Metropolitan Philaret Drozdov short biography. Saint Philaret of Moscow: what does the “spirit of enlightenment” breathe? Death of Kutuzov
Lent- a completely unique period in church year. Every day, every service is filled with special meaning. The most important place occupied by Gospel readings on Sundays of fasting and preparatory weeks. We asked different people read these Gospel passages and tell how they understand them and what they personally take away from them in the section. In the fifth week of Lent, two Gospel passages are read, one of them was read along with “Thomas” by Dmitry Bak, director of the State Literary Museum.
Gospel of Luke, chapter 7, 36-50
36 One of the Pharisees asked Him to eat food with him; and He entered the house of the Pharisee and lay down.
37 And behold, a woman of that city, who was a sinner, having learned that He was reclining in the house of a Pharisee, brought an alabaster flask of ointment
38 And standing behind His feet and weeping, she began to wet His feet with tears and wipe them with the hair of her head, and kissed His feet and anointed them with ointment.
read the whole passage39 Seeing this, the Pharisee who invited Him said within himself: If He were a prophet, He would know who and what kind of woman is touching Him, for she is a sinner.
40 Turning to him, Jesus said: Simon! I have something to tell you. He says: tell me, Teacher.
41 Jesus said, “A certain creditor had two debtors: one owed five hundred denarii, and the other fifty, 42 but because they had nothing to pay, he forgave them both. Tell me, which of them will love him more?
43 Simon answered: I think the one to whom he forgave more. He said to him: you judged correctly.
44 And turning to the woman, he said to Simon, “Do you see this woman?” I came to your house, and you did not give me water for my feet, but she wet my feet with her tears and wiped them with the hair of her head; 45You did not give Me a kiss, but she, since I came, has not stopped kissing My feet; 46You did not anoint My head with oil, but she anointed My feet with ointment.
47 Therefore I tell you, her many sins are forgiven because she loved much, but he who is forgiven little loves little.
48 He said to her, “Your sins are forgiven.”
49 And those who were reclining with Him began to say to themselves, “Who is this that even forgives sins?”
50 And he said to the woman, “Your faith has saved you; go in peace.”
It seems to me that any event about which we're talking about in the Gospel, has a threefold meaning for a Christian. On the one hand, this is a story about some incident, an incident from the earthly life of Christ, which for the uninitiated looks like ordinary person, endowed with a certain prophetic gift, but in fact carries within itself a will and meanings that go far beyond the horizon of everyday events. This semantic duality of any gospel episode must certainly be felt, lived, and thought out in detail. The local, the external – and its hidden (although, ultimately, perhaps very simple) meaning.
Secondly, many gospel writings (even if they are not directly and unambiguously presented in the form of a parable or a sermon) are some kind of moral maxims, formulas, maxims that not only describe what happened, but have the meaning and appearance of a moral imperative. Putting events into a parable is a kind of transition from arithmetic to mathematics, a generalization of a specific case into an abstract formula, similar to an equation that embodies a scientific law. My first grade comrades told me that at home they couldn’t solve the problem of adding or subtracting oranges, and when their parents asked “didn’t they teach you this?” They answered: “They taught us, of course, but only there it was necessary to put not oranges, but apples.”
Finally, the third meaning of the Gospel descriptions is the possibility of personal, personal, direct participation in what once happened to Christ. At the same time, “once” invisibly turns into “always.” What was told not only happened once and ended, but continues, is happening now, in my life. The calendar, the daily routine of today, filled with momentary events, in the minds of the believer is inevitably combined with the eternal, inexhaustible calendar of the earthly journey and sermons of Jesus.
The Conception from the Gospel of Luke, containing the parable of the two debtors, reads. For everyone who hears this reading in church, it becomes obvious that each of them not only continues their everyday life, seeing a spring date on the calendar, for example, April 2, - on the same day, at the same hour, the sermon of the Son of Man continues to take place , going towards Golgotha and the Resurrection.
