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  • Osipov A. Soul's Life After Death

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    Aleksandr Loghinov
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    The book is a work of Orthodox Christian apologetics, with special attention to Western philosophical thought. Whether or not we have actually read the works of philosophers like Spinoza, Kant, Hegel, or Schleiermacher, their works have imprinted themselves deeply into our society, and often form the way we think. They are so much a part of us that we do not even think to question their validity. Their purely human “enlightenment” obscures the true Light. It is like a knot that binds us; by carefully pulling apart the knot, we can see where we have gone wrong. What began as an “improvement” upon ancient Christian theology has ended in atheism, with all its consequences—despair, insensitivity, hardness of heart, cruelty. Also addressed is the supposed conflict between science and religion, the Orthodox understanding of Divine Revelation, the different forms of paganism, Old Testament Religion, and spiritual life as it is understood correctly in Orthodox tradition. There is a chapter discussing how the world came into being. The book ends with the end—eschatology. Although The Search for Truth on the Path of Reason was written partly for the benefit of theological seminary students, it is the publisher’s sincere hope that this book may come into the hands of one seeking the truth with his intellect—that in his despair of ever finding the truth on that path, he may discover it here.

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    The book is a work of Orthodox Christian apologetics, with special attention to Western philosophical thought. Whether or not we have actually read the works of philosophers like Spinoza, Kant, Hegel, or Schleiermacher, their works have imprinted themselves deeply into our society, and often form the way we think. They are so much a part of us that we do not even think to question their validity. Their purely human “enlightenment” obscures the true Light. It is like a knot that binds us; by carefully pulling apart the knot, we can see where we have gone wrong. What began as an “improvement” upon ancient Christian theology has ended in atheism, with all its consequences—despair, insensitivity, hardness of heart, cruelty. Also addressed is the supposed conflict between science and religion, the Orthodox understanding of Divine Revelation, the different forms of paganism, Old Testament Religion, and spiritual life as it is understood correctly in Orthodox tradition. There is a chapter discussing how the world came into being. The book ends with the end—eschatology. Although The Search for Truth on the Path of Reason was written partly for the benefit of theological seminary students, it is the publisher’s sincere hope that this book may come into the hands of one seeking the truth with his intellect—that in his despair of ever finding the truth on that path, he may discover it here.

    Copyright:

    Attribution Non-Commercial (BY-NC)
    Scarica in formato DOC, PDF, TXT o leggi online su Scribd
    Segnala contenuti inappropriati
    360 visualizzazioni427 pagine

    Osipov A. Soul's Life After Death

    Caricato da

    Aleksandr Loghinov
    The book is a work of Orthodox Christian apologetics, with special attention to Western philosophical thought. Whether or not we have actually read the works of philosophers like Spinoza, Kant, Hegel, or Schleiermacher, their works have imprinted themselves deeply into our society, and often form the way we think. They are so much a part of us that we do not even think to question their validity. Their purely human “enlightenment” obscures the true Light. It is like a knot that binds us; by carefully pulling apart the knot, we can see where we have gone wrong. What began as an “improvement” upon ancient Christian theology has ended in atheism, with all its consequences—despair, insensitivity, hardness of heart, cruelty. Also addressed is the supposed conflict between science and religion, the Orthodox understanding of Divine Revelation, the different forms of paganism, Old Testament Religion, and spiritual life as it is understood correctly in Orthodox tradition. There is a chapter discussing how the world came into being. The book ends with the end—eschatology. Although The Search for Truth on the Path of Reason was written partly for the benefit of theological seminary students, it is the publisher’s sincere hope that this book may come into the hands of one seeking the truth with his intellect—that in his despair of ever finding the truth on that path, he may discover it here.

    Copyright:

    Attribution Non-Commercial (BY-NC)
    Scarica in formato DOC, PDF, TXT o leggi online su Scribd
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    di 427

    Alexei Osipov.

    Soul's life after death


    Contents

    Preface to the English Translation 7 About the Author..............11 Authors Preface...............13 Chapter 1. Religion...........15 1. Man the !orl" Religion 15 #. !hat $s Religion%....1& 3. !hat $s Meant b' the !or" (Religion)% #* +. Religions ,asic Truths#1 5. The Essence of Religion #+ -. .ie/s of .arious Philosophers on Religion # 7. The 0rigin of Religion31 1. The 2irst Religion....5 &. The Multiplicit' of Religions 51 1*. 3ot E4er' 2aith $s a Religion. -1 11. Pseu"o5religious 6'ste7s of Thought8 9eis7 Pantheis7 an" Theis7......................-# Chapter #. The E:istence of ;o" -7 1. Proof ......................-1 #. There $s 3o ;o" ,ecause . . . 7# 3. ;o" E:ists...............1* Chapter 3. Religion an" <u7an Acti4it' &7 1. 6cience...................&1 #. A =uest for Truth on the Path of Reason 11&

    3. The 2oun"ation of the Churchs 6ocial 6er4ice .................................1+* +. A Christians 2ree"o7 the Churchs 2ree"o7 an" Religious 2ree"o7153 Chapter +. Re4elation.....1-& 1. 2or7s of Re4elation1-& #. Co77on Re4elation an" $ts 6igns 17* 3. $n"i4i"ual Re4elation an" $ts $n"ications 111 +. E:orcis7...............1&3 5. E4aluation of a 3atural >no/le"ge of ;o" #** Chapter 5. Paganis7......#*5 1. 3aturalis7............#*7 #. $"ol !orship..........#*& 3. M'sticis7..............#11 +. Magic....................#15 5. The Root an" Essence of Paganis7 #17 -. An Assess7ent of Paganis7 #1& Chapter -. 0l" Testa7ent Religion ##1 1. Teaching...............##1 #. 0l" Testa7ent Religion an" Christianit' ##1 Chapter 7. 6piritual ?ife..#35 1. The ,asics of 6piritual ?ife @Accor"ing to the !ritings of 6t. $gnatius ,rianchanino4A..........#35 #. 0n 6ancit' in 0rtho"o:' #5& Chapter 1. The 0rigin of the !orl" #77 1. T/o .ie/s of the !orl" #71 #. The Christian Bn"erstan"ing of the !orl" #1* 3. Christian Ecolog'. .#1+ +. <'pothesis of the Anti5!orl" #1-

    5. Creation an"Cor E4olution#11 Chapter &. Eschatolog'. .#&3 1. Bn"erstan"ing Eschatolog' an" $ts 9ifferent Aspects.....................#&3 #. Antichrist..............#&5 3. 3u7erical 6igns....3** $n"e:..............................3*7

    Preface to the English Translation

    The Father has so loved us, that He gave us His Son; but the Son Himself desired this also, and became incarnate, and lived with us on the earth. The Holy A ostles and many eo le 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 Holy S irit 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 7o"ern classic of Christian apologetics b' Prof. Ale:ei $l'ch 0sipo4 it beca7e e4er 7ore ob4ious that the English language lacEs a sufficient eFui4alent to the Russian /or" so central to the o4erall the7e of the booE8 #ogo o(nanie, /hich 7eans (the Eno/le"ge of ;o" ) (co7ing to Eno/ ;o" e:perientiall' ) or (acFuisition of a Eno/le"ge of ;o".) This /or" reFuires greater e:planation8 #ogo o(nanie is 7ans Eno/le"ge of his Creator. $t is a gift of ;o". $t is calle" a gift of ;o" because the uncreate" 9i4ine ,eing infinitel' e:cee"s the

    Eno/le"ge5acFuiring abilities of create" hu7an beings. Man hi7self is not capable of fatho7ing the uncreate" e:istence of ;o" an" nee"s an act of the Creator <i7self /ho re4eals <i7self to 7an through <is supernatural /orEs of ;race. #ogo o(nanie is the fruit of li4ing spiritual e:perience. $t is ine:tricabl' boun" /ith a li4ing co77union /ith ;o" <i7self an" union /ith <i7. 3o abstract 7ental processes an" theoriGing about ;o" can be calle" true #ogo o(nanie. $ts authentic source is 9i4ine ;race of the <ol' 6pirit re4ealing itself to those /ho seeE ;o". The li7ite" hu7an intellect is not capable of replacing this source. The 2oun"ation ,eginning an" Co7pletion of #ogo o(nanie is the ?i4ing ;o" <i7self.H 0rtho"o: theological un"erstan"ing is not the fruit of hu7an reason an" thought. $t reflects a union of 7an /ith ;o" an" re4eals the action of 9i4ine ;race.H #ogo o(nanie is not a one5ti7e act but rather a processI 7oreo4er it is a process that presupposes not onl' thinEing but 7ost of all transfor7ing ones /a' of life. $t is not possible /ithout 9i4ine Re4elation. Man Eno/s ;o" to the e:tent that ;o" re4eals <i7self to 7an but a person 7ust so7eho/ be first prepare" to recei4e 9i4ine Re4elation. 3atural #ogo o(nanie

    is this 7eans b' /hich 7an can Eno/ ;o" b' Re4elation.1 ;i4en that ;o" can be trul' Eno/n onl' through li4ing spiritual e:perience an" transfor7ation of life /here "oes 7o"ern 7an begin% <o/ 7an' people to"a' are e4en e:pose" to the correct un"erstan"ing of theolog'% Can reason lea" us to this un"erstan"ing% !hether reason lea"s us to ;o" or a/a' fro7 <i7 is a Fuestion ho4ering o4er the boun"ar' line bet/een Eastern 0rtho"o: Christianit' an" !estern Christianit' an" philosoph'. !hat has 7a"e us so co7plicate" that /e cannot co7prehen" the Truth% This /orE b' Professor 0sipo4 presents a thorough e:planation. The booE is a /orE of 0rtho"o: Christian apologetics /ith special attention to !estern philosophical thought. !hether or not /e ha4e actuall' rea" the /orEs of philosophers liEe 6pinoGa >ant <egel or 6chleier7acher their /orEs ha4e i7printe" the7sel4es "eepl' into our societ' an" often for7 the /a' /e thinE. The' are so 7uch a part of us that /e "o not e4en thinE to Fuestion their 4ali"it'. Their purel' hu7an (enlighten7ent) obscures the true ?ight. $t is liEe a Enot that bin"s usI b' carefull' pulling apart the Enot /e can see /here /e ha4e gone /rong. !hat began as an (i7pro4e7ent) upon ancient Christian theolog' has
    1Priest 0leg 9a4i"enEo4 )ogmatic Theology, http8CCaGb'Ea.ruC"ictionar'C*#CbogopoGnanie.sht7l. a &ourse of !ectures . Cite" fro7

    en"e" in atheis7 /ith all its conseFuencesJ"espair insensiti4it' har"ness of heart cruelt'. Also a""resse" is the suppose" conflict bet/een science an" religion the 0rtho"o: un"erstan"ing of )ivine *evelation, the different forms of aganism, +ld Testament *eligion, and s iritual life as it is understood correctly in +rthodo, tradition. There is a cha ter 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 ublisher.s sincere ho e that this boo" may come into the hands of one see"ing the truth with his intellect-that in his des air of ever finding the truth on that ath, he may discover it here. /0/0/ 6e4eral presses in Russia ha4e publishe" the original Russian 4ersion of this booE /ith 4arious a""itions an" corrections. The English translation o7its the beginning chapter on the histor' of apologetics along /ith other 7aterial not entirel' rele4ant to people li4ing outsi"e of Russia. The author 7ainl' uses Russian language sources but often these citations are in turn Fuoting sources originall' in other languages inclu"ing English. !hene4er original English te:t or accepte" English translations of other languages /ere unearthe" the' /ere use" in this translation. <o/e4er /hene4er a source /as una4ailable the gi4en Russian te:t /as

    si7pl' translate" into English. The translator apologiGes to an' rea"er /ho has Eno/le"ge of original sources or of accepte" translations that /ere not use" in this translation. Bnless other/ise note" the footnote citations are of Russian language sources. The 3e/ Testa7ent Fuotations are fro7 the >ing Da7es .ersion /hile Fuotations of the 0l" Testa7ent are fro7 the 6eptuagint inclu"ing the 9oua'5Rhei7s 11&& A7erican E"ition an" other translations. =uotations fro7 the Psal7s are taEen fro7 the translation b' <ol' Transfiguration Monaster' ,oston Massachusetts.

    About the Author A le:ei $l'ch 0sipo4 /as born in 1&31 in the to/n of ,ele4 Tula pro4ince. Bntil 1&5# he an" his fa7il' li4e" in the to/n of >oGelsE >aluga pro4ince /hich is near 0ptina Monaster' an" later in the 4illage of 0ptina itself. After 1&5# he li4e" in ;GhatsE 67olensE pro4ince. !hen Ale:ei $l'ch gra"uate" fro7 high school he /as offere" a chance to go to a uni4ersit' of his choice but he "ecline" it in fa4or stu"'ing theolog' at ho7e un"er the tutelage of $gu7en 3iEon @.orube4 K1&-3A. $n 1&51 he /as recei4e" into the Mosco/ Theological 6e7inar' as a fourth5'ear

    stu"ent on the strength of his tutors letter of reco77en"ation after ha4ing passe" all the e:a7s nor7all' gi4en "uring the first three 'ears. The follo/ing 'ear he entere" the Mosco/ Theological Aca"e7' gra"uating in 1&-3 /ith a "issertation in the fiel" of ancient ;reeE language. After gra"uation he /as in4ite" to enter the 7asters progra7 of the Mosco/ Theological Aca"e7'. <e /as retaine" there as a teacher of a ne/l' offere" subLect (Ecu7enis7.) $n 1&-5 he /as in4ite" to lecture on basic theolog' in the Aca"e7' an" later in the 6e7inar'. <e continue" to lecture in both places on such subLects as the histor' of Russian religious5philosophical thought Protestantis7 7o"ern theological proble7s an" !estern "eno7inations. $n 1&-& he recei4e" the title of "ocentI in 1&75 professorI in 1&15 9octor of Theolog'I an" in #**+ he /as na7e" 9istinguishe" Professor. ,esi"es his /orE as lecturer Professor 0sipo4 has 7a"e 7aLor contributions in 7an' areas of 0rtho"o: Christian Theolog' /ith particular e7phasis on inter5 faith relations. <e has participate" in nu7erous conferences in Russia an" abroa" on this subLect an" has pla'e" a 7aLor role in "ialogue bet/een the Russian 0rtho"o: Church an" organiGations of other Christian confessions. <e has recei4e" 7an' 7e"als of recognition fro7 the Russian 0rtho"o: Church as /ell as fro7 other Christian Churches. 0ther /orEs b' Prof. 0sipo4 inclu"e8

    ,ooEs #asic Theology1 A &ourse of !ectures for Students of the 2oscow Theological Academy @Mosco/ 1&&+A. The +rthodo, 3nderstanding of the 2eaning of !ife @>ie4 #**1A. $gumen 4i"on @5orubevA8 !etters on S iritual !ife @Mosco/8 6retensE' Monaster' #**5A. #earers of the S irit of Holy Hierarch $gnatius @#rianchaninovA @Mosco/ #**7A. 'od @Mosco/8 6retensE' Monaster' #**&A. Publishe" Articles an" Reports (.iolence an" Dustice ) %ournal of the 2oscow Patriarchate 5 @Mosco/ 1&73A. (6al4ationJ2ree"o7 for the !orl" an" 2airness in Christ. The Meaning of the Church ) %ournal of the 2oscow Patriarchate 3 @Mosco/ 1&7-A. (0n a 2e/ Principles of the 0rtho"o: Bn"erstan"ing of Ecu7enis7 ) Theological 6or"s 11 @Mosco/ 1&71A. A collection of lectures gi4en b' Professor Ale:ei $l'ch 0sipo4 has been recor"e" an" circulate" throughout Russia. <e is possibl' the 7ost /i"el' Eno/n conte7porar' professor of Theolog' in Russia to"a'.

    Author.s Preface

    $ su ose that anyone with a mind will consider learnedness to be the greatest good for us; and not only this our most noble learnedness, which, des ising all embellishment and e,uberant s eech, see"s only salvation and contem lative beauty, but also outward learnedness, which many &hristians, from flawed reasoning, shun as something wic"edly artful, dangerous, and se arating us from 'od. . . . To the contrary, we should recogni(e as stu id and ignorant those who, holding to such an o inion, would wish to see everyone as li"e unto themselves, so that they might hide their own inade7uacy by the general inade7uacy and thereby esca e re roach for their ignorance. 6aint ;regor' the Theologian <o7il' 3+

    t is natural for a Christian to Eno/ (the certaint' of those things /herein he has been instructe") @cf. ?E 18+A. ,ut as the Apostle Peter /rites he shoul" be ready always to give an answer to every man that as"eth you a reason of the ho e that is in you with mee"ness and fear @1 Pet 3815A. 2or the ?or" <i7self co77an"s 'o ye therefore, and teach all nations, ba ti(ing them in the name of the Father, and of the Son, and of the Holy 'host1 teaching them to observe all things whatsoever $ have commanded you @Mt #181&M#*A. Christian preaching is a co7plicate" an" responsible /orE because 7an' peoples sal4ation "epen"s upon its success. $t reFuires Eno/le"ge of "og7atic an" 7oral truths of Christianit' an un"erstan"ing of spiritual life an" specific e:perience in the 7ain aspects of hu7an e:istence an" acti4it'Jfirst of all religious philosophical an" scientific. $t presupposes Eno/le"ge of ans/ers to those Fuestions that 7ost trouble conte7porar' 7an. Christian preaching reFuires special preparation at /hich the fiel" of apologetics @basic theolog'A chiefl' ai7s. 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 7erel' stan"ing (near the Church /alls) but seeE the Truth the 7eaning of life an" are intereste" in Christianit'. 2or both t'pesJ /ho for the 7ost part ha4e no spiritual bacEgroun"

    /ho ha4e not (e:perience") ;o" /ithin the7sel4es Jthe basic truths of the faith an" so7e Ein" of factual reassurance are nee"e" for these things are naturall' part of the 7eans b' /hich people acFuire their faith an" strengthen it. The present /orE e:a7ines 7an' apologetic FuestionsJthose of co77onl' religious as /ell as specific Christian character oriente" to/ar" this goal. Prof. Ale:ei $l'ich 0sipo4

    &ha ter 8 *eligion 0 Eno/ing soul of 7ineN 0 heart fille" /ith forebo"ing 0h ho/ 'ou beat upon threshol" 0f a life that is in t/ainNH From a oem by Feodor Tiuchev

    1. Man the !orl" Religion

    hat is the life of a hu7an being% $f it /ere possible to recor" it on fil7 an" /atch in fast for/ar" /e /oul" be left /ith a rather unpleasant i7pression. 0f /hat "oes an or"inar' "a' in the life of a 7an consist% 6leep eat /orE con4ersation business laughter argu7ents.HAn" thus it goes onJOto"a' to7orro/ "a' after "a' 'ear after 'ear. A 7an goes to school fin"s a Lob gets 7arrie" has chil"ren an" gro/s ol" sicEness co7es H then "eath. <is chil"ren an" their chil"ren repeat the c'cle. .arious e4ents o4erlap this basic scenario but none of the7 can stop the flo/ of life itself /ith its 7o4e7ent to/ar"s "eath. Thus it is for e4er'one al/a's an" e4er'/here. ;eneration after generation co7es an" goes liEe autu7n lea4es. ,illions of li4es fille" /ith Lo' an" sorro/s lo4e an" "espair nobilit' an" lo/liness fa7e an"

    insignificance ha4e fa"e" into obli4ion. !hat obli4ion% !hat is this obli4ion% !hat is the 7eaning of hu7an life an" 7anEin"% A gift in 4ain an" acci"ental 0 life /h' art thou gi4n to 7e% 0r /h' con"e7ne" an" sent /ithal To "eath b' fatal 7'ster'% !ho hath e4oEe" 7e fro7 unbeing ,' cruel an" "espotic call M' soul hath fille" /ith passions seething M' 7in" /ith "oubts hath hel" in thrall% ,efore 7e is no ai7 nor interestJ M' heart is e7pt'I 7in"Ja "rone $ languish bore" an" uni7presse" ,' lifes "eafening 7onotone. This is ho/ PushEin in a painful 7o7ent bitterl' "escribe" the para"o: of hu7an e:istence an" its be/il"er7ent so tragic to us. Metropolitan Philaret @9roG"o4A of Mosco/ calle" (The !ise) e4en "uring his lifeti7e ans/ere" PushEin at that ti7e /ith the follo/ing lines8 3ot in 4ain nor acci"ental <ath ;o" gi4en life to 7e 3or unrighteousl' Lu"g7ental 6ent this sorro/ 7'sticall'. $ 7' o/n "espotic 7aster <a4e e4il calle" fro7 "arEene" "epths $ t/as fille" 7' soul /ith passions

    An" thralle" 7' 7in" /ith "oubts unrest. Recall to 7e /ho ha4e forgotten TheeN 0h pierce 7' 7ental gloo7 /ith lightJ 0nl' Thou shalt cause to be A heart thats pure a 7in" thats bright. The Metropolitans repl' lai" bare the essence of PushEins tor7ente" Fuestion an" touche" hi7 "eepl'. <e /rote an entire epistle in 4erse /hich resoun"s /ith unfeigne" gratefulness an" ten"er feeling8 Torrents flo/e" of su""en tearsJ Th' /or"s liEe fragrance soaring Assuage" 7' /oun"e" conscience seare"I ?iEe bright oil of gla"ness pouring. Trul' the Fuestion of lifes 7eaning has al/a's been an" al/a's /ill be e4er' persons essential proble7. 3ot e4er'one is able to fin" a "efiniti4e ans/erI not e4er'one is capable of pro4i"ing an ans/er to those /ho "oubt. <o/e4er /ithin e4er' nor7al hu7an being is the inera"icable nee" to fin" this 7eaning an" a reasonable e:planation of it. !hat are the choices a person faces in "eci"ing this fun"a7ental Fuestion of life% 2irst of all there is the choice bet/een religion an" atheism. Agnosticis7 /hich stan"s bet/een the7 cannot clai7 the status of a /orl" 4ie/ inas7uch as it in principle "enies a person the possibilit' of fin"ing e4en a 7arginal ans/er to the

    7ain /orl"54ie/ Fuestions8 na7el' the e:istence of ;o" the i77ortalit' of the soul the nature of goo" an" e4il the truth the 7eaning of life an" so on. !hat is the relationship bet/een 4alues of religion an" atheis7% $n or"er to ans/er this Fuestion it /oul" be /ise to looE at religion an" atheis7 as t/o theoriesJof the e:istence @or none:istenceA of ;o"Jsince the gi4en Fuestion is the 7ost i7portant one to both of the7. The t/o fun"a7ental scientific reFuire7ents of an' theor' upon its acceptance coul" also be the criteria for e4aluating religion an" atheis7. These reFuire7ents are 1A the necessit' of possessing facts to support the theor'I an" #A the possibilit' of e:periential @e:peri7entalA proof of its basic positions an" conclusions. 0nl' the theor' /hich satisfies these reFuire7ents can be accepte" as scientific an" "eser4ing of serious attention. <o/ "o religion an" atheis7 satisf' these criteria% As for religionJfirst of all it presents innu7erable facts /hich "irectl' /itness to the e:istence of ;o" the soul spirits supernatural po/ers etc. $n or"er to be con4ince" of this it is enough to taEe a looE at the li4es of but a fe/ Russian saints an" their 7an' 7iracles for e:a7ple8 6aint Penia of Petersburg @K11*3AI 6aint 6eraphi7 of 6aro4 @K1133AI 6aint A7brose of 0ptina @K11&1A /hose /is"o7 an" clair4o'ance "re/ all of Russia to hi7 e4en the 7ost fa7ous authors thinEers an" 7e7bers of Russian societ'

    such as 3icholai ;ogol 2eo"or 9ostoe4sE' .la"i7ir 6olo4ie4 ?e4 Tolsto' an" 7an' othersAI an" 6aint Dohn of >ronsta"t @K1&*1A /ho /orEe" 7an' astoun"ing 7iracles before the e'es of thousan"s. Thus religion "oes present facts. ,ut 0rtho"o:' a""itionall' presents each person /ith the 7eans to test the 4eracit' of these facts an" points out a concrete an" realistic /a' to personall' learn of the spiritual /orl". These 7eans are 7ost briefl' an" precisel' e:presse" b' Christ8 #lessed are the ure in heart, for they shall see 'od @Mt 581A. ,ut /hat "oes atheis7 propose% 2irst of all it "oes not an" cannot possess facts of an' Ein" /hich 7ight /itness to the none:istence of ;o" or of the spiritual /orl". 2urther7ore the 4er' infiniteness of the Eno/able /orl" speaEs of the fact that there ne4er coul" be an' such facts if onl' because the /hole e:tent of hu7an Eno/le"ge at an' gi4en 7o7ent is no 7ore than an insignificant islet in the ocean of the unEno/able. Therefore e4en if there /ere no ;o" this /oul" re7ain an eternal 7'ster' to 7anEin" /hich coul" onl' be belie4e" in but ne4er Eno/n. 6econ"l' @an" this is the 7ost "ifficult one for atheis7A atheis7 is in no con"ition to ans/er the Fuestion 7ost i7portant to it8 (!hat 7ust a person "o in or"er to be con4ince" that ;o" "oes not e:ist%) !ithout an ans/er to this Fuestion atheis7 is no 7ore than blin" faith. <o/e4er the ans/er is ob4ious. There is onl' one /a' to be con4ince" of

    either the e:istence or none:istence of ;o"8 b' 7eans of a religious life. There si7pl' is no other 7etho". Thus religion an" atheis7 together /ith para"o:ical unani7it' call upon each person /ho seeEs the truth to stu"' an" e:perientiall' pro4e the 4er' thing /hich is calle" religion. #. !hat $s Religion% Religion a pheno7enon /hich has been part of hu7an societ' "uring the entire course of its histor' e4en to the present ti7e enco7passing the greater part of the earths population is nonetheless a real7 /hich is little un"erstoo" b' 4er' 7an' people. 0ne reason for this see7ingl' strange situation is the fact that as a rule people e4aluate religion accor"ing to its e:ternal appearanceJb' the /a' it is practice" in personal an" social life. Procee"ing fro7 this is a /hole 7ass of 4arious interpretations of religion taEing for its essence either ele7ents /hich are onl' secon"ar' an" insignificant or "istortionsJso7ething no religion has e4er escape". Therefore the Fuestion of /hat actuall' 7aEes up religion /hich of its characteristics are "eter7ining an" /hich are insignificant reFuires particular attention. Religion has t/o si"es8 the e:ternal as it appears to an outsi"e obser4er an" the internal /hich is re4eale" to the belie4er /ho li4es accor"ing to the

    correspon"ing spiritual an" 7oral principles of a gi4en religion. TaEen e:ternall' religion appears to be first of all a world view consisting of a nu7ber of con"itions @or truthsA /ithout /hich @or at least /ithout one of /hichA it loses its o/n self "egenerating into either 7agic occultis7 or other si7ilar pseu"o5religious for7s /hich are no 7ore than pro"ucts of its "isintegration or corruption or into religious5 philosophical s'ste7s of thought /hich ha4e little to "o /ith 7ans practical life. A religious /orl" 4ie/ al/a's possesses a social character an" e:presses itself in a 7ore or less "e4elope" organi(ation @the ChurchA /ith a particular structure an" a set of 7orals an" co"es of life for its follo/ers. $nternall' religion is the "irect e:perience of ;o". A preli7inar' un"erstan"ing of religion can be obtaine" fro7 the et'7olog' of the /or". 3. !hat $s Meant b' the !or" (Religion)% 1. There are se4eral "ifferent points of 4ie/ about the "eri4ation of the /or" (religion) @fro7 the ?atin /or" religio, 7eaning conscientiousness piet' re4erence religion holiness ser4ice to ;o"A. Thus Cicero the fa7ous Ro7an orator /riter an" political acti4ist of the first centur' ,.C. consi"ere" that this /or" ca7e fro7 the ?atin 4erb relegere @7eaning to gather again to re5consi"er to set asi"e for a particular useA /ith a connotati4e 7eaning of (sho/ing re4erence) or (relating to

    so7ething /ith particular attention or respect.) Procee"ing fro7 this Cicero sees the 4er' e:istence of religion as re4erence before the higher po/ers before the 9i4init'. This thought of Ciceros assure"l' sho/s that piet' is one of the 7ost i7portant ele7ents of religion /ithout /hich religiosit' beco7es sancti7oniousness h'pocris' an" e7pt' ritualI an" belief in ;o" beco7es no 7ore than col" lifeless "octrine. At the sa7e ti7e /e cannot agree /ith the state7ent that re4erence to/ar" so7ething 7'sterious e4en to/ar" ;o" co7prises the essence of religion. 3o 7atter ho/ great an" necessar' piet' is to religion it is ne4ertheless onl' one of the feelings present in 7ans religious relationship to ;o" an" "oes not e:press its essence. The fa7ous !estern Christian /riter an" orator ?actantious @K33*A consi"ere" that the ter7 (religion) co7es fro7 the ?atin 4erb (religare ) /hich 7eans (to bin" to Loin.) Therefore he "efines religion as a union of iety bet/een 7an an" ;o". (!ith this con"ition ) he /rites (/e are born in or"er to sho/ a Lust an" "utiful sub7ission to the ?or" !ho has gi4en us beingI to Eno/ onl' <i7 to follo/ onl' <i7. ,eing boun" b' this union of piet' /e fin" oursel4es in union /ith ;o" fro7 /hich religion has recei4e" its na7e. QReligion co7es fro7 the union of piet' b' /hich ;o" has boun" 7an /ith <i7selfH.)#
    #3. P. RoGh"est4ensE' &hristian A ologetics @6aint Petersburg 111+A 1813- Rin RussianS.

