuestions8 inasuch as all thesepolarities necessaril' coe in the final anal'sis froone an" the sae sourceJ(;o"the /orl") theAbsoluteJit /oul" follo/ that there is no essential"ifference at all bet/een the. The life"estructi4e nature of those religious an"

anthropological conclusions procee"ing fros'steatic pantheis is ob4ious. $t is the

confiration of the eFualit' of all religionsI theeliination of an' concept of truth as suchI the beliefthat all spiritual paths are eFual regar"less of theirrespecti4e religious or atheistic bentI the nullificationof an' ai or eaning of an' sort of positi4e ethic

+**Paul 2lorens' Pillar and Foundation of Truth, 1++.



@because goo" an" e4il are eFuall' inherent in theAbsolute. As a result the onl' tac left for huanlife is either passi4e conteplation or purel'pragatic acti4it'.

§ #. The Christian Bn"erstan"ing of the !orl"

Christianit' reLecting both the "ualistic an"pantheistic conceptions confirs that the /orl" /ascreate" (out of nothing) @# Mac 78# the worldswere framed by the word of 'od @ not made ofthings which do aear @<eb 1183. The E4angelist

Dohn sa's of the ?ogos that All things were made byhim; and without him was not any thing made thatwas made @Dn 183. These an" an' other passages in6cripture as /ell as its entire conte:t allunaniousl' un"erstoo" b' the 2athers of theChurch+*1 spea of creation as an act in /hich the

Threeh'postatic ;o" besto/e" real e:istence toatter itself an" to the /orl" as a /hole fronone:istence (fro /hat is not) or (out of nothing.) This un"erstan"ing that the /orl" cae (out of

nothing) is one of the theological probles of the'ster' of creation. This proble arises not fro the(coon sense) a:i that (nothing can coe out

of nothing) but fro the 'ster' of the nature ofthe /orl". $f /e loo at the nature of the /orl" one"iensionall' creation in the ,iblical conte:t sees"e4oi" of essence ept'Ja none:istent phanto.

+*16ee for e:aple the sa'ings of the ancient fathers an" teachers of the Church on this Fuestion in ArchbishopPhilaret of Chernigo4’s +rthodo )ogmatic Theology @6aint Petersburg 1# 1#51#I ,ishop 6'l4ester Eerienceof +rthodo )ogmatic Theology @>ie4 15 3817++.



<o/e4er Christianit' stan"s up against thiseonistic @fro the ;ree ^ eaning (notha4ing an' essence conclusion of Christianit' /ithits "oga of the $ncarnation an" teaching on thegeneral resurrection. There is a seeingl' ob4iouscontra"iction /hich reFuires e:planation. The theological interpretation of creation coes

fro the ancient teachings of the Church postulate"thoroughl' b' 6aint ;regor' Palaas @K135& on thenecessit' of "iscerning in ;o" <is essence or naturetranscen"ental to the create" /orl"I an" <is energ'

or acti4it' accessible to huan no/le"ge. $n thisconte:t the fun"aental i"ea of the theologicalo"el of nature is sufficientl' clearl' "iscusse" in6aint ;regor'’s /or"s (;o" is an" is calle" thenature of all things e:isting for e4er'thingparticipates in <i an" e:ists b' force of thisparticipationJnot in <is nature but in <is energ'.)

Professor Archpriest . Ueno4s' @K1&-#coents on this stateent8

9i4ine energ' penetrates the /orl" an" throughthese energies the /orl" is uphel" b' ;o" an"rule" b' <i. This is the teaching of 6aint;regor' Palaas guar"ing the apophatic aspect

in the concept of 9i4init' an" at the sae tieclarif'ing the Qe4er'/here present’ ;o" in the/orl" of 9i4ine energies. This is iportant notonl' to theolog' an" the purit' of teaching on;o" but also to etaph'sics an" to anun"erstan"ing of the /orl". This /orl" is ore



than its easurable an" tangible outer co4eringIra's of 9i4ine energ' pass through e4er'thing inthe /orl" enli4ening an" transforing.H Ra's of"i4ine energ' pass through the entire fabric ofthe /orl". These ra's "o not belong to create"e:istence the' are not (create") the' cannot beeFuate" /ith the Qessence’ hi""en fro us in;o". !ithout a fir recognition of this "ifferencein Qessence’ in ;o" an" <is "i4ine energies /ecan un"erstan" neither the /orl" as a li4ing/hole nor ;o" /ithout falling into pure

transcen"entalis.+*#

The /ellno/n Russian religious thiner E4gen' Trubetso' e:presses essentiall' the sae thought.<e supposes that (The preeternal 6ophia!is"o+*3 contains the eternal i"eaprotot'pes of allcreationJall of /hat becoes the /orl" unfol"ing

o4er tie. This /oul" ean that in the preeternalcreati4e act ;o" sees before the beginning of tienone:istence fille" /ith the liitless 4ariation ofpositi4e possibilities. one:istence not relate" in<i to tie turne" into relati4e none:istence thatis into positi4e potential or the possibilit' of "istincte:istence H an" is that /hich becoes soething in

tie.)+*+

+*#. . Ueno4s' #asics of &hristian Philosohy @# 4ols. @Paris 1&-+ #851 53.

+*3Accor"ing to E. Trubetso' 6ophia is the (/is"o an" po/er inseparable fro Christ ;o".) @E. . Trubetso' The2eaning of !ife Mosco/ 1&1S 1*+.

+*+$bi". 1*5.



6aint Ma:ios the Confessor @K--# /rote aboutthis perhaps ost specificall'. <e sa's (2ro theages the Creator /hen it please" <i so to "oiparte" essentialit' to the no/le"ge e:isting in<i an" pro"uce" it into being.)+*5

All of these citations contain essentiall' one an"the sae thought. Creati4e "i4ine energ' @the i"eaof (eternal 6ophia) an" the "i4ine /or" (iparte"essentialit') @substantialit' substance to e4er'thing/hich is nothing in an" of itself8 atter the cososspirits an" the cro/n of creationJan. The create"

/orl" appeare" as the realiGe" "i4ine no/le"ge ofthingsI "i4ine energies becae the basis for thee:istence of (things) their (substance.) $t follo/sthat the cosos is nothing an" none:istent /ithoutthe "i4ine energ' /hich gi4es it substance. Thee:istence of the /orl" is foun"e" e:clusi4el' uponthe po/er or energ' of the "i4ine /or"8 And 'odsaid1 let there be.@ And there became @;en 181. Forof Him, and through Him, and to Him, are all things@Ro 1183-. Thus at the foun"ation of the /orl" liesnot soe sort of eternal atter but the uncreate"spiritual i"ea of ;o" about the /orl" <is energies+*-

an" in this sense (;o" is an" is calle" the nature of

all that e:ists.) That the /orl" is not ho/e4er an eanation of;o" @/hich is pantheis but rather <is creation/as state" b' 6aint C'ril of Ale:an"ria @K+++. <e

+*5Cite" fro ,ishop 6'l4ester Eerience of +rthodo )ogmatic Theology, #n" e". @>ie4 1+15 38+*.

+*-6ee <. annaras The 6orld1 The Faith of the &hurch @Mosco/ 1&&#.



/rote (To create is soething belonging to acti4it'@ž^jkX] /hile gi4ing birth belongs to nature.ature an" acti4it' are not the sae thingI it /oul"follo/ therefore that gi4ing birth an" creating arenot the sae thing.)+*7 $n Palaite language it /oul"soun" lie this8 creating is a soething belonging toenerg' an" gi4ing birth belongs to nature. ature@essence an" energ' are not the sae thingI thusgi4ing birth an" creating are not the sae thing. Thus in the gi4en theological interpretation the

create" /orl" is not soething absolutel' e:ternal

an" especiall' not foreign to ;o" or soething socontrar' to <i that <e cannot e4en touch it as it/oul" follo/ fro the "ualistic /orl" 4ie/ or fore:aple fro the teaching of Philon of Ale:an"ria.either is the /orl" an eanation or the offspring of"i4ine nature @essence as pantheis is incline" tobelie4e. 2or in that case neither ;o" nor the /orl"/oul" in fact reain as separate realities. The /orl"is not a irage nor a phanto nor a (soap bubble)as eonis /oul" ha4e it. Accor"ing to the Christianteaching the /orl" stan"s on the one han"inseparabl' an" in"i4isibl' unite" /ith its Creatorinasuch as it is a (realiGation) of <is eternal

uncreate" energiesI /hile on the other han" assoething not partaing of ;o"’s nature @essence it"oes not ingle /ith <i possessing its o/n naturean" retaining its o/n i"entit'.

+*7$bi" +# e:. +.