In the text of the Gospel, it is very important to emphasize the decision of the sinner to come to the house of the Pharisee Simon precisely at the moment when the Teacher is there. This quiet, and then loud and obvious impulse is worth a lot. The woman, feeling the burden of sins, enters the Pharisee's house with cautious hope rather than with complete confidence that her sins will be forgiven. This hope replaces the absolute hopelessness that preceded it. It can be assumed that the woman tried to put an end to sin herself, but she lacked the strength, and the cessation of sin itself in fact did not in any way relieve the gravity of a sinful act in word and motive.
This still vague hope indicates absolute duality in life any person (here, by the way, is the first step towards a future parable, generalization, formula!).
On the one hand, nothing can be done about the routine of life, because absolutely everyone is sinful! It’s so easy to console yourself with this thought, come to terms with your own imperfection and then move on towards the final loss of yourself.
But there is another side to the coin: the inevitable routine of sin suddenly becomes absolutely unbearable, requiring immediate action, impulse, hope for deliverance, albeit without any guarantees.
The Pharisee behaves completely differently. On the one hand, he also strives for salvation, understands, and in a vague way foresees the special calling of the Person whom he invites into his home. However, his position is wait-and-see, rational, devoid of immediate feeling. “After all, I already observe all the norms prescribed by the law, and so I know the path to salvation, but still I’ll try to see if there is anything else important for me in this Man’s preaching?” Unlike the sinner, Simon demands guarantees: “they say, let’s see what you tell me, what you offer, and especially what you do. Until a guarantee of salvation is shown to me, I will be extremely careful, which is why I will not for the time being offer Him what is due to a guest: washing the feet, anointing the hair with myrrh,” etc.
Simon could probably reason about this “within himself.” He is in a completely different position compared to the sinful woman. He is filled with awareness of his own merits and believes (or even silently demands!) due retribution.
Instead of the expected guarantee and miracle, Simon receives in response Christ’s parable about two debtors. As already said, the events depicted in the parable are extremely generalized. Moreover, in this generalization there are two important, although interrelated, accents. On the one hand, there is the immensity of the Lord’s love for mortals, its equal appeal to the righteous and sinners. On the other hand, there is an emphasized unevenness in the response of debtors to this highest mercy. The impulse is stronger, the faith is stronger for the debtor who has been more forgiven. If we return from the abstractness of the parable to specific event(and this is exactly what happens, starting from verse 44), then we can say that the emotions of the Pharisee and the sinner are radically different from each other, not only at the initial moment of making their decisions (accordingly, to invite the Teacher into the house for a meal and enter into the house where Jesus stays), but also after the end of the parable. The woman and the Pharisee react to the Teacher’s words very differently: Simon’s reaction remains rational: agreeing with the mathematical immutability of the parable, he measuredly says: “I think the one [the debtor will love the forgiver more] to whom he has forgiven more.” The movement of thought is not translated into feelings and actions.
Quite the contrary, the sinner, even regardless of the immutable logic of the parable, feels in her heart that she is right, the “correctness” of her own impulse to wash the Savior’s feet with her tears, wipe them with her hair, thereby showing her undivided gratitude for mercy.
What is the result? The conventional meaning of the parable is intricately linked and coordinated with the immediate, eventful meaning. The outline of what happened changes, the flat handwriting acquires volume, third, spiritual dimension at that moment when those present ask the question “who is this that forgives sins?” The parable formula, the maxim remains a maxim. From it it becomes clear that the path to salvation is inversely proportional to the degree of faith, that is, people are divided into those who, despite their sins, strive for the Lord, and others for whom a rational sense of their own integrity, even sinlessness, blocks the path to salvation.
The specific, eventual meaning is different: the path to repentance, purification, forgiveness is not closed no one, the difference in cash a person has in at the moment ability to impulse towards the divine good does not make this impulse impossible for absolutely anyone. Yes, the Pharisee at the moment did not do anything that would indicate his insight and conversion, but this insight is possible for him, and inviting the divine traveler into his home was the first step.
It is impossible not to say that echoes of this fragment of the Gospel from Luke are heard in many works of Russian classics, for example, in. Many of the Russian writer’s novels talk about the complex relationship between the mathematical “parable” correctness of judgment and living human feeling.