    ?actantious "efinition re4eals the 4er' essence of religionJa li4ing union of 7ans spirit /ith ;o" /hich taEes place /ithin the secret cha7bers of the hu7an heart. ,lesse" Augustine @K+3*A si7ilarl' un"erstoo" the essence of religion although he consi"ere" that the /or" (religion) co7es fro7 the 4erb (religare) 7eaning (to co7e together ) an" that religion itself in"icates a co7ing together the rene/al of a once lost union bet/een 7an an" ;o". (6eeEing this ) he /rites (or rather seeEing out again @fro7 /hich apparentl' it has recei4e" the na7e QreligionA /e 'earn to/ar"s <i7 /ith lo4e so that once /e attain it /e /ill be at peace.) 3 Thus the et'7olog' of the /orl" (religion) points to its t/o basic 7eanings8 unity an" reverence, /hich e:plain religion as a 7'stical spiritual union8 a li4ing re4erent unification of 7an /ith ;o". +. Religions ,asic Truths !hat are the fun"a7ental 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 CauseA of being of e4er'thing that e:ists inclu"ing 7an an" !ho is al/a's acti4el' present in the /orl". This i"ea of ;o" 7a' be e:presse" in a /a' that is Fuite 4arie" in its for7 content an" "egree of clarit' in 4arious religions8 7onotheistic @belief in one ;o"A pol'theistic @belief
    3&ity of 'od citation fro7 <. P. RoGh"est4ensE' &hristian A ologetics 137.

    in 7an' go"sA "ualistic @belief in t/o "i4ine authoritiesJgoo" an" e4ilA ani7istic @belief in a life force containe" in all e:istenceI in the presence of a soul /ithin all po/ers an" 7anifestations of the natural /orl"A. Accor"ing to the Christian teaching that 'od is !ove @1 Dn +81A <e is our Father @Mt -81M&A in !ho7 /e live, and move, and have our being @Acts 178#1A. ;o" is that initial spiritual5personal ,eing + !ho ga4e e:istence to all 7aterial an" spiritual beings in all their 4arie" for7s Eno/n an" unEno/n to 7an. ;o" is an actuall' e:isting unchanging personifie" i"eal of goo" truth an" beaut' an" the final goal of 7ans spiritual 'earnings. Christianit' as "o other religions partl' b' this acceptance of ;o" as an actuall' e:isting i"eal "iffers in principle fro7 other /orl" 4ie/s for /hich a higher i"eal "oes not reall' e:ist but is seen onl' as the fruit of hu7an "rea7ing rational construction an" hope. The secon" 7ost i7portant truth of religion is the con4iction that 7an "iffers in principle fro7 all other for7s of lifeI that he is not onl' a biologicall' higher for7 of life but is abo4e all else a spiritual being possessing not onl' a bo"' but a soul, /hich is the bearer of 7in" heart @the sense organsA /ill an" the personalit' itself able to enter into relationship into unity /ith ;o" an" the spiritual /orl". Accor"ing to Christian teaching 7an is the image of ;o".
    +As oppose" to "ialectic 7aterialis7s assertion that e:istence /as pri7ar' an" consciousness /as secon"ar'.

    The possibilit' an" necessit' of 7ans spiritual unification /ith ;o" pre5supposes in religion a belief in the *evelation of ;o" an" the necessit' for a 7an to li4e a righteous life correspon"ing to the "og7as an" co77an"7ents of his religion. $n Christianit' such a life is calle" faith b' /hich is un"erstoo" not 7erel' a con4iction as to the e:istence of ;o" but a particular spiritual57oral character of the belie4ers entire life. This truth of religion is unbroEenl' boun" up /ith a 7ore or less "e4elope" teaching on the e:istence of 7ans life after death foun" in "ifferent religions. $n Christian Re4elation /e fin" e4en 7ore than that8 the teaching on the general resurrection an" eternal life of 7an @an" not of the soul aloneA thanEs to /hich his earthl' life an" acti4it' obtains a particularl' responsible character an" full' a"eFuate 7eaning. Christian teaching sa's (0 7an 'ou li4e onl' once an" eternit' a/aits 'ou. Therefore choose no/ freel' an" consciousl' goo" conscience an" righteousness as 'our nor7 of lifeN) This teaching an" con4iction is in particularl' sharp contrast /ith atheis7 /hich sa's (Man 'ou li4e onl' once an" eternal "eath a/aits 'ouN) The true face of religion an" atheis7 is 7ost clearl' re4eale" precisel' in resol4ing the Fuestion of the soul an" eternit'. Also re4eale" is the hi""en face of e4er' 7an an" his spiritual orientation8 "oes he stri4e for the i77ortal beaut' of spiritual perfection an" eternal life% 0r "oes he prefer to

    belie4e in the final absolute la/ of "eath before /hich not onl' are all i"ealsJthe antagonis7 bet/een goo" an" e4il truth an" falsehoo" an" beaut' an" uglinessJeFuall' 7eaningless but e4en life itself% ,' choosing faith a person bears /itness to /hat he is an" /hat he "esires to beco7e. As one of the 7ost re7arEable Russian thinEers of nineteenth centur' $4an .. >iree4sE' /rote (A 7an is his belief.) Although there are t/o beliefs Rthat ;o" e:ists or that <e "oes not e:istS there is onl' one truthI an" not one thinEing person can forget about this. Also part of the essential signs of religion is the belief in the e:istence of the su ernatural world,5 angels an" "e7ons entering into contact /ith /hich @b' ones honorable or in the latter case i77oral actsA 7an "eter7ines his life to a great e:tent. All religions accept the realit' of the spiritual /orl"s influence upon a persons acti4it' an" fate. Therefore it is "angerous in the highest "egree to be spirituall' unite" /ith the po/ers of e4il. The conseFuence of such a unit' is terrible for a person both te7porall' an" eternall'.

    50ne great researcher on religion Ta'lor @nineteenth centur'A /rote (,elief in the e:istence of a /orl" be'on" the sensual co7prises the 7ini7u7 of religion /ithout /hich no religion is thinEable.) Cite" fro7 RoGh"est4ensE' &hristian A ologetics 181+1.

    An ob4ious ele7ent of an' religion is cult,- or the totalit' of all of its e:ternal ser4ices rites for7s actions an" rules. There is 'et a /hole series of ele7ents present in e4er' religion @its "og7atic an" 7oral teachings ascetical principles rules of life etc.AI all of these are organicall' an" logicall' tie" /ith the 7ain ele7ents pre4iousl' set forth. 5. The Essence of Religion $t is 7uch 7ore "ifficult to speaE of the internal si"e of religion than of its e:ternal si"e since it represents a real7 of e:periences an" concepts that cannot be e:presse" in /or"s. $t is not eas' to con4e' e4en or"inar' feelings. !e sa' ($t /as fun ) or ($ a7 ha4ing a "ifficult ti7e.) ,ut another person /ill ne4er reall' Eno/ /hat e:actl' is behin" these /or"s. The inner /orl" is "eepl' in"i4i"ual an" cannot essentiall' be con4e'e". $t is the sa7e /ith religion. To a person /ho is trul'Jnot Lust no7inall'Ja belie4er it opens up a special spiritual /orl" ;o" an" an infinitel' rich an" 7ulti5facete" set of spiritual e:periences that cannot be con4e'e" in /or"s to another person @e4en if that person is perfectl' fa7iliar /ith the e:ternal si"e of religionA. 6ergei ,ulgaEo4 @K1&++A the great Russian thinEer an" later
    -6ebster.s 3nabridged )ictionary gi4es the follo/ing as one 7eaning of the /or" (cult)8 (the rites cere7onies an" practices of a religion8 the for7al aspect of religious e:perience) @6ebster.s Third 4ew $nternational )ictionary, 3nabridged. Merria75!ebster #**# http8CCunabri"ge".7erria75/ebster.co7 R#1 Dan. #**&SA. (Cult) is a /or" /ith 4arious 7eanings in English 7ost of /hich ha4e negati4e connotations for 7o"ern speaEers. 6purious religious organiGations cults of personalit' etc. ha4e "ictate" ho/ /e interpret this /or". <o/e4er here an" else/here in this te:t (cult) is use" accor"ing to the authors 7eaning as state" in this paragraph. JTrans.

    theologian e:presse" this thought in the follo/ing /or"s8 Thus in the 7ost general for7 one coul" gi4e this "efinition of religion8 Religion is Ra process ofS acFuiring the Eno/le"ge of ;o" an" the e:perience of a connection /ith ;o". <o/e4er Religious e:perience assures one of the realit' of another 9i4ine /orl"I not b' pro4ing its e:istence to hi7 but b' sho/ing it to hi7. 0nl' he has steppe" upon the authentic religious path /ho has trul' 7et /ith the 9i4init' on his lifes path /ho has been o4ertaEen b' $t upon /ho7 $t has poure" $ts o4erpo/ering strength. Religious e:perience in its "irectness is not scientific nor philosophical nor estheticalI Lust as it is i7possible to Eno/ beaut' @but onl' to be able to thinE about itA so "oes thought pro4i"e onl' a pale i7age of the scorching fire of religious e:perience.H The li4es of saints ascetics prophets religious foun"ers an" li4ing 7onu7ents to religionJ/ritings rites tra"itionsHJthis an" not so7e "istracte" philosophiGing is /hat together /ith personal e:perience /ill 7ore liEel' lea" to a Eno/le"ge of the real7 of religion.7 !e coul" present a practicall' en"less a7ount of testi7on' as to the nature of religious e:perience
    76ergei ,ulgaEo4 3nwaning !ight @6ergee4 Posa" 1&17A -M7.

    an" re4elations8 states of "eep Lo' lo4eI the gifts of clair4o'ance healing an" Eno/le"ge of /hat as the great saint $saac the 6'rian /rites is higher than 7an @the spiritual /orl"AI an" 7an' other e:traor"inar' gifts. The Apostle Paul /rote about this using the /or"s of the ancient Prophet $saiah8 Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which 'od hath re ared for them that love Him @1 Cor. #8&A. <o/e4er all other si7ilar /itness re7ains po/erless if the person hi7self "oes not co7e into contact /ith the /orl" of 7'stical 9i4ine life. !ithout ha4ing a li4ing connection /ith ;o" /ithout stu"'ing the ascetical e:perience of the fathers he cannot un"erstan" religion an" /ill ine4itabl' create a "eepl' "istorte" i7age of it for hi7self. Dust /hat 7istaEes a 7an can fall into this /a' can be seen through the the religious 4ie/s of three ;er7an thinEers8 >ant <egel an" 6chleier7acher. -. .ie/s of .arious Philosophers on Religion Religion has al/a's been 4er' closel' connecte" /ith philosoph' an" 4arious philosophers ha4e greatl' influence" religious teachings. Protestant theolog' for e:a7ple has been particularl' influence" b' the i"eas of /ell5Eno/n ;er7an thinEers. This ten"enc' of theolog' to "epen" upon philosoph' taEes on 7ore an" 7ore po/erful for7s as ti7e goes b'. As a rule this process subLects religion to serious "istortions of the 7ost

    fun"a7ental Christian truths. The abo4e5cite" ;er7an thinEers concepts of the Christian religion pro4i"e clear illustrations of such "istortions. 1. >ants .ie/s1 The philosoph' of the fa7ous ;er7an philosopher an" scholar $77anuel >ant @K11*+A "iscloses itself 7ost clearl' in his t/o 7ain /orEs8 &riti7ue of Pure *eason, an" &riti7ue of Practical *eason. $n &riti7ue of Pure *eason he "ra/s the conclusion that hu7an reason cannot attain Eno/le"ge of the essence of things. $t is possible onl' to ha4e Eno/le"ge of (7anifestations ) that is /hat co7es into being as a result of the 7utual action of the real /orl" @(things in the7sel4es ) /hich are i7possible to Eno/A an" our capabilit' to attain Eno/le"ge of things. 6ince (things in the7sel4es) cannot be Eno/n >ant "ra/s the conclusion that it is essentiall' i7possible to co7prehen" ;o" the soul an" the /orl". <e criticiGes the so5calle" proof of the e:istence of ;o" an" the i77ortalit' of the soul. <o/e4er because of the e:istence /ithin us of 7oral la/ /hich uncon"itionall' "e7an"s to be fulfille" >ant in his &riti7ue of Practical *eason, asserts that is it is necessar' to postulate the e:istence of ;o" an" the i77ortalit' of the soul. 0nl' insofar as a person "esires an" is able to follo/ the rules of goo"ness an" righteousness an" has 7erel' accepte" the e:istence of ;o" an" the
    12or an anal'sis of >ants 4ie/ on this Fuestion see Paul 2lorensE' &ult and Philoso hy; Theological 6or"s @6aint Petersburg 1&77A 17811&M135.

    i77ortalit' of the soul allo/ing it to perfect itself li7itlessl' is he able to attain to the highest 7oral i"eals the 'earning for /hich is part of hu7an nature. >ant "etails his 4ie/s on religion in the abo4e5 na7e" /orEs as /ell as in his /orE *eligion within the !imits of *eason Alone. $n >ants opinion the concept of ;o" as a 7oral la/5gi4er is the 4er' content of religious consciousness an" religion itself is 7ans acceptance of all his 7oral obligations as ;o"s co77an". $n &riti7ue of Practical *eason he /rites8 $n this 7anner the 7oral la/s lea" through the conception of the summum bonum as the obLect an" final en" of pure practical reason to religion that is to the recognition of all "uties as "i4ine co77an"s not as sanctions that is to sa' arbitrar' or"inances of a foreign an" contingent in the7sel4es but as essential la/s of e4er' free /ill in itselfH.& Religion accor"ing to 7aterial or obLect "iffers in no /a' fro7 7oralit' an" the co77on subLect of one or the other consists of 7oral "utiesI the "ifference bet/een religion an" 7orals is purel' for7al. 1* Thus accor"ing to >ant the essence of religion consists in the fulfill7ent of 7oral "ut' as (;o"s co77an"7ents.) $n e:plaining his un"erstan"ing of religion >ant sa's that a reasoning 7an can ha4e
    &English translation b' Tho7as >ings7ill Abbot. 1*Cite" fro7 3. P. RoGh"est4ensE' &hristian A ologetics, 181+& @Russian translation fro7 ;er7anA.

    religion but he cannot ha4e an' relationship to ;o" because 7an can ne4er reall' Eno/ /hether ;o" e:ists or not. <e places 7an /ith all his 7oral la/s in place of ;o" in religion. The result is a sort of uni4ersal un"erstan"ing of religion b' /hich it can e:ist /ithout acEno/le"ging the e:istence of ;o". $t is no coinci"ence that >ant shoul" /rite in his last great /orE + us Postumum, ($ a7 ;o".) >ants point of 4ie/ on religion as the su7 total of specific 7oral obligations is no/ /i"esprea". The basic thought here lea"s to the con4iction that it is enough for 7an to be good, for this is the essence of religion /hile religiousness is so7ething secon"ar' an" not 7an"ator'. Therefore all of those specific religious "e7an"s on a personJfaith "og7a co77an"7ents 9i4ine ser4ices an" pra'ers an" all the nor7s of Church lifeJare e:traneous. All of those things are superstition an" philosoph' an" 7a' be lightl' neglecte". 2ro7 this procee"s the preaching of so5calle" general hu7an 7orals a non5 "og7atic Christianit' the essential unit' of all religions etc. The serious fla/ in this un"erstan"ing of religion is that it ignores the fact that 7oralit' itselfJan" 7ans entire 7o"e of lifeJis in the final anal'sis "eter7ine" b' his /orl" 4ie/ his un"erstan"ing of the supre7e i"eal /hich coul" be ;o" or it coul" be a (go".) The 2or7er as /ell as the latter "ictate their respecti4e 7orals.

    $f a 7ans go" is glor' riches po/er or his sto7ach then the nature of his 7orals lea4es little "oubt. 0ne clear illustration of this is Dohn 9. RocEefellers speech to the stu"ents of an A7erican 6un"a' school "uring /hich he sai" in part The gro/th of business acti4it' is si7pl' the sur4i4al of the fittest.H The A7erican rose can onl' gro/ to its full 7agnificent beaut' an" fragrance inspiring the a/e of those /ho behol" it if it 7ercilessl' prunes the /eaE gro/th aroun" it. This is no 7ore than the realiGation in life of the la/ of nature an" of "i4ine la/11@NA. !orship of the gol"en i"ol can lea" people to acts of 7erciless cruelt'. $t is a clear affir7ation that the (go") "ictates the 7orals. ,ut e4en loft' 7orals /ill not bring 7an closer to ;o" b' the7sel4es for it is not goo" "ee"s that purif' 7ans heart but rather the /ar /ith the passions an" the hu7ilit' that co7es out of it. 6aint $saac the 6'rian /rote (Bntil a 7an beco7es hu7ble he "oes not recei4e the re/ar" of his labor. The reco7pense is not gi4en for labor but for hu7ilit'.H The reco7pense is not for 4irtue nor for toil on account of 4irtue but for hu7ilit' /hich is born of both. $f hu7ilit' is lacEing then the for7er t/o are in 4ain.)1# 6aint Dohn the Prophet sa's the sa7e thing about high 7orals8 (True labor cannot be
    11>. P. <ill &hristian )efense of 2orals and )emocracy )is ute @1&&#A 18131 @Russian translationA. 1#The Ascetical Homilies of Saint $saac the Syrian @Mosco/ Transfiguration Monaster' @,rooEline 1&1+A 578#1#. 1151A <o7il' 3+8#17. English translation8 <ol'

    /ithout hu7ilit' for labor in an" of itself is 4ain an" counts for nothing.)13 6aint $gnatius @,rianchanino4A goes e4en further to sa' (<e is not happ' /ho is satisfie" /ith his o/n hu7an righteousness8 Christ has no nee" for this.)1+ !orEs are necessar' an" beneficial onl' if the' are "one out of lo4e for people an" are a 7eans for attaining hu7ilit'. Paul 2lorensE' sho/s 4er' clearl' ho/ unspiritual an" essentiall' atheistic >ants 4ie/ of religion is. Anal'Ging >ants un"erstan"ing of sanctit' he /rites 0ur 7o"ern thought is incline" to eFuate the realit' Rof another /orl"S /ith 7oral strength taEing sanctit' to 7ean the fullness of 7oral perfection. 6uch is >ants si"estepping of religious practice aroun" the flanEs so to sa'I for 7oralit' is thus consi"ere" to be a strength co7ing fro7 this lo/er /orl" an" this strength is 7oreo4er subLecti4e.H <o/e4er this i7potent atte7pt upon the concept of holiness is in 4ain.H The 4er' usage of the /or" is a /itness against such atte7pts. !hen one speaEs of hol' 4est7ents hol' utensils hol' /ater hol' oil a hol' te7ple etc it is ob4ious that one is in no /a' referring to an ethical perfection but of an ontological one. This 7eans that in the gi4en
    136aints ,arsanuphius an" Dohn translationA. $nstructions in S iritual !ife @6aint Petersburg 1&*5A Ans/er #7+ @Russian

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

    instances the attracti4e si"e of holiness is also the ontological supre7ac' o4er the /orl" the ontological abi"ing outsi"e of this /orl". $t /oul" follo/ that the /hole core of this un"erstan"ing of holiness resi"es not in ethics but in ontolog'. H $f /e call a person a saint /e are not referring to his 7oralit'. There are specific /or"s correspon"ing to 4arious aspects of 7oralit'. !e are rather referring to his particular strengths an" acti4itiesI to Fualities inco7parable to those of this /orl"I to his abi"ing in spheres inco7prehensible to or"inar' reason H such a persons 7oralit' not being inclu"e" in the co7position of the un"erstan"ing of holiness in part ser4es as one of the con"uci4e con"itions of his other5/orl"liness 7anifesting itself in part as the result of the sa7e. ,ut a linE bet/een these t/o concepts 7ust be 7a"e /ith threa"s at once gentle an" 4er' elastic.H Thus it follo/s that if it shoul" be sai" of so7e 7oral act Qit is a hol' /orE ) then it is not so7e >antian 7oral inclination /hich is i77anent to the /orl" but rather an inclination /hich is anti5>ant transcen"ent to the /orl" an" one in essence /ith other/orl"l' energies. $n calling ;o" <ol'J<ol' in totalit' the source of all holiness an" the fullness of sanctit' H /e praise not <is 7oralit' but rather <is 9i4ine natureH.15
    15Priest Paul 2lorensE' Sanctified *ealities, Theological !orEs 17 @Mosco/ 1&77A 15*M151.

    An' substitution of holiness b' 7oralit' or of spiritualit' b' 7orals is a serious 7istaEe of >ant an" all (>antians.) 2ulfill7ent of 7oral obligations /ithout ;o" is liEe sailing a ship /ithout a hel7 or ru""er. #. <egels .ie/s Another /ell5Eno/n representati4e of another eFuall' /i"esprea" concept of religion is ;eorge <egel @177*M1131A the fa7ous ;er7an philosopher5 i"ealist Protestant an" apologist.1?'ing in the foun"ation of <egels philosophical s'ste7 is the teaching of /hat he calls the Absolute i"ea @or !orl" reason !orl" spirit Absolute ;o"A as the beginning categor' /hich e:iste" before the /orl" nature an" societ' began an" /hich "e4elops "ialecticall' fro7 the abstract to the concrete. $ts "e4elop7ent occurs through a co7ple: s'ste7 of logical categories @/hich in <egels philosoph' replace e4er'thing that e:ists in realit'A in the follo/ing 7anner8 e4er' concept presupposes an" engen"ers its o/n opposite an" together the' lea" to a thir" higher un"erstan"ing /hich transcen"s the7 an" contains the7 /ithin itself as its o/n aspects @for e:a7ple8 co7ing into beingJ passing into non5beingJbeingA. The thir" concept beco7es in its turn the beginning of another tria" an" so on. The unbroEen replace7ent of three aspectsJthesis anti5thesis an" s'nthesis @a
    1-<is 7ain /orEs are Phenomenology of S irit; Science of !ogic; Encyclo edia of Philoso hic Science; !ectures on the Philoso hy of *eligion; and Elements of the Philoso hy of *ight .

    position its counter5position an" their unit'AJis a "ialectical la/ @7etho"A of "e4elop7ent of the Absolute i"ea. This "ialectical 7etho" is at the foun"ation of <egels entire philosophical s'ste7. $t is "i4i"e" into three parts8 The teaching of the Absolute $"ea in itself an" ho/ it "e4elops in the for7 of pure logical essences @logicA. The teaching of the Absolute $"ea in its other for7 of being that is the teaching about nature @the philosoph' of natureA. The teaching of the Absolute $"ea as 4arious for7s of a specific spirit @the philosoph' of spiritA. <ere the Absolute beco7es a reasoning spirit in 7ans consciousness an" re4eals itself in three for7s8 in art religion an" philosoph'. $n art it realiGes itself in the for7 of conte7plation through a sensor' i7ageI in religion in the for7 of i7aginationI in philosoph' in the for7 of un"erstan"ing. Religion accor"ing to <egel is on a lo/er le4el than philosoph' in its self5re4elation of the Absolute 6pirit because in religion Eno/le"ge co7es onl' on the le4el of i7agination /hich is an i7perfect 7o"ification of philosophical concepts. Therefore religion in the final anal'sis shoul" be replace" b' philosoph' @of course b' <egels philosoph'AJthat perfect for7 of the Eno/le"ge of the Absolute. <egel interprete" the "og7atic teaching of Christianit' in an (original) /a'. <e e:plaine" the

    "og7a of the Trinit' as a s'7bolic e:pression of "ialectical "e4elop7ent of the Absolute $"ea accor"ing to the tria" principle. 3aturall' through such an e:planation the basic Christian truths lose their true 7eaning an" are turne" into an allegor' of philosophical categories. <egels 4ie/ of religion "ra/s attention to itself not b' its peculiar philosophical interpretation but b' its basic i"ea of the un"erstan"ing of the essence of religion. Religion is looEe" upon as a sort of system of thoughts an" a belie4ers 7ain tasE is understanding, in logical "iscussion the 7eaning of its truths. <o/e4er fro7 such an approach the soul of religionJthe personal e:perience of ;o"Jis banishe" an" replace" b' theological an" religious5 philosophical (co7puter) reasoning about <i7. As a result religion as a li4ing real connection /ith ;o" ceases to e:ist for 7an. This "eepl' false concept of religion is one of the 7ost /i"esprea" illnesses a7ongst theologians clerg'7en an" the intelligentsia. The' (Eno/) Christianit' an" 4er' often this is /here their religious life en"s. The Refor7ation is a particularl' clear illustration of such a fra7e of 7in". Archpriest 6ergei ,ulgaEo4 calle" Protestantis7 a (professors religion ) un"erlining the rational character of its religiosit'. $ts fatal error /as alrea"' con"e7ne" b' the Apostle Paul8 9nowledge uffeth u , but charity edifieth. And if any man thin" that he "noweth anything, he

    "noweth nothing yet as he ought to "now. #ut if any man love 'od, the same is "nown of him @1 Cor 181M3A. 6aint 6eraphi7 of 6aro4 openl' state" the conseFuence of a reason5base" 4ie/ of religion an" con"e7ne" this turning of religion into so5 calle" enlighten7ent8 3o/a"a's "ue to our al7ost uni4ersal col"ness to hol' faith in our ?or" Desus Christ an" to our inattenti4eness to the acti4it' of <is 9i4ine Pro4i"ence for us /e ha4e gotten so that /e "o not un"erstan" the /or"s of <ol' 6cripture. 6o7e sa' (This passage is unclearI for coul" the Apostles reall' ha4e been able to so palpabl' feel the presence of the <ol' 6pirit% Coul" there be a 7istaEe here%) There /as an" is no 7istaEe.H This all happene" because /e ha4e "eparte" little5b'5little fro7 the si7plicit' of Christian Eno/le"ge an" un"er the prete:t of enlighten7ent /an"ere" into such "arEness of ignorance that /hat ancient Christians for7erl' un"erstoo" Fuite clearl' see7s too har" to co7prehen" for us. The' "iscusse" these things in Fuite or"inar' con4ersations on their un"erstan"ing of ;o"s appearance a7ongst people an" it ne4er see7e" strange to those "iscussing the7.17 6aint $gnatius ,rianchanino4 @K11-7A /rote about ho/ "eepl' this sicEness can striEe a 7an8
    17+n the 'oal of &hristian !ife, &onversation between Saint Sera him of Sarov and 4. A. 2otovilov @6ergie4 Posa" 1&1+A 33 1*.