This (Chalce"onian) principle of an uningle"unchange" un"i4i"e" inseparable unit' of ;o" /ith<is creation runs throughout the histor' of the /orl"an" is realiGe" in three "ifferent le4els. The first levelJthe creation of the /orl" /here unit' /ith ;o"accor"ing to the (Chalce"onian) principle is foun" onthe le4el of the /orl"’s participation in ;o"’senergies but not in <is essence. The secondJ$ncarnation /hereb' the sae principle occurs theunification of the natures thesel4es8 the "i4ine an"the create" in Desus Christ. The thirdJthe general

resurrection a ne/ hea4en an" a ne/ earth @Re4#181 the restoration of e4er'thing /hen the unit'of ;o" /ith all anin" an" all creation /ill reachthe utterost attainable "egree /hen 'od may beall in all @1 Cor 158#.

$t is necessar' to "ra/ certain conclusionsprocee"ing fro such an un"erstan"ing of thecreation of the /orl".

2irst this is a confiration of the priar' gi4enthat there /ill be a "eification of all things create"an" ainl' of an. This "eification is not soethinge:ternal to the create" /orl" but rather innate to itaccor"ing to its creation (b' see") the "egree of

"e4elopent of /hich is con"itione" upon an’sfree"o. The Apostle Paul /rites about this8 For theearnest eectation of the creature waiteth for themanifestation of the sons of 'od. . . . #ecause thecreature itself also shall be delivered from the



bondage of corrution into the glorious liberty of thechildren of 'od @Ro 81& #1.

6econ"l' the naturalness of an’s go"lieness.$nasuch as (the Creator iparte" essentialit') toan it /oul" follo/ that not onl' the soul but alsothe bo"' are an iage of the Creator of all. 2rothis the general resurrection can be un"erstoo" asan act /hich is natural an" necessar' e:pressingthe iutabilit' of ;o"’s acti4it' @energ' in relationto an an" all creation. Thir"l' the antinatural Fualit' of a echanical

un"erstan"ing of the /orl". The /orl" accor"ing tothe Christian /orl" 4ie/ is not a lifeless o4ings'ste not a soulless echanis not a subLect fore:perientation but rather a li4ing /isel'constructe" beautiful an" /holesoe organism,/hich reFuires the appropriate reasoning an"re4erent relationship fro an.

§ 3. Christian Ecolog'

This last conclusion has acFuire" particularsignificance in the present ties "ue to the Fuicl'gro/ing threat of an’s "estruction of his o/nen4ironent. There is no nee" to spea here of

specific probles connecte" /ith the ecologicalsituation in certain regions an" in the /orl" as a/hole nor about those scientifictechnologicaleasures being propose" an" /ore" out to sol4ethe. The Church has its o/n special aspect ofacti4it' in this realJthe spiritual an" oral aspect.



$n these ties it has becoe increasingl' apparentthat anin" e4en if there be peace an" Lustice /illperish if it "oes not preser4e or to be ore precisea:iall' restore the /holesoeness of nature. oless apparent is the fact that the cause of "estructionof the natural en4ironent as /ell as the ain factorin its possible resurrection is an’s spiritual an"oral state. The ecological proble is therefore firstof all a spiritual an" not a aterial proble an" itscore is the present state not of an’s en4ironentbut of an hiself.

$t is Fuite iportant in this regar" for an to ha4ea true un"erstan"ing of his life’s ai for it /ill"eterine the "irection an" character of all hisacti4ities. This ai is clearl' e:presse" b' Christ8See" ye first the "ingdom of 'od, and hisrighteousness; and all these things shall be addedunto you @Mt -833. $f there is no "oubt that the aino4ing force in the "estruction of nature /as an’segocentris his stri4ing for cofort an" pleasurethe suppression of spiritual Fuests b' aterialinterests then it is Lust as ob4ious that it is onl'possible to restore the /holeness of creation throughthe restoration of the spiriual /holeness of an

hiself. 6isdom shall not enter a soul that lots evil,or reside in a body involved in sin @!is 18+.+*

,ut ho/ can this restoration be accoplishe"% Thetime is come that Budgment must begin at the houseof 'od @1 Pet +817 sa's the 6cripture. The

+* A 4ew Translation of the Setuagint @e/ or8 0:for" Bni4ersit' Press #**7 -&&.



restoration of life ust begin /ith the Church. TheChurch has the science of an /hich the /orl" so"esperatel' nee"s. This science of correct @righteouslife is calle" ascesis. $n it is sho/n the obLecti4e la/sof spiritual life an" the eans an" con"itions foran’s healing thoroughl' teste" b' the enorouse:perience of the saints the signs of the right pathan" of possible /rong turns. $t is applicable to allcon"itions of life an" labor although the "egree ofsuccess in it @perfection is naturall' con"itione"upon the. This science lea"s an /ith total

reliabilit' to the sought after ai of lifeJ(the sutotal of perfection) /hich is lo4e @cf. Cor 381+ an"/hich is the onl' thing capable of lea"ing an out ofhis crisis. Bnfortunatel' ho/e4er this science /hichthe <ol' 2athers calle" (the science of sciences)+*&

b' force of its priar' iportance to an is thescience least no/n b' o"ern an. $t can ser4e asa fir foun"ation for the beginning of a real processof restoring life in the churches an" thus in the/orl" @cf. Mt 5813 an" of the /orl" @cf. Ro 81&#1.

§ +. <'pothesis of the Anti!orl"

There are certain rather curious o"ern theories ofnatural science /hich lea" to the conclusion that theaterial /orl" is none:istent. ;. aan the Estonian

+*&2or e:aple 6aint $gnatius @,rianchanino4 speaing ainl' of the front lines of this scienceJonasticisJ/rites (The science of sciences onasticis pro4i"esJan" /e e:press oursel4es in the language of the learne" ofthis /orl"Jthe ost "etaile" /ellfoun"e" "eepest an" highest no/le"ge of e:periental ps'cholog' an" theolog'that is acti4e li4ing no/le"ge of an an" ;o" inasuch as this no/le"ge is accessible to an) @,ishop $gnatius,rianchanino4S 6or"s, 18+*.



scientist a"e soe interesting stateents in thisregar" in his h'pothesis of the anti/orl" or the(s'etrical uni4erse.)

Mo"ern"a' ph'sics has coe to the "isco4er' ofsocalle" antiparticles for practicall' all no/nparticles. Particles an" antiparticles are a sort oft/ins /hich "iffer fro one another onl' b' theiropposite charges. ,ut if particles are the (brics) ofour /orl" then antiparticles are onl' the (guests) init appearing onl' oentaril'. !hen antiparticleseet /ith particles an e:plosion occurs resulting in

their utual "estruction an" releasing a hugeaount of energ'. ,ase" upon nuerousobser4ations of antiparticles an" the stu"' of theirbeha4ior in our /orl" soe scientists ha4e coe tothe thought that there e:ists an entire anti/orl"/hich is lie our /orl" an" coe:ists /ith it but "iffersb' its opposite sign.

0ne of the lea"ing "e4elopers of this theor' /asaan. $ts ain point is the supposition that bothhal4es of the Bni4erseJthe /orl" an" the anti/orl"Jcoe in the final anal'sis fro an absolute4acuu.

<e /rote

That it is possible for soething to coe out ofnothing @eptiness a 4acuu /hile strictl'obser4ing the la/s of preser4ation shoul" seeutterl' para"o:ical. The /hole i"ea of the la/s ofpreser4ation consists precisel' in the suppositionthat nothing can coe fro (nothing) an"



(nothing) cannot generate soething. This"e4eloping h'pothesis "oes not argue at all /iththis supposition. (othing) trul' cannot generate@onl' soething but it generates soethingoreJsoething an" antisoething at thesae tieN $n the final anal'sis the basis of thispropose" h'pothesis lies in the eleentar' factthat the eFuation @1 Ÿ @Ÿ1* can be rea"bac/ar"s fro right to left8 *@1Ÿ@Ÿ1. Thislast eFuation e:presses not onl' cosolog' butalso cosogon'. The (buil"ing aterials of the

Bni4erse) coe out of eptiness a 4acuu. 0nthe a4erage suaril' the s'etricalBni4erse consists of eptiness alone. Thereforeit can coe out of eptiness /hile strictl'obser4ing all the la/s of preser4ation.H EFuall'eFual to Gero are all space an" tie inter4als an"coor"inates. The s'etrical Bni4erse is suchthat it on the a4erage "oes not contain an'thinge4en space an" tie.+1*

This theor' of the anti/orl" is particularl' unusualbecause of its i"ea that the (aterial) of theBni4erse coes out of a ph'sical 4acuu or(nothing.) This i"ea on the one han" is 4er'

resonant /ith the ,iblical teaching on the eonisof the aterial /orl" itself an" on the other han" itputs forth the Fuestion about the o4ing po/er/hich (splitting) the i"eal 4acuu an" creating a

+1*;. E. aan (The 6'etrical Bni4erse) @a report gi4en at the astrono' council of the B66R Aca"e' of 6ciences Dan #& 1&-+. JThe Tartu Astronoical 0bser4ator' Publications @Tartu 1&-- ?$8+31+33.



cosos of aaGing haron' an" life stabl'preser4es its unstable e:istence.

6cience cannot propose an ans/er to this Fuestion.