“If it were mathematically proven to you that the truth is outside of Christ, then you would agree to remain with Christ rather than with the truth.”
Mathematics is a thing as indisputable as it is dangerous, pharisaically inverted, capable of perverting the sacred. Such tempting mathematics includes, for example, the well-known paradox “if there is no God, then everything is permitted.” This judgment is just as incorrect as the opposite, existentialist “if God exists, then everything is prohibited.” The truth is not in mathematics, the true reality of life here and hereafter begins where we find ourselves able to step beyond the choice between the two opposing judgments indicated above. It would seem that they create a situation assumed by the classical rule of Aristotelian logic: there is no third option, tertium non datur. However, logic and mathematics are limited, everything true begins beyond them, that is, when God exists and everything is permitted, with the proviso that the degree of permissibility is controlled by the ability to independently choose the path to salvation.
The Holy Church reads the Gospel of Mark. Chapter 10, art. 46 - 52.
46. They come to Jericho. And when He left Jericho with His disciples and a multitude of people, Bartimaeus, the son of Timaeus, sat blind by the road, begging for alms.
47. Hearing that it was Jesus of Nazareth, he began to shout and say: Jesus, Son of David! have mercy on me.
48. Many forced him to remain silent; but he began to shout even more: Son of David! have mercy on me.
49. Jesus stopped and ordered to call him. They call the blind man and tell him: don’t be afraid, get up, he’s calling you.
50. He took off his outer garment, stood up and came to Jesus.
51. Answering him, Jesus asked, “What do you want from Me?” The blind man said to Him: Teacher! so that I can see the light.
52. Jesus said to him: Go, your faith has saved you. And he immediately received his sight and followed Jesus along the road.
(Mark 10:46-52)
Jericho, a large Jewish city approximately 25 kilometers northeast of Jerusalem and 8 kilometers west of the Jordan, was important to the Jews in the light of historical memories. Not far from Jericho, the Jews miraculously crossed the Jordan when they came from Egypt (Joshua 3:16). It was also the first city miraculously taken by the Jews (Joshua 6:20). It was here that, over time, “prophetic schools” were formed that studied the word of God (4 Kings 2:5), here the prophet Elisha performed a miracle, sweetening the bitter waters (4 Kings 2:21).
When the Lord left Jericho, walking the usual road for the Jews from Galilee through the Trans-Jordanian region of Perea, He was followed by a multitude of people, like Him who were going to Jerusalem for the Passover holiday. An outstanding rabbi or teacher on such a journey was usually accompanied by a crowd of people and students who listened to his reasoning. This is how they taught and learned. According to Jewish law, every Jewish male over twelve years of age who lived no further than 25 kilometers from Jerusalem was required to come to Jerusalem for the Passover holiday. Those who could not go to Jerusalem lined the streets of cities and villages through which groups of pilgrims passed for the Passover holiday to wish them bon voyage. And so at that moment there were many people standing along the streets of Jericho.
A blind man named Bartimaeus sat by the road and begged for alms. The name Bartimaeus consisted of two words: the Aramaic "var", which means "son", and the Greek "Timaeus", a contraction of the name Timothy. The Evangelist Mark himself translates this name as meaning “son of Timaeus.” And this blind man began to shout: Jesus, Son of David! have mercy on me(Mark 10:47). Bartimaeus, who wanted to be healed, undoubtedly heard about the miracles of the Savior and that some recognized Him as the promised Christ, and therefore called him a title that can only refer to the Messiah. The people forced him to remain silent so that he would not disturb the Lord, probably because the Savior was speaking some kind of teaching at that time. Hearing his prayer, the Lord stopped and ordered to call him to Himself.
Then Bartimaeus took off his outer garment, stood up and came to Jesus(Mark 10:50). And here you need to understand that the blind beggar in Jericho had nothing else. Thus, he leaves his only good to come to the Lord, even before healing he is freed from everything that could hinder him.
The Lord asked Bartimaeus: What do you want from me?(Mark 10:51), to which with a mold he said to Him: Teacher! so that I can see the light(Mark 10:51).