    Christs /or"s are fulfille"8 6hen the Son of man cometh, shall he find faith on the earth: !e ha4e sciences. !e ha4e aca"e7ies baccalaureates 7asters an" "octors of Theolog' @thats rightJa laugh an" no 7oreA. These "egrees are gi4en to people.H <o/e4er shoul" so7e 7isfortune befall such a theologian it /oul" be clear that he hasnt an' faith let alone theolog'. $ ha4e 7et such 7en. 0ne is a "octor of Theolog' but he has his "oubts as to /hether Christ /as actuall' on the Earth. <e sa's ;Perhaps this is Lust so7ething people ha4e thought up% !asnt there so7ething si7ilar in 7'tholog'%) !hat light can /e e:pect to co7e out of such "arEness%N11 Bnfortunatel' neither <egel nor all his (<egelian) follo/ers /ere able to un"erstan" this. 3. 6chleier7achers .ie/ 6chleier7achers 4ie/ of religion an" its 7eaning for 7an although "iffering in for7 fro7 the prece"ing one is actuall' of the sa7e essence. 2rie"rich 6chleier7acher @171-M113+A /as a professor of theolog' in ,erlin an" 6ecretar' of the Aca"e7' of 6ciences 9epart7ent of Philosoph'. <is 7ain theological /orEs are +n *eligion1 S eeches to $ts &ultured )es isers, 2onologues, The &hristian Faith along /ith a large collection of ser7ons. 6chleier7achers general philosophical 4ie/s are lai"
    11,ishop $gnatius !etters to 5arious Peo le, #n" e". @6ergie4 Posa" 1&17A 71M7&.

    out in his )ialectic @b' "ialectics he 7eans the art of philosophical foun"ationA. 6chleier7achers un"erstan"ing of ;o" an" <is relation to the /orl" al7ost 7atches 6pinoGas pantheistic concepts. !hile recogniGing ;o" as absolutel' transcen"ental to hu7an reasoning 6chleier7achers 4ie/s bor"ere" upon >ants. $n his un"erstan"ing of religion 6chleier7acher also sho/e" hi7self to be Lust as one5si"e" as both >ant an" 6pinoGa. Accor"ing to 6chleier7acher 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 is e:presse" in the co77on bon" of nature an" not in Re4elation or graceJfor ;o" is not a person. 6chleier7acher uses the ter7s (;o" ) (/orl" soul ) an" (/orl" /hole) s'non'7ousl'. ;o"s acti4it' is eFual to causes in nature8 (;o" has ne4er e:iste" outsi"e of the /orl"I /e Eno/ <i7 onl' in oursel4es an" in things.) All things happen out of necessit'I 7an "oes not "iffer fro7 other beings neither b' free /ill nor b' eternal e:istence. Dust liEe all the 4arious e:istences people are also no 7ore than a transient con"ition in the life of the uni4erse /hich ha4ing co7e into being 7ust also perish. The usual un"erstan"ing of i77ortalit' an" ones hope for re/ar" in life be'on" the gra4e is a tenuous hope. (The goal an" nature of religious life ) /rites the philosopher (is not i77ortalit' in the for7 that

    people belie4e in H but an i77ortalit' /hich /e alrea"' possess in this te7poral lifeI that is /hile a7ongst the finite to 7ingle /ith the infinite an" be eternal in e4er' 7o7ent. $n this lies the i77ortalit' of religion.)1& The essence of religion is the conte7plation of an en"less (feeling of "epen"enc') upon it in unbroEen unit'. (Religion is a feeling an" taste for the infiniteH ) he /rites. ($t is life in the infinite nature of the /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 te7poral in the eternal an" through the eternal.H)#* Essentiall' 6chleier7acher consi"ere" that there has al/a's e:iste" an" still e:ists in the /orl" one all5enco7passing eternal religion. The presence of 4arious for7s of religion reflects onl' the "ifference in strength an" 7oralit' of those religious feelings /hich ha4e inspire" the creati4e geniuses /ho foun"e" religions but not the truth or falseness of an' one of the religions. As one religious researcher /rote (Accor"ing to 6chleier7acher religion is a feeling of the infinite in the finite or the feeling of uncon"itional "epen"ence an" therefore e4er' religion is a true religion inas7uch as it is a 7atter

    1&2. 6chleier7acher the ;er7anA. #*$bi". 3&.

    +n *eligion1 S eeches to its &ultured )es isers @Mosco/ 1&11A 111 @Russian translation fro7

    of feelings. $t has no relation to the truths of Eno/le"ge.)#1 Accor"ing to 6chleier7acher "og7as ha4e not the slightest religious significance in religion. $nstruction in the faith an" canons is onl' an outer /rapping /hich religion con"escen"s to allo/ but e4en this shoul" not be "one. 0ne can onl' hope that /ith ti7e religion /ill no longer nee" the Church. $n general the 7ore religious a 7an is the farther he shoul" sta' a/a' fro7 the Church. Moreo4er an e"ucate" 7an in or"er to further the cause of religion shoul" /ar /ith the Church because it is the bearer of "og7a uncon"itional 7oralit' 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 har7on' an" beaut'. 6chleier7achers 4ie/ correspon"s entirel' /ith the i"eas being sprea" aroun" Russia fro7 the en" of the eighteenth centur' b' free7asonr' an" liberal nobilit' an" /hich are bearing their fruit. Archpriest ;eorge 2loro4Es' e:presse" the essence of these i"eas /ell in his /riting on the 4ie/s of ?abGin @K11#5A the hea" of the Rosicrucian lo"ge in Petersburg8 R2or ?abGinS "og7as an" e4en 4isible sacra7ents are not as i7portant as this life of the heart. After all one cannot please ;o" /ith (opinions.)
    #10. Pflei"erer +n *eligion and *eligions @6aint Petersburg 1&*&A +5 @Russian translation fro7 the ;er7anA.

    (!e "o not fin" an' talE of "og7as b' the 6a4ior.H ) Therefore all "i4isions bet/een confessions are onl' pri"e of the 7in". The true Church is broa"er than these superficial "i4isions consists of all true /orshippers in spirit an" enco7passes the entire hu7an race. This true ecu7enical or (uni4ersal) Christianit' in ?abGins interpretation runs into a sort of supra5te7poral an" supra5historical religion. $t is one an" the sa7e religion for all nations an" throughout all ti7e H the one religion of the heart.H## This illustration sho/s 4er' /ell the nature of a religion in /hich there re7ains nothing 7ore than (ele4ate") hu7an feelings. $t is total non5"og7atis7 the "estruction of e4er' separate religion as a specific /orl" 4ie/ as a particular (in"i4i"ualis7 ) an" the "irect confir7ation of /hat <iero7onE 6eraphi7 Rose precisel' calle" (the religion of the future.)#3 0rtho"o:' teaches that the essence of religion consists in an e:perience of the >ing"o7 of ;o" /hich is /ithin us @cf. ?E 178#1A. ,ut it also sa's that a feeling of the >ing"o7 is not the unaccountable e:perience of so7ething loft' but rather the e:perience of ;o". Abba 9orotheus sa's (,ecause /e are full of passions /e 7ust ne4er
    ##Archpriest ;eorge 2loro4sE' Paths of *ussian Theology, 3r" e"ition @Paris 1&13A 137 @in RussianA. #36ee 2r. 6eraphi7 Rose +rthodo,y and the *eligion of the Future @Platina8 6aint <er7an of AlasEa ,rotherhoo" 1&&&A.

    belie4e our o/n hearts for a crooEe" rule /ill 7aEe e4en the straight crooEe".) #+ 6aint $gnatius @,rianchinino4A e4en puts it thus8 ($f goo" "ee"s "one accor"ing to feelings of the heart coul" bring sal4ation then Christs co7ing /oul" ha4e been superfluous.)#5 0rtho"o:' in"icates Fuite "efinite con"itions for attaining co77union /ith ;o" @see Chapter 7 (6piritual ?ife)A. The feeling of e:periencing ;o" is so7ething entirel' "ifferent fro7 /hat 6chleier7acher "escribes for it is the conseFuence of a righteous life in the Church an" not so7ething resulting fro7 a conte7plation of the har7on' of the /orl" (/hole) in its infinit'. 7. The 0rigin of Religion 0ne of the issues basic to un"erstan"ing religion is its origin. As an (ans/er) to the religious a/areness that religion has been part of hu7anit' fro7 its beginning critics ha4e co7e up /ith 7an' "ifferent 4ariations of a so5calle" naturalJthat is a purel' hu7anJorigin of the i"ea of ;o". Their essence can be "escribe" b' 2euerbachs aphoris78 ($t is not ;o" !ho has create" 7an but 7an /ho has create" ;o".) Therefore before setting forth a positi4e 4ie/ on the origin of religion /e /ill taEe a looE at the better5Eno/n atheistic h'potheses8 the naturalistic

    #+Abba )orotheus instruction 1&. R2or an English translation see Eric P. !heeler )iscourses and Sayings @>ala7aGoo8 Cistercian Publications 1&77A. JTrans.S #5$gnatius @,rianchinino4A Five 5olume 6or"s, 4ol. 1 @6aint Petersburg 1&*5A 513.

    Abba )orotheus of 'a(a,

    the ani7istic the anthropological5theistic h'pothesis of ?. 2euerbach @K117#A an" the social h'pothesis. 1. 3aturalistic <'pothesis The naturalistic h'pothesis outline" as earl' as the first centur' ,.C. b' the Ro7an poet an" philosopher ?ucretius #- asserts that the i"ea of ;o" an" religion arose as the result of peoples fear before "angerous natural pheno7ena @timor rimus fecit deosJfear create" the first go"sA since people "i" not un"erstan" the reasons for their occurrence because the' "i" not Eno/ the la/s of nature. This ps'chological e:planation "oes not taEe into consi"eration the fact that fear is 7ore liEel' to 7oti4ate people to run a/a' an" hi"e fro7 the pheno7enon rather than 4enerate it personif' it an" pra' to it. Man /as afrai" of 7an' thingsI ho/e4er he "i" not "eif' e4er'thing he feare" such as pre"ators ele7ents his hu7an ene7ies but onl' a select nu7ber of the7 often the 7ost inoffensi4e such as rocEs trees etc. 0b4iousl' it /as not fear that inspire" a religious relationship to these things. 0ne so4iet researcher of religions .. 9. Ti7ofee4 note" (3atural pheno7ena e4en the 7ost threatening such as floo"s or earthFuaEes are not b' the7sel4es necessaril' going to lea" to religious fantas'.#7 <is colleague A. 9. 6uEho4 "octor of Philosoph' further7ore asserts that (E4en so 7an
    #-Titus ?ucretius Carus @ca. &&M ca. 55 ,.C.A /hose onl' Eno/n /orE is )e rerum natura, translate" into English as +n the 4ature of Things. #7Prof. $. 9. PanstEha4 e". #asic $ssues of Scientific Atheism @Mosco/ 1&--A 3-.

    /as ne4er co7pletel' crushe" b' the forces of nature e4en "uring the pri7iti4e epoch. This oppression /as ne4er absolute.#1 3either coul" ancient 7ans lo/ scientific le4el of "e4elop7ent ha4e been cause for the i"ea of ;o" to spring up. Pri7iti4e 7an sense" his Eno/le"ge subLecti4el' probabl' e4en 7ore so than 7o"ern 7an /ho is face" /ith an ab'ss of proble7s the nu7ber of /hich increases /ith e4er' ne/ "isco4er'. <e /as able to e:plain e4er'thing he encountere" in his o/n /a'. The follo/ing e:a7ple is Fuite re4ealing in this regar". 0ne researcher /ho /as stu"'ing the pri7iti4e >uba tribe on the islan" of 6u7atra inter4ie/e" one of the tribes7en. =8 (<a4e 'ou e4er gone into the forest at night%) A8 (Tes often.) =8 (<a4e 'ou e4er hear" an' 7oans or sighing there%) A8 (Tes.) =8 (!hat "i" 'ou thinE about it%) A8 (That a tree /as cracEing.) =8 (<a4e 'ou hear" an' screa7s%) A8 (Tes.) =8 (!hat "i" 'ou thinE about it%) A8 (That an ani7al /as screa7ing.) =8 (!hat if 'ou "i"nt Eno/ /hich ani7al /as screa7ing%) A8 ($ Eno/ all of the ani7al 4oicesH)
    #14atural Sciences and *eligion 3 @1&7*A8 1*.

    =8 (9oes this 7ean that 'ou "o not fear an'thing in the forest at night%) A8 (3othing.) =8 (An" 'ou ha4e ne4er encountere" an'thing there that 'ou "i"nt Eno/ about /hich 7ight ha4e frightene" 'ou%) A (3o $ Eno/ e4er'thing thereH)#& 0b4iousl' for a 7an /ith such a ps'cholog' the i"ea of ;o" is superfluous to his un"erstan"ing of 4arious natural pheno7ena. This h'pothesis "oes not stan" up un"er criticis7 fro7 another angle as /ell. 6cience has e:iste" for 7ore than one centur'I an" 7an sa/ long ago that he is gra"uall' acFuiring 7ore an" 7ore /a's to e:plain natural pheno7ena. Dust the sa7e this re4elation /hich is so i7portant to hi7 an" /hich frees hi7 fro7 7'stical fear before the forces of nature has not influence" his religiosit'. An o4er/hel7ing nu7ber of people e4en a7ongst great scholars belie4e" an" continue to belie4e in ;o" all the /a' through to the t/ent'5first centur'. The naturalist h'pothesis in no /a' e:plains the 7ain Fuestion8 ho/ fear @or to the contrar' ecstas' or a/eA before the surroun"ing 7aterial 4isible au"ible an" tangible /orl" coul" inspire an i"ea of ;o" in the (pri7iti4e) consciousness of 7an since ;o" is an essentiall' "ifferent Ein" of beingJ spiritual in4isible inau"ible intangible.
    #&.. Ri7ba 2oltG Mosco/ 1&31 p. 1** cite" fro7 E. 64etlo4 2agic and 2onotheism @,russels 1&71A 37M31 @Russian translation of the ;er7anA.

    ,ut if the pheno7ena of this /orl" are not able b' the7sel4es to engen"er the i"ea of ;o" an" the other /orl" in 7an @that is to pro4i"e a beginning to religionA then to the contrar' /ith such an i"ea or such feeling present in his soul 7an is capable not onl' of belief in ;o" but also of "eif'ing an' natural pheno7enon an' being or an' fantas'. Then the fact an" presence of religion in all peoples of the /orl" /ith all their religious "i4ersit' beco7e Fuite e:plainable. #. The Ani7istic <'pothesis The ani7istic h'pothesis @fro7 the latin animus or spiritA /as e:presse" an" "e4elope" in "etail "uring the nineteenth centur' b' the English anthropologist E"/ar" T'lor3* @K1&17A in his 7ain /orE Primitive &ulture @1171A. The 6o4iet religion scholar 6. A. ToEare431 characteriGes his 4ie/s on religion in the follo/ing /a'8 T'lor un"erstoo" religion for the 7ost part as belief in spiritual beings or ani7is7 /hich he calle" (7ini7u7 religions.) <e sa/ the roots of ani7istic religion as being in pri7iti4e 7ans inabilit' to un"erstan" such biological 7anifestations as sleep "rea7s sicEness fainting or "eath. $n their atte7pt to e:plain these pheno7ena the (sa4age5philosophers ) in T'lors opinion ca7e to the i"ea of the soul as a
    3*6ir E"/ar" ,urnett T'lor @113#M1&17A. 316ergei Ale:an"ro4ich ToEare4 @11&&M1&15A ethnographer an" historian.

    little t/in /hich sits in e4er' person. <e then b' analog' ascribe" si7ilar souls also to ani7als plants an" inani7ate obLects. Thus e4entuall' "i" the belief in the ani7ation of nature taEe for7 /hich in turn 7a"e the "e4elop7ent of 7'tholog' possible an" subseFuentl' the "ifferent an" higher for7s of religion inclu"ing pol'theis7 7onotheis7 an" co7ple: theological teachings.3# The fla/s that 7aEe this h'pothesis totall' unfoun"e" stan" out right a/a'. aA !ithout 7entioning the fantastical Fualit' of this supposition itself it is highl' unliEel' that not one 7an not t/o but all of 7anEin" shoul" be so feeble5 7in"e" as to be unable to tell the "ifference bet/een sleep an" realit' an" to accept hallucinations an" "a'"rea7s as realit'. $t is e4en 7ore unliEel' that such an un"er"e4elope" consciousness coul" turn out to be capable of reaching such an abstract i"ea as the e:istence of ;o" an" fir7l' hol" to it throughout all of histor'. bA E4en if /e accept albeit against all logic that 7an "uring that proble7atic ti7e past in so7e inco7prehensible 7anner reall' "i" possess both the irrationalit' of a sa4age an" the 7in" of a philosopher an" accepte" his ecstasies "rea7s an" so on to be realit' then this /oul" still in no /a' presuppose a religious relationship to the sa7e. $t is an enor7ous "istance fro7 the acceptance of
    3#6. A. ToEare4 (Ta'lor E. ,. ) Abridged Scientific<Atheistic )ictionary #n" e". @Mosco/ 1&-&A -&1M-&#.

    so7ething as reall' e:isting to a religious relationship to it an" its "eificationJa "istance /hich the ani7istic h'pothesis unfortunatel' fails to notice. cA $t is "ifficult to i7agine that a 7an e4en one /ho has onl' recentl' co7e forth fro7 an ani7alistic state as the supporters of the ani7istic theor' assert /oul" belie4e in the actual e:istence of /hat he i7agine" in "a'5"rea7s an" other "rea7s. 2irst of all a "rea7 is not so7ething that co7es upon hi7 totall' une:pecte"l' suddenly appearing before his consciousness an" stunning hi7 /ith its ele7ent of surprise an" e:clusi4it'. To the contrar' the pheno7enon of "rea7ing is Fuite or"inar'. E4en ani7als ha4e it. $t coul" be sai" that 7an is born an" "ies /ith it. 6econ"l' the 4ast 7aLorit' of "rea7s are a "isor"erl' co7bination of frag7ente" thoughts e:periences feelings 7e7ories fro7 e4er'"a' life etc.Jso7ething /hich coul" in no /a' be recogniGe" as a co7plete /hole an" inspire trust in itself. Thir"l' 7an' "rea7s shoul" in fact engen"er co7plete "istrust in "rea7s. 2or e:a7ple8 so7eone "rea7s he has eaten to satiet' then /aEes up onl' to feel his for7er hunger. 0r after o4erco7ing his ene7' in a "rea7 a 7an /aEes up to fin" hi7self in the sa7e pre"ica7ent. $s it possible to ha4e faith in such "rea7s ne4er 7in" a religious feeling for the7%

    "A !ithin the fra7e/orE of the ani7istic h'pothesis the fact that religion is such a co77on occurrence in 7anEin" appears to be a co7plete 7'ster'. !e Eno/ ho/ "ifficult it is to con4ince so7eone of so7ething that "oes not fit /ithin the boun"aries of e4er'"a' e:perience. $t is e4en stranger to i7agine that so7eones "rea7s ecstasies or "a'5"rea7s coul" con4ince not one or t/o people not a close circle of frien"s an" relati4es not e4en in"i4i"ual tribes but all of 7anEin" of the e:istence of ;o" an" spirits. The fla/s of the ani7istic h'pothesis are so significant that e4en in atheistic circles it has cease" to enLo' an' reliabilit'. 6. ToEare4 sa's of it straight out ($t is no/ out of "ate ha4ing sho/n its 7etho"ological ina"eFuac'.)33 3. 2euerbachs <'pothesis The <egelian 2euerbach3+ e:presse" a so7e/hat "ifferent 4ie/ on the origin of religion. <e base" his h'pothesis on the ol" supposition that the personification of the forces of nature b' 7an is the basis of ancient religious beliefs. $n his opinion ho/e4er religion gre/ "irectl' out of the personification of "ifferent aspects an" Fualities first of all fro7 the abstract nature of 7an an" false interpretations of it. (!hat is spirit ) asEs 2euerbach (if not spiritual acti4it' /hich has recei4e" in"epen"ent e:istence "ue to hu7an fantas' an"
    33$bi". p. -&#. 3+?u"/ig An"reas 2euerbach @11*+M117#A

    languageI if not spiritual acti4it' personifie" in the for7 of a being%)35 ;o" an" go"s are as it turns out the personification of 7ans an" natures proLecte" characteristics 7isinterprete" b' hu7an thought as in"epen"ent beings. 2euerbach "i4i"es religions into the (spiritual ) /hich are Du"ais7 ,u"his7 Christianit' an" $sla7 an" the (natural ) /hich are all the pri7iti4e an" ancient pagan beliefs. $n the (spiritual) religions accor"ing to 2euerbach (;o" "ifferent fro7 nature is nothing other than 7ans o/n e:istence an" in Qnatural religions the Qgo" /hich is "ifferent fro7 7an is nothing other than nature or so7e natural being.)3<o/ then accor"ing to 2euerbach "i" the supernatural beings arise in 7ans consciousness% $t turns out to be 4er' si7ple. The' o/e their (e:istence) to (peoples lacE of Eno/le"ge of the organic con"itions of the /orEings of thought an" fantas' ) for the 9i4init' is the (personification of hu7an lacE of Eno/le"ge an" fantas'.) 37 Mental acti4it' is b' nature the (bo"il') acti4it' of a particular organ an" is so7ething /hich 7an recogniGe" as (bo"iless ) in that this (7ental acti4it' is the 7ost hi""en 7ost re7ote soun"less an" subtle.) Therefore 7an has (7a"e an absolutel' bo"iless inorganic abstract e:istence to /hich he
    35?u"/ig 2euerbach 6or"s in 3 4ol. (?ectures on the Essence of Religion) @Mosco/ 1&#3M1&#-A 381-1 @Russian translation fro7 the ;er7anA. 3-$bi". p. 1&#. 37$bi". p. 1-&.

    ga4e the na7e Q;o".)31 (This being of the i7aginati4e po/ers ) he /rites (/here it is not counter/eighte" b' sensor' perception an" reason consists precisel' in /hat Ri7aginationS presents to RreasonS).3& This is basicall' 2euerbachs point of 4ie/ on the origin of religion. $t can be su77e" up b' the follo/ing thesis8 (The 7'ster' of religion is anthropolog'.) This thesis of his procee"s fro7 his un"erstan"ing of the essence of religion /hich coul" be "efine" in a /or"Jhu7an5"i4init' . 2euerbach also atte7pte" to create a ne/ anthropo5theistic religion /ith a cult of 7an. 6ergei ,ulgaEo4 "efines 2euerbachs 4ie/s in the follo/ing /a'8 Thus homo homini )eus est+*Jthis is the laconic for7ula /hich e:presses the essence of 2euerbachs religious 4ie/s. This is not a reLection of religionI it is not e4en atheis7. $t is as a counterbalance to theis7 an" anthropo5theis7I 7oreo4er anthropolog' fin"s itself pla'ing the role of theolog'H.+1 2euerbachs homo homini )eus est shoul" be translate" as (the hu7an race is go" for in"i4i"ual personsI the species is go" for the in"i4i"ual.)+#
    31$bi". 3&$bi" p. #1+. +*(Man is go" to 7an.) +16ergei ,ulgaEo4 (The Religion of <u7an59i4init' of ?. 2euerbach ,) Two &ities @ Mosco/ 1&11A 181+. +#$bi" p.17.

    !hat is 2euerbachs basic 7istaEe an" that of his follo/ers /ith regar" to the origin of religion% $t is the con4iction that religion is a fantastical reflection in the hu7an consciousness of the consciousness itself an" all earthl' realit'. <e 7aEes this assertion regar"less of the great 7ultitu"e of geniuses an" giants of the hu7an race /ho ha4e confesse" their faith in ;o". Dust ho/ fantastical is 2euerbachs h'pothesis /as apparent fro7 the publication of his /orEs The Essence of &hristianity @11+1A an" !ectures on the Essence of *eligion @11+&A. <is 4ie/s on religion /ere criticiGe" e4en b' supporters of the <egelian school b' /hich he hi7self ha" been for7e". This is no surprise. The con4iction that ;o" is a fantastical personification of 7ans abstract thinEing is tanta7ount to accusing the entire hu7an race of insanit'. (2or /hat if not insanit' ) /rote Professor .. 9. >u"ria4ste4 @K11&#A of the Mosco/ Theological Aca"e7' (can /e call the state of soul /herein a 7an taEes his fantas' to be so7ething /hich e:ists in realit' an" continuall' /ea4es it into all aspects of his life%)+3 Trul' onl' a 7entall' ill person coul" consi"er his fantasies to be real li4ing beings an" relate to the7 as such. Abstractions an" faith create" in their obLecti4e realit' an" e4en 7ore so their "i4init' are things /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 Philoso hy, &th e". @6ergie4 Posa" 1&15A 1#5.

    be plausibl' applie" to e:plain the process of religions "egra"ation or the origin of 4arious pagan for7s 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 criticis7 on this subLect. $ts basic i"ea Fuite clearl' re4eals itself in the follo/ing state7ents8 As a for7 of social consciousness religion has therefore fro7 the beginning been a social pro"uct the result of societ's historical "e4elop7ent. !hat 7aEes it "ifferent fro7 other for7s of social consciousness is that its relationship to real life is reflecte" in an illusor' /a' in itJin the for7 of supernatural illusions. The religious for7 of this reflection of real life is in turn con"itione" sociall'8 in pri7iti4e societ' b' the feeling of 7ans po/erless in his struggle /ith natureI an" in a class societ' b' his feeling of po/erlessness before societal oppression.++ ,ecause of the lo/ "e4elop7ental le4el of in"ustrial po/er people "i" not ha4e regular sources fro7 /hich the' coul" recei4e the necessar' 7eans for e:istence.HThis engen"ere" in 7an an a/areness of his co7plete "epen"ence upon the forces of nature an" the i7age of it as so7ething stan"ing o4er hi7 an" as possessing a supernatural character.
    ++A. 2. Anisi7o4 Stages of )evelo ment in Primitive *eligion @Mosco/ 1&-7A 3M+.

    The social roots of religion in pri7iti4e peoples are precisel' in this in"ustrial un"er"e4elop7ent. <o/e4er H in or"er for religion to "e4elop certain gnoseological pre7ises 7ust ha4e been for7e". The religious e:planation of the /orl" supposes firstl' that 7an beca7e a/are of hi7self as so7ething separate fro7 surroun"ing natureI an" secon"l' he ha" the abilit' to for7ulate an entirel' abstract un"erstan"ing of the general Fualities of pheno7ena an" things.+5 Thus the essence of this ne/ h'pothesis lea"s to these basic suppositions8 1. Religion (coul" "e4elop onl' in certain stages of "e4elop7ent H of both societ' an" 7an ) +- that is it is so7ething /hich "i" not e:ist in hu7an societ' fro7 the beginning. #. The "e4elop7ent of religion is con"itional8 aA The social factor8 ;$n view of the society.s industrial underdevelo ment= @in pri7iti4e societ' the feeling of 7ans po/erlessness in his struggle /ith natureI in class societies the feeling of po/erlessness un"er societal oppressionAI bA The gnosiological factor8 The abilit' to (for7ulate an entirel' abstract concept ) /hen (a person "e4elops the abilit' to thinE abstractl'.)+7 Abstract thinEing 7aEes it possible for fantastical reflections of reality to occur in hu7an
    +5Prof. $. 9. PantsEha4 e". #asic >uestions about Scientific Atheism @Mosco/ 1&--A 37. +-$bi". 1-&. +7$bi".

    consciousnessI 7eaning the supernatural or religious. E4en upon first glance at the basic suppositions of this ne/ h'pothesis its eclectic character is ob4ious. 3e4ertheless because this h'pothesis clai7s to be not onl' the latest /or" on the subLect but also to be base" strictl' upon scientific obser4ation it shoul" be e:a7ine" in 7ore "etail. Thus let us looE at the first supposition. !hat is Eno/n to science about the e:act ti7e /hen religion first appeare" in 7anEin"% Are there an' facts Eno/n /hich /oul" confir7 the thesis about a ti7e /hen 7an ha" no religion% The Fuestion as to the ti7e of religions appearance in 7anEin" is "irectl' interrelate" /ith a 7ore co77on Fuestion na7el' /hen "i" 7an hi7self appear on our planet% +1 As /e Eno/ there has ne4er been a final scientific ans/er to this Fuestion. 6o4iet ethnograph' +& generall' accepts that 7an appeare" on earth appro:i7atel' one 7illion 'ears ago. <o/e4er this general Fuantit' is linEe" to the 7o7ent at /hich 7o"ern 7ans suppose" ancestors first appeare". ,ut essentiall' as it turns out science onl' supposes a perio" of 1** ***Jat the 7ost 15* ***J'ears. The fa7ous 6o4iet religion researcher .. 2. U'bEo4ets 7aEes note of this 7ore cautiousl'8 (There is a basis for supposing that through certain proLections H
    +16ee for e:a7ple 6. 6. ;lagole4 2an.s Past @6ergee4 Posa" 1&17A. +&6o4iet ethnograph' is base" upon e4olutionar' theor'. 6o4iet era anthropological stu"ies /ere use" to pro7ote atheis7.JTrans.

    ethnograph's beginnings coul" be trace" bacE to the Mousterian perio" H /hich "ates to 1**M15* thousan" 'ears before our ti7e. 5* The appearance of Homo sa iens, accor"ing to the suppositions of 7o"ern science can be trace" bacE no further than 3*M+* thousan" 'ears. Thus Professor 3. 3. 9ubinin for e:a7ple /rites8 (04er the course of 1*M15 7illion 'ears a gigantic Lu7p occurre" fro7 ani7al to 7an. This process /as acco7panie" b' internal e:plosions of i7pulsi4e e4olution the 7ost i7portant of /hich occurre" 3*M+* thousan" 'ears ago pro"ucing 7o"ern 7an.) 51 Prof. !illia7 <o/ells presi"ent of the A7erican Anthropolog' Association an" a specialist of /orl" reno/n in the fiel" of research on prehistoric 7an si7ilarl' asserts that (Aroun" 35 *** 'ears ,.C. 3ean"erthal 7an su""enl' ga4e place to hu7ans of 7o"ern ph'sical 7aEeup /ho essentiall' "i" not "iffer in an' /a' fro7 7o"ern Europeans other than b' their strong bo"il' fra7e.)5# !hat no/ can be sai" about the presence of religion "uring the era (accessible) to ethnograph'% The 6o4iet religion scholar 6. A. ToEare4 consi"ere" that e4en (3ean"erthal 7an /ho li4e" "uring the Mousterian perio" @aroun" 1**M1+* thousan" 'ears agoA an" possesse" a relati4el' "e4elope" consciousnessJthe beginnings of hu7an speechJ
    5*.. 2. U'bEo4etG 2an without *eligion @Mosco/ 1&-7A 71. 513. 3. 9ubinin (The 6ocial an" ,iological in the Proble7 of Mo"ern Man ) >uestions of Philoso hy, 1* @1&7#A 53. 5#!illia7 <o/ells &ourier 11& @1&7#A8 1#. 6ee also (Man ) 'reat Soviet Enclyclo edia, @Mosco/ 1&71A #&85*M5+.

    coul" possibl' also ha4e possesse" the beginnings of religious beliefs.)53 2urther7ore no one "oubts the presence of religion in 7an @+*M3* thousan" 'ears agoA in the Aurignacian an" 6olutrean culturesJthat is the 7o"ern hu7an t'pe <o7o sapiens. The 6o4iet scientist ,. Tito4 for e:a7ple /rites (Accor"ing to archeological research aroun" 3*M+* thousan" 'ears ago 7ans biological for7ation /as co7plete an" 7o"ern 7an appeare". The first bone re7ains of 7o"ern 7an /ere foun" on the territor' of 2rance near Cro5Magnon. This 7an /as na7e" QCro5Magnon after the place /here he /as foun". E:ca4ations of Cro5Magnon settle7ents ha4e pro"uce" rich 7aterials /hich characteriGe" their co7parati4el' co7ple: religious i7agination.)5+ Man' other RussianJan" 7ost !esternJscientists subscribe to this opinion @for e:a7ple the fa7ous ethnographer .. 6ch7i"t Prof. >. ,laEer an" othersA. .. 2. U'bEo4ets essentiall' brings this proble7 to a conclusion in the follo/ing /or"s8 (The Fuestion of religion in 3ean"erthals continues to be un"er "iscussion b' so4iet scientists. A. P. 0Ela"niEo4 P. $. ,oriso4sE' an" others suppose that 3ean"erthal burials are one proof of religiosit' in 3ean"erthals.)55 Thus the "iscussion a7ongst scholars is onl' about the religiosit' of 3ean"erthals. As for Homo sa iens-that is 7an hi7selfJthe
    53(The 0rigin of Religion ) Abridged )ictionary of Scientific Atheism @Mosco/ 1&-&A 5-5. 5+.. E. Tito4 +rthodo,y @Mosco/ 1&-7A 3*1. 55.. 2. U'bEo4ets 2an without *eligion @Mosco/ 1&-7A 1-1.