§ 5. Creation an"or E4olution

The Christian belief on the creation of the /orl" b';o" "oes not ho/e4er reo4e the Fuestion aboutthe character of the /orl"’s origin. $s it creationist@eaning that e4er'thing that e:ists is a result of;o"’s creati4e act or e4olutionist @eaning that the/orl" e4ol4e" fro prior"ial atter accor"ing to

la/s gi4en it b' ;o"%<ol' 6cripture speas of the (si: "a's) of creation

Jthat is of the appearance an" anifestation of the/orl" in s'steatic si:step ascension fro lo/erfors to the higher being an. 9oes this testif' toan e4olutionar' "e4elopent of the /orl"% A si:"a'

creation "oes not in an" of itself pro4i"e sufficientproof of the /orl"’s e4olutionar' in" of"e4elopent although an' !estern theologiansinsist that it "oes.+11 2or the gi4en si: ("a's) can belooe" at as tie perio"s an" as acts of s'steaticcreation outside of tie b' ;o" of ne/ life fors.

0f course an acceptance of ;o" the Creator "oes

not e:clu"e an e4olutionar' "e4elopent of the/orl" as long as ;o" is the o4ing force. 6oe hol'fathers allo/e" such a thought. Thus 6aint ;regor'of 'ssa /rote (2ro the first creati4e ipulse all

+116ee for e:aple P. Teilhar" "e Char"in The Phenomenon of 2an, Russian translation fro 2rench @Mosco/1&7.



things e:iste" in their or"er as if b' a certain fruitcreating force ibe""e" in the /orl"’s creation forthe generation of all thingsI but no one thing ha" aseparate an" actual e:istence.)

,lesse" Augustine "e4elops this thought in thefollo/ing /a'8 ($ thin that ;o" at first create" allbeingsI soe things actuall' an" others in theirpriar' foun"ations.H $t is Lust as a grain in4isibl'contains e4er'thing that shoul" gro/ into a treeIthus coul" /e iagine that the /orl" also in theoent /hen ;o" create" all things at once

containe" all things that the earth pro"uce" aspossibilities an" as causes before the' "e4elope"into such things as /e no/ the.)+1#

A siilar thought coes up in Moto4ilo4’s"iscussion /ith 6aint 6eraphi of 6aro4 /hen 6aint6eraphi sa's (The ?or" "i" not create A"a’sflesh alone fro the earth but also his soul an"huan spirit. ,ut until the oent /hen ;o"breathe" into hi the spirit of life A"a /as lie theother anials.)+13

6aint Theophan @;o4oro4 a"e a siilarstateent8 (There /as an anial in the iage ofan /ith an anial spirit. Then ;o" breathe" <is

6pirit into hi an" the anial becae an.)+1+

+1#Cite" fro 2. ?elotte Solving the Problems of !ife @,russels 1&5& &1.

+13The )iscussion between Saint Serahim of Sarov and 4. A. 2otovilov on the 'oal of &hristian !ife @6ergie4 Posa"1&1+ 11. @2or English translation see <elen >ontGe4itch St. Serahim of Sarov !il"/oo" Calif.8 6t. enia 6ete#**+S.

+1+6aint Theophan &ollected !etters, 1st e". @Mosco/ 1& &.



<o/e4er the i"ea of e4olution taes on an entirel'"ifferent character if it e:clu"es ;o"’s creati4eaction an" loos at the /orl"’s e:istence an" all thean' "ifferent fors of life as the result of soeeternal aterial’s selfe4ol4eent. $n this case thegi4en i"ea turns out to be no ore than "rea/hich although engaging is 4er' far fro /hat coul"be calle" a scientific theor'. !e can point to se4eralserious scientific facts /hich "o not fit for e:aplethe concept of biological e4olution.

1. 6cience "oes not no/ a la/ /hereb' inorganic

atter @atos an" olecules coul" organiGethesel4es into li4ing cells ne4er in" generatereason. Michael Ruse the faous Cana"ian Professorof ,iolog' an" agnostic /hen speaing of the i"ea ofa socalle" natural origin of huan reason b' /a' ofe4olution /rote (Dust the sae it can be firl'state" that biological theor' an" e:perientalpractice "ecisi4el' /itness against this. There isnothing in o"ern theoretical biolog' that /oul"allo/ for an irre4ersible ine4itabilit' of theappearance of reason.)+15

#. The probabilit' of the appearance of life fro achance chaining of olecules is insignificantl' sall

an" eFuals accor"ing to soe calculations 1*#55

/hich accor"ing to the /or"s of the Aericanscientist Castler (/oul" in fact ean theipossibilit' of the appearance of life.) (Thesupposition that a li4ing structure coul" appear in

+15M. RiuG (6cience an" Religion8 6till at !ar%) >uestions of Philosohy # @1&&1 ++.



one act as a result of a chance conLunction ofolecules ust be "isisse".)+1- Another Aericanbiologist ,en <obrin gi4es the follo/ingcoparison8 (The probabilit' of a cell pro"ucingitself is at the ost eFual in probabilit' to aone' t'ping the full te:t of the ,ible +** ties/ithout a single istaeN)+17

3. Atheistic e4olutionis has particular "ifficult'resol4ing the Fuestion of the "e4elopent of"ifferent species+1 in higher anials an"insurountable "ifficult' in resol4ing the proble of

problesJthe origin of an. 6o far secularSanthropolog' supposes onl' an appro:iate tie ofan’s appearance @fort' to fift' thousan" 'earsago. ,ut ho/ he cae about an" /ho /as hisbiological ancestor reains an unsol4able puGGlealthough there is no lac of h'potheses.+1&

The ain thesis of the theor' of e4olution on thetransforation fro one species to another "oes notha4e an' basis in factI in an' case for all highl'organiGe" fors of life.+#* E4en in the i"t/entiethcentur' Professor . Ueno4s' for e:aple /rote(o less iportant is the crash of the i"ea of

+1-. 9. Penelis e". The $nhabited &osmos @Mosco/ 1&7# 77.

+17,en <obrin Evolution1 The Egg without the &hic"en @Mosco/ 1&&3 --.

+10n the Fuestion of life’s "e4elopent an" the origin of its fors there are 4arious points of 4ie/8 ?aarcis9ar/inis the utation theor' an" heterogenesis. A significant nuber of scientists subscribe to the theor' oe4olution @soe accepting ;o" as its source others e:clu"ing <i but an' o"ern scientists "en' it accepting thetheor' of prior"ial ultitu"inous fors. @6ee for e:aple <enr' The &reation of the 6ord @6an 9iego 1&1I <ienG&reation or Evolution @Chicago 1&3.

+1&6ee for e:aple &ourier & @1&7#I (Man) The 'reat Soviet Encycloedia #&85*5+.

+#*6ee for e:aple ;. Morris The &reation of the 6orld1 A Scientific Aroach @6an 9iego Calif. 1&1I Trostnio4 ($s the Q6cientific Picture of the !orl"’ Reall' 6cientific%) 4ew 6orld 1# @1&&.



uninterrupte" succession in biolog'Jin the probleof "e4elopent of one species of anial froanother. At first after 9ar/in’s /or the i"ea ofuninterrupte" succession enLo'e" great success. ,uta ore attenti4e stu"' of the facts has sho/n that itis ipossible to buil" a genealogical tree of e4olutionof (species) of soe anials fro others. !holegroups of species turn out to ha4e no connection/hatsoe4er /ith others.+#1

+. The 4er' concept of life before the present tie"eparts be'on" the liits of scientific no/le"ge.

?ife as it turns out is not a special conLunction ofspecific aterial eleents but soething essentially"ifferent. The nature of an’s consciousness an"personalit' reains soething e4en ore'sterious.

2or 0rtho"o: theolog' one thing reains basicall'unaltere"Jthat ;o" is the Creator an" ?a/;i4er ofall that e:ists in the /orl". <o/ <e brought it intoe:istenceJ/hether <e create" /hole copletela'ers of e:istence ie"iatel' in ("a's) orpro"uce" the gra"uall' "uring the course of the("a's) fro lo/er fors to the higher fro /ateran" earth @;en 18#* #+ b' force of the la/s <e

establishe" in natureJis of no soteriologicalsignificance.,ut if (/here ;o" so /ills the or"er of nature is

o4erthro/n)+## then <e coul" e4en ore rea"il'

+#1. . Ueno4s' #asics of &hristian Philosohy @Paris 1&-+ #835.

+##9ogaticon se4enth tone.



create the 4er' (la/s of nature) as <e so pleases. Therefore it is har" to see ho/ an' scientific"isco4eries regar"ing the appearance an""e4elopent of life coul" as atheis insistsun"erine the Christian /orl" 4ie/. The Christian /orl" 4ie/ is "eepl' Lustifie" in its

logic on the Fuestion of ho/ the /orl" cae intobeing. $t e:clu"es an' blin" faith in a iracle of theBni4erse’s self<"e4elopent life’s self<creationreason’s self<appearance an" an' other such(iracles.) Christianit' speas of a reasonable Cause

of this ar4elous /orl"’s e:istence8 $n the beginning'od created the heavens and the earth @;en 181.