Hieromartyr Gregory, Bishop of Shlisselburg explains: “The road to Jericho is a place of robbers. She is an image of the path of sin. Now the Lord is coming from Jericho and a blind man sits on His way and asks for alms. Everything here is symbolic: the image of a soul that has departed from sin and sits on the path of Christ. Gospel story and such a soul is represented by the blind man. This soul cannot freely walk along the road. She is chained in immobility and sits begging and supports herself with alms. It is to such a soul that Christ opens the eyes of its heart, so that it lights up, begins to live, and is illuminated by the radiant light of Christ and His truths.”
The Lord, seeing Bartimaeus’ faith not only in his confession as the Messiah, but also in his readiness to accept the consequences of this confession, says to him: And di, your faith saved you(Mark 10:52). Having regained his sight, Bartimaeus follows his Savior.
Delving into the meaning of the event described in today's gospel reading, we need to think about who we are on the road of life: next to the Heavenly Jerusalem along the way spiritual development or sitting by the road in a state of spiritual blindness? And if we feel that we are not moving forward, then, like Bartimaeus, we should raise our voice to God, asking for His help in striving for spiritual insight. Help us in this, Lord!
Hieromonk Pimen (Shevchenko)
The patient’s faith in healing is one of the conditions for his recovery; this is evidenced not only by human experience, but also serious research by scientists. Many modern books have been written about the saving action of faith. At the same time, Gospel stories about the Son of God Jesus Christ, who came into the world 2000 years ago, continue to have spiritual power and give hope to current generations.
The fifth chapter of the Gospel of Mark tells the story of a poor woman who suffered from bleeding for twelve years. She consulted many doctors, spent a lot of money on treatment, but ended up in an even worse condition. Doctors declared that her illness was incurable and no one could help her.
Hope was revived when she heard that Jesus Christ performed healings in a miraculous way. The woman was sure that if she could only approach Him, she would be healed.
Suffering and exhausted, she came to the seashore where He was teaching and tried to squeeze through the crowd to him, but it was all in vain. Jesus Christ was always surrounded by a large crowd of people. She was already in despair when she suddenly saw that the Savior was heading somewhere with his disciples and was not far from the place where she stood.
Here it is - a favorable opportunity! The woman rushed forward, repeating: “If I touch His garment, I will be healed” (Mark 5:28).
When Jesus Christ passed by, she only managed to touch the hem of His robe. And then a miracle, she felt that she was healed. “And immediately her source of blood dried up, and she felt in her body that she was healed of her disease” (Mark 5:29).
In this single touch all her faith was concentrated, and immediately her weakness was replaced by cheerfulness and perfect health. Joyful and filled with gratitude, she tried to get out of the crowd, but suddenly Jesus Christ stopped. He asked, “Who touched My clothes?” The students froze in bewilderment: “You see that the people are crowding you, and you say: who touched me?” (Mark 5:30).
But the Teacher continued to look with his eyes for the one whose only movement brought into action the healing power of God. The Savior could distinguish between a touch of faith and the random nudges of a crowd.
Seeing that there was no point in hiding, the woman came forward and threw herself at the feet of Jesus. With tears of gratitude, she spoke about her illness and miraculous healing. He told her: “Daughter! your faith has saved you; Go in peace and be well from your sickness” (Mark 5:34).
Faith in Jesus Christ has nothing to do with self-hypnosis or superstition. This is faith in a real Person who has the power to heal - in the Living God, who once sent His Son into the world to save people. The Bible says that every person can come to Christ by believing in Him, and this faith becomes the key to healing the soul and body. Saving faith is a union made between man and God.
Prepared by A. Yakovleva
King David's Prayer for Healing
“Have mercy on me, O Lord, for I am weak; Heal me, O Lord, for my bones are shaken; and my soul is greatly shaken; How long are you, Lord? Turn, O Lord, deliver my soul, save me for the sake of Your mercy, for in death there is no remembrance of You: in the grave who will glorify You? I am weary with my sighs: every night I wash my bed, I wet my bed with my tears. My eye is withered by sorrow, worn out by all my enemies. Depart from me, all you who practice iniquity, for the Lord has heard the voice of my weeping, the Lord has heard my supplication; The Lord will accept my prayer” (Bible, Psalm 6:2-11).