    Fuestion is su77aril' resol4e"8 science Eno/s of no pre5religious histor' for Homo sa iens? The Fuestion of /hether or not religion /as present in the so5calle" ancestors of 7anJArdi ithecus, Australo ithecus, Paranthro us, <ei"elberg Man an" the rest of the nu7berless speciesJis essentiall' 7oot as long as the "egree of their (hu7anit') re7ains un"eter7ine". The fact that these suppose"l' hu7anoi" beings /hich "i" not possess reason or the other Fualities that onl' hu7ans ha4e neither ha" religion is Lust as unsurprising as the absence of religion a7ongst 7o"ern5"a' gorillas or chi7panGees. ,ut let us suppose e4en that these (pithecuses) an" (throposes) /ere pre5hu7an. $s there e4en an' e4i"ence at the present ti7e pro4ing that the' ha" no religion% There isnt. The abo4e5 cite" state7ent b' .. 2. U'bEo4 about the (accessibilit' of ethnograph') e:ten"ing no earlier than 1**M5* thousan" 'ears ago sufficientl' confir7s this. The secon" thesis of the social h'pothesisJabout the social factor in the e7ergence of religionJthus 7aEes no sense "ue to the absence of irrefutable scientific proof that religion e:iste" in 7anEin" fro7 the beginning. $t /oul" follo/ that there are no pre7ises to confir7 that religion e7erge" as a result of 7ans po/erlessness in the face of societal oppression in class societies. Religion is 7uch 7ore ancient than class societies ol"er than social oppression. The 4er' sa7e U'bEo4ets states that the

    (<istor' of class societ' began no earlier than si: thousan" 'ears ago.H)5Religion ho/e4er accor"ing to these sa7e sources is about 3*M+* thousan" 'ears ol". ,ut perhaps religion e7erge" (as a reflection of peoples po/erlessness in the face of natureI po/erlessness "ue to their lo/ le4el of 7aterial in"ustrial "e4elop7ent%)57 !here for instance "i" the i"ea co7e fro7 that pri7iti4e 7an felt po/erless an" fearful before the face of nature% 9i" it e7erge fro7 co7fortable offices an" soft ar7chairs% $t apparentl' "i". 2or Lust as a large cit' /ith all of its factories cars tangle" streets acci"ents catastrophes an" senseless 4icti7s is not so7ething /hich e4oEes panic helplessness or especiall' religious /orship in a cit' "/eller so for the natural 7an the /il"est Lungles are ho7e s/eet ho7e. 51 ,ut the rationalist (sa4age) coul" probabl' pose a h'pothesis about the e7ergence of religion in highl' "e4elope" societies out of 7ans feeling of fear an" po/erlessness before the face of ci4iliGation /ith no 7ore groun"lessness than 7an' religious researchers. !hich of these thinEers is right% 0b4iousl' neither is right. 2ear "oes not generate the i"ea of ;o" @although it often 7aEes one re7e7ber <i7A.
    5-$bi". 11*. 57(Religion ) )ictionary of Scientific Atheism @Mosco/ 1&-&A 5&7. 51$t is sufficient to recall for e:a7ple )ersu 3(ala an" .. R. Arsenie4. R)ersu 3(ala is the title of a 1&#3 booE b' the Russian e:plorer .la"i7ir Arsen'e4 about his tra4els in the Bssuri basin an" his gui"e the 3anai hunter @ca. 115*M 1&*1A 9ersu BGala /ho sa4e" the e:pe"ition tea7 fro7 star4ation an" col". Arsen'e4 portra's hi7 as a great 7an. J Trans.S

    2urther7ore there are no groun"s for speaEing of the presence of so7e sort of feeling of po/erlessness in pri7iti4e 7an before the face of nature or particular fear for the fullness of ones sto7ach to7orro/. All of these fears are natural for the (estrange") 7an of the nineteenth to t/entieth centuries /ho fin"s hi7self in abnor7al social con"itions. $n 7ans pri7iti4e co77unities e4en /ith his lo/ le4el of 7aterial "e4elop7ent he ha" 7ore opportunities to obtain foo" an" ha" less fear then people of our present (high technolog') societies /ho fear une7plo'7ent. The pre7ise of po/erlessness in this case trul' "oes confir7 a societal originJbut onl' of the h'pothesis an" not of religion. The final argu7ent of this h'pothesis is gnoseological presupposing the reFuire7ent that religious i"eas coul" e7erge an" that 7an "e4elope" the abilit' to for7ulate abstract i"eas. The logic here is soun"I onl' /ith the presence of abstract thinEing is 7an capable of progressing fro7 i7pressions 7a"e b' the /orl" of things to the beginnings of the /orl" of i"eas inclu"ing the /orl" of religious concepts. This argu7ent ho/e4er is no 7ore than a repetition of 2euerbachs ol" i"eas /hich are unstable fro7 both the ps'chological an" historical points of 4ie/. 2or hi7 an" for his follo/ers the birth of religion relates to a ti7e /hich is so 4ague an" to a hu7anit' /hich is so "istant fro7 us that

    it loses all real sense of these concepts. The "arE night of tens hun"re"s an" thousan"s of 7illennia to /hich the birth of hu7anit' is relegate" "oes not allo/ e4en the slightest possibilit' of seriousl' Lu"ging the ps'cholog' of a 7an of those eras. Therefore one can "ra/ /hate4er conclusions one pleases. ,ut arent these conclusions the fruits of so7eones i7agination% !e ha4e to choose one of t/o actions8 either to accept that the ps'cholog' of these earl' hu7an beings is terra incognita, an" in this case a"7it franEl' that the origin of religion is a Fuestion /hich cannot be ans/ere" b' science in its conte7porar' stage of "e4elop7entI or to looE at the ps'che of the first hu7ans as being si7ilar to that of our conte7poraries an" in this case conclusi4el' refute the fantastical assertion that earl' hu7ans coul" ha4e "eifie" their o/n abstractions hopes "a'"rea7s an" fears. ,esi"es /hich scientific research states clearl' that 7ans religious a/areness is significantl' 7ore ancient than his "e4elop7ent of abstract thinEing. Bn"e4elope" @accor"ing to European un"erstan"ingA peoples being alrea"' religious as a rule "i" not ha4e abstract concepts an" often "o not ha4e the7 still. The Russian researcher .. ?. Ti7ofee4 relates the follo/ing interesting fact8 The stu"' of the culture an" language of peoples in their earl' stages of "e4elop7ent pro4es that the "e4elop7ent of 7ans consciousness /ent fro7 concrete ob4ious concepts to 7ore

    abstract generaliGations /hich are a "eeper reflection of the essence of pheno7ena an" obLects surroun"ing 7an. Ethnographers ha4e "irecte" their attention to the fact that the language of such peoples is characteriGe" b' the absence of 7an' /or"s that are nee"e" to na7e abstract concepts an" the nature of things. Thus for e:a7ple the African E/e tribe has thirt'5 three /or"s for 4arious Ein"s of /alEing. ,ut this tribe has no /or" for the i"ea of /alEing in general an" unrelate" to its particular characteristics. Another e:a7ple is the language of the >anaE people /hich has special /or"s to in"icate the bites of 4arious ani7als an" insects /hile it has no /or" for a bite a tree or an ani7al in general. $t is natural that religious i7ages also e7erging in the consciousness of pri7iti4e 7an shoul" ha4e ha" at first a concrete ob4ious character an" coul" not ha4e e:hibite" the7sel4es in the for7 of certain faceless an" abstract supernatural po/ers ha4ing no co7parison a7ongst 7aterial obLects surroun"ing 7an.5& As can be seen fro7 this citation e4en so7e 7o"ern peoples an" tribes "o not 'et ha4e a (Fuite abstract) un"erstan"ing. ,ut these tribes are 7ost liEel' higher in their "e4elop7ent than those /ho li4e" 35 *** 'ears ago an" because of this coul" not ha4e ha" such an un"erstan"ing. 3e4ertheless both
    5&$. 9. PantsEha4a e". #asic >uestions of Scientific Atheism @Mosco/ 1&--A 3-.

    ancient an" 7o"ern peoples ha" an" still ha4e religions /hich contain such concepts as (;o" ) (spirit ) (soul ) (angel ) an" others. This ob4ious contra"iction in the "iscussion about the 7an of proto5religionJa co7pletel' un"e4elope" half5brute /ho barel' achie4e" an a/areness (of his o/n person as so7ething separate fro7 surroun"ing nature ) an" at the sa7e ti7e a philosopher /ith a bol" original 7in" an" abstract thinEingJ"oes not allo/ us to relate seriousl' to the last argu7ent 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 of religion. $ts ina"eFuacies are ob4ious. $t is eclecticI all of its ele7ents ha4e long been out"ate". $ts onl' ne/ ele7ent the social ele7ent is seen to be not a realistic reflection of the state an" le4el of "e4elop7ent of the 7an of proto5religion but rather an ele7entar' proLection b' the 7o"ern 7in" into the "arE night of 7illennia. V V V The general presence of religion throughout hu7anit' is one of the 7ost i7pressi4e facts of /orl" histor'. 6uch a pheno7enon coul" not be the result of chance of so7eones fantas' or fears. $t shoul" ha4e its o/n cause in so7ething fun"a7ental or be roote" in 7ans 4er' nature in the 4er' essence of being.

    3egati4e h'potheses about the origin of the i"ea of ;o" ha4e pla'e" a 7aLor role in resol4ing this Fuestion. The' ha4e once again /ith all po/er of persuasion 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 re7ains onl' one logical Lustifiable ans/er to this Fuestion. The ans/er is that there is a ;o" !ho acts in a special /a' on 7an /ho is in turn capable un"er certain con"itions to accept these 9i4ine actions. 6ergei ,ulgaEo4 e7phasiGes Thus to the preli7inar' an" co77on Fuestion (<o/ is religion possible%) /e ans/er (Religion is the "irect Eno/le"ge of the 9i4init' an" a li4ing connection /ith hi7. $t is possible thanEs to 7ans religious gifte"ness through the e:istence of a religious organ /hich recei4es the 9i4init' an" <is influence. !ithout such an organ of course that e:uberant an" 4ariegate" "e4elop7ent of religion an" religions /hich /e see throughout the histor' of 7anEin" /oul" be not be possible nor /oul" all its peculiarit'.) -* Religion is born in the e:perience of ;o".-1 !hat are the internal factors /hich 7aEe it possible for 7an to ha4e this e:perience an" for faith in ;o" to e7erge in hi7Jthe beginning of religion%
    -*6ergei ,ulgaEo4 !ight 3nwaning, @6ergee4 Posa" 1&17A 1-. -1$bi". 7.

    1. 2irst of all it is the sincere search for the truth for the 7eaning of life for he /ho has this testifies thereb' 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" not allo/ his "isciple to first go an" bur' his fatherI <e sai" !et the dead bury their dead @?E &85&M-*A so that the "isciple /oul" not also "ie a7ongst the corpses. The co77an"7ent of Christ the 6a4ior As" and it shall be given you1 see", and ye shall find1 "noc", and it shall be o ened unto you1 for every one that as"eth receiveth1 and he that see"eth findeth1 and to him that "noc"eth it shall be o ened @Mt 787M 1A is the first an" 7ost necessar' con"ition on the path to ;o". #. Recognition of the /rongness of ones life an" sincere repentance of all the e4il unLust an" "ishonest things "one that /oun" the conscienceJ interior repentance repentance before those offen"e" an" repentance before the priest Rin confessionS if ones soul shoul" allo/ hi7 to "o so. 3. Resolution to uphol" the ;ospel 7oralit' /hich significantl' "iffers fro7 the generall' accepte" (hu7an) 7anners. Thus seeEing fulfill7ent an" repentance are the beginnings of Christian 7oralit' /hich re4eals ;o" to the seeEerI for onl' the ure in heart @ shall see 'od @Mt 581A. 3aturall' it is necessar' to rea" an" stu"' the <ol' 6criptures especiall' the 3e/ Testa7ent the

    /orEs of <ol' 2athers an" authoritati4e ascetics of piet' an" teachers of the Church an" to atten" Church 6er4ices. $f the seeEer "oes all this /ith sincere 'earning for the as 'et unEno/n ;o" sa'ing ;+ !ord, if Thou dost e,ist, reveal Thyself to me, a feeble sinner,= he /ill ine4itabl' recei4e an ans/er. These con"itions of course are no 7ore than the 7ost preli7inar' steps on the path to ;o" to a personal e:perience of <i7. Dust the sa7e if a person "oes not "o these things faith and religion in the full an" true 7eaning of the /or"s can har"l' be born in hi7. Dust being sure of the e:istence of ;o" e4en less so of the e:istence of (so7ething supernatural ) "oes not 7aEe a person a Christian. 0ne 7ust ha4e basic Eno/le"ge of the 0rtho"o: 2aith an" the principles of spiritual life procee"ing fro7 it b' /hich the Christian is le" into the 7'stical @as oppose" to the e:ternalA /orl" of the Church. $n our "a' the path to this 7'stical /orl" is not a si7ple one. After ha4ing co7e to belie4e in ;o" one still has to choose a religionI after beco7ing con4ince" of the truth of Christianit' he has to fin" a church. A "ispassionate stu"' is nee"e" of the faith an" ascetical e:perience of the ancient Church @the perio" of the Ecu7enical CouncilsA in or"er to see the /rongness of Catholicis7 /ith its "eep har7 to spiritual life an" prou" pretensions of its absolute authorit' in the ChurchI the rational /orl"liness of Protestantis7I an" the sacra7ental groun"lessness

    Joften e4en open s'ncretis7Jof nu7berless conte7porar' sects. <e 7ust see all of this in or"er to full' consciousl' an" freel' accept 0rtho"o:'. 1. The 2irst Religion $t is i7portant to she" light upon the nature of the first religion because the ans/er to this Fuestion /ill pro4i"e an un"erstan"ing of religions essence an" significance for 7an. This Fuestion can be approache" fro7 se4eral positions8 the scientific the i"eological @on a correspon"ing philosophical basisA an" the Christian. Science. Accor"ing to Re4olutionar'S science ho7o sapiens 7a"e his appearance aroun" 35 *** 'ears ago an" ha" a (relati4el' co7ple: religious un"erstan"ing) @see the social h'pothesisA in the for7 of sun /orship. ,ut /ho7 "i" he /orshipJthe sun or the (6un of righteousness ) ;o"% 6cience cannot sa' an'thing about this. Archeologists an" ethnographers in stu"'ing the beginnings of European ci4iliGation can see bacE onl' as far as the ruins of the te7ple culture of Malta @+***M#*** ,.C.A fro7 /hich not one /ritten iota /as left. 2ro7 Crete to M'cene @3***M#*** ,.C.A onl' so7e househol" notes an" se4eral un"eciphere" te:ts are left so one can onl' guess as to the character of religious beliefs of that ti7e. Therefore if 'ou "o not count the ,ible /ritten histor' of European religion begins onl' /ith <o7ers $liad that is appro:i7atel' fro7 the eighth

    to se4enth centuries ,.C. ,ut the 7ost ancient "ate" 7onu7ent of religious histor' in the /orl" a bo"' of te:ts fro7 the p'ra7i" of >ing Bnas @#+5*M #3** ,.C.A speaEs plainl' of one Creator (of the 4isible an" in4isible /orl" ) Ra5Atu7.-# The <in"u .e"as e:ten"ing bacE no further than 1*** 'ears ,.C. speaE of ;o" an" go"s. Man' scholars consi"er that the 7ore ancient of these te:ts are closer to 7onotheis7 /hile the later te:ts are closer to pol'theis7 an" pantheis7. A si7ilar picture e7erges /ith the stu"' of religious sources fro7 other ci4iliGations8 the Ass'ro5 ,ab'lonian Chinese A7erican $n"ian Ro7an an" others. 6cholars fin" ob4ious traces of 7onotheis7 beneath the surface of pol'theis7.-3 Materialistic idealogy procee"ing fro7 a belief in the uni4ersalit' an" uncon"itional truth of the theor' of e4olution percei4es religion as ha4ing progresse" in the sa7e 4ein. $t assu7es that religion began /ith fetishis7 then ani7is7 star5/orship etc. an" finall' e4ol4e" to the higher for7 of 7onotheis7. $n this concept ho/e4er one can see at least t/o 7aLor 7istaEes. The first is the unpro4en assu7ption that e4olution is applicable to such a particular si"e of life as religion.
    -#6ee8 A. ,. Uubo4 (.ictor' o4er the ?ast Ene7' ) #ogoslovs"y 5estni" 1 @1&&3A. -36ee for e:a7ple A. $. PoEro4sE' The #iblical Teaching on Primitive *eligions @<ol' Trinit'56aint 6ergius ?a4ra 1&*1AI Archi7an"rite Chr'santhus @Re7i4ste4A *eligions of the Ancient 6orld and Their *elationshi to &hristianity 4ol. 1M# @6aint Petersburg 1173 1175AI an" E. 64etlo4 2agism and 2onotheism @,russels 1&71A. @6ee notes.A

    The secon" is the ignorance of the fact that lo/er for7s of religion e:ist e4en in the present ti7e an" of the ob4ious "egra"ation of religious consciousness in 7ore "e4elope" societies. Mo"ern ci4iliGation is clearl' "isintegrating spirituall' an" this is first of all pre5con"itione" b' its religious "egeneration. Christianit' is being sFueeGe" out b' a 7ultitu"e of pseu"o5religions occultis7 7agic astrolog'Jthat is all of those things /hich fro7 an i"eological point of 4ie/ are the beginning stage of "e4elop7ent in religious consciousness in 7an on the lo/er rungs of his e:istence. This is a clear an" ob4ious "e4olution an" not e4olution of religion. The Christian 4ie/ is base" upon the /itness of the ,ible /hich fro7 the 4er' first line speaEs of the pri7ac' of 7onotheis7. The co77an"7ent to /orship the 0ne ;o" is the first a7ong the ten basic co77an"7ents of Moses an" is repeate" 7an' ti7es an" insistentl' in 4arious /a's an" situations throughout both the 0l" an" 3e/ Testa7ents. The obLecti4e basis for accepting biblical /itness is the fact that the ,ibles reliabilit' as one of the 7ost ancient historical /ritten sources is supporte" b' a 7ass of scientific an" 7ost i7portantl' archeological research.-+ Therefore /e can speaE on sufficient groun"s of 7onotheis7 as the 7ost ancient religion of 7anEin" /hich onl' later for 4arious reasons le" to the e7ergence of other
    -+6ee for e:a7ple >. >era7 'ods, Sarco hagi, and Scholars @Mosco/ 1&-*AI ?. .ull' 3r of the &haldeans @Mosco/ 1&-1AI E. Tseren #iblical Hills @Mosco/ 1&--A.

    religious for7s. !e shall na7e a fe/ of these reasons. &. The Multiplicit' of Religions The ,ible "iscerns the 7ain factor in the /aning of 7onotheis7 an" the e7ergence of 4arious religious beliefs to be the 7oral corruption of people. Thus the Apostle Paul /rote8 #ecause that, when they "new 'od, they glorified Him not as 'od, neither were than"ful; but became vain in their imaginations, and their foolish heart was dar"ened. Professing themselves to be wise, they became fools, and changed the glory of the uncorru tible 'od into an image made li"e to corru tible man and to birds, and fourfooted beasts, and cree ing things. 6herefore 'od also gave them u to uncleanness through the lusts of their own hearts, to dishonour their own bodies between themselves1 who changed the truth of 'od into a lie, and worshi ed and served the creature more than the &reator @Ro7 1 #1M#5A. 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 383A pagan origins start gro/ing in hi7 an" his spiritual nee"s are suppresse". $n this instance the Apostle /rites about one of the for7s of paganis7 /hich /as 7ost /i"esprea" in the Ro7an E7pire. ,ut the causes he in"icates are8 pri"e an" lacE of re4erence for ;o" @they glorified Him not as 'od,

    neither were than"fulA unbelief concentrating all their po/ers upon goals of purel' earthl' life @ but became vain in their imaginationsA, 7oral looseness @the lusts of their own heartsA. These causes also lea" to the e7ergence of 7an' other for7s of paganis7. 6o7e ancientJnot biblicalJauthors also in"icate 7oral causes as the source of corruption in peoples religious 4ie/s. Cicero for e:a7ple /rote (Man' thinE of the go"s unrightl' but this usuall' co7es fro7 7oral corruption an" 4iceI ne4ertheless all are con4ince" that there is a 9i4ine po/er an" nature.)-5 There are also a goo" nu7ber of secon"ar' causes for the e7ergence of ne/ religious beliefs. This is the separation an" isolation of nationalities /hich enable" the7 to lose the purit' of the original Re4elation of ;o" passe" along onl' orally; anthropo7orphis7 of thought /hich attribute" to ;o" all the hu7an Fualities an" passionsI an" especiall' the 7etaphoric Fualit' of the languages of the ancient peoples using natural pheno7ena attributes of hu7ans ani7als bir"s etc /hich gra"uall' tooE on a sacre" character an" /ere "eifie". 2or e:a7ple the sun as the i7age of ;o"Jthe source of life an" lightJparticularl' often beca7e an obLect of religious 4eneration. Thus also "i" the i7ages of higher go"s @Ueus DupiterA e7erge as /ell as 4arious go"s an" go""esses.
    -5Cicero +n the 4ature of the 'ods. Cite" fro7 .. >u"ria4tse4 The #eginning Foundations of Philoso hy @6ergee4 Posa" 1&1*A 17-M177.

    'od is a s irit @Dn +8#+A an" the Eno/le"ge of <i7 "epen"s upon a persons "egree of spiritual purit'8 #lessed are the ure in heart, for they shall see 'od @Mt 581A. Therefore "epen"ing upon a nations "egree of righteousness @or per4ersit'A 4arious conceptions of ;o" arose8 one or 7an' Ein" or /rathful righteous or e4il an" so on. E4er' nation that ha" a feeling of ;o" create" an i7age of <i7 correspon"ing to its o/n le4el of spiritual 7oral an" intellectual "e4elop7ent. This is ho/ the "ifferent (natural) @paganA religious ca7e into being. Another categor' of religion to /hich the 0l" Testa7ent De/ish an" Christian religions belong is the religion of *evelation. The' are 7onotheistic an" ha4e a "irect Re4elation of ;o" /ritten in the <ol' 6criptures as the source of their teachings. The principle characteristic of these religions consists in the fact that their basic an" foun"ing truths are not the result of hu7an "rea7s fantasies or philosophical conclusions proLecting 4arious characteristics of 7an an" nature onto the i"ea of ;o" but are rather acts of "irect Re4elation b' ;o" <i7self. This Re4elation ha" t/o 4er' uneFual steps. The first step 0l" Testa7ent Re4elation /as ethnicall' li7ite". $t /as gi4en in language an" for7s correspon"ing ps'chologicall' to the De/ish people an" their spiritual 7oral intellectual an" esthetical capabilities. ,ecause of this it ha" a nature

    i7perfect in 7an' /a's @cf. Mt 58#1M+1A @see Chapter - +ld Testament *eligionA. The secon" step 3e/ Testa7ent Re4elation is no longer oriente" to/ar"s a particular nation but has a uni4ersal intention. The basic Christian truths @in contrast to those pertaining to all religionsA /itness to its 9i4ine character an" absence of an' i"eas of hu7an origin. This content has no prece"ent in the histor' of religious consciousnessN The Apostle Paul /rites concerning the 7ost i7portant of these truths 6e reach &hrist crucified, unto the %ews a stumbling bloc", and unto the 'ree"s foolishness @1 Cor. 18#3A. 1*. 3ot E4er' 2aith $s a Religion. Although there are 7an' an" 4arie" religions the' all ha4e certain co77on characteristics that set the7 apart fro7 other /orl" 4ie/s @see 6ection + Religions ,asic TruthsA. Teachings /hich "en' e4en so7e of the fun"a7ental truths of religion cannot be categoriGe" as religions. $n so7e of these true 7aterialis7 an" atheis7 hi"e behin" a religious e:terior. $n others 7'sticis7 is e7phasiGe" along /ith a conscious an" open /ar against ;o". $n a thir" categor' of religious5 philosophical s'ste7s of thought the 4er' i"ea that 7an nee"s to ha4e a spiritual connection /ith ;o" is largel' absent. !ith respect to the first t/o categories /e can li7it the "iscussion to the follo/ing brief e:a7ples.

    The Du"aic teaching of the 6a""ucees /hile full' obser4ing the cult of 0l" Testa7ent religion "enies its 7ost i7portant truth8 the e:istence of the spiritual /orl" hu7an souls an" eternal life. @ The Sadducees say that there is no resurrection, neither angel, nor s irit @Acts #381A. Therefore although 6a""ucee teaching is foun" /ithin a religious s'ste7 b' itself it is not a religion but rather ob4ious 7aterialis7 an" in fact atheis7. Another e:a7ple is satanis7 /hich accepts the e:istence of ;o" but preaches hatre" for <i7 along /ith an' goo"ness or righteousness. 6atanis7 is thus a reLection of the 4er' essence of religion an" is nothing 7ore than an i"eolog' of cri7inalit'. Also co7pletel' foreign to the nature of religion an" first of all to Christianit' are such /ell5Eno/n 7o4e7ents as e:tra5sensor' perception Agni Toga 6cientolog' an" others -- /hich offer 4arious ps'chotropic an" 7'stical 7etho"s of suppose" healing of 4arious Ein"s of illnesses. Dust as far fro7 religion are also so7e of the /ell5 Eno/n religious5philosophical s'ste7s of thought /hich ha4e the i"ea of ;o"s e:istence but "o not beco7e religions because of it. These are for e:a7ple deism, antheism, an" theism /hich ha4e a long histor' an" /i"esprea" popularit'.