&hater J

Eschatology

§ 1. Bn"erstan"ing Eschatolog'an" $ts 9ifferent Aspects

ussian thiners ha4e al/a's been preoccupie"/ith the proble of eschatolog' @fro the ;ree

v]_^ eaning en" liitI v]_Z e:tree orlast in tie. There /ere perio"s of tie /hen thispreoccupation /as e:perience" as an acutepresentient of the en" of histor'. 9uring otherties the ain focus of attention /as upon resol4ingone of the ost "ifficult theological FuestionsJthat ofeternal torents. At the present tie /e see aheightene" interest in correctl' un"erstan"ing signs

of the en" of huan histor' an" attepts to processcurrent e4ents in Russia an" all o4er the /orl" in theapocal'ptic 4ein. 2iguring large in this picture are thecoing of antichrist an" the nuber of the beast @cf.Re4 1381. e4ertheless the central point ofeschatolog' in Russian 0rtho"o: theolog' /ill al/a'sbe ho/ to acFuire that finalit' /ithin us @cf. ? 178#1/hich is the ultiate goal of life.

R

6ince eschatolog' is a ultifacete" subLect /ecan she" light onl' upon a fe/ of its aspects.

1. Throughout the course of its histor' an"inclu"ing the present tie the ost rele4ant subLectof Russian theolog' has been the ascetical aspect. $t



consists in the theoretical an" e:periential stu"' ofthe spiritual path that lea"s to the >ing"o of ;o".An' positi4e un"erstan"ing of it+#3 ho/e4er oftenlea"s to 4arious "istortions.

A ain "istortion an" one that sees to be partan" parcel of an’s 4er' nature is the teptation to(pluc) the fruit of entr' into the >ing"o of ;o"instea" of culti4ating it through labors an" odvigs.

This ten"enc' sho/s itself in the ost 4arie" fors8for e:aple /hen one is con4ince" that sal4ationcan be /on through the obser4ation of Church

foralities rules an" t'picons or b' e:ternalacti4ities an" charities etc. The proble is that acertain nor of Christian life is often forgotten /hile"oing these things8 These ought ye to have done,and not to leave the other undone @Mt #38#3. Theother refers to the ;ospel coan"ents. As aresult the Christian loses his priceless eschatonJthe>ing"o of ;o".

Another eFuall' surrogate for of religious life istheologiGingI that is the preoccupation /ith theolog'for theolog'’s sae /ithout tr'ing to grasp the /a'san" eans of an’s sal4ation. 6aint $gnatius,rianchinino4 /rote 4er' clearl' about the

conseFuences of this8!ithout this the fulfillent of Christ’scoan"ents A. 0.S stu"'ing the letterbecoes soething e:clusi4el' huan an"ser4es onl' to enlarge the fallen nature. !e can

+#36ee Chapter 7. 6piritual ?ife.



see /oeful e4i"ence of this in the De/ishpriesthoo" of Christ’s tie. 6tu"'ing the letter/hile left other/ise entirel' to one’s o/n "e4icesgi4es birth Fuicl' to selfopinion an" pri"e an"thus estranges an fro ;o". Although itpresents itself out/ar"l' as gaining no/le"ge of;o" it can be in essence total ignorance an""enial of <i. 0ne can "ro/n in unbelief /hilepreaching faithN The 'steries that can bere4eale" to unlettere" Christians Fuite oftenreain close" to scholars /ho are satisfie" /ith a

purel' aca"eic stu"' of theolog' as though it/ere Lust one of the an' sciences no/n toan.+#+

et another (i"ea) /i"el' hel" in Protestant circlesis the presence an" "eterining action of eschaton@eaning in this case the <ol' 6pirit not onl' in the

Church but in all secular life an" in all of itsanifestations. This i"ea /hich (forgets) aboutan’s free"o an" his abilit' to act against ;o"’s/ill as /ell as accor"ing to it is gro/ing ore an"ore flesh in the fors of a suppose" soteriologicaleFualit' of all religions @an" conseFuentl' the "enialof Christ as ;o" an" 6a4ior the Church’s nee" to

accept ob4ious apostas' fro Christian oralit' theappro4al of an' anticultural anifestations an" soon.

+#+Saint $gnatius, !ors @6aint Petersburg 1&*5 385.



§ #. Antichrist

The subLect of the en" of histor' has been part ofChristianit' fro the beginning. ,ut unfortunatel' ashistor' progresses the Lo'ful e:pectation of Christ’s

6econ" Coing is ore an" ore being replace" b'the e:pectation of the antichrist. $n ol" Russia theFuestion of the en" of the /orl" becae a subLect ofgreat significance at the state le4el. 2or e:aple inthe fifteenth centur' the Paschalia @the calculation ofthe "a's of Pascha en"e" in the 'ear 1+&# /hichcorrespon"e" to 7*** 'ears fro the creation of the/orl"I an" accor"ing to ass opinion it ha" thereforeoutli4e" its e:istence in tie. The 'ear 1--- /asa/aite" /ith eFual an:iet' because of the threesi:es in it. aturall' there /as ne4er an' lac ofcan"i"ates for the (antichrist.)

o/a"a's this is an increasingl' painful subLect for

a significant nuber of Christians especiall' thoselacing no/le"ge of their faith. $n or"er to clarif'this issue /e ust first of all loo to /hat the <ol'6criptures an" Church Tra"ition ha4e to sa' aboutthis subLect.

Then said he unto them, 4ation shall rise againstnation, and "ingdom against "ingdom1 And great

earth7ua"es shall be in divers laces, and famines,and estilences; and fearful sights and great signsshall there be from heaven. And there shall be signsin the sun, and in the moon, and in the stars; anduon the earth distress of nations, with erleity;the sea and the waves roaring @? #181*11 #5.



These things ha4e happene" at 4arious ties on ourplanet but here it speas of their catastrophicincrease an" influential po/er on an an" hisen4ironent an" that there /ill be 2ens heartsfailing them for fear, and for loo"ing after thosethings which are coming on the earth1 for the owersof heaven shall be sha"en @? #8#-. Possibl' one ofthe ain causes of all these anoalies /ill be therapi" progress of scientific technolog'. The increase of la/lessness @cf. Mt #+81#. $t is

becoing ore an" ore apparent that anin" is

lurching to/ar"s final spiritual an" oral corruptionI Lust before the antichrist appears there /ill be anepoch of total (free"o.) 6aint $gnatius@,rianchanino4 /rote (The antichrist /ill be thelogical fair an" natural conseFuence of peoples’general oral an" spiritual inclination.)+#5 And this gosel of the "ingdom shall be reachedin all the world for a witness unto all nations; andthen shall the end come @Mt #+81+. At the presenttie there are still an' peoples that ha4e not 'ethear" the ;ospels @for e:aple in China $n"ia an"else/here.

6hen ye therefore shall see the abomination of

desolation, so"en of by )aniel the rohet, stand inthe holy lace @Mt #+815. ,' this is eant theChristians’ @first of all the onastics’ clerg'’s an"theologians’ allaroun" loss of an' stri4ing for lifeaccor"ing to Christ’s coan"ents an" their

+#5$bi" +8#71.



preoccupation /ith sensual leasures, love ofmoney, and ambition; the churches’ replaceent oftheir ain reason for e:istenceJsal4ation of huansouls fro sinJ/ith goals that are purel' earthl'8econoic political social cultural etc.I the turningof Christian holi"a's into pagan festi4als an" paganfesti4als into suppose"l' Christian holi"a'sIonasteries becoing tourist attractions+#- an"places of /orl"l' celebrations. That is in the finalanal'sis /e are taling about the fact that un"er thebanner of (0rtho"o:') a seculariGation of church life

is occurring @6hen the Son of man cometh, shall hefind faith on the earth: ? 18S. This is nothingne/ in the histor' of Christianit'. 2or e:aple one!estern author /rote about the Roan Church"uring the Renaissance era (The epoch of theRenaissance ga4e birth to huanis /hich b'uniting Christianit' /ith paganis pro4oe" sucho4er/heling self/ill that Rabelais forulate" arule in one phrase "escribing the life of a great an'people8 Q9o as 'ou lieI’ an" Erasus of Rotter"aSobser4e" in the 'ear 15*1 that no pagan /as e4er soper4erse as the a4erage Christian.)+#7 As /e seeseculariGation struc separate Christian churches

earlier as /ell but there /ere still oases ofspiritualit' in other parts of the /orl". The situationno/ is e4er ore tragic.

+#-E4en 6aint Philaret @9roG"o4 /rote (<o/ "ull it is to see that the onasteries all /ant pilgris that is the'thesel4es are out to get entertainent an" teptations. True at ties the' "on’t ha4e eans but ore often the'"on’t ha4e nonacFuisiti4eness siplicit' hope in ;o" an" a taste for silence.) J6aint Philaret Metropolitan ofMosco/ an" >olona 6or"s @Mosco/8 0tch' 9o 1&&+ 35&.