The collection includes selected letters from Metropolitan of Moscow and Kolomna Philaret (Drozdov, 1782-1867), an outstanding church figure, preacher, pastor and prayer book of the Russian Church, who headed the Moscow see for almost half a century.
The correspondence of the great archpastor with his contemporaries, only a small part of which is published in the book, is diversely rich in spiritual reasoning, in which today’s reader will find answers to many questions of spiritual life. Some letters are being published in full for the first time.
The Orthodox Catechism is “instruction in Orthodox faith“, taught to every Christian for the sake of pleasing God and the salvation of the soul,” presented by Saint Philaret in a clear, accessible form that excludes any misinterpretation.
On simple questions about our faith, we sometimes give unclear answers, often bordering on heresy, but a distorted understanding of the tenets of faith can lead to dangerous distortions in spiritual life. Therefore, it is recommended not only to read the Catechism thoughtfully, but also to memorize it.
This publication is a reprint of the first volume of the collection “Works of Philaret, Metropolitan of Moscow and Kolomna. Words and Speeches. M., 1873-1885."
The publication aims to present to the reader relatively full meeting all his words and speeches from the beginning of his preaching activity, which reveal the fullness and diversity of his views on the subjects of faith and Christian morality. The first volume includes words and speeches spoken from 1803, from the beginning of the saint’s church activity, until 1821, when he took over the management of the Moscow flock.
This publication is a reprint of the second volume of the collection “Works of Philaret, Metropolitan of Moscow and Kolomna. Words and Speeches. M., 1873-1885."
The publication aims to present to the reader a relatively complete collection of all his words and speeches from the beginning of his preaching activity, which reveal the fullness and diversity of his views on the subjects of faith and Christian morality. The second volume includes words and speeches spoken by the saint from 1821 to 1826.
This publication is a reprint of the third volume of the collection “Works of Philaret, Metropolitan of Moscow and Kolomna. Words and Speeches. M., 1873-1885."
The publication aims to present to the reader a relatively complete collection of all his words and speeches from the beginning of his preaching activity, which reveal the fullness and diversity of his views on the subjects of faith and Christian morality. The third volume includes words and speeches spoken by the saint from 1826 to 1836.
This publication is a reprint of the fourth volume of the collection “Works of Philaret, Metropolitan of Moscow and Kolomna. Words and Speeches. M., 1873-1885."
The publication aims to present to the reader a relatively complete collection of all his words and speeches from the beginning of his preaching activity, which reveal the fullness and diversity of his views on the subjects of faith and Christian morality. The fourth volume includes words and speeches spoken by the saint from 1836 to 1848.
This publication is a reprint of the fifth and final volume of the collection “Works of Philaret, Metropolitan of Moscow and Kolomna. Words and Speeches. M., 1873-1885."
The publication aims to present to the reader a relatively complete collection of all his words and speeches from the beginning of his preaching activity, which reveal the fullness and diversity of his views on the subjects of faith and Christian morality. The fifth volume includes words and speeches spoken from 1849 to 1867.
Issues of significant importance, which are undoubtedly of keen interest, for example, about marriage, virginity, relationships between spouses, about the direction in the upbringing and education of children, mutual relations family members, the importance of family principles for society and the state - are currently being resolved in various ways, sometimes, apparently, on Christian grounds, but far from being in a truly Christian and biblical spirit; and it is clear that one-sided and incorrect views have a harmful effect on life itself.
Meanwhile, family principles, consistent with the spirit of biblical Christian teaching, are immeasurably high, pure and perfect; you just need, if possible, to understand, clarify, “correctly understand” them full meaning and beneficence. And in this regard, it is not useless to become acquainted with the doctrine of family life the great hierarch of our Russian Church, St. Philaret, Metropolitan of Moscow.