    --The author na7es here so7e of the 7ore /i"esprea" 7o4e7ents in Russia. Popular 7o4e7ents in the !est coul" be a""e" to this list such as Transcen"ental Me"itation (<are >risna ) an" the liEe. JTrans.

    11. Pseu"o5religious 6'ste7s of Thought8 )eism, Pantheism, an" Theism 1. )eism @fro7 the ?atin )eus, or ;o"A. This religious5philosophical 7o4e7ent arose in se4enteenth5centur' Englan" but beca7e particularl' /i"esprea" in Europe "uring the follo/ing centur'. 9eis7 accepts the e:istence of ;o" but looEs at <i7 as no 7ore than the Creator of the /orl" an" its la/sI it co7pletel' e:clu"es the possibilit' of an' sort of Re4elations 7iracles or actions of a pro4i"ential character co7ing fro7 <i7. ;o" is outsi"e the /orl". <e is transcen"ental @fro7 the ?atin transcendere, to go out of the boun"aries of so7ethingAJthat is absolutel' unEno/able b' 7an. 3o co77union bet/een 7an an" ;o" is possible. The create" /orl" accor"ing to the 9eist 4ie/ is si7ilar to a perfect ti7epiece 7echanis7 /hich ha4ing been 7a"e is left b' the crafts7an to its o/n "e4ices. Man is absolutel' autono7ous an" in"epen"ent fro7 ;o". An a"eFuate an" full life not onl' ph'sical but spiritual "oes not reFuire pra'er 9i4ine 6er4ices or 6acra7ents. There is no nee" for an' help fro7 ;o" or <is grace for this /oul" all "isrupt 7ans free"o7. All of 7anEin"s gran"iose religious e:perience is si7pl' crosse" out b' 7ans 4oluntar' "enial. Therefore religion /ith all its "og7as co77an"7ents an" rules turns out to be an unreliable an" senseless

    teaching. The Church naturall' beco7es e:traneous an" e4en har7ful. Thus see7ingl' accepting ;o" "eis7 co7pletel' "enies an' nee" for <i7 b' 7an an" thus clears the path to open /ar /ith ;o". $t is no acci"ent that the lips of the "eist .oltaire uttere" such a blasphe7ous battle cr' against the Catholic Church as (Crush the 4er7inN) 9eis7 is not the inci"ental pro"uct of the thoughts of so7e (strange) philosophers. $ts ps'chological roots stretch bacE to the first create" 7an /ho "rea7e" of beco7ing (liEe ;o") /ithout ;o" against ;o" an" ha4ing begun a (ne/ life) @/hich is "eathA in a (ne/) /orl". This inherite" (self lo4e ) ha4ing foun" a beneficial 7e"iu7 for its "e4elop7ent in the /orl"l' church life of that era in the !est ga4e birth to a 7ultitu"e of unhealth' things in the hu7an 7in" an" heart. A7ongst these are "eis7 atheis7 7aterialis7 free7asonr' etc. #. Pantheism @fro7 the ;reeE WXYZ or ;o" an" [\Z gen. []^_`Z 7eaning all or /holeA is a religious5philosophical teaching essentiall' i"entif'ing ;o" /ith the cos7os @nature 7anA. ;o" is not thought of in pantheis7 as so7e Person e:isting in an" of <i7self in"epen"ent of the /orl". <e is co7pletel' i77anent @fro7 the ?atin immanens, in/ar"l' present to so7ethingA to the cos7os. The De/ish philosopher 6pinoGa @K1-77A insiste" that (;o" is nature) @ )eus sive naturaA. Accor"ing to the pantheistic teaching 7an is a s7all part of ;o" an" is a/are of hi7self for but a

    7o7ent of earthl' life in or"er to "issol4e fore4er in the infinite ocean of 6pirit. Pantheis7 in essence "enies not onl' 7ans free /ill but e4en the realit' of the /orl" or of ;o". The fa7ous Russian philosopher ?e4 MiEhailo4ich ?opatin @K1&#*A Fuite rightl' note" that accor"ing to pantheis7 (There is apparentl' onl' one escape for this thought8 either pronounce the /orl" a phanto7 an" "estro' it in ;o" or force ;o" to "isappear in the /orl" to such a "egree that onl' <is na7e re7ains.)-7 Pantheis7 al7ost al/a's en"s in the latter. A peculiar atte7pt to s7ooth out this ten"enc' is so5calle" antenteism @fro7 the ;reeE pan bn =ec all in ;o"A a religious5philosophical teaching of the ;er7an philosopher >rause -1 /hich he presente" in 11#1. Accor"ing to hi7 all that e:ists abi"es in ;o" but ;o" re7ains a person an" "oes not "issol4e into the /orl". Pantheis7 has a long histor' an" 7an' 4arious for7s. $t is particularl' "e4elope" in the <in"u s'ste7s of thought. There pantheis7 has e:iste" for thousan"s of 'ears. $t tooE on 4arious for7s in the !est /ith "ifferent thinEers @6pinoGa <egel 6chleier7acherA. $n Russia it /as "e4elope" in a 4er' pri7iti4e for7 b' ?e4 Tolsto'. $n place of ;o" he inserte" (un"erstan"ing of life ) /hich is lo4e. Religious life for hi7 is /here goo"ness consists in suppressing
    -7?. ?opatin Positive Problems of Philoso hy @Mosco/ 1&11A #77M#71. -1>arl Christian 2rie"rich >rause @1711M113#A. JTrans.

    the (ani7al life) in oneself in the (goo" of others an" suffering for that goo".) 0ne /ho li4es this /a' has ;o" in hi7self an" is thus a (son of ;o" ) Lust as Christ is. 9eath returns the (son of ;o") to the boso7 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 i77ortalit' of 7an an" it /oul" follo/ no real 7eaning to lifeI for /hat /oul" be the sense of such "isappearance% Pantheis7 liEe "eis7 "oes not pro4i"e an' basis for a li4ing personal relationship of 7an /ith ;o" an" therefore religion beco7es essentiall' i7possible in it. This basis onl' appears /hen an i7personal principalit' @for e:a7ple ,rah7aA incarnates an" beco7es a personal "i4init' @for e:a7ple >rishnaA. 3. Theism @fro7 the ;reeE WXYZ ;o"A as a s'ste7 of thought accepts in contrast to pantheis7 the e:istence of a personal ;o" an" in contrast to "eis7 asserts the possibilit' an" necessit' of <is re4elation an" pro4i"ence for the /orl" an" 7an. ;o" is not onl' transcen"ental to the /orl" but also i77anent to it. A no less i7portant "ifferentiating characteristic of theis7 is its acceptance of 7ans free /ill an" the possibilit' of his entering into co77union /ith ;o". There e:ist 4arious theistic s'ste7sI an" because their 7ain precepts are in co77on /ith religious truths the religions

    the7sel4es are usuall' consi"ere" as ha4ing theistic 4ie/s. Dust the sa7e theis7 re7ains onl' a teaching an" not a religion /hich is first of all a particular spiritual life of 7an linEe" together /ith pra'er ascetic struggle an" a li4ing e:perience of connection /ith ;o". V V V Professor M. A. 6taroEa"o7sE' @K1&73A of the Mosco/ Theological Aca"e7' ga4e a brief an" precise characteriGation of these three concepts in his speech prece"ing his "octoral "issertation. 0nl' theis7 /hich belie4es in the e:istence of an Absolute an" all5perfect Person !ho b' a free creati4e act calle" the /orl" an" 7an out of nothing an" pro4i"es for the7 can satisf' a li4ing religious feeling. Pra'er as the 7ain e:pression of religious life can be "irecte" onl' to the all5goo" <ighest Authorit' o4er the /orl" !ho is able to gi4e grace5fille" help. 3either pantheis7 nor "eis7 can ser4e as the foun"ation of religious life. $n the Absolute 6ubstance of 6pinoGa ;o" an" the /orl" are as one in"i4isible /hole. $n it e4er'thing is boun" b' a la/ of iron5 cla" necessit' an" there is no place for bursts of free 7o4e7ent. An" Amor )eiJlo4e for ;o"Jis for 6pinoGa as it /as for the stoics8 no 7ore than a 4oluntar' sub7ission to inescapable fate. Also for <egel the Absolute is at first represente" as an abstract e7pt' concept an" onl' at the en"

    of the process of "ialectical "e4elop7ent "oes it attain self5a/areness. ,ecause the 7o4e7ent of this un"erstan"ing is strictl' "eter7ine" b' logical la/s a persons free co77union /ith the Absolute is not allo/able here. 9eis7 presents a si7ilar picture in /hich the /orl" is liEe a clocE i"eall' built ha4ing a strictl' 7easure" 7o4e7ent /hich reFuires no interference b' the Chief Crafts7an.-&

    -&M. A. 6taroEa"o7sE' E, erience of #asic 5iews of Theism in the 6or"s of 2oscow Theological Academy Professors @Mosco/ 1&-&A t'pe" 7anuscript @MTA ?ibrar'A.

    &ha ter A The E,istence of 'od

    here is no proble7 7ore i7portant for 7an than un"erstan"ing the 7eaning of his life. ,ut in the final anal'sis this Fuestion al/a's lea"s one to Fuestions about ;o"8 "oes <e e:ist or not% 0nes relationship to all life changes base" upon the ans/er to this Fuestion. 6o7e "ie in cruel tor7ents for their faith in <i7 but "o not "en' <i7. 0thers cruell' torture an" Eill because of that sa7e faith an" "o not repent. 6o7e proclai7 that the' Eno/ <e e:ists an" in fact pro4e this b' their life an" "eath. 2or others this is no 7ore than fanaticis7 /hich shoul" be 7ercilessl' uproote". !ho is right% There are t/o 7etho"s of Eno/le"ge. 0ne is the e7pirical 7etho"Jthrough 4ision an" "irect e:perience. $t is the 7ain 7etho" use" in both e4er'"a' life an" religion. The other is the rational 7etho" the path of logical intellectual conclusion. $t is in"irect it is au:iliar' an" onl' has 7eaning until so7ething has been pro4en b' e:perience. A relati4el' insignificant percentage of people ha4e ha" a religious e, erience @4isionA that lea4es no "oubt as to the e:istence of ;o". A large part of hu7anit' believes in <is e:istence. A s7aller part to the contrar' believes in the none:istence of ;o". $n both categories there are those /ho are seeEing

    (precise Eno/le"ge.) The' nee" argu7ents an" proof in or"er to step upon the path of their o/n e:perience of Eno/ing ;o". !hat is proof an" /hat is it that can be pro4en% 1. Proof 1. An Bn"erstan"ing of Proof First of all, it is necessar' to "ifferentiate bet/een the broa" an" the narro/ 7eaning of proof. Proof in the broa" sense is an' proce"ure for "eter7ining the truth of an' Lu"g7ent either b' logical reasoning or b' percei4ing an" recogniGing the subLects /hich act upon the sensor' organs an" references to such a perception. Proof in the narro/ sense is a logical anal'sis of the supposition being pro4e" fro7 se4eral suppositions issuing fro7 the original supposition the truth of /hich has alrea"' been pro4en or accepte". The issuing suppositions are calle" the pre7ises basis or argu7ents of the original supposition /hile the supposition the groun"s for truth for /hich the thesis of proof or conclusion is its goal. The ter7 (proof) in for7al logic is un"erstoo" in this narro/ sense. Secondly there are great "ifferences in proof in 4arious fiel"s of hu7an thought @scientific social etc.A. These "ifferences are e:presse" in the "ifferent character of basis an" thesis of proof. 2ro7 the point of 4ie/ of e:periences participation in proofJout of all fiel"s of science those "isciplines

    stan" out /hich use e:peri7ental "ata "irectl' in the for7 of suppositions Lustifie" b' 7eans of sensor' perception an" in /hich e:peri7ental "ata belong to a generaliGe" abstract an" i"ealiGe" for7. A7ongst the first Ein" of "isciplines are natural sciences8 e:peri7ental ph'sics che7istr' biolog' geolog' astrono7' an" the liEe as /ell as sciences concerne" /ith societ' such as archeolog' histor' an" others. Proof supporte" b' e:perience @"irect an" in"irectA is calle" e7pirical or e:periential. These sciences are co7pose" for the 7ost part of in"ucti4e conclusions. A7ongst the secon" Ein" of "isciplines are 7athe7atics 7o"ern for7al logic so7e fiel"s of c'bernetics an" theoretical ph'sics. $n these "isciplines the "irect subLects of obser4ation are not sensor' percei4e" things but so5calle" abstract obLects @conceptsA liEe for e:a7ple 7athe7atical abstraction of a point that has no ph'sical siGe the abstraction of an i"eall' correct geo7etric figure an" so on. 2or this reason e:periential in"ucti4e proof cannot be use" in these sciences but "e"ucti4e proof can. #. Proof an" Truth The ai7 of proof is to sho/ the truth of a thesis. 3e4ertheless the truth of so7e reasoning substantiate" b' 7eans of proof as a rule "oes not ha4e an uncon"itional characterI that is in 7ost cases the pro4en reasoning is onl' relati4e truth. The relati4it' of the truth of pro4en reasoning procee"s8

    Firstly, fro7 the fact that the basis of proof onl' appro:i7atel' reliabl' reflects realit'8 that is in their turn are relati4e truths @this is particularl' clearl' seen in e7pirical sciencesAI Secondly, the applicabilit' of the gi4en logic to one circle of obLects "oes not necessaril' 7ean it /ill appl' to another /i"er circle. 2or e:a7ple logic applie" to finite obLects coul" be inapplicable to infinite obLects. The fa7ous CGech 7athe7atician ,ernar" ,olGano @1711M11+1A consi"ere" it para"o:ical that a large nu7ber of all the natural nu7erals are eFual in strength in their o/n part to a large nu7ber of all e4en @or o""A nu7erals. <is 7istaEe procee"e" fro7 the fact that the nature of finite obLects @a part lesser than the /holeA coul" not be 7echanicall' e:ten"e" to infinite obLectsI Thirdly, there e:ists a /hole series of concepts /hich not being clearl' "eter7ine" coul" lea" to contra"ictions /hen use" /ithin the fra7e/orE of or"inar' hu7an logic. 2or e:a7ple the concept of ;o"s o7nipotence faultil' un"erstoo" as an unli7ite" abilit' to perfor7 an' action /hatsoe4er lea"s to a para"o: such as the fa7ous Fuestion8 (Can ;o" create a rocE that <e cannot lift%) @$n actualit' <is o7nipotence is onl' one of the 7anifestations of <is lo4e an" /is"o7. Therefore ;o" cannot "o e4il create another go" cease to be ;o" etc.A Therefore in or"er to guarantee the truth of the pro4en reasoning it is necessar' to clearl'

    "eter7ine the concepts use" an" the applicabilit' of the logic use" to the gi4en group of obLects an" to clarif' the non5contra"ictor' nature of the gi4en s'ste7. The latter ho/e4er is a particularl' "ifficult proble7 e4en for for7al arith7etic. As pro4en b' <egel the assertion that a for7al s'ste7 is non5contra"ictor' /ithin the fra7e/orE of the s'ste7 itself is unpro4able. The great ;er7an 7athe7atician 9a4i" <ilbert @1173M1&+3A la7ente" o4er this8 (Dust thinEJin 7athe7atics that paragon of reliabilit' an" truth an' "e4elop7ent of concept an" conclusion H lea"s to absur"ities. !here can /e fin" reliabilit' an" truth if e4en 7athe7atic thinEing 7isfires%)7* Mo"ern ("e4elop7ent of the theor' of Eno/le"ge has sho/n that no for7 of conclusion can pro4i"e an absolutel' reliable Eno/le"ge.)71 3. 0n the Relati4it' of E7pirical Proof E7pirical proof in the final anal'sis appeals to e:perienceJthat is to that /hich can be "irectl' or in"irectl' Eno/n b' people @for e:a7ple through an instru7ent or trust in an authorit'A. 3o 7atter ho/ con4incing theoretical supposition 7a' see7 to be e:perience actuall' pro4i"es the 7ost trust/orth' criteria for 4eracit'. $n the 7agaGine 9nowledge $s Power there /as an article7# in /hich the author
    7*T. Popo4 T. PuEhache4 (Para"o:es ) Science and !ife 1 @1&71A81*#. 71,. .. AEhlibinsE' 2iracle of +ur Times1 &ybernetics and the Problem of )evelo ment @?eningra" 1&-3A &1. 6ee belo/ for so7ething 7ore specific about this in Chapter. 3 185JThe Reliabilit' of 6cientific >no/le"ge. 7#9nowledge $s Power 5 @1&-7A8 #1I an" - @1&-1A8 +&.

    cle4erl' (pro4e") that the giraffe is a 7'thical ani7al inas7uch as an' ani7al /ith such a long necE /oul" ha4e no chance of sur4i4al in the length' e4olutionar' process an" struggle for sur4i4al. 0ther interesting e:a7ples sho/ing the significance of e:perience in sol4ing proble7s are the fa7ous a oriae of Uenon @fifth centur' ,.C.A /ho also cle4erl' (pro4es ) for e:a7ple the absence of 7o4e7ent in the /orl" /ithout at all "oubting the e:istence of 7o4e7ent. !hat /as the reason for such a sEeptical relationship to see7ingl' inarguable logical proof% E:perience. 3o one belie4es in the truth of this proof because (the final proof of an' supposition H can onl' be in its practical testing.)73 0f course not Lust an' e:perience can be a sufficient argu7ent. E:peri7ent 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 the e:peri7ent /as con"ucte" taEing into consi"eration all the factors that "eter7ine" its results. 2inall' in natural e:perience as in artificial e:perience @e:peri7entA results can often be e:plaine" in "ifferent /a's. ,ut for all of e7pirical proofs relati4it' e7pirical e4i"ence is still the 7ost reliable an" fun"a7ental e4i"ence in all natural sciences.

    732ro7 the entr' for (proof ) ,. A. .e"ensE' Enclyclo edic )ictionary @Mosco/8 1&-3M-+A .ol. $ 3+3.

    +. Conclusions Thus proof is the foun"ation of truthfulness @or falsit'A of a gi4en confir7ation. Proof /hich pro4es the falsit' of a thesis is calle" refutation or "isproof. Proof in the full sense of the /or" is proof onl' in 7athe7atics or logic. ,ut this proof is all about i"ealiGe" concepts an" s'7bols an" has nothing to "o /ith real obLectsI ho/e4er it is apparentl' groupe" /ith the7 in a certain co5relationship. E7pirical e4i"ence no longer has the sa7e strength of logical persuasion. $n the real7 of ph'sical pheno7ena it is har"er to arri4e at 7athe7atical ob4iousness an" this forces us to use insufficientl' groun"e" pre7ises as proof /hich un"er7ines the reliabilit' of the conclusions. 3e4ertheless all natural sciences operate on this Ein" of e4i"ence. ?ess strict for7s of proof are use" the in fiel"s of histor' philosoph' an" Fuestions of /orl" 4ie/ 7+ to /hich Fuestions concerning the e:istence of ;o" are relate". Dust the sa7e the co7ple:it' of this Fuestion has ne4er been an obstacle to 7ans a/areness in his search for truth through the co7parati4e assess7ent of argu7ents in fa4or of one or the other of the t/o 7ain 7utuall' e:clusi4e /orl" 4ie/s8 the religious an" the atheistic. There can onl' be one truth8 either there is a ;o" an" thus there is also eternit' an" 7eaning to lifeI or there is no ;o" no eternit' an"
    7+2ro7 the entr' for (proof ) Encyclo edia of Philoso hy @Mosco/8 1&-#A 4ol. $$ +#M+1.

    7an a/aits onl' the senselessness of "eath. ,ut /hat are the conclusions of both /orl" 4ie/s% !e shall taEe a looE first at the 7ore fa7ous argu7ents for the belief that ;o" "oes not e:ist. #. There $s 3o ;o" ,ecause . . . 1. 6cience has pro4en that there is no ;o". This con4iction has no groun" /hatsoe4er un"er its feet an" is nothing but propagan"a. 6cientific proof of the none:istence of ;o" not onl' "oes not e:ist but cannot e:ist in principle partl' for the follo/ing reasons8 Firstly, natural Eno/le"ge as a /hole b' "eter7ination 75 stu"ies the 4isible /orl".7Therefore the foun"ation of religious truthJthe e:istence of ;o"Jcannot be subLect to scientific refutation. Secondly, naturall' onl' scientists are able to reliabl' Eno/ /hat science pro4es an" "ispro4es. Therefore the fact that there are a huge nu7ber of fa7ous scientists /ho belie4e in ;o" an" Desus Christ is the 7ost con4incing /itness to the fact that science "oes not refute the e:istence of ;o". $t suffices to na7e onl' a fe/ /orl"5reno/ne" scientists /ho /ere religious8 the Catholic Canon 3icolaus Corpernicus @K15+3A /ho cause" a re4olution in astrono7'I Dohannes >epler @K1-3*A
    756ee Chapter + 18 2or7s of Re4elation. 7-The great 2rench scientist an" Christian ?ouis Pasteur /hen speaEing about science in his scientific conclusions /rote8 (<ere there is no religion philosoph' atheis7 7aterialis7 or spiritualis7. This is a Fuestion of facts an" onl' facts.) @2ro7 ?. .asilie4 Suggestion from a )istance RMosco/8 1&-#S 11.A

    /ho foun"e" the heliocentric s'ste7I ,laise Pascal @K1--#A ph'sicist 7athe7atician religious thinEer an" foun"er of classical h'"rostaticsI $saac 3e/ton @K17#7A ph'sicist 7athe7atician an" astrono7erI MiEhail ?o7onoso4 @K17-5A uni4ersal scholar an" enc'clope"ia /riterI ?uigi ;al4ani @K17&1A ph'siologist an" one of the foun"ers of the teaching on electric currentI An"rd5Marie A7pere @K115-A the foun"er of electro"'na7icsI Alessan"ro .olta @K117#A also one of the foun"ers of the teaching on electricit'I ;regor Men"el @K111+A an Augustinian priest an" the foun"er of geneticsI Dean5,aptiste 9u7as @K111+A the foun"er of organic che7istr'I 6ofia >o4ale4sEa'a @K11&1A 7athe7aticianI ?ouis Pasteur @K11&5A the father of 7o"ern 7icrobiolog' an" i77unolog'I Ale:an"er Popo4 @K1&*-A the in4entor of the ra"ioI 9i7itr' Men"elee4 @K1&*7A the creator of the perio"ic s'ste7 of che7ical ele7entsI $4an Pa4lo4 @K1&3-A the father of ph'siolog'I Pa4el 2lorensE' @K1&37A priest theologian an" scholarI Er/in 6chrf"inger @K1&55A one of the creators of Fuantu7 7echanicsI .la"i7ir 2ilato4 @K1&5-A ophthal7ologistI ?ouis "e ,roglie @K1&17A one of the creators of Fuantu7 7echanicsI Charles To/nes one of the creators of Fuantu7 electronicsI an" 7an' 7an' others. Thirdly, scientific Eno/le"ge can ne4er enable 7an to enco7pass the totalit' of e:istence for (on an' le4el of our ci4iliGations "e4elop7ent our Eno/le"ge /ill onl' be a tin' islan" in the en"less

    ocean of the unfa7iliar unEno/n an" unEno/able.)77 Thus e4en if there /ere no ;o" science coul" ne4er sa' that ;o" "oes not e:ist. ,' asserting the opposite atheis7 sho/s itself to be anti5scientific an" in "irect contra"iction to one of the 7ost ele7entar' scientific conclusions. #. 3o one e4er sa/ <i7. This assertion is nag4e at the least. !e belie4e in the e:istence of 4er' 7an' things an" pheno7ena /hich not onl' ha4e ne4er been seen b' an' person but in"ee" cannot be seenI for e:a7ple the subato7ic /orl" the infinite uni4erse or our o/n 7in"s @the e:istence of latter of /hich no one is liEel' to "oubtA an" so on. ;o" is 6pirit !hich (is seen) not /ith e'es but b' the spiritJb' a passionless 7in" an" pure heart @cf. Mt 581A. <istor' contains countless instances of such 4isions of ;o". 3. The ,ible contains 7an' contra"ictions. The presence of contra"ictions in the ,ible coul" ha4e so7e place in an argu7ent against its being 9i4ine re4elation but it coul" in no /a' ans/er the Fuestion of ;o"s e:istence. 3ot onl' Christians belie4e in ;o". 2urther7ore 7ost of these so5calle" contra"ictions are either i7agine" or are co7ing fro7 a si7ple 7isun"erstan"ing of the te:t an" 4arious rea"ers o/n /a' of rea"ing the7. 0nl' a fe/ e4ents that are state" in "iffering /a's in the ;ospels @for e:a7ple the nu7ber of "e7oniGe"
    77;usta4 3aan (;o" the ,ible an" Eternit' ) Science and *eligion 3 @1&5&A8 #3.