+#7Dor"an 0en 0. R. &hristian Sirituality in the &atholic Tradition @Roe?iublin 1&&+ #3#.



For there shall arise false &hrists, and falserohets, and shall shew great signs and wonders;insomuch that, if it were ossible, they shall deceivethe very elect @Mt #+8#+. Man' false Christs an"false prophets ha4e appeare" throughout the histor'of Christianit' but the last of the /ill "iffer b' their(great signs an" /on"ers.) These signs an" /on"ers/ill lea" a/a' an' superficial gullible Christiansfro the ost iportant thing in lifeJthoughts ofeternal sal4ationJan" "ra/ the into agicoccultis schiss an" sectsJin a /or" into

paganis.Bn"oubte"l' the i"ea of the oneness of all

religions /ill tae hol" of e4er'one’s consciousness@that there is onl' one religion an" all the e:istingreligions are onl' 4ar'ing o"ifications. This (onereligion of the future) as <ieroon 6eraphi@Rose /rote /ill possibl' retain the pre4ious for ofultiple confessions. ,ut it /ill essentiall' be ani"eolog' because in peoples’ in"s /ill occur acatastrophic tra"ing of the search for the >ing"o of<ea4en an" its righteousness for the thirst for anearthl' ing"o an" all its pleasuresI a tra"ing ofspiritual goals for /orl"l' pagan ones so that all the

force of this (religion) /ill be "irecte" to/ar"sacFuiring e:clusi4el' earthl' goo"s.More than an'thing else in <ol' 6cripture the ost

eaningful sign of the coing en" of histor' is sai"to be the reign of antichrist.



The antichrist’s characteristics are "escribe" as2an of sin @ the son of erdition; who ooseth andealteth himself above all that is called 'od, or thatis worshied; so that he as 'od sitteth in thetemle of 'od, shewing himself that he is 'od.@That 6ic"ed @ whose coming is after the wor"ing ofSatan with all ower and signs and lying wonders.@And with all deceivableness of unrighteousness inthem that erish; because they received not the loveof the truth, that they might be saved @# Thes #831*. And there was given unto him a mouth sea"ing

great things and blashemies; and ower was givenunto him to continue forty and two months @Re41385.

6aint Uosia of 6olo4i points out one of theob4ious an" siple signs of the coing of antichrist8(!hen 'ou hear that Christ has appeare" on earththen no/ that this is the antichrist.)+# <e is nottaling about the appearance of an' false christs@these are his forerunners but about one uni4ersal(christ.) After uniting all the nations he /ill becoethe ing of the /orl" @and ower was given him overall "indreds, and tongues, and nations Re4 1387S.6aint Ephrai the 6'rian /rote that (of all peoplesH

the De/s /ill honor hi an" reLoice the ost at hisreigning.)+#&

The ass e"ia /ill be gasping in ecstas'shouting about hi to all the en"s of the /orl". An"

+#Cite" fro 6aint $gnatius ,rianchinino4 ibi". +8#71.

+#&<oil' #& on the coing of the ?or"I <oil' 1*- on antichrist.



one of the central if not ain points of thispropagan"a /ill be that all of the 0l" Testaentprophecies about the Messiah are suppose"l' fulfille"in hi. <e will be born of a virgin @but a le/" onean" through unnatural eansI ost liel' he /illha4e the signal nae Emmanuel @eaning (;o" is/ith us)I he /ill feign sufferings suppose"l' for thegoo" of anin"I he /ill be /ithout a "oubt lieanin"’s sa4ior fro all catastrophe atriuphantl' anointed "ing; he /ill be gi4en thethrone of )avid @accor"ing to tra"ition antichrist /ill

be a De/I he /ill proclai immortality gaine"through genetic engineering that he /ill besto/ uponhis faithful subLectsI he /ill sprea" abroa" thecoing of an eternal "ingdom an" eternal life hereon the earthI+3* he /ill restore eace on earthI he /illsuppl' an abundance (of all earthl' goo"s) @there/ill be no ore e:pen"iture on araents the/orl" population /ill not e:cee" the socalle"(gol"en billion) an" scientifictechnological progress/ill reach the heights of "e4elopent. 2urtherorepeople /ill gla"l' sacrifice their free"o for the saeof cofort. !ith the help of e:cee"ingl' cruel la/san" total technological control o4er e4er' huan

being he /ill full' /ipe out crie on the earth anachie4eent /hich /ill be pur4e'e" as 4ictor' o4ere4ilI an" so on.

All of this /ill becoe conclusi4e e4i"ence for 4er'an' De/s that he is the proise" Messiah an" for+3*Copare /ith ? 18338 And he shall reign over the house of %acob for ever; and of his "ingdom there shall be noend.



the o4er/heling aLorit' of Christians that he isthe a/aite" ing @e4en anointe"N sa4ior of the/orl" Christ in <is secon" coing. And all that dwelluon the earth shall worshi him, whose names arenot written in the boo" of life of the !amb slain fromthe foundation of the world @Re4 138. This is ho/

De/s an" Christians together /ill recei4e the one /ho/ill "estro' the all. The socalle" (/on"ers) /ore" b' antichrist an"

his protdgds /ill especiall' ipress both belie4ersan" unbelie4ers. $n or"er to be sa4e" fro sicness

an" especiall' fro "eath people are often /illing tosacrifice their conscience an" honor an" bo/ "o/nto /hoe4er e4en to satan hiself. 6aint $gnatius/rote a rearable stateent about the thirst foriracles an" the cause an" effect of this passion8

<a4ing lost huilit' an" the recognition that the'

are un/orth' not onl' to /or /on"ers but toe4en to see the people thirst for iracles orethan e4er before. $n their into:ication /ith selfopinion selfreliance an" ignorance peoplegrasp in"iscriinatel' reclessl' an" bol"l' atan'thing iraculous.H This ten"enc' is ore"angerous than it e4er has been. !e are

gra"uall' nearing the tie in /hich a 4astspectacle of ultitu"inous an" astoun"ing false/on"ers /ill appear an" "rag to "estruction those/retche" nurslings of carnalin"e"ness /ho



/ill be capti4ate" an" "ecei4e" b' these/on"ers.+31

For when they shall say, Peace and safety; thensudden destruction cometh uon them, as travail

uon a woman with child; and they shall not escae@1 Thes 583. Manin" has sought for peace an"safet' throughout histor' an" /ith the foration ofone go4ernent on earth an" one /orl" ruler thisgoal can actuall' be attaine". 0nl' then /ill su""enl'coe the "estruction of anin". The ?or" sai" Foras a snare the last "a'S shall it come on all them

that dwell on the face of the whole earth @? #1835. The Apostle Paul speas of ho/ su""enl' /ill coethe final uni4ersal catastrophe8 The day of the !ordso cometh as a thief in the night @1 Thes. 58#.

§ 3. uerical 6igns

People are especiall' prone to gi4e all thesee:ternal facts an air of irrefutable religioussignificance. An" this /ill becoe one of the causesof that terrible catastrophe /hich 6aint $gnatius@,rianchanino4 foresa/8 (0ur tribulations shoul" beore oral an" spiritual. ?ost salt cf. Mt 5813Sforetoens the an" clearl' re4eals that the

RussianS people can an" /ill becoe the instruentof the genius of geniuses /ho /ill finall' ebo"'the i"ea of a /orl" onarch'.)+3# (?ost salt) is /hat6aint $gnatius calls the state of 0rtho"o:' in Russia

+316aint $gnatius ibi". +83#33#+.

+3#6aint $gnatius &ollected !etters @6aint Petersburg 1&&5 o. ++.



the (genius of geniuses) is antichrist an" our peopleare the instruent of his reign.

6aint $gnatius points to the ain reason forChristian apostas'8 (<e /ho has not recei4e" the>ing"o of ;o" /ithin hiself /ill not recogniGeantichrist an" /ithout fail he /ill un/ittingl' becoehis follo/er.)+33 And for this cause 'od shall senthem strong delusion, that they should believe a lie@# Thes #811.

ot recei4ing the >ing"o of ;o" /ithin oneselfeans the spiritual "egeneration of Christians. Their

in" @the seal on the forehea" an" all theiracti4it' @the seal on the right han" as a s'bol of aperson’s acti4it' are totall' ierse" in cares o4erthis life aloneI o4er /hat to eat "rin an" /earunto coplete forgetfulness of the >ing"o of ;o"an" its righteousness @cf. Mt -83133. This absoluteaterialis /ill becoe the (nae) of antichristan" his greatest i"eolog'. The nuber --- is notentione" b' acci"ent in the Re4elation of 6aint

Dohn the Theologian. This nuber is essentiall' the,iblical s'bol of aonJthe ing"o of earthl'abun"ance glor' an" ight. This coes fro anhistorical fact in the reign of >ing 6oloon /hen

the De/ish nation ha" reache" the height of itsprosperit'. 0nl' the weight of the gold that wasbrought to Solomon every year was si hundred and

+336aint $gnatius ibi". +8#-7.



sity<si talents of gold @# >gs &81+ that is thirt't/o tons 7*7.#- ilograsN+3+

ot recei4ing the >ing"o of ;o" /ithin oneselfalso eans accepting the one /ho pro4i"es foo" an"sho/s. The aLorit' of superficial belie4ers seeprecisel' such a ing an" sa4ior. The ;ospel stor' ofthe fi4e thousan" /ho /ere fe" /ith fi4e loa4es ofbrea" illustrates this point /ell8 Then those men,when they had seen the miracle that %esus did, said,This is of a truth that rohet that should come intothe world. 6hen %esus therefore erceived that they

would come and ta"e him by force, to ma"e him a"ing, he dearted again into a mountain himselfalone @Dn -81+15.