    ;a"arenesJone or t/oI "i" the cocE cro/ once or t/ice before Peter "enie" Christ% an" othersA an" /hich ha4e nothing to "o /ith the 7ain issues of religionJFuestions of faith an" spiritual life bespeaE onl' the fact that the entire ;ospel histor' /as "escribe" b' the e4angelists /ith the greatest re4erence /ithout e7bellish7ent or i7itation. The' recor"e" onl' /hat either the' the7sel4es sa/ or hear" fro7 e'e5/itnesses /ho the' Ene/ /ell. $t is re7arEable that none of the "isciples nor an' Christians of follo/ing generations "are" to touch these contra"ictions. This is 'et another i7portant confir7ation of the historical authenticit' of e4ents relate" in the ;ospels. +. There is 7uch suffering in the /orl". (The great a7ount of unfair an" innocent suffering /hich goes on in the /orl"Jisnt this sufficient argu7ent against belief in the e:istence of ;o"%) This is one of the 7ost oft5repeate" obLections. $t co7es fro7 a 7isun"erstan"ing of the Christian teaching on 9i4ine lo4e 7ans free"o7 an" the nature of sin. The nature of the relationship bet/een ;o" an" 7an in Christian theolog' is "escribe" b' the concept of (s'nerg') @fro7 the ;reeE hi^Xjkl] or cooperation collaborationA. 6'nerg' 7eans that 7an cannot sa4e hi7self nor can ;o" sa4e 7an /ithout 7ans o/n /ill. 6al4ation is /rought b' ;o" but onl' un"er the con"ition that 7an /ishes it an" /ill "o e4er'thing possible in or"er to beco7e

    ;o"liEe in his spiritual an" 7oral natures. These natures are portra'e" in the ;ospels in the i7age of Christ an" <is "isciples. ;o" cannot bring an e4il soul into <is >ing"o7 b' force. The soul is reFuire" to change an" this is con"itione" upon the persons free"o7. Bntil it changes it /ill be torture" b' the e4il abi"ing /ithin it. Mans suffering springs fro7 the "ishar7on' of his spirit /ith ;o" !ho is the (?a/) of our e:istence. This is the 7ain reason for all of 7ans /oes. 6aint Anthon' the ;reat @+th centur'A 4er' clearl' sho/s the reasons for hu7an suffering. ;o" is goo" passionless an" i77utable. $f an'one /ho accepts as blesse" an" true that ;o" is inalterable but is perple:e" that <e @being as <e isA reLoices in those /ho are Ein" is repulse" b' those /ho are e4il an" is /rathful /ith sinners but 7erciful to the7 /hen the' repentJto these /e 7ust sa' that ;o" "oes not reLoice or get angr' for Lo' an" anger are passions. $t 7aEes no sense to thinE that the 9i4init' is happ' or sa" o4er hu7an affairs. ;o" is goo" an" "oes onl' goo"I <e "oes no har7 to an'one an" is al/a's the sa7e. ,ut /hen /e are Ein" /e enter into co77union /ith ;o" accor"ing to our si7ilarit' to <i7 an" /hen /e are e4il /e are separate" fro7 <i7 accor"ing to our "issi7ilarit' /ith <i7. $n li4ing 4irtuousl' /e are ;o"s but /hen /e beco7e e4il /e are reLecte" b' <i7. <o/e4er this "oes not 7ean that <e is angr' /ith us but

    rather that our sins "o not allo/ ;o" to shine in us an" unite us instea" /ith the "e7ons. $f /e later seeE out re7ission of our sins through pra'er an" goo" /orEs this "oes not 7ean that /e ha4e /on fa4or /ith ;o" an" change" <i7 but rather that through such actions an" through our turning to ;o" /e ha4e heale" the e4il /ithin us an" /e again beco7e capable of tasting ;o"s goo"ness. 6o sa'ing that ;o" turns a/a' fro7 those /ho are e4il is liEe sa'ing that the sun hi"es fro7 those /ho are blin".71 0ther 2athers Rof the ChurchS si7ilarl' e:plain the reason for hu7an sorro/s @;o"s (punish7ent)A. Sin is the transgression of the law @1 Dn 38+A. Therefore sin carries 7ans punish7ent within itself. 6uffering is the result of sins. !ith so7e sins the reason for suffering is ob4iousI for e:a7ple "runEenness an" "rug abuse. $t is 7ore "ifficult to see the causes of other sins particularl' ps'chologicalCe7otional ones but the' affect a person Lust as cruell'. !hat "isasters ha4ent such sins as en4' 4anit' gree" etc. cause"% 9ont the' cause argu7ents en7it' 7ur"er /ars an" so on% The Apostle Da7es e4en sai" 'od cannot be tem ted with evil, neither tem teth he any man1 #ut every man is tem ted, when he is drawn away of his own lust, and enticed @Das 1813M1+A. 0n the other han" the goal of 7ans earthl' life accor"ing to Christian teaching consists of his
    71The Philo"alia @Mosco/ 1&*5A 4ol. $ &* 15* @RussianA.

    preparation for eternit'. Dust as a chil" nee"s to prepare hi7self for a"ult life so "oes e4er' person nee" to prepare hi7self for the future life /ith har" /orE patience s'7path' an" lo4e for other people an" the struggle /ith the e4il arising in his heart an" 7in". 6orro/s are also necessar' for the' re7in" hi7 that this life b' itself is te7porar' an" senseless. 6orro/s instruct an" for7 a person. The Apostle Paul /rites 4ow no chastening for the resent seemeth to be Boyous, but grievous1 nevertheless afterward it yieldeth the eaceable fruit of righteousness unto them which are e,ercised thereby @<eb 1#811A. 6aint $saac the 6'rian /arns (<e /ho rests on his 4irtue /ithout suffering tribulation has the "oor of pri"e open before hi7.)7& (The spirit of the "e4il not the spirit of ;o" "/ells in those /ho pass their li4es in ease R/ithout sorro/sS.)1* The suffering of chil"ren has a so7e/hat "ifferent nature. Their suffering is sacrificial because the' are 7ostl' cause" not b' their o/n sins but b' the sins of their (close ones) @cf. Dn &8#A. The health' 7e7bers of a li4ing bo"' suffer /ith the sicE 7e7bers an" co7pensate for their function as 7uch as possibleI a si7ilar process of healing co5suffering of the sicE 7e7bers b' the health' taEes place in the li4ing organis7 of hu7an societ' @although /ith chil"ren it is not a conscious processA. The healing action of this suffering bears a spiritual character.
    7&Abba $saac the 6'rian Ascetical Homilies @Mosco/ Transfiguration Monaster' 578#13. 1*$bi". <o7il' 3-8##1I English translation ibi". -*8#&3. 1151A <o7il' 3+8#11 #1&I English translation <ol'

    Chil"ren the7sel4es are not a/are of this in the gi4en 7o7ent. ,ut /hat ;o" has "one through the7 for their fa7il' an" /hat blesse"ness the' the7sel4es acFuire" through this act of lo4e /ill be re4eale" to the7 in the future life. An" the' /ill thanE ;o" eternall' for those sufferings. 3ot all chil"ren are gi4en these sufferings but onl' those /ho are able to accept the7 as a gift of ;o" as an e:clusi4e possibilit' to suffer for their lo4e" ones. Trul' through these sufferings the' help their fa7il' to be purifie" to co7e to their senses. .er' 7an' people ha4e begun to consi"er the 7eaning of this life thanEs to their chil"rens suffering. ,' re7e7bering ine4itable "eath the' co7e to belie4e in ;o". !e alrea"' Eno/ that lo4e is stronger than "eath. ,ut true lo4e is sacrificial an" onl' the 7ore spirituall' pure are capable of it a7ongst /ho7 chil"ren are fore7ost. Their sufferings are liEe the (innocent) sufferings that self5sacrificing people 4oluntaril' face la'ing "o/n their li4es for others gi4ing their bloo" or their health' organs in or"er to sa4e anothers life. Enrapt in the i7pulse of lo4e these people sacrifice the7sel4es /ithout Fuestioning /hether the sufferer is guilt' an" "eser4es his cala7it' or /hether he is innocent. True lo4e "oes not Eno/ such Fuestions. $t has onl' one goalJto sa4e the person. !e fin" the i"eal of such lo4e in Christ !ho hath once suffered for sins,

    the Bust for the unBust, that he might bring us to 'od @1 Pet 3811A. The significance of innocent suffering can be un"erstoo" onl' /hen there is faith that life "oes not en" /ith the "eath of the bo"' that bo"il' life is a serious preparator' step to eternit' an" that no suffering for others /ill re7ain /ithout a great an" eternal re/ar" fro7 ;o". The Apostle Paul /rote For $ rec"on that the sufferings of this resent time are not worthy to be com ared with the glory which shall be revealed in us @Ro7. 1811A. For our light affliction, which is but for a moment, wor"eth for us a far more e,ceeding and eternal weight of glory; 6hile we loo" not at the things which are seen, but at the things which are not seen1 for the things which are seen are tem oral; but the things which are not seen are eternal @# Cor +817811A. The "eep spiritual e:planation for the 7eaning of sorro/s sicEness an" suffering that the righteous ha4e to bear is set forth b' the <ol' 2athers. Their basic thought /as e:presse" b' 6aint $saac the 6'rian8 (2or this reason ;o" allo/s <is saints to be trie" b' e4er' sorro/ H so that the' 7ight gain /is"o7 fro7 te7ptations.)11 ($f 'ou /ish to acFuire 4irtue gi4e 'ourself o4er to all 7anner of sorro/sI for sorro/s gi4e birth to hu7ilit'.) Most of those /ho suffer innocentl' @accor"ing to hu7an un"erstan"ingA are trul' liEe gol" in the fire purifie" of the final sha"o/s of sin an" passion an" acFuire
    11$bi". <o7il' 378##&M#3*I English translation ibi". -18#&5.

    e4en greater spiritual perfection. This perfection of spirit fills the7 /ith such lo4e an" Lo' that the' are rea"' for an' Ein" of suffering. The histor' of Christian ascetics an" 7art'rs is a clear confir7ation of this. 6aint $saac the 6'rian for e:a7ple relates (Abba Agathon as it is tol" concerning hi7 /as /ont to sa' Q$ shoul" /ish to fin" a leper gi4e hi7 gi4e hi7 7' bo"' an" recei4e his. This is perfect lo4e.)1# !hen 6aint $saac hi7self /as asEe" (!hat is a 7erciful heart%) he ans/ere" ($t is the hearts burning for the saEe of the entire creation for 7en for bir"s for ani7als for "e7ons an" for e4er' create" thingH an" he cannot bear to hear or to see an' inLur' or slight sorro/ in creation. 2or this reason he offers up tearful pra'er continuall' e4en for irrational beasts for the ene7ies of the truth an" for those /ho har7 hi7 H because of the great co7passion that burns /ithout 7easure in his heart in the liEeness of ;o".H The sign of those /ho ha4e attaine" to perfection is this8 if for the saEe of his lo4e for 7en a 7an /ere to be gi4en o4er to the fire ten ti7es a "a' he /oul" not be content /ith thisH.13 !e can see fro7 this that the Fuestion about so5 calle" innocent sufferings /hich at first glance testifies against the e:istence of a ;o" of ?o4e procee"s fro7 the lacE of un"erstan"ing of the nature of these sufferings an" the atte7pt to 7aEe
    1#$bi". <o7il' 5583-#I English translation ibi". 7-8371. 13$bi". <o7il' +18#&& 3**I English translation ibi". 7183++ 3+5.

    sense of the7 fro7 a Lu"icial legalistic point of 4ie/ fro7 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/ of life an" faith in eternal life. The' re4eal the "eep 7eaning of all hu7an cala7it' the 7oral greatness of suffering for one another an" especiall' the suffering 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 @NA suffering% A ga7e of blin" natural po/ers acci"ent the course of e4ents or the unpunishe" arbitrariness of hu7an cruelt'% $t begs the Fuestion (/hat /as the 7eaning of the li4es of those innocent sufferers an" their often cruel inhu7an tortures%) The atheistic ans/er coul" ob4iousl' onl' be (3one /hatsoe4erN)1+ V V V These are the 7ost often repeate" obLections to the e:istence of ;o". The ina"eFuac' of their argu7ent is of course ob4ious. ,ut e4er' seeEing in"i4i"ual shoul" co7e to his o/n con4iction that there is or isnt a ;o". Christianit' offers a concrete 7eans for pro4ing its o/n assertions. Atheis7 not onl' "oes not ha4e such 7eansJit cannot ha4e the7. 2or in or"er to be reliabl' con4ince" that ;o" "oes not e:ist it is necessar' to ha4e a thorough Eno/le"ge of all e:istence as a /hole. This
    1+2or 7ore on this Fuestion see for e:a7ple8 ,ishop Theo"ore @Pos"ee4sE'A ($n Ans/er to the =uestion of 6uffering ) #ogoslovs"y 5estni" 1* @1&*&A8 #1-M311I A. $. .e"ensE' (0n 6o5calle" $nnocent 6ufferings Soul<Profiting *eadings 1# @11&1A8 5*5I Archpriest P. 64etlo4 Teachings of the &hristian Faith in A ologetic E, lanation @>ie4 1&1*A8 -&7.

    ho/e4er is i7possible "ue to the infiniteness of the Eno/n /orl". Therefore atheis7 cannot offer an' ans/er to its o/n central Fuestion8 !hat shoul" 7an "o in or"er to be con4ince" that ;o" "oes not e:ist% other than this one8 Test the path that religion offers. Atheis7 has no other solution. Thus religion in4ites /hile the absur"it' of atheis7 pushes e4er' sincerel' seeEing person into a personal practical realiGation of the religious con"itions un"erl'ing the acti4e Eno/le"ge of ;o". 3. ;o" E:ists E4en on the purel' theoretical le4el there are argu7ents /hich ai"e the unpreLu"ice" to see that an acceptance of ;o"s e:istence is not the fruit of ungroun"e" hu7an fantas' but is rather logicall' i77easurabl' 7ore probable an" Lustifiable than the atheistic assu7ptions concerning the Fuestion of the essence of e:istence an" the 7eaning of hu7an life. ?et us looE at a fe/ of these argu7ents. 1. The Cos7ological Argu7ent The cos7ological argu7ent @fro7 the ;reeE m`hnoZ 7eaning or"er creation of the /orl" /orl"A /as e:presse" b' the ancient ;reeE philosophers Plato @K3+7 ,.C.A Aristotle @K3## ,.C.A an" other ancient thinEers. $t /as subseFuentl' "e4elope" b' 7an' others. $t is base" upon the acceptance of causalit' as the all5enco7passing la/ of e:istence. Procee"ing fro7 this la/ one reaches the conclusion

    that there shoul" be an initial cause for e:istence itselfJthat is of e4er'thing that e:ists. 6uch a cause naturall' coul" onl' be a super5e:istence /hich is not "epen"ent upon an'thing else an" e:ists eternall' @that is it is the (cause) of its o/n e:istenceA. This super5e:istence is ;o". The con"itional character of this argu7ent consists in the fact that the concept of causalit' itself an" obLecti4e inherence in the entire /orl"s life pheno7ena has been interprete" in 7an' "ifferent /a's throughout the histor' of philosoph'. The English philosopher 9a4i" <u7e @K17-1A an" the ;er7an $77anuel >ant @K11*+A for e:a7ple "enie" the obLecti4e e:istence of causalit' in the /orl". <u7e consi"ere" it a 7atter of /hat /e are use" to an" >ant consi"ere" it an a riori Fualit' of reason. Mo"ern ph'sics also offers us a series of pheno7ena in /hich the usual cause an" effect relationships are apparentl' "isrupte". 3iels ,ohr @K1&-#A !erner <eisenberg @K1&7-A an" Paul 9irac @K1&1+A representati4es of t/o "ifferent branches of the fiel" of Fuantu7 7echanics confir7 that causalit' in the real7 of ato7ic an" subato7ic pheno7ena ha4e lost their uncon"itional significanceI15 that in /orl" of ato7s statistical regularit' hol"s s/a' but not causal regulation.
    15($n the e:act for7ulation of the la/ of causalit' na7el' that if /e Eno/ the present e:actl' /e can calculate the future as /ell it is not the conclusion /hich is 7istaEen but the pre7ise inas7uch as all e:peri7ents are subLect to the la/s of Fuantu7 7echanicsI /ith the help of Fuantu7 7echanics the groun"lessness of the la/ of causalit' is establishe".) !erner <eisenberg Physical Princi les of >uantum Theory @Mosco/ 1&3#A -1 @Russian translation fro7 ;er7anA.

    E4en so 7ost scholars an" thinEers consi"er causalit' 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 scientific Fuestion. As the scholar TaEo4 Uel"o4ich1- notes (The Fuestion about originating con"itions "oes not lie in ph'sics. An" if /e "o not accept the postulation that so7e sort of 9i4ine Po/er /as gi4en then /e 7ust fin" a scientific approach to the proble7 of choosing originating con"itions.) 17 3e4ertheless there is no scientific ans/er to the Fuestion of (origin) @the first causalit' of the /orl"A nor is there liEel' e4er to be one. The 7aLorit' of thinEers both ancient an" 7o"ern call this (originating) Creator an" Pri7e Mo4er @as Aristotle puts itA ;o". <o/e4er /e cannot of course e:clu"e the purel' theoretical an" other 4ariations on the concept of original causeJfor e:a7ple the uni4ersal soul of the 6toics the unconscious of 3icolai <art7ann @K1&*-A or eternall' e:isting 7atter an" others. #. The Teleological Argu7ent The teleological argu7ent @fro7 the ;reeE _XpX`q Jto finish bring to co7pletion to the finishI _rpoZJ en" fulfill7ent resultI p`koZJ/or" reason proofA is an argu7ent foun"e" upon the /is"o7 an" perfection foun" in the obser4able /orl". $t is one of
    1-TaEo4 ,oriso4ich Uel"o4ich @1&1+M1&17A prolific 6o4iet ph'sicist. 17TaEo4 Uel"o4ich (An $"eas 0/n ?ife ) !iterary 'a(ette @2eb. # 1&7#A8 11.

    the 7ost /i"esprea" b' 4irtue of its si7plicit' an" con4incingness. $t is /ell Eno/n fro7 "eep antiFuit'. Religious5philosophical thought of nearl' all ages an" peoples Eno/s it. $ts basic thought can be su77e" up liEe this8 The /orl"s or"er as a /hole an" in its @Eno/nA parts is a7aGing b' its har7on' an" regularit' 11 /hich testif' to the supre7e reason an" o7nipotence of its creator. 6uch a creator can onl' be ;o". There are no e7pirical groun"s for "en'ing the /is"o7 behin" the /orl"s "esign. 3e4ertheless fro7 the for7al5logical point of 4ie/ the regularit' of the /orl"s "esign as a /hole an" in its parts cannot be pro4en. There are other consi"erations. >ant for e:a7ple procee"ing fro7 his o/n s'ste7 spoEe of the regularit' not of the /orl" but of reason8 (Reason "oes not get its la/s @a rioriA fro7 nature but ascribes the7 to it.)1& Dust the sa7e the regularit' obser4e" in the /orl" has al/a's a7aGe" all natural scientists an" thinEers @inclu"ing >antA lea"ing the 7aLorit' of the7 to the recognition of the e:istence of a 9i4ine Creator. <ere are a fe/ Fuotes fro7 /ell5Eno/n 7o"ern scholars about this. (The eFuilibriu7 bet/een gra4itational an" electro7agnetic interchange in a star ) /rites P. 9a4ies (is obser4e" /ith al7ost unthinEable e:actitu"e. Calculations sho/ that a change in an' of these interchanges b' as little as
    116ee for e:a7ple 3icolai >olchurinsE' The 6orld $s 'od.s &reation @Mosco/ #***A. 1&$77anuel >ant 6or"s .ol. $. Chap. 1 @Mosco/ 1&--A 1+* @Russian translation fro7 ;er7anA.

    1*5+* of its siGe /oul" result in catastrophe for a star of the 6uns t'pe.)&* Professor Michael Ruse in conte7plating the possibilit' of a pri7ar' cause for the /orl" /rites (An' un"erstan"ing of such a cause essentiall' returns us to the recognition of a <igher Po/er of one Ein" or another /hich coul" Lust as /ell be calle" ;o". $nci"entall' it see7s to 7e that this reasoning falls un"er the class of argu7ents tra"itionall' Eno/n as teleological.) <e continues ($n general the supposition that a certain Reason 7ust be hi""en behin" the co4er of the present e:istence of the uni4erse behin" its organiGation begins to see7 7ore an" 7ore plausible in our "a' an" age.)&1 The /ell5Eno/n 6o4iet scholar ?e4 ,erg @K1&5*A /rote (The 7ain postulate /ith /hich the natural scientist approaches an un"erstan"ing of nature is that there is sense in nature that it is possible to co7prehen" it an" un"erstan" it that bet/een la/s of thought on the one han" an" the "esign of nature on the other is a certain pre5establishe" har7on'. !ithout this silent allo/ance no natural science is possible.)&# $n other /or"s at the foun"ation of science lies the scientists belief in the /orl"s intelligent "esign. This thought /as clearl' state" b' Albert Einstein8 (M' religion is a "eepl' sense"

    &*P. 9a4ies Su er ower @Mosco/ 1&1&A #-5 @Russian translation fro7 EnglishA. &1Michael Ruse (6cience an" Religion8 6till at !ar%) Problems of Philoso hy # @1&&1A8 3&M+* +# @Russian translation fro7 EnglishA. &#?. 6. ,erg The Theory of Evolution @Petrogra" 1&##A -7M-1.

    assurance in the e:istence of a <igher $ntellect /ho re4eals hi7self to us in the Eno/n /orl".)&3 !hen the significance of uni4ersal constants @the spee" of light the force an" 7ass of an electron etc.A /as establishe" it /as sho/n that e4en the slightest changes in their siGe /oul" cause the uni4erse to be so7ething 4er' "ifferent fro7 /hat it is an" that our for7s of life 7anEin" first of all coul" not e:ist. The uni4erse the 6un an" especiall' the Earth are so precisel' suite" to 7an that it si7pl' coul" not be 7ere coinci"ence. This is entirel' resonant /ith /hat the Apostle Paul /rote8 For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made @Ro7 18#*A. The 4alue of the teleological argu7ent consists first of all in that it places hu7an consciousness before t/o alternati4esJeither to accept $ntelligence as the source of such a /ise "esign for the /orl" &+ or to thinE of it as (so7ething not 'et Eno/n.) The first alternati4e opens a loft' an" hol' 7eaning of life to 7an. The secon" lea4es hi7 in a state of total inner confusion an" "espair.

    &3>. Uelig Albert Einstein @Mosco/ 1&--A ++ @Russian trans. fro7 the ;er7anA. &+(0nce so7e 7athe7aticians calculate" the probabilit' of the e7ergence of life on earth. $t so happene" that accor"ing to the la/s of the /orl" of nu7bers /e ha4e no right to e7erge an" if /e "i" so7eho/ e7erge /e shoul" not ha4e sur4i4e") @$(vestia 11& RAug. #1 1&7*SA. The probabilit' of the e7ergence of life on earth fro7 an acci"ental connection of 7olecules is 1* 5#55 @.. 9. Penelis The $nhabited 3niverse RMosco/ 1&7#SA. The probabilit' of the e7ergence of 93A 7olecules is 1* 51**31 @.. $. >urasho4 T. $. 6olo4ie4 (0n the Proble7 of (Appl'ing $nfor7ation) fro7 Che7istr' to Ph'sics ) Problems of Philoso hy, - R1&1+S8 &-A.

    3. The 0ntological Argu7ent The ontological argu7ent @fro7 the ;reeE s^ geniti4e s^_oZ the present tense participle for XtnlJ to be to e:istA is an argu7ent procee"ing fro7 the i"ea of a perfect ,eing. This argu7ent /as first for7ulate" b' Archbishop Ansel7 of Canterbur' @K11*&A. The logic goes liEe this8 $f /e ha4e a conception in our 7in"s of an all5perfect ,eing then such a ,eing 7ust necessaril' e:ist for if $t ha" no in"ication of e:istence $t /oul" not be perfect. !e concei4e of ;o" as an all5perfect ,eing an" so it /oul" follo/ that <e shoul" ha4e also the Fualit' of e:istence. Rend 9escartes @K1-5*A fille" out this argu7ent /ith the thought that it is i7possible to i7agine the 4er' i"ea of ;o" co7ing to be in 7an if ;o" "i" not e:ist.&5 ;ottfrie" ?eibniG @K171-A Loine" to this the supposition that ;o" 7ust e:ist inas7uch as the concept of <i7 contains no inner contra"iction. Man' Russian theologians an" philosophers /orEe" on 7aEing sense of this argu7ent. Thus for e:a7ple Prince 6ergei TrubetsEo' @K1&*5A follo/ing the thoughts of .la"i7ir 6olo4ie4 procee"ing fro7 the concept of ;o" the Absolute un"erstoo" as (all5 unite" being ) accepte" the ontological argu7ent as the basis of the Fuestion of ;o"s e:istence.

    &56ee 6ubsection + The Ps'chological Argu7ent.

    +. The Ps'chological Argu7ent @2ro7 the ;reeE uivwJthe soul spirit consciousness.A The 7ain thought in this argu7ent /as e:presse" b' ,lesse" Augustine @K+3*A an" "e4elope" b' 9escartes. $ts essence consists in the follo/ing8 The concept of ;o" as an all5perfect eternal ,eing is present in hu7an consciousness an" such an i"ea coul" not ha4e co7e fro7 i7pressions of the outsi"e /orl" @as "eepl' "iffering fro7 the /a' ;o" is i7agine"A&- nor as a result of 7ans purel' conte7plati4e acti4it' his ps'cheI &7 conseFuentl' its source is ;o" <i7self. A si7ilar thought /as e:presse" earlier b' the fa7ous Ro7an orator Cicero @K+* ,.C.A /ho /rote ($f the truth of ;o"s e:istence /ere not un"erstoo" an" accepte" in our souls then opinion alone on this coul" not be en"uring nor be confir7e" b' ancient ti7es nor gro/ ol" /ith the ages an" passing generations. 2or /e see that all other in4ente" an" e7pt' opinions "isappear /ith the passing of ti7e. !ho no/ thinEs that the centaur or chi7era e:ists%H Ti7e rebuEes false opinions an" affir7s natural truths.) &1 This argu7ent assu7es a particular significance in conLunction /ith the historical argu7ent.

    &-6ee Chap. 1 781 The 3aturalistic <'pothesis. &76ee Chapt. 1 78# 3 The Ani7istic <'pothesis an" the <'pothesis of 2euerbach. &1Cicero +n the 4ature of 'ods. Cite" fro7 @6ergie4 Posa" 1&1*A 17-M177.

    5. The <istorical Argu7ent Cicero refers to this argu7ent as the 7ost reliable8 !e consi"er it necessar' to sho/ that there is no tribe so sa4age nor person /ho has lost his a/areness of 7oral "ut' /hose soul /as not illu7ine" b' the thought of go"s. Man' thinE of the go"s i7properl' but this usuall' happens "ue to 7oral corruption an" 4ice. All are nonetheless con4ince" that there is a "i4ine po/er an" nature. 6uch an a/areness "oes not co7e about fro7 a prior agree7ent a7ongst people nor "o people re7e7ber the go"s onl' because go4ern7ental la/ enforces itI but in this 7atter the unani7it' of all peoples shoul" be respecte" as a la/ of nature.&& This thought is liEe/ise e:presse" b' the ancient ;reeE /riter historian an" philosopher Plutarch @K1#*A8 (Tra4el through e4er' countr'J'ou /ill fin" cities /ithout /alls /ithout /ritten language /ithout go4ern7ent /ithout palaces /ithout /ealth /ithout 7one'. ,ut no one has e4er seen a cit' "epri4e" of churches an" go"s cities /here pra'ers /ere not 7a"e or oaths 7a"e in the na7e of "i4initiesH.)1** Trul' there is no instance in histor' of an atheistic tribe. !hat e:plains this a7aGing fact% All atheistic h'potheses proposing "ifferent 4arieties of the so5 calle" (natural) origin of the i"ea of ;o" in hu7an consciousness ha4e sho/n the7sel4es to be
    &&$bi". 17-. 1**.. >u"ria4tse4 Primary Foundations of Philoso hy, 177.

    ina"eFuate.1*1 $t re7ains onl' an" finall' to accept that this i"ea b' /hich all of 7anEin" has li4e" throughout the histor' of its e:istence is not a fruit of the (earth ) but rather has its source in ;o" <i7self. -. The Moral Argu7ent This argu7ent has t/o for7s "epen"ing upon the accepte" pre7ise. 0ne of the7 procee"s fro7 the fact that a sense of 7oralit' @(7oral la/)A 1*# is present in 7anI the other procee"s fro7 the i"ea of 7ans 7oral an" spiritual perfection as the highest stri4ing of an' 7ortal being. The first for7. $t is an un"oubte" fact that a 7oral (la/) e:ists /hich co77an"s us to "o goo" an" con"e7ns e4il through the 4oice of conscience. E4er' 7an 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 7ains ones being the biological, autonomous, social, and religious. The biological point of 4ie/ e:plains the appearance of 7oral la/ in 7an as his stri4ing for pleasure co7fort an" 7aterial success. <is a"Lust7ent to life is the onl' criteria for "iscerning goo" an" e4il. E4er'thing that enables 7an to (succee" in life) in the best possible /a' is goo" an" 7oral /hile e4er'thing that pre4ents hi7 fro7 this is to the contrar' ba". The 'earning itself for ;o" is
    1*16ee Chap. 1 7 The 0rigin of Religion. 1*#,' 7oral la/ is 7eant the Fualit' /ithin 7an of "iscerning goo" an" e4il the 4oice of conscience an" an inner "e7an" for /hat is right /hich is e:presse" in the basic principle8 9o not "o to others /hat 'ou /oul" not liEe "one to 'ou.

    e:plaine" as "rea7s about "elights. The fullness of so5calle" happiness on earth is the onl' criteria for truth beaut' an" righteousness. This point of 4ie/ is too pri7iti4e. $t ignores so7e ob4ious facts of real lifeJthat 7an is capable of sacrificing his /ealth glor' pleasure an" e4en his life for the saEe of righteousness an" truthI that /ithin an' societ' b' far not e4er' act that brings 7an pleasure or gain is consi"ere" 7oral but to the contrar' are often consi"ere" i77oralI that e4en in the 7ost liberal societies /hich see7 to ha4e reache" the li7its of 7ans 7oral (free"o7 ) the i"ea of his 7oral "ignit' still persists consisting (strangel' enough ) in personal so4ereignt' o4er lo/er instincts sensual egois7 an" cru"e habits. >ant /as a proponent of the so5calle" autonomous h'pothesis of 7oralit' accor"ing to /hich 7an as a reasoning an" co7pletel' free being establishes his o/n 7oral la/ for hi7self. This la/ is in"epen"ent of an' out/ar" circu7stances interests or goals. >ant in this /a' asserts the in"epen"ence of personal conscience /hich for7ulates the generall' accepte" 7oral nor7s entirel' accor"ing to its o/n inner con4iction. >ant calls this 7oral principle b' /hich all people shoul" be go4erne" the categorical im erative. <e has t/o 7utuall' supple7enting for7ulas. The first is8 (Act onl' accor"ing to that 7a:i7 /hereb' 'ou can at the sa7e ti7e /ill that it shoul" beco7e a uni4ersal la/.) The secon" is8 (Act in such a /a' that 'ou treat hu7anit' /hether in

    'our o/n person or in the person of an' other al/a's at the sa7e ti7e as an en" an" ne4er 7erel' as a 7eans to an en".)1*3 The i"ea of autono7ous ethics naturall' procee"s fro7 >ants "eist outlooE. ,ut in this also lies its /eaE point. 2ro7 the recognition of ;o" as the Creator /oul" follo/ that all la/s @ph'sical biological ps'chological rational 7oral an" spiritualA are gi4en b' ;o" an" not b' hu7an /ill. $n this respect the' e:ist onl' inas7uch as unification of the (Enot of creation)J7anJis Eept /ith ;o". Professor .. 9. >u"r'a4tse4 of the Mosco/ Theological Aca"e7' Lustifiabl' /rote (The true source of 7oral la/ Lust as of all other la/s of our nature 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 7oral la/ being in"epen"ent of 7an speaEs ps'chological e:perience /hich sho/s this la/ to ha4e e:iste" in us prior to an" in"epen"ent of an' "eter7ination 7a"e b' our reason an" /ill to su77on it as /ell as of the i"eal character of this la/ /hich is ine:plicable gi4en the con"ition of hu7an nature.) 1*+ Moral la/ al/a's turns out to be i77easurabl' "eeper than those nor7s b' /hich 7an /oul" liEe to regulate his life an" he "oes not ha4e the po/er to change this la/ as 7uch as he /oul" liEe to "o so.
    1*3$77anuel >ant 6or"s .ol. $. Chap. 1 @Mosco/ 1&-5A #-* @Russian translation fro7 ;er7anA. English translation of citation fro7 >ant $77anuel translated by %ames 6. Ellington C8DEFG, 'rounding for the 2eta hysics of 2orals, Hrd ed. IHac"et, 8JJHK, HL, HM. 1*+>u"ria4tse4 Primary Foundations of Philoso hy, +3+M+35.

    E4en the 7ost har"ene" cri7inals /ho ha4e chosen another la/ to go4ern their li4es often hear the 4oice of their o/n conscience. The social point of 4ie/ co7es fro7 the basic i"ea that 7oral la/ is engen"ere" b' peoples social life. $t is "ictate" b' the interests of the "o7inant societal groups an" classes an" it appears an" changes in the course of societ's historical "e4elop7ent. The source of 7oral la/ an" 7ans conscience is societ'. This point of 4ie/ is nothing 7ore than a sort of s'nthesis of the first t/o. $ts /eaE points are ob4ious. 2irst of all 7oral nor7s con"itione" b' social factors in no /a' settle the 7atter of a 7oral la/ present in hu7an beings. The biological "eter7inis7 /hich /e fin" in for e:a7ple ani7als an" insects /ho lea" a (social) /a' of life @elephants 7onEe's bees ants etc.A "oes not e:ist in hu7an societ'. The free"o7 of /ill present in hu7an nature can practicall' ne4er entirel' (fit) into an' social structure. $t is al/a's free to "o such 7oral @or i77oralA "ee"s as /oul" o4erstep the nor7al la/ful boun"s of societ'. There are 4er' 7an' e:a7ples of people in the 7ost "i4erse ci4iliGations cultures classes an" societies ha4ing one an" the sa7e 7oral outlooE as /ell as of people li4ing in the sa7e societ' ha4ing "i4erse 7orals. Pangs of conscience the7sel4es

    usuall' spring fro7 7oti4es of a purel' personal nature. 2eo"or 9ostoe4sE' portra'e" this beautifull' in his no4el &rime and Punishment. The stu"ent RasEolniEo4 7ur"ere" the ol" pa/nbroEer an" her sister. <e 7ur"ere" her out of the i"ea that it is (not a cri7e) to Eill a (consu7pti4e 7ean stupi" ol" hag ) an" that (the ol" la"' is ba" ) an" that /ith that (ol" la"'s 7one' /hich /ill onl' en" up in a 7onaster' ) one coul" "o (a hun"re" a thousan" goo" "ee"s.) !hat /as the result of this (3apoleonic) plan /hich is (not a cri7e%) To RasEolniEo4s tre7en"ous perple:it' an" horror contrar' to all his 7ost s'ste7atic an" (reasonable) suppositions Lustif'ing an" e4en co77en"ing the 7ur"er of this (ol" hag) /ho is no 7ore than (lice or cocEroaches H @an" not e4en /orth thoseA ) he su""enl' felt a cruel pain in his soulJnot at all because he felt he ha" co77itte" a cri7e against societ' the la/ etc. an" not because he felt sorr' for the ol" la"'. There /as nothing liEe this in hi7. <e hi7self coul" not un"erstan" /here this terrible inner punish7ent /as co7ing fro7 or /h'. &rime and Punishment is re7arEable for its po/er an" clarit' in illustrating that there is a "ifferent nature to 7oral la/ /hich e4er' person in an' societ' e:periences as acting /ithin hi7self to 4ar'ing "egrees an" after co77itting "ifferent (cri7es.)

    6econ"l' self anal'sis or as the <ol' 2athers call it (attenti4eness to oneself ) opens a /hole /orl" to a person /ithin his heart /here trul' the ("e4il /ars /ith ;o") @9ostoe4sE'A. $t re4eals the /orl" of truth an" e4il an" re4eals to his gaGe the true la/s of the life of the soul. ,efore this all hu7an co"es of la/ 7oral nor7s ethics an" rules of beha4ior are no 7ore than the /eaE e4en seriousl' "istorte" reflection of the Truth hi""en in the "epths of the hu7an heart. The social sphere onl' calls forth recognition in a person an" sti7ulates the develo ment of 7oral la/ present /ithin hi7 at ti7es e:pressing itself later in 7oral nor7s co"es etc. 6ocietal life is onl' the ("e7iurge) of particular 7oral nor7s an" not the creator of the 7oral sense itself or of the conscience itself. 2or e:a7ple the gift of speechJsociet' is onl' the con"ition necessar' to "e4elop this inherent abilit' in 7an but is not the creator of it. The gift of speech "oes not "e4elop in 7onEe's e4en /hen the' "/ell a7ong hu7ans. !hat is the &hristian view on the origin of 7oral la/ in 7an% $t procee"s fro7 the ,iblical teaching on 7an as the i7age of ;o" @;en 18#7A /hose ro'al 7agnitu"e @The 9ingdom of 'od is within you R?E 178#1SA unfol"s in 7an (accor"ing to the strength of his life) @6aint $saac the 6'rianA. Moral la/ in this conte:t is one of the e:pressions of that fullness of ;o"liEe gifts an" Fualities /ith /hich 7an /as besto/e" fro7 the beginning of creation. Moral la/

    is a sort of guar"ian of 7ans purit' an" holiness. (Conscience is the 4oice of ;o")Ja beautiful e:pression of the Christian teaching on the source of 7oral la/ in 7an. The secon" for7 of 7oral argu7ent /as propose" b' >ant an" supple7ente" b' Professor .. 9. >u"ria4tse4. >ant calle" his reasoning the ostulate of ractical reason. This faithfull' represents the character of the gi4en argu7ent the essence of /hich consists in the follo/ing8 The en" goal to /hich rational an" 7oral beings 7ust stri4e is the highest goo" or as >u"ria4ste4 puts it absolute perfection. $ts 7ain Fualities are Eno/le"ge of Truth realiGation of total 4irtuousness @holinessA an" the acFuisition of happiness. These three ele7ents enco7pass all the stri4ings of 7an as a rational 7oral an" percepti4e being. Dust the sa7e it is ob4iousl' i7possible for 7an to acFuire absolute perfection on the earth. Thus the Fuestion arisesJis this stri4ing for perfection onl' the general "eception of our nature or "oes it ha4e a realisticall' e:isting i"eal% $f the for7er /ere true then (all of 7ans acti4ities /oul" be a pitiful tragic5co7ic chasing of sha"o/s a 'earning for so7ething that "oes not reall' e:ist.) 1*5 Trul' if the totalit' of Eno/le"ge 4irtue an" happiness are onl' the illusions of our consciousness an" not a realisticall' e:isting i"eal then not onl'
    1*5>u"ria4ste4 1&+M1&5.

    "oes our stri4ing for it beco7e senseless but e4en hu7an life itself loses all 7eaning. To escape such an unnatural illogicalit' in un"erstan"ing our nature /e can onl' recogniGe the e:istence of ;o" as the highest goo" in /hich 7an attains the final goal of all his 'earnings. 0n the other han" the fact that the "egree of 4irtue in peoples li4es "oes not al/a's correspon" to their "egree of happiness reFuires the postulation of ;o"s e:istence as an o7nipotent o7niscient an" Lust ,eing !ho /ants to an" can restore such eFuilibriu7 for all people in the future eternal life. (3ature ) /rites >ant Cannot establish an agree7ent bet/een 4irtue an" happiness. This forces us to accept the e:istence of a cause separate fro7 nature an" in"epen"ent of it. This cause 7ust possess not onl' a po/er an" 7ight but also reasonI it 7ust be a po/er /hich is higher than nature b' its 7ight /ill an" 7in". 6uch a ,eing can onl' be ;o". <e both "esires to an" can restore an" confir7 the unit' bet/een 4irtue an" happiness.1*Mans inera"icable inner nee" for constant spiritual an" 7oral perfection forces us out of the sa7e necessit' to postulate the i77ortalit' of the hu7an soul as /ell.

    1*-Citation fro7 $. M. An"ree4 +rthodo, &hristian A ologetics @3e/ TorE 1&-5A +*.

    7. Religious5E:periential Argu7ent 2irst a s7all "igression. $n 17&* a 7eteorite fell near a to/n in south/est 2rance. The 7a'or "rafte" a protocol about this e4ent /hich /as signe" b' 3** e'e/itnesses an" sent it to the Paris Aca"e7'. 9o 'ou thinE that the scholars of the Aca"e7' thanEe" the7 for this ai"e to science% 3othing of the Ein". The Paris Aca"e7' not onl' co7pose" a length' treatise (0n the Absur"it' of RocEs 2alling fro7 the 6E' ) but e4en enacte" a special resolution on the subLect. Man' 7useu7s thre/ 7eteorites out of their collections in or"er not to (7aEe a laughing stocE of the 7useu7.) 0ne of the scholars 9e ?uc announce" that (E4en if such a rocE falls at 7' feet an" $ a7 force" to a"7it 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 atte7pts at e:plaining the7.) !hat is the proble7% !h' "i" respecte" scholars proclai7 /ar on 7eteorites% Accor"ing to the beliefs of ignorant people the ?or" ;o" sen"s rocEs fro7 the hea4ens. (6ince there is no ;o" then there can be no rocEs fro7 the hea4ens ) the Parisian scholars resol4e". 3o it is not a si7ple 7atter to 7aEe people belie4e in ne/ facts that "o not fit into the establishe" s'ste7 of con4ictionsH.

    $f /e looE carefull' at the histor' of science it beco7es clear that it is the histor' of a struggle /ith the /orship of the ob4ious /hich has al/a's been presente" in the na7e of e4er'"a' co77on sense. ,ut after all so5calle" co77on sense is nothing other than centuries of peoples collecte" an" generaliGe" e4er'"a' e:perience. $t /oul" see7 senseless to go against it for it an" it alone is the sole criterion of truth. 0nl' /ith great "ifficult' "o people begin to un"erstan" that their e4er'"a' e:perience is in no /a' absolute that it enco7passes onl' so7e superficial si"es of e4ents an" pheno7ena that plain co77on sense is li7ite" an" that there are 7an' irrefutable facts /hich "o not fit into /hat /oul" see7 to be unshaEable self5e4i"ent truth.1*7 Religion as a li4ing personal connection bet/een 7an an" ;o" accor"ing to the /or"s of the <ol' 2athers is the (science of sciences.) $t is this first of all because of its uniFue i7portance for 7an an" also because of its correspon"ence to science /hich is base" upon e:perience an" is pro4en b' the sa7e. (;enerall' speaEing /hen scientific conclusions "epart fro7 the facts preference is gi4en to the facts @on the con"ition that facts repeat the7sel4es o4er an" o4er againA.)1*1 The e:istence of ;o" is a fact pro4en (o4er an" o4er) 7an' countless ti7es. People of 4arious
    1*7.. >liachEo (6cience Percei4es the !orl" ) Science and *eligion 1 @1&-7A8 7#. 1*1$bi".

    historical eras fro7 "eep antiFuit' to our o/n ti7es "ifferent races nationalities languages cultures an" e"ucational le4els often Eno/ing absolutel' nothing about each other testif' /ith astoun"ing unani7it' to a real uninterrupte" an" "eep personal e:perience of ;o"Jspecificall' the e:perience of ;o" an" not Lust (so7ething supernatural ) or 7'stical. $n science facts turn a theoretical guess into generall' accepte" truth. $t is enough for a fe/ scientists /ith the ai"e of instru7ents to see traces of ele7entar' particles or a ne/ gala:' for e4er'one to accept their e:istence /ithout an' "oubt. 0n /hat groun"s can /e "en' the e:perience of huge nu7bers of scientists /ho are giants in their fiel"s /ho testif' to a "irect @NAJan" not through instru7ents or as traces on photographsJ4ision of ;o"% !hich scientists% 6aintl' ascetics /ho /orEe" 7iracles foresa/ the future en"ure" e:ile for their /or"s of faith an" truth /ho bore tortures an" 7ocEer' she" their bloo" an" ga4e their o/n li4es for their un/a4ering confession of ;o" an" Christ /ho /here not e4en in their thoughts capable of "ecei4ing or chasing after hu7an glor'. !here are the groun"s for refuting this fact% Perhaps 6aints Peter an" Paul 6aint Dustin the Philosopher 6aint Paul the 6i7ple 6aint Macarius the ;reat 6aint Dohn 9a7ascene 6aint Cle7ent of Ro7e an" 6aint $saac the 6'rian 6aint Dohn the

    Russian an" 6aint 6a44a of 6erbia 6aint 6ergius of Ra"oneGh an" 6aint 6eraphi7 of 6aro4 6aint $gnatius ,rianchanino4 an" 6aint A7brose of 0ptina 9ostoe4sE' an" Pascal Men"el an" Men"elee4Jit is i7possible to na7e all of those /ho7 the /hole /orl" Eno/sJperhaps the' onl' belie4e" in ;o" (out of tra"ition ) or /ere "rea7ers an" ol"5fashione"% <o/ can /e 4ie/ a fact so gran"iose in the histor' of 7anEin"% Perhaps it is necessar' to thinE about it or perhaps (it is better to "en' such facts than to lo/er oneself to atte7pts at e:plaining the7%) (3o it is not a si7ple 7atter to 7aEe people belie4e in ne/ facts that "o not fit into the establishe" s'ste7 of con4ictions ) /hich further7ore reFuire spiritual /orE on oneself. $s it reall' possible to "en' ;o" onl' because e4er'"a' e:perience "oes not gi4e <i7 to us% ,ut /e Eno/ that (e4er'"a' e:perience is in no /a' absolute that it enco7passes onl' so7e superficial si"es of e4ents an" pheno7ena that plain co77on sense is li7ite" an" that there are 7an' irrefutable facts /hich "o not fit into /hat /oul" see7 to be unshaEable self5e4i"ent truth.) E4er'"a' e:perience gi4es us al7ost none of the things 7o"ern scientists talE about but /e belie4e their e:perienceI /e belie4e the7 /ithout e4en Eno/ing the7 or ha4ing the re7otest possibilit' of testing the larger part of their assu7ptions an" conclusion. 0n /hat groun"s "o /e "isbelie4e the innu7erabl' greater Fuantit' of

    religious e:periences the testi7on' of people /ho are pure as cr'stal% The e:perience of these e:perts in the (science of sciences) "oes not speaE of unsubstantiate" faith nor of opinion nor of an accepte" h'pothesis nor e4en si7ple tra"ition but of the fact of their Eno/le"ge of ;o". Dustifie" are the /or"s of 6ergei ,ulgaEo48 The 7ain e:perience of religionJa 7eeting /ith ;o"Jpossesses @at least in its highest pointsA such a 4ictorious po/er an" fier' con4iction that it lea4es an' other ob4iousness far behin". $t can be forgotten or lost but not "enie". The /hole histor' of 7anEin" /ith respect to its religious self5a/areness beco7es so7e Ein" of perfectl' unsol4able puGGle an" 7aEes no sense if /e "o not a"7it that 7anEin" relies upon li4ing religious e:perienceI that is if /e "o not accept that all peoples ha4e so7eho/ seen an" Eno/n their "i4inities an" Ene/ about the7 /ithout an' (catechis7.) $n the prophets of $srael /e continuall' 7eet /ith the /or"s (An" the ?or" sai" unto 7e.) <a4e /e e4er thought about these /or"s% <a4e /e e4er trie" to un"erstan" the7 ho/e4er far re7o4e" the' 7a' be fro7 our o/n religious e:perience% (An" the ?or" sai" unto 7eN) !hat is thisJcoul" it reall' ha4e been hallucinations self5"eception charlatanis7 a literar' practice orH% ,ut if it is true H if it is true /hat is /ritten in these booEs8 ;o" spoEe

    an" 7an listene" an" listene".H;o" of course /as not hear" /ith ph'sical organs of hearing but /ith the heart /ith all their being an" the /or" of ;o" soun"e" lou"er than all the thun"er in the /orl" 7ore con4incing an" certain than all of their reasoning.1*& An" (if people of faith began to tell about the7sel4es about /hat the' ha4e seen an" learne" /ith final certaint' then a /hole 7ountain /oul" for7 un"er /hich the 7oun" of sEeptical rationalis7 /oul" be burie" an" hi""en fro7 sight.)11* >no/le"ge of ;o" is an e:act science an" not a chaos of 7'stical ecstasies an" unhealth' e:ultations cause" b' infla7e" ner4es. >no/le"ge of ;o" has its o/n s'ste7s con"itions an" criteria. <o/ can /e attain the Eno/le"ge of ;o"% $t begins /ith a selfless search for the truth for the 7eaning of life an" 7oral purit' an" b' forcing oneself to/ar"s goo"ness. !ithout such a beginning the (e:peri7ent) of Eno/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 they shall see 'od @Mt 581A.111

    1*&6ergei ,ulgaEo4 3nwaning !ight @6ergie4 Posa" 1&17A 1#. 11*$bi". 1+. 1112or 7ore "etail on this see Chap.1 785 A Positi4e .ie/ of the 0rigin of Religion.

    &ha ter H *eligion and Human Activity

    an is a great 7'ster' forH 7an. <is thought is boun"less his creati4it' en"less his heart is capable of enco7passing the /hole /orl" an" ;o" <i7self. There is no other being liEe hi7 on the earth. This all a7aGes us an" inspires the natural "esire to un"erstan" 7ans nature the 7eaning of his e:istence the rational goal of his i77easurable creati4e acti4it' an" the origins of all the 7an' an" "i4erse po/ers an" capabilities hi""en /ithin hi7. The "irections of 7ans acti4it' are 7ultifacete". 6o7e are con"itione" b' his intellectual curiosit' /hich cra4es Eno/le"ge of e4er'thing aroun" hi7 @scienceAI others b' the nee" to e:ist in the natural /orl" @societal, technological, and economic activityAI the thir" b' a sense of beaut' the "esire to e7bo"' it in their li4es an" acti4ities @ artAI a fourth b' the unconFuerable "esire to un"erstan" the 7eaning an" ai7 of their li4es the life of the /orl" to co7e to Eno/ the truth @ religion, hiloso hyA. ,ut the foun"ation an" source of all of 7ans life acti4it' "eter7ining its "irection character an" content are 7ans spiritual an" 7oral state /hich is for7e" b' his free"o7 b' the

    choice he 7anifests before the face of goo" an" e4il an" before the 7irror of his conscience. 2or the spirit creates for7s for itself. ?et us taEe a looE an" the "ifferent Ein"s of hu7an acti4it'. 1. 6cience 1. 6cience or Religion% !hen the fa7ous 2rench astrono7er 7athe7atician an" ph'sicist ?aplace @K11#7A presente" his fi4e54olu7e /orE &elestial 2echanics about the origin an" "esign of the Bni4erse the E7peror acFuainte" hi7self /ith the te:t an" note" /ith perple:it' ($ "o not fin" an' 7ention of a Creator here.) ?aplace e"ucate" in the spirit of so5 calle" (free thinEing ) ans/ere" prou"l' (6ir $ ha4e no nee" for that h'pothesis.) @After e4er' political uphea4al ?aplace /as able to change his 4ie/s /ith e:traor"inar' ease to confor7 to the current i"eolog' of /hoe4er /as in po/er.A This is ho/ a chil" of the Age of Enlighten7ent e:presse" his relationship to the i"ea of ;o"Jan age /hich ha4ing (forgotten) about the faith of the ;alileos Copernicuses >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 7anEin". Religion an" science al/a's coe:iste" an" flourishe" si"e5b'5si"e /ithout the slightest antagonis7. 6cientists an" belie4ers /ere often

    foun" to be one an" the sa7e. Atheist scientists /ere a rare e:ception but e4en the' "i" not insist that their scientific "ata rove the none:istence of ;o". 0nl' in the eighteenth centur' especiall' /hen a series of 2rench philosophers an" social acti4ists calle" Enc'clope"ists propagate" a slogan about the conflict bet/een science an" religion "i" this i"ea gra"uall' begin to taEe o4er Europe an" later e4en Russia /here after 1&17 it /as institute" as an official tenet of state i"eolog'. Religion /as "eclare" an anti5scientific /orl"4ie/. $n or"er to see a true picture of the 7utual relationship of science an" religion it is necessar' to taEe a looE at /hat foun"ations science stan"s upon /hat principles "eter7ine its "e4elop7ent an" /hat it reall' can sa' about ;o". #. An Bn"erstan"ing of 6cience $n the R6o4ietS Encyclo edia of Philoso hy science is "efine" as follo/s8 6cience H is the s'ste7 of fostering Eno/le"ge /hich is attaine" through correspon"ing 7etho"s of inFuir' e:presse" in precise concepts the truth of /hich is teste" an" pro4en b' practice in societ'. 6cience is a s'ste7 of un"erstan"ing pheno7ena an" la/s in the /orl" aroun" us or peoples spiritual acti4it' pro4i"ing opportunit' to foresee an" transfor7 actualit' in the interest of societ'I the historicall' accepte" for7 of hu7an acti4it' (spirituall' pro"uce" ) ha4ing as

    its content an" result a purposeful collection of facts elaborate" h'potheses an" theories /ith the la/s the' are base" uponI e:ercises an" 7etho"s of research. The concept of (science) is use" to "escribe the process of enlarging upon scientific Eno/le"ge as /ell as all s'ste7s of pro4en practical Eno/le"ge /hich are consi"ere" to be obLecti4e truth an" to point out "ifferent areas of scientific Eno/le"ge an" "ifferent sciences. Mo"ern science is a co7ple: totalit' of "ifferent branches of science.11# $n a general classification science is usuall' "i4i"e" into the natural @natural science an" har" sciencesA an" the hu7anitarian. $n the first categor' are ph'sics che7istr' biolog' astrono7' 7athe7atics an" others. $n the secon" categor' are philosophical an" social sciences. This "i4ision of sciences is an i7portant aspect in a correct un"erstan"ing of the proble7 of (science an" religion ) in that its 7ain Fuestion is /hether or not religion is refute" b' the natural sciences an" not b' science as a /holeI for b' "efinition science is the entire co7ple: of hu7an Eno/le"ge inclu"ing religious philosoph' an" religion itself. ?et us "irect our attention to the basic sciences.

    11#Entr' for (science ) Encyclo edia of Philoso hy @Mosco/ 1&-+A .ol. 3.

    3. Postulates of 6cience $n science @natural sciencesA Lust as in religion there are these ob4ious con"itionsJ("og7as )J /hich are not pro4e" @an" are not pro4ableA but are accepte" as starting points inas7uch as the' are necessar' for constructing the /hole s'ste7 of Eno/le"ge. 6uch con"itions are calle" postulates or a:io7s. 3atural science bases itself to a s7all 7easure on the follo/ing t/o 7ain positions8 first of all the acceptance of the realit' of the /orl"s e:istenceI an" secon" of the regularit' of its "esign an" the possibilit' to ha4e Eno/le"ge of it. ?et us looE at these postulates. 1A 6trange as it soun"s the con4iction that the /orl" e:ists obLecti4el'Jthat is in"epen"entl' of 7ans a/areness is actuall' a "irect 7anifest ob4iousness rather than pro4en truth8 7ore a 7atter of faith than of Eno/le"ge. The fa7ous philosopher ,ertran" Russell @K1&7*A note" cle4erl' on this subLect ($ "o not thinE that $ a7 sleeping right no/ an" ha4ing a "rea7 but $ cannot pro4e it.) 113 Einstein @K1&55A in turn "eclares (,elief in the e:istence of the e:ternal /orl" in"epen"entl' of an accepte" subLect is the foun"ation of all natural sciences.)11+ These Fuotes b' fa7ous scientists /ell illustrate the concept of the scientific realit' of the e:ternal /orl"Jit is the subLect of faith or "og7a @to e:press it in theological ter7sA but not Eno/le"ge.
    113,ertran" Russell Human 9nowledge @Mosco/ 1&57A #*+ @Russian translation fro7 ;er7anA. 11+Albert Einstein &ollection of Scientific 6or"s @Mosco/ 1&-7A +813- @Russian translation fro7 EnglishA.

    #A The secon" postulate of scienceJa belief in the /is"o7 an" regularit' of the /orl"s "esign an" the possibilit' to ha4e Eno/le"ge of itJis the 7ain "ri4ing po/er of all scientific research. ,ut e4en it is Lust as 7uch the subLect of faith @"og7aA for science as the first postulate. Authoritati4e scientists speaE of this /ith the sa7e certaint'. The scholar ?. C. ,erg @K1&5*A /rote (The 7ain postulate /ith /hich the natural scientist approaches his un"erstan"ing of nature is that there is sense in nature that it is possible to 7aEe sense of it an" un"erstan" that there is a sort of pre"eter7ination of har7on' bet/een the la/s of thought an" Eno/le"ge on one han" an" the "esign of nature on the other. !ithout this Fuiet allo/ance no natural sciences are possible. Perhaps this postulate is not certain @Lust as perhaps Eucli"s postulate about parallel lines is not certainA but it is practicall' necessar'.)115 Einstein affir7e" the sa7e8 (!ithout the belief that it is possible to enco7pass realit' /ith our theoretical constructions /ithout faith in the inner har7on' of our /orl" there coul" be no science. This faith is an" al/a's /ill be the 7ain 7oti4e of an' scientific creati4it'.)11- The father of c'bernetics 3orbert !iener @K1&-+A /rote (!ithout faith that nature is subLect to la/s there can be no science. $t is i7possible to pro4e that nature is subLect to la/s for /e all Eno/ that in a 7o7ent the /orl" can rese7ble the ga7e of croFuet in Alice in
    115?e4 6e7ono4ich ,erg The Theory of Evolution @Petrogra" 1&##A -7M-1. 11-Einstein &ollection 15+.

    6onderland.)117 The /ell5Eno/n A7erican ph'sicist Charles To/nes @K1&##A /rote (A scientist shoul" be penetrate" earl' on /ith the con4iction that there is or"er in the uni4erse an" that hu7an reason is capable of un"erstan"ing this or"er. $t /oul" be senseless e4en to atte7pt to un"erstan" a "isor"ere" or inco7prehensible /orl".)111 ,ut e4en if these postulates are true @an" it is har"l' possible to "oubt that the' areA then a 4er' i7portant Fuestion re7ains. $f that Fuestion is left unsol4e" the 4er' positing of the proble7 of (science an" religion) loses all 7eaning. This is a Fuestion of the reliabilit' of scientific Eno/le"ge itself. ,ut first a brief note about its 7etho"s. +. Metho"s of 6cience The 7ain 7etho"s of natural science are obser4ation e:peri7ent 7easure7ent an" guessing @h'pothesis theor'A. Bsing these as a gui"e /e can e:actl' separate the real7 of natural sciences fro7 all other real7s of 7ans creati4e acti4it'Jhu7anitarian sciences art 7usic etc. Thus scientific Eno/le"ge is onl' a s7all part of hu7an Eno/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
    1173orbert !einer &ybernetics and Society @Mosco/ 1&51A 1&5 @Russian translation fro7 EnglishA. 111Charles To/nes (The ,len"ing of 6cience an" Religion ) !iteraturnaya 'a(eta 3+ @1&-7A.

    that it is better to present the /or"s of the 7ore co7petent scientists of our centur' on it. ?e4 ,erg8 $n science e4er'thing that enables its "e4elop7ent is truthI an" e4er'thing that pre4ents its "e4elop7ent is false. $n this relationship /hat is (true) is analogous to /hat is (e:pe"ient).H Thus truth in science is e4er'thing that is e:pe"ient /hich is Lustifie" an" confir7e" b' e:perience an" capable of ser4ing the further progress of science. $n science the Fuestion of truth is sol4e" b' practice. The Ptole7aic theor' at one ti7e enable" progress in Eno/le"ge an" /as true but /hen it cease" to ser4e that ai7 Copernicus propose" a ne/ theor' of the creation of the /orl" accor"ing to /hich the 6un /as fi:e" an" the earth re4ol4es. ,ut no/ /e Eno/ 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 in e4er' theor'. The correctness of this concept of truth inas7uch as it touches theor' is unliEel' to be "ispute" b' an'one in our ti7es. ,ut the la/s of nature in this respect are in the sa7e situation8 e4er' la/ is con"itional an" hol"s as long as it is useful. 3e/tons la/s see7e" unshaEeable but no/ the' are recogniGe" as no 7ore than Eno/n appro:i7ations to the truth.