Mo"ern scientifictechnological progress has gi4enthis thee ne/ an" serious ipulses. The' areboun" up /ith the possibilit' for total control o4ere4er' person e4en o4er his beha4ior to a largee:tent. $n the opinion of a nuber of coputertechnolog' e:perts there alrea"' are realpossibilities for ass control o4er people. The'confir that the institution of a s'ste of totalcoputer control on our planet is not so far off an"/ill be coplete" soe/here bet/een the 'ears

#*1* an" #*#*.$n connection /ith this the Fuestion of (threesi:es)+35 is also un"erstan"able. $ts ps'chological

+3+(Accor"ing to ancient e4i"ence an" preser4e" coins the noral /eight of the De/ish gol" sheel /as 3.77Golotnis @1-.37 gras H a talent /as 3*** sheels) @E. iurstre E". #iblical Encycloedic )ictionary (Mone')Toronto 1&5S 1*3. That is one gol" talent /as eFual to +& il. 1** gr.

+35The nuber --- in <ebre/ correspon"s to the phrase (chaele leisrael) /hich eans (the ing of the$sraelites.)



particularit' consists in the concrete 4isibilit' of thiss'bol an" thus its ipressi4e significance to theine:perience" consciousness. <eightene" focus uponthis apocal'ptic nuber is stiulate" also b' the factthat although fro the technological an" generall'atheatical coputer science point of 4ie/ it is notreFuire" b' s'stes of coputation ne4erthelessan' consi"er that it has becoe ubiFuitous inthese s'stes.

Clearl' those /ho are foisting this sign uponsociet' believe in its agical po/er an" /oul" lie

to instill their belief in this i"ol into e4er'oneChristians first of all. ,ut the Apostle Paul’s reactionto all pagan beliefs is uneFui4ocal8 an idol is nothingin the world @1 Cor 8+. That is all pagan 'sticalsigns @nubers "epictions curses agical spellssorcer' etc. b' thesel4es /ithout faith in theirsignificance ha4e no ower or authority whatsoevero4er a Christian /ho belie4es in the ?or" Desus Christan" is are" b' <is <ol' 6acraents.

<o/e4er one Fuestion arises8 since this nuber isgi4en in the <ol' 6criptures as the nae ofantichrist coul"n’t our in"ifference to/ar"s its usebe the cause of our un/itting acceptance of the 4er'

beast that the <ol' 2athers /arne" us of% $n or"er toclarif' this atter /e ust "efine /hat is eant b'unwitting. 6aint $gnatius gi4es us a thorough ans/erto this Fuestion8

9uring the ;o"an’s earthl' life lo4ers of this/orl" cro/ne" their e4il /ors b' their "enial of



Christ an" "eici"e @cf. Mt #383# an" in the last"a's of this /orl" the' /ill cro/n the b'accepting antichrist an" ren"ering hire4erence as go" @cf. Dn 58+#. ?o4e of the /orl"is a terrible thingN $t enters a an unnoticeabl'an" gra"uall' an" once it has entere" it aeshi a cruel an" unboun"e" aster. Peoplegra"uall' prepare" thesel4es an" acFuire" thespiritualps'chological oo" /hich is capable of"eici"e. The' prepare thesel4es littleb'littleacFuiring the "isposition an" character capable

of accepting antichrist @cf. Col #871#.+3-

Thus the lover of this world-that is a person /holi4es accor"ing to the (eleents of this /orl") ratherthan the ;ospel coan"entsJ/ill accept theantichrist in a anner unnoticeable to hiself. <e/ill therefore gra"uall' an" unnoticeably accept the

i"ea an" spirit of antichristian i"eolog' /hich isentirel' "e4ote" to the creation of heaven on earth,since the spiritual /orl" or <ea4enl' >ing"o "oesnot e:ist for hi. Mo"ern theolog' @so far ostl'!estern is "ra/n into this i"eolog' ore than atother ties in histor' an" aes it the foun"ation ofthe Church’s ission on earth. The Church’s

acti4ities @first of all social an" cultural becoe toppriorit' in this conte:t. As a result it is not the /orl"/hich acFuires the Church but rather the Church/hich becoes /orl"l'. An illustration taen frothis o"ern realt' is ore than sufficient8 priests

+3-6aint $gnatius ,rianchanino4 ibi". 583*.



e4en ons in theatres an" at all in"s of less thanchaste perforancesI onasteries thro/ing partiessho/s an" secular concertsI Church organiGationsgi4ing rocconcerts etc. An" all this is being 4ie/e"as the Church’s ission in the /orl"N !hat /ill theChurch becoe fro such a (ission%) Thus gradually and unnoticeably Christians an"

the Church tae on the nors an" i"eals of a life/hich is entirel' pagan an" antichristian an" so /illthe' also naturall' accept the antichrist hiself asanin"’s sa4ior an" greatest benefactor. 6aint

$gnatius ,rianchanino4 /rote (!hoe4er has notconfire" an" culti4ate" his faith b' hearing of the"ee"s of faith /ill be easil' "ecei4e" b' the teachingof a lie that has taen on the appearance of truth.)+37

The thought of the possibilit' of unnoticeably"en'ing Christ as the result of an eternal decetion@for e:aple the three si:es ebe""e" in the barco"e "ecisi4el' contra"icts one of the ostiportant con"itions of the 0rtho"o: 2aithJthatan’s sal4ation or "estruction "epen"suncon"itionall' upon his conscious orall' freechoice of either Christ or antichrist a choice a"ethrough his /a' of life @He that believeth and is

bati(ed shall be saved; but he that believeth notshall be damned M 1-81-S. As all the saintsconfir ;o" <iself cannot sa4e us /ithout our o/n/ill. $t is e4en less possible for soeone to "estro' aperson /ithout his conscious "enial of Christ an"

+37$bi". #813&.



conscious acceptance of another as the sa4ior of the/orl". The acceptance alone of this nuber as a sign of

belief in antichrist aes it "estructi4e for theChristian. As long as he "oes not ha4e this belief thenuber b' itself bears no threat for it has noreligious eaning.+3

Possibl' the antichrist /ill ae this nuber his(ar) @as oppose" to the Cross of Christ ofacceptance of hi as huanit'’s sa4ior. Then itsacceptance of it in this caacity /ill trul' signif'

apostas' fro the ?or" Desus Christ. ,ut be'on" thiseaning an' fear in a Christian of this nuber is asign of superstition an" is /ithout a "oubt a sourceof alicious Lo' to those /ho preach this belief /holie a certain anial lea4e their traces e4er'/here.

Mo"ern progression of apocal'ptic oo"s an"e:pectations is boun" up /ith the ob4ious"egra"ation of an’s oral state an" especiall' ofhis rulersI an" of those rapi"l' increasingten"encies to concentrate political inforationaltechnological econoic an" ilitar' po/er into a4er' tight circle of international (superen) /hoare free fro oral an" other higher huan

sensibilities an" oti4es. A clear picture can be"ra/n fro all this of ho/ a one/orl" go4ernentcoul" be create" the hea" of /hich /ill be chosenout of this ban" of (go"s) ha4ing unliite"

+3$n circular o. #-+1 fro the <ol' 6'no" of the <ellenic Church 2eb. & 1&& is /ritten (The Qar’ be it thenae of antichrist or the nuber of his nae /hen the oent of its establishent coes /ill onl' bring "enial ofChrist an" unification /ith antichrist /hen it /ill be accepte" 4oluntaril'.) J Electronic &ards and the 2ar" of Antichrist@Mosco/ 1&&& 13.



(coputer) po/er an" /ho /ill establish auni4ersal ensla4eent of e4er'one on earth bothin"i4i"uall' an" nationall'. All of this atchesperfectl' /ith apocal'ptic prophecies about atotalitarian regie un"er a uni4ersal ruler /ho /illcall hiself the (christ an" sa4ior) of all anin". The logical outcoe of this ne/ /orl" or"er un"er

con"itions of spiritual oral ecological energ'"eographic an" other crises afflicting the o"ern/orl" ob4iousl' lie/ise atch the eaning of thosefinal e4ents in the life of huanit' about /hich the

Re4elations of 6aint Dohn the Theologian speaJtheterrible "estruction of the entire planet.

V V V

The search for the >ing"o of ;o" al/a's resiststhe pagan spirit of 4ain curiosit' especiall' /heninterpreting atters boun" up /ith signs of the last

ties. This spirit fills the soul ieasurabl' ore/ith the thought of the coing of antichrist than/ith that of Christ’s coing. $t instills ore faith inthe (agical po/er) of three si:es than in the 9i4inepo/er of the li4ingcreating Cross of ChristI it instillsall sorts of superstitions inclu"ing a belief in theeffecti4eness of antichristian signs b' thesel4esin"epen"ent of the holiness or sinfulness of theChristian’s life. 6uch false faith "enies the Apostle’s/or"s about ho/ an idol is nothing in the world @1Cor 8+ an" aes the (belie4er) treble before allsorts of ("eonic) in4entions of the electronic age.

The Apostle Paul calle" this deceivableness of



unrighteousness in them that erish; because theyreceived not the love of the truth, that they might besaved. And for this cause 'od shall send themstrong delusion, that they should believe a lie @#

Thes #81*11. Therefore the Church "oes not ceaseto a"onish that onl' those /ho purif' thesel4esb' eeping the coan"ents an" repentance /illtrul' "iscern the last ties an" the an of sin theson of per"ition @cf. # Thes #83 an" /ill sal4ificall'behol" the glorious 6econ" Coing of Christ.



Absolute i"ea 313#

Agnosticis 17

Asao4 Constantine 13- 137 15&

Asao4 $4an 13- 137 15&

Abrose of 0ptina 6aint 1 &+ 177 1&&

Aerican Ci4il ?iberties Bnion 1-+

Apre An"rdMarie 73

An"ree4 $4an Mihailo4ich &#

Angela ,lesse" 11&

aniistic h'pothesis +*+#Anisio4 A. 2. +-

Ansel of Canterbur' Archbishop +

Anthon' the ;reat 6aint 173I on the reason for

huan suffering 757-

anthropoorphis 5 #*+ ##1 ##3 #3+

anthroposoph' #15 #1-

antichrist #&53*+

anti/orl" #-#

Antono4 M. 15#

apologeticsI orientation 1+

archO. See Fuintessential substanceAristotle * 1 135

Arsenie4 . 6. 5* #** #* #*&#11



Augustine ,lesse"I on creation #&I on e:istence of

;o" 5I on free"o 15+I on eaning of religion

#1I on re4elation 11

,aptis 1++ 1+5 1+7 17* 1&- #-* #-1 #-# #-3

,arsanuphius an" Dohn 6aints #& #++ #-&I on

free"o 1-*

,arsanuphius the ;reat 1+- 1-* &5 #-&

,asil ,ishop @PreobraGhens' 17

,asil the ;reat 6aint 1&5 ### #-7

,er"a'e4 icholas A. #15,erg ?e4 6eeno4ich 1*3 133I on intelligent

"esign 3I on reliabilit' of scientific no/le"ge 1*#

,ergson <enri 11&

,ibleI coon re4elation in 1-&7*I contra"ictions

in 7+I onotheis in 57I in 0l" Testaent religion

##1#33I prohibition in B.6. of 1-+

,ogopoGnanie 7

,ohr iels 115 171I on causalit' 1

,roglie ?ouis "e 73

,u""his 17- #*1 #*# #*3 #1#



,ulgao4 6ergei 3# 1#1 1#+ 135 #1 #1&I on the

essence of religion #+#5I on 2euerbac +5I on

free"o 15+I !ight 3nwaning 5+I on Me"ie4al

entalit' 1+11+#I on free"o 155I on origin of

religion 53I on Protestantis 1+31++I on religious

e:perience &5&- &-I

causalit'. See cosological arguent

Chalce"on 13I council of 1++ #3 #3#5

Cherashin PI 1*

Chr'santhus Archian"rite @Rei4ste4 57Cicero #*I +n the 4ature of the 'ods 5&I on truth of

;o"’s e:istence 5-

Cleent of Roe 6aint &+ 1&+

Cote August 115

Corpernicus icolaus 7#

cosological arguent *#

creation of the /orl"I Christian 4ie/ ##&*I

creationist or e4olutionist #*#+I "ualistic 4ie/

#77I in 9i4ine re4elation #77#7I pantheistic 4ie/

7#*

&rime and Punishment &&*&riti7ue of Practical *eason #-#7

&riti7ue of Pure *eason #-#7

C'ril of Ale:an"ria 6aint #3

9a4ies P 3



"eis 5 -#-+ --

)e rerum natura. See ?ucretius Titus Carus

9escartes Rend 5

9iitrie4 6.I #1*

9irac Paul 1*I on causalit' 1

"iscernent of spirits 1#

9i4ine Re4elation 1-& #1& ##5

9orotheus Abba 1+7 #1* #35 #+-

9ostoe4s' 2eo"or 1I on oral la/ &&*

9ubinin . . +9uas Dean,aptiste 73

ecolog' Christian #+#-

Einstein Albert 1** 1*1 1*# 1* 135I Evolution

of Physics 1*3I on

intelligent "esign 3

Epictetus 1-1

eFual rights 1-5 1-- 1-7

eschatolog' "efine" #&3#&+I nuerical signs 1+7

1+& 3*13*-

e:orcis 1&3 1&+

2eli: MinuGGi #*&2euerbach 3 51 5I h'pothesis of +++5I

!ectures on the Essence of *eligion +3++I The

Essence of &hristianity ++

2e'nan Richar" 1*3 1*+ 1*-



2ilato4 la"iir 73

2lorens' Pa4el 31 73 1#5 15I on ascesis #--I

on holiness #-3#-+I on >ant #-I on paganis #*-

2loro4s' 3-

2oltG . Riba +*

2rancis of Assisi 6aint 1-17 #*3 #7*

2ran Phillip 1*7

2raGer 6ir ;eorge 13+

free"oI free /ill 15315+I an" lo4e 151-*I

social 15515-I spiritual 15+155 15-157;alileo &

;al4ani ?uigi 73

;la"o4 ,. $. 1#+

;lagole4 6. 6. +7 #*+

;o"I e:istence ofI logical arguents forI

cosological arguent *#I oral arguent -

7I ontological arguent +5I ps'chological

arguent 5-I religious

e:periential arguent &&3I teleological arguent

#+I stoc obLections to 7#7&

;ogol icholai 1;orbo4s' A. 11+ 11-

;regor' of 6inai 6aint 1&#1&3

;regor' the Theologian 6aint 13 #55

<egel #5 3*3+ -3 -+ 7*I secon" theore 1#7



<eiler 2rie"rich #11

<eisenberg !erner 11#I on causalit' 1I on

reliabilit' of scientific no/le"ge 1*+I on absolute

truth an" rational thining 1#7I uncertaint'

principle 13113#

<eraclitus 1#

<ertG <einrich 115

<ilarion @Troits' 6aint 1-- 1&-

<in"uisI Pantheis in -+I e"as 57

<obrin ,en #&*homo homini )eus est ++

huan rights 15&1-*

<ue 9a4i" 1

$"ol !orship #*&#11I roots of #1

$gnatius of ?o'ola 6aint 1&11&#



$gnatius 6aint @,rianchanino4 1# 177 #35 #3-I on

antichrist #&- #& 3**3*1 3*#3*3I on

Catholicis #5-#5I on correct pra'er #+-#+I

on huan righteousness #& 1+7 #+3I on antichrist

3*13*3I on ascesis an" huilit' #-7#-I on

correct thoughts #37I on "iscernent of spirits

1#17I on e:corciss 1&51&7I on faith in Christ

#3#3& #+*I on free"o 1-1-&I on goo" "ee"s

37 #+##+3I on huilit' an" repentance #+*#+1I

on no/ing 'ourself #+1I on last "a's #&&3**I onlo4e #71#7#I on iracles 17&I on rule an"

subission 15I on spiritual instructors #5##53I

on untiel' "ispassion #++#+-I on 4ision of o/n

sins 1#13I on prelest #+#5*I on science of

sciences #-I on seeing loft' gifts #5&I on

theologiGing 33 #&+

$saac the 6'rian 6aint #5 #& 7- 77& &1 &+

117 13& 151 155I on 9i4ine lo4e #71I on

e:corcis 1&-I on a erciful heart #7+#75I on

"eception of 4isions 13I on free"o 155I on

huilit' #+#I on seeing loft' gifts #5&I onsuffering 7- 7I on 4irtue #+# #-7I on pra'er /ith

repentance #7#I untiel' "ispassion #+5

Daes Apostle 1* 7- 1+7 1&

Dohn Apostle 1#+ 1-* 17- #*7



Dohn Cassian 6aint 17- 1& #5*I on e:corcis

1&71&

Dohn Chr'sosto 6aint #3+ #-&I on e:corcis 1&5

1&7

Dohn Cliacus 6aint 13 #51 #-7 #7#

Dohn of >ronsta"t 6aint 1 1-- 177

Dohn the Prophet 6aint #& 1+- #++

Dung Carl 13+

Dustin the Philosopher 6aint &+ #1 #3&I on see" of

Truth in all nations #**>alino4s' P 1-3

>ant $anuel #-31 35 1-*I categorical

iperati4e I on causalit' 1I on free"o 155I

postulate of practical reason &1&#

>aGiutins' a"i . 1*& 111

‡ >epis Thoas 15

>epler Dohannes 7#

>era >. 5

>ho'ao4 Ale:ei 1#& 15115# 15&

>iree4 A. A. 1-7

>iree4s' $4an #3 1#& 15&>ocheto4 A. . #*#

>opnin Pa4el . 1*+1*5 11*

>o4ale4sa'a 6ofia 73



>rause >arl Christian 2rie"rich. See

also Panentheis

>u"ria4ste4 .9. +5 5& & &1

>“ng <anG #11

?abGin 3-

?actantious #*#1

?aplace & 13*

?ausiac <istor' 1&5

?a4oisier Antoine ?aurent 115

?eibniG ;ottfrie" 5?e 6tanisla/ 1*-

!etters to Siritual &hildren. See ion @orube4

$guen

?oonoso4 Mihail 73 11#

?opatin ?e4 Mihailo4ich -3-+

?ucian #*&

?ucretius Titus Carus 3

Macarius 6aint of Eg'pt &+ 15+ 13 1&* #51

#5+ #-5 #-&I on free"o 153

agic #15#17I an" onotheis +*

Male4ich >asiir #*3Machur Elena Ara"ie4na 1*

Ma:ios the Confessor 6aint #-1 ##

Me"ie4al ties. See Mi""le Ages

Melguno4 C. #1*



Men"elee4 9iitr' 73

Men"el ;regor 73

Men 2r. Ale:an"er. See 64etlo4

Eanuel

Meser 2ranG Anton 11-

Mi""le Ages 11+ 1+11+# 1++

Milash ico"i #*&

iracles 1 -1 &+ 1751* 1+ 1&3 1&- 1&7

#17 #&# #&&

Mono" DacFues 131Monoph'site 1++

onotheis +1 5-57 ##1 ##3

Mosco/ Theological 6einar' 11

Moto4ilo4 icholai A. 33 1+ #75 #&

'sticis -* 1#51#- 133 1+ 1&1 #*3 #*7

#11#17 #3 #5 #7*I acFuire" #13I natural #1#I

science an" 135

aan ;usta4 1*- 1*&I (;o" the ,ible an"

Eternit') 73I on antiatter #-#I on coon

sense criteria 1*alio4 asil' 1*-1*7

naturalis #*7I roots of #1

naturalistic h'pothesis 3+* 5

estorian 1++



e/cob 6ion 115

e/ Testaent Re4elation -*-1

e/ton $saac 73 1*# 1*

icholas $$ Tsar 1--

icolai >olchurins' #

ion $guen @orube4 11 1# 11&1#5

ilus of 6ora #5+ #55 #5-I on

spiritual instructors #55

ostra"aus 17+

occultis 1& 57 13+ 137 11 #1+ #15 #&70l" Testaent Religion 15-I as religion of

Re4elation -*I chosenness of the De/s in ##5##I

an" Christianit' ##I "ifference in oral teaching

#31#33I "ifference in spiritual life #3*#31I ;o"’s

proises in #3*I iortalit' in ##3##+I

onotheis in ##1##3I teaching on the Messiah in

##+##5

0leg 9a4i"eno4 Priest

+n *eligion1 Seeches to its &ultured )esisers 35

(0n the Absur"it' of Rocs 2alling fro the 6')

&#&3(0n the ;oal of Christian ?ife) 33 1+ #-* #75

+n the 4ature of Things. See

?ucretius Titus Carus

0ppenheier Robert 1*+



0ptina Monaster' 11

0pus Postuu #

+rthodoy and the *eligion of the Future 37 1&

0sipo4 Ale:ei $l'chI biograph' 111#I boos b' 1#I

publishe" articles b' 1#

paganis 5&I an" 'sticis #13I an" natural

no/le"ge of ;o" #**I eaning of #*5#*7I

naturalis an" #*#1*I root of #17#1&

Panstha4 $.9. 3I ,asic =uestions about 6cientific

Atheis +-pantenteis -+

Pantheis -#-5 #7#*

Pascal ,laise 73 &+

Pasteur ?ouis 7#73 11-

Paul Apostle #5 33 5 -* 7- 7 + 1#7 153

155 1-* 1-1 17* 175 #*- #*7 #17 ## #33

#+# #-1 #-# #-+ #71 #73 #75 #7- #+ 3**

3*# 3*5

Pa4lo4 $4an 73

Penelis . 9. + #&*

Peter Apostle 13 7+ &+ 173 #*- ##-Peter 9aascene #5+ #-7 #-I on 4ision of o/n

sins #-7#-

Philaret Metropolitan @9roG"o4 1- #* #&-#&7

Philaret of Chernigo4 Archbishop #*



Pillar and Foundation of Truth, The. See also 2lorens'

Paul

Plato *

Plutarch - #*

Poro4s' A. $.I 57

pol'theis +1 57 1+1 #*&#11 ##1##3

Popo4 Ale:an"er 73

Positi4e ie/ of the 0rigin of

Religion 5+5-

prelest 1#5 17& 13 1+ 15 1&# 1&7 #*- #1+#3 #+#+& #+& #5* #53 #5- #57 #7*

Priiti4e Culture +1

proofI ai of -&7*I epirical -&71I eaning of

--&

prophec'I Christian 171173 1&3I false 17317&

Ptoleaic theor' 1*#

Pushin Ale:an"er 1-17

P'thagoras 1#

Fuintessential substance 1#

Reforation 3# 1+#1+3 1++

*eligion within the !imits of *eason Alone #7#Renaissance #&7

re4elationI fors ofI supernatural #*5I coon

1-&17&I in"i4i"ual 1-& 111&#

RiuG M. #&*



Robertson Dohn M. #*

Rocefeller Dohn 9. #

RoGh"est4ens' . P. #1 #3 #7

Ruse Michael #&*I on priar' cause of the /orl"

3

Russell ,ertran" 1**

6a""ucees -1

6aarin . 15&

sanctit' in 0rtho"o:' onI fruits of the 6pirit #7#

#7-I ;o" an" an #5&#-*I holiness #-3#-5Ila/s of life #-5#-&I lo4e an" "elusion #-&#7#I

scripture an" the Church #-##-+I steps of spiritual

life #-*#-#

satanis -1 137 1+1 1-# 1-5 #*7 #1# #1+

6chleieracher #5 3+37 -+

6chopenhauer Arthur 11-

6chr"inger Er/in 73

scienceI an" agic 13+135I an" 'sticis 13#

135I faith an" no/le"ge in 117I eaning of &&I

etho"s of 1*11*#I on criteria in 1*71*&I

postulates of &&I reliabilit' of no/le"ge of 1*#Ian" religion 111113I truth is useful

fiction in 13#I an" /ol" 4ie/ 1*&11-

6cientolog' -1



6eraphi of 6aro4 6aint 1 33 &+ 1+ #-* #75

#&

6eraphi @Rose <ieroon 37 1#+ 1-3 1& #*1

6hahno4ich M. $. 11#

6ilhouan the Athonite 6aint 7

social h'pothesis +-53I gnosiological factor of +-I

social factor of +-

social ser4iceI in the Church 1+*15*

6olouhin . #1*

6olo4ie4 la"iir 1 5 #1&I on free"o 15+6olGhenits'n Ale:an"er 1-* 1-3

6pinoGa 3+ -3 -+ -5 #7&

spiritual life the basics ofI Catholicis #5-#5I

correct pra'er #+-#+I correct thoughts #37#3I

faith in Christ #3#+*I goo" "ee"s #+##++I

instructor #5*#55I no/ing 'ourself #+1I one truth

#5#5&I prelest #+#5*I untiel' "ispassion #++

#+-

6taroa"os' M. A. -5 --

suffering -+ 153I eaning of 7+7&I of chil"ren 77

6uho4 A. 9. 3&summum bonum #7

64etlo4 Eanuel +* 57 11+ #1# ###

64etlo4 P. Archpriet 7& #1&



Transcen"ental Me"itation -1

Trubetso' E4gen' 151I on creation #1##

Trubetso' 6ergei #1&I on ontological arguent 5

truthI Christian un"erstan"ing of 131+#

Tseren 2. 5

T'lor E"/ar" +1

3nwaning !ight . See Bulgakov, Sergei

Bspens' . 9.I 1&+

e"anta #*##*3

i4eanan"a 6/ai #*##*3olta Alessan"ro 73

oltaire -3

ull' ?. 5

!iener orbert 1*1

!orl" Council of Churches 15*

!orl" reason. See Absolute i"ea

/orl" soul 35

!orl" spirit. See Absolute i"ea

osipov a. soul's life after death

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