    Einsteins theor' of relati4it' has o4erturne" not onl' all of 3e/tons 7echanics but all of classical 7echanics.H Bsefulness is the criteria for acceptabilit' an" therefore for truth as /ell. There is no other /a' to "iscern truth gi4en to 7an.H Truth is useful fiction an" "eparture fro7 it is har7ful.H Thus ha4e /e "efine" truth fro7 the point of 4ie/ of science.11& Albert Einstein8 $n our stri4ing to un"erstan" realit' /e are liEe a 7an /ho /ants to un"erstan" the 7echanis7 of a close" /atch. <e sees the nu7bers an" the 7o4ing ar7s he e4en hears the ticEing but he "oes not ha4e the 7eans to open it. $f he is cle4er he can "ra/ a picture of a 7echanis7 /hich /oul" correspon" to all his obser4ations but he can ne4er be co7pletel' sure that his "ra/ing is the onl' one that coul" e:plain his obser4ations. <e /ill ne4er be able to co7pare his picture /ith the actual 7echanis7 an" he cannot e4en i7agine the opportunit' or sense of such a co7parison.1#* The great A7erican ph'sicist Richar" 2e'n7an @K1&&1A8 This is /h' science is unreliable. As soon as 'ou sa' so7ething fro7 the real7 of e:perience
    11&?e4 ,erg Science, $ts &ontent, 2eaning, and &lassification @Petrogra" 1&##A 11M#3. 1#*A. Einstein ?eopol" $nfel" Evolution of Physics @Mosco/ 1&--A 3* @Russian translation fro7 EnglishA.

    so7ething /ith /hich 'ou ha4e not 7a"e "irect contact 'ou i77e"iatel' lose 'our certaint'. ,ut /e 7ust "efinitel' speaE of those real7s /hich /e ha4e ne4er seen other/ise there /ill be no point to science.H Therefore if /e /ant so7e Ein" of use out of science /e 7ust construct guesses. 6o that science "oes not beco7e onl' si7ple protocols of con"ucte" e:peri7ents /e 7ust a"4ance la/s that reach into unEno/n real7s. There is nothing /rong /ith thisJonl' that science turns out to be unreliable because of itI an" if 'ou thinE that science is reliable 'ou are 7istaEen.1#1 The h'pothetical nature of scientific Eno/le"ge is particularl' apparent in the 7icroscopic /orl". 0ne of the creators of Fuantu7 7echanics !erner <eisenberg @K1&7-A /rote in this regar"8 The acti4it' of the 7icroscopic /orl" 7ust be obser4e" using highl' perfecte" e:peri7ental technolog'. <o/e4er it is then no longer the subLect of our "irect sense perception. The natural scientist 7ust reLect the thought of a "irect connection /ith basic concepts upon /hich he constructs his science /ith the /orl" of sense perceptions.H 0ur co7plicate" e:peri7ents represent nature not in an" of itself but change" an" transfor7e" un"er the influence of our acti4ities in the process of research.H Thus /e
    1#1 Richar" 2e'n7an The &haracter of Physical !aw @Mosco/ 1&-1A 77M71 @Russian translation fro7 EnglishA.

    si7ilarl' run up against the insur7ountable li7its of hu7an Eno/le"ge.1## Robert 0ppenhei7er @K1&-7A8 $ ha" the opportunit' to consult /ith fort' theoretical ph'sicists.H 9espite their "ifferences of opinion 7' colleagues support at least one con4iction. All a"7it that /e "o not un"erstan" the nature of 7atter the la/s /hich go4ern it or the language b' /hich it can be "escribe".1#3 Mo"ern 6o4iet philosophers ha4e e:presse" their co7plete agree7ent /ith these 4ie/s. $n the collecti4e /orEs !ogic of Scientific *esearch, co7pile" un"er the "irection of the "irector of the $nstitute of Philosoph' P. .. >opnin @K1&71A /e rea"8 The i"eal of scientific Eno/le"ge has al/a's been presente" /ith "e7an"s for strict "eter7ination certaint' an" e:hausti4e clarit'. E4en so although scientific Eno/le"ge has stri4en for this i"eal throughout all ages it has ne4er achie4e" it. $t has al/a's been that e4en in the 7ost austere scientific constructs there /ere al/a's ele7ents the substantiation an" strictness of /hich /ere in outrageous contra"iction /ith the i"eal. !hat is especiall' /orth' of note is that often the "eepest an" 7ost fun"a7ental principles of the gi4en scientific construction fall into this categor'. The
    1##!erner <eisenberg Philoso hical Problems of Atomic Physics @Mosco/ 1&53A -+M-- @Russian translation fro7 ;er7anA. 1#3Robert 0ppenhei7er (0n the 3ecessit' of E:peri7ents /ith <igh Energ' Particles ) Technology and Nouth + @1&-5A81*.

    presence of such ele7ents /as usuall' accepte" as si7pl' the result of i7perfect Eno/le"ge "uring the gi4en perio" in ti7e. Correspon"ing to such opinions in the histor' of science energetic atte7pts ha4e been 7a"eJan" still are 7a"eJ to re7o4e such ele7ents fro7 science. ,ut these atte7pts ha4e ne4er been successful. At the present 7o7ent /e can consi"er the incongruence of Eno/le"ge to the i"eal of absolute strictness as pro4en. $n conclusion on the i7possibilit' of co7pletel' purging e4en fro7 the strictest scienceJ7athe7aticsJ(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'ste7 of hu7an Eno/le"ge inclu"es ele7ents /hich cannot be substantiate" b' theoretical 7eans at all but also to the fact that no scientific s'ste7 can e:ist /ithout such ele7ents.1#+ 6i7ilar "eclarations fro7 scientists an" thinEers beco7e e4en 7ore un"erstan"able after a general looE at the nature of the "e4elop7ent of scientific Eno/le"ge. $t is all "i4i"e" into t/o uneFual parts8 the firstJactual Eno/le"ge @strictl' teste" facts scientific apparatusA being of an insignificant a7ount an" secon"Jlac" of Eno/le"ge /hich occupies al7ost the entire spectru7 of science @theor' h'pothesis 7o"els an" (guesses) in the /or"s of R. 2e'n7anA. The 7ost curious thing here is
    1#+Pa4el .asilie4ich >opnin e". The !ogic of Scientific *esearch @Mosco/ 1&-5A8 #3*M#31.

    that accor"ing to the 7easure of gro/th of the first part @Eno/le"geA the a7ount of the secon" @ lac" of Eno/le"geA gro/s significantl' 7ore intensi4el' because the resolution of each proble7 as a rule generates a /hole circle of ne/ proble7s. @;. 3aan sai" for this reason that (2e/ people Eno/ ho/ 7uch /e nee" to Eno/ in or"er to Eno/ ho/ little /e Eno/H)A $t is for this reasonJthat the 7ain 7o4ing part of science is ne4er "efiniti4e an" trueJthat 2e'n7an spoEe of its unreliabilit'. The Polish scientist 6tanisla/ ?e7 calle" this part of science a 7'th8 ?iEe e4er' science c'bernetics creates its o/n 7'tholog'. (The 7'tholog' of science)Jthis soun"s liEe a contra"iction in ter7s. 3e4ertheless e4er' science e4en the 7ost e:act progresses not onl' thanEs to ne/ theories an" facts but also to the conLectures an" hopes of scientists. Progress Lustifies onl' a part of the7. The rest turn out to be illusions an" therefore 7'thological.1#5 The 7o"ern Russian conclu"es outright that8 scientist .asil' 3ali7o4

    The gro/th of science is not so 7uch the collection of Eno/le"ge as it is the ceaseless o4eresti7ation of /hat has been collecte"Jthe creation of ne/ h'potheses that refute the for7er ones. ,ut then scientific progress is nothing
    1#56tanisla4 ?e7 The Sum of Technology @Mosco/ 1&-1A8 1#7.

    other than a s'ste7atic process of "estro'ing the pre4ious lacE of Eno/le"ge. E4er' step of the /a' ol" ignorance is "estro'e" b' the construction of ne/er stronger ignorance /hich in its turn beco7es har"er an" har"er to "estro' /ith ti7e.H 3o/ the Fuestion in4oluntaril' arises8 Coul" the fall of certain cultures liEe the Eg'ptian an" the "egra"ation of once 4er' forceful strea7s of thought for e:a7ple ancient $n"ian ha4e occurre" because the' reache" a le4el of ignorance /hich /oul" no longer sub7it to "estruction% !ho Eno/s ho/ stubborn the force of ignorance /ill turn out to be in European Eno/le"ge%1#The con"itional nature of scientific Eno/le"ge beco7es e4en 7ore ob4ious /hen /e looE at the scientific criteria of truth. -. 0n Criteria in 6cience ,ecause the e"ifice of science is constructe" not onl' upon the foun"ation of obser4ation e:peri7ent an" 7easure7ent but also on h'potheses an" theories a serious Fuestion arises about the criteria of the latters 4eracit'. 2acts b' the7sel4es "o not sa' 4er' 7uch to the researcher until he fin"s so7e regularit' co77on to the7 allI until he (connects) the7 b' one co77on theor'. $n the final anal'sis an' un"erstan"ing of so7e group of pheno7ena
    1#-.asil' .asilie4ich 3ali7o4 (!hat $s Truth%) Science and !ife 1 @1&71A8 +&.

    e4en 7ore so an un"erstan"ing of the /orl" as a /hole is nothing 7ore than a theor' uphel" b' a large or s7all group of scientists. ,ut is it possible to pro4e the truth of a theor'% As it happens there are no uncon"itional criteria that coul" 7aEe it possible to finall' "eter7ine /hether or not the gi4en theor' @pictureA of obLecti4e realit' actuall' applies. The 7ost i7portant an" reliable criteria is al/a's consi"ere" to be that of practice. ,ut e4en this often turns out to be co7pletel' ina"eFuate. The fa7ous philosopher an" ph'sicist Phillip 2ranE @K1&--A cle4erl' note" in this regar" (6cience rese7bles a "etecti4e stor'. All the facts confir7 a specific h'pothesis but the correct h'pothesis turns out to be a co7pletel' "ifferent one.)1#7 $t is particularl' "ifficult to resol4e the gi4en Fuestion /hen se4eral theories at once e:plain the gi4en pheno7enon eFuall' /ell. (3aturall' ) /rites one responsible author (e7pirical criteria "o not /orE here because /e 7ust choose one of a series of h'potheses /hich are eFui4alent to each other in their 7atch /ith e7pirical realit'I other/ise there /oul" be no "ifficult' in choosing. Thus the nee" for secon"ar' criteria arises.)1#1 These secon"ar' or supple7entar' criteria are 7an' an" the' are all e4en 7ore con"itional than e7pirical criteria. !e /ill na7e se4eral of the7 b' /a' of illustration.
    1#7Philipp 2ranE The Philoso hy of Science @Mosco/ 1&-*A 7-. 1#1Elena ArEa"ie4na Ma7chur (The Proble7 of the Criteria of 6i7plicit' of 6cientific Theories ) >uestions of Philoso hy, & @1&--A8 15&.

    1. Criteria of econo7' an" si7plicit' @$saac 3e/ton Ernst MachA. Theor' is that truth /hich is si7ple to /orE /ith eas' to un"erstan" an" sa4es ti7e. #. Criteria of beaut' @<enri Poincard Paul 9iracA. The beaut' of the 7athe7atical 7echanis7 l'ing in the foun"ation of ph'sical theor' testifies to its correctness. 3. Criteria of co77on sense. +. Criteria of (7a"ness)Jthat is lacE of correspon"ence /ith co77on sense. ;usta4 3aan /rites about this8 (!hat is co77on sense% $t is the e7bo"i7ent of the e:perience an" preLu"ice of its o/n ti7es. $t is an unreliable a"4isor in those instances /here /e are face" /ith a co7pletel' ne/ situation. An' sufficientl' serious scientific "isco4er' beginning /ith the "isco4er' of the Earths roun"ness contra"icte" the co77on sense of the ti7es.1#& 5. Criteria of pre"ictabilit'Jthe capabilit' of the theor' to foretell ne/ facts an" pheno7ena. <o/e4er as a rule all theories ha4e this capabilit'. An" so on an" so forth. All of these criteria are 4er' far fro7 reall' testif'ing to the irrefutable truth of one or another theor'. That is /h' Einstein sai" (An' theor' is h'pothetical ne4er co7pletel' reaches a conclusion is al/a's subLect to "oubt an" lea"s to ne/ Fuestions.)13*
    1#&;usta4 3aan (0n the Proble7 of Eternit' ) >uestions of Philoso hy 1# @1&-5A -5. 13*P. CherEashin The 'nosiological *oots of $dealism, @Mosco/ 1&-1A 11&.

    V V V These scientists /or"s an" the criteria use" b' science speaE /ith sufficient eloFuence about the @li7ite"A reliabilit' of scientific Eno/le"ge. As it turns out scientific Eno/le"ge is al/a's li7ite" an" con"itional an" therefore it can ne4er clai7 to be the absolute truth. 3e4ertheless it tries to 7aEe Lust such a clai7 regar"ing specificall' religious Fuestions about the real7 of a /orl" /ith /hich science "oes not concern itself. 7. 6cience an" !orl" .ie/ The Fuestion of science an" religion also contains a principle 7etho"ological proble7. $nas7uch as religion is a /orl" 4ie/ then naturall' it can onl' be co7pare" an" contraste" /ith /orl" 4ie/s. $s science the sa7e /a'% !hat is the so5calle" scientific /orl" 4ie/ /hich so often confronts religion% 6cience is in essence a s'ste7atic a"4ance7ent or unfol"ing of Eno/le"ge about the /orl" /hich 7eans that it is ceaselessl' changing an" is therefore ne4er able to pro4i"e a co7plete an" final picture of the /orl" as a /hole. ;usta4 3aan sa's Lustifiabl' that (0n an' le4el of our ci4iliGations "e4elop7ent our Eno/le"ge /ill represent onl' an islet in the en"less ocean of the unresearche" unEno/able an" une:plore".)131

    131($nter4ie/ /ith ;. 3aan ) +n the )ialectics of 9nowledge, 1# @1&-1A #3.

    Another 7o"ern scientist .a"i7 >aGiutinsE' sa's /ith co7plete certaint' that (All 7atter @the 7aterial /orl" as a /holeA is not no/ nor e4er /ill be its RsciencesS obLect.)13# ,ut if e4en all matterJan" this is not e4en to 7ention the spiritual /orl"Jis not now nor ever will the obBect of research in natural science then is a scientific /orl" 4ie/ e4en possible% $n or"er to ans/er this Fuestion /e 7ust looE at /hat a /orl" 4ie/ is. !orl" 4ie/ is the totalit' of 4ie/s on the 7ost basic Fuestions of the e:istence of the uni4erse as a /hole an" of 7an @the essence of e:istence the 7eaning of life the concept of goo" an" e4il the soul eternit' the e:istence of ;o"A. $t "oes not "epen" upon e"ucational or cultural le4el or the persons abilities. Therefore the scholar an" the une"ucate" can both ha4e the sa7e /orl" 4ie/ /hile people of the sa7e e"ucational le4el can ha4e "irectl' contra"ictor' con4ictions. !orl" 4ie/ al/a's presents itself in the for7 of either religion or philosoph' but not science. (;enerall' the structure of religious teaching ) sa' religious scholars ("oes not "iffer 7uch fro7 the structure of a philosophical s'ste7I for religion liEe philosoph' stri4es to gi4e an integral picture of the /orl" an integral s'ste7 of personal orientation an integral /orl" 4ie/.) 133
    13#.a"i7 .asilie4ich >aGiutinsE' (Astrono7' an" 9ialectics ) The Astronomical &alendar @annualA 73 @Mosco/ 1&-&A8 1+1M1+&. 133?. 6. .asilie4 9i7itr' E. 2ur7an &hristianity and &onfucianism1 The History and &ulture of &hina @Mosco/ 1&7+A +##.

    Me7ber of the Aca"e7' of 6ciences of the for7er B66R Pa4el >opnin /rote (Philosoph' "iffers fro7 science b' its subLect an" goal an" co7prises a particular for7 of hu7an Eno/le"ge /hich cannot be subsu7e" b' an' other. Philosoph' as a for7 of a/areness creates the /orl" 4ie/ necessar' to 7anEin" for all its practical an" theoretical acti4ities. Closest of all to philosoph' in its social function is religion /hich also ca7e about as a particular for7 of /orl" 4ie/. Therefore science H alone cannot replace it RreligionS.H !orl" 4ie/ H is neither co4ere" b' an' one science nor b' all sciences co7bine".)13+ Therefore if /e talE about a particularl' scientific /orl" 4ie/ then such a concept 7ust be in the con"itional 7ost narro/ an" specific 7eaning of the /or"Jas the totalit' of scientific 4ie/ on the 7aterial /orl" its "esign an" the la/s go4erning it. 6cience cannot be a /orl" 4ie/ because8 aA =uestions purel' of /orl" 4ie/ @see abo4eA fit into the categor' of e:clusi4el' religious an" philosophical Fuestions an" ha4e no relation to the fiel"s of natural scienceI bA 6cientific 4ie/s continuall' change a con"ition /hich contra"icts the 4er' un"erstan"ing of /orl" 4ie/ as so7ething finishe" entirel' specific an" constantI
    13+Pa4el .asilie4ich >opnin (Philosoph' in the Age of 6cience an" Technolog' ) !iteraturnaya 'a(eta 5 @1&-1A. 6ee (Philosoph' ) Encyclo edia of Philoso hy, @Mosco/ 1&7*A 5833#J(Philosoph' b' nature fulfills particular /orl" 4ie/ an" 7etho"ological functions /hich neither separate special sciences nor the co7bine" totalit' of concrete scientific Eno/le"ge taEe upon the7sel4es.)

    cA As .a"i7 >aGiutinisE' /ell notes ($n the natural sciences there are no (7aterialistic) an" (i"ealistic) theories onl' probable an" reliable true an" false theories.)135 Mans i"ea @Eno/le"geA of this /orl"s pheno7ena can be either scientific or anti5scientific but not his /orl" 4ie/ @religious or atheistic etc.A. 6cience an" /orl" 4ie/ are t/o "ifferent things ha4ing nothing to "o /ith each other an" thus the' cannot oppose one another. ,ut e4en if one belie4es in the li7itlessness of scientific Eno/le"ge an" in sciences abilit' at so7e uncertain ti7e to sol4e all the proble7s of the spiritual an" 7aterial /orl" an" to reach the le4el of a /orl" 4ie/ a thinEing person coul" not /ait for such a h'pothetical future. ?ife is gi4en to us onl' once so 7anEin" 7ust Eno/ no/ ho/ to li4e /hat shoul" gui"e hi7 /hat i"eal to ser4e. <e nee"s ans/ers to the 7ost i7portant Fuestions in life8 !ho a7 $% $s there eternal life% !hat is the 7eaning of 7' e:istence% $s there an' 7eaning to 7ans e:istence to the /orl"s e:istence% The stu"' of FuarEs blacE holes an" 93A "oes not ans/er these FuestionsI nor can it. 1. 6cience an" Religion (<asnt science pro4e" that there is no ;o" no spiritual /orl" no soul no eternal life no hea4en or

    135.a"i7 .asilie4ich >aGiutinsE' (Astrono7' an" 9ialectics ) The Astronomical &alendar 73 @1&-&A8 1+-.

    hell%) 3ot onl' has science not pro4e" such a thing but it in principle cannot. <ere is /h'. Firstly, science an" religion si7pl' cannot be co7pare" /ith each other liEe a Eilo7eter an" a Eilogra7. Each of the7 is preoccupie" /ith its o/n si"e of hu7an life an" the life of the /orl". These spheres can 7aEe contact or intersect /ith each other but the' cannot "ispro4e one another. As the sa'ing goes ($t is "isastrous /hen the shoe7aEer baEes the pies an" the baEer 7aEes the shoes.) Secondly, "ue to the abo4e57entione" reasons science can ne4er sa' (There is no ;o".) To the contrar' a "eepene" Eno/le"ge of the /orl" naturall' turns the thoughts of a 7an of science to the acEno/le"g7ent of a <igher ReasonJ;o"Jas the source of our being. $n this light science beco7es e4en 7ore cooperati4e /ith religion. The Christian con4ictions of 7an' 7o"ern scientists testif' to this. $t is no surprise that one of the representati4es of (scientific) atheis7 MiEhail $osifo4ich 6haEhno4ich 13- /as Fuite flustere" at the religiousness of so7e fa7ous !estern scientists an" out of his Geal /rote the pole7ic (Man' bourgeois scientists talE about the Qunion of science an" religion. M. ,orn M. PlancE !. <eisenberg >. 2. 4on !eiGsxcEer P. Dor"an an" other fa7ous ph'sicists ha4e 7ore than once suppose" that science "oes not contra"ict religion.)137 6haEhno4ich na7e" onl' a
    13-6haEhno4ich /as not a scientist hi7self but a folElorist. 137M. $. 6haEhno4ich !enin and the Problem of Atheism @Mosco/M?eningra" 1&-1A 115.

    fe/ 7o"ern scientists. ,ut it is a generall' Eno/n fact that the 4ast 7aLorit' of scientists al/a's stoo" behin" that union. The follo/ing re7arEable /or"s belong to M. ?o7onoso48 (The Creator has gi4en the hu7an race t/o booEsJthe first is the 4isible /orl" the secon" is <ol' 6cripture.H The' both not onl' assure us of the e:istence of ;o" but also of <is unspeaEable benefactions to us. $t is a sin to so/ tares an" argu7ents bet/een the7.) 6cience an" religion (cannot co7e into conflict /ith each other H onl' if so7eone shoul" ascribe 7utual en7it' to the7 out of his o/n a7bition an" 4ain "esire to appear cle4er.)131 &. Religion an" 6cience ,ut perhaps the religious /orl" 4ie/ goes against science Eno/le"ge an" progress% Co7ing fro7 a broa" conception of science 13& /e can Lustifiabl' speaE of religion as one for7 of 7ans (spiritual pro"uction.) <a4ing its o/n postulates @the e:istence of ;o" the i77ortalit' of the soulA a particular 7etho" of acFuiring Eno/le"ge @spiritual57oral perfection of the in"i4i"ualA its o/n criteria for "iscerning true an" false @the "egree of si7ilarit' bet/een in"i4i"ual spiritual e:perience an" the unani7ous e:perience of the saintsJthe 7ost co7petent (engineers) of the hu7an soulA its o/n goal @the Eno/le"ge of
    131MiEhail ?o7onoso4 Poems, e". P. 3. ,erEo4 @Mosco/8 6o4iet !riter 1&+1A 7. 13&6ee # of this section8 An Bn"erstan"ing of 6cience.

    ;o" an" the acFuisition of eternal life /ith <i7J theosisA religion is sho/n to be structurall' no "ifferent fro7 natural sciences. A particularl' essential si7ilarit' /ith the e7pirical sciences is seen in the nee" to ha4e the right e:perience for acFuiring reliable Eno/le"ge "uring the learning process. $t is no acci"ent that the (scholars) of the 0rtho"o: ChurchJthe great saintsJcalle" the correct @righteousA religious life the (science of sciences.) ,ut religion as an e:periential science @(religion5 science)A is also a re7arEable e:ception a7ongst other e7pirical sciences8 religion5science unliEe natural science is a /orl" 4ie/ in the full sense of the /or". <ere is /h'. $f natural science cannot ser4e as a foun"ation for the construction of a /orl" 4ie/ @be it religious or atheisticA then religion5science /hich e:perientiall' confir7s the e:istence of ;o" the soul an" the e:trasensor' /orl" beco7es a scientific foun"ation of religious /orl" 4ie/. $n this sense religion is a trul' scientific /orl" 4ie/ unliEe all othersJthe atheistic the agnostic an" the 7aterialistic /hich /ill al/a's re7ain nothing 7ore than a faith. At the sa7e ti7e a religious /orl" 4ie/ inclu"ing the 0rtho"o: /orl" 4ie/ in principle cannot contra"ict the natural sciences an" especiall' cannot oppose the7 because its basic position inclu"es neither their la/s an" theories nor their concrete ("etails) of Eno/le"ge of the 7aterial

    /orl". $ts basic Fuestions are "ifferent an" "o not at all "epen" upon /hat science confir7s to"a' or /hat it /ill bring to7orro/. $t 7eans absolutel' nothing to the religious /orl" 4ie/ /hether the Earth or the 6un are the center of our planetar' s'ste7 /hat re4ol4es aroun" /hat or out of /hat (bricEs) the uni4erse is built. The fact that 7an' ser4ants of the Church /ere also great scientists @see abo4eA is an eloFuent testi7on' to the falsit' of the i"ea of a /ar bet/een religion an" science. True so7e tr' to sho/ that there is in"ee" a struggle b' presenting clear e:a7ples of persecution against certain scientists /ith the consent of the Catholic Church "uring the Mi""le Ages. <o/e4er the "escriptions of these persecutions are 7uch e:aggerate". An insignificant nu7ber of scientists /ere actuall' persecute" not so 7uch for their scientific 4ie/s as for their "og7atic an" 7oral apostas' fro7 the faithJthat is for heresies @for e:a7ple ;ior"ano ,runo /ho calle" hi7self a (teacher of a 7ore perfect theolog' the son of hea4en an" earth)A.1+* ,esi"es all of this is boun" up /ith Catholicis7 /hose 7ore glaring errors inclu"e" "og7atiGing certain scientific theories of the ti7e @for /hich the Catholic Church later officiall' repente"A. 2inall' in the Mi""le Ages it /as not reall' a 7atter of religion /arring /ith science but rather of ol"
    1+*E. 64etlo4 Sources of *eligion @,russels 1&7*A #51.

    scientific i"eas an" their proponents @/ith all the usual hu7an passions atten"ingA /arring /ith the ne/ ones an" using religion to "o so. The 7o"ern RRussianS scholar A. ;orbo4sE' 7aEes an e:cellent e:posd illustrating the 7ain reason for persecution against science. <e /rites (9i"nt the thought that QrocEs falling fro7 the sE'J7eteorites Jsee7 Lust as blasphe7ous at the ti7e%) The 2rench Aca"e7' of 6ciences "eclare" all si7ilar i"eas to be 7ere fantas' an" the great scientist ?a4oisier 1+1 labele" the7 as (anti5 scientific.) This ter7 is not use" acci"entall'. Throughout all ti7es societal consciousness has al/a's ha" a certain reference point fro7 /hich the in4iolable truth /as proclai7e". There /as e4en a ti7e /hen the religious /orl" 4ie/ /as presente" as such a stan"ar". E4er'thing that confor7e" to this /orl" 4ie/ /as accepte" as true /hile an'thing outsi"e of its fra7e/orE /as "eclare" false. $n our /orl" airplanes fl'. Their flight is contrar' to /hat the astrono7er 6. 3e/co7b1+# 7athe7aticall' pro4e"Jthat it is i7possible to create a fl'ing 7achine that is hea4ier than air. !e use the ra"io. This is contrar' to the authoritati4e opinion of the fa7ous scientist
    1+1Antoine ?aurent ?a4oisier @17+3M17&+A 2rench che7ist 7e7ber of the Paris Aca"e7' of 6ciences. <e /as e:ecute" b' sentence of a re4olutionar' tribunal. $n 17&- he /as "eclare" innocent @ Encyclo edic )ictionary, @Mosco/ 1&-3A 4ol. 1. 1+#6i7on 3e/co7b @1135M1&*&A A7erican astrono7er.

    <einrich <ertG 1+3 /ho insiste" that it is i7possible. @(2or re7ote co77unication ) he /rote (/e /oul" nee" a reflector the siGe of a continent.)A To"a' e4er'one Eno/s about the 7onstrous po/er of nuclear /eapons. 3e4ertheless there /as a ti7e /hen the fore7ost A7erican 7ilitar' e:perts sai" that buil"ing an ato7ic bo7b /as i7possible in principle. To"a' nuclear po/er plants are suppl'ing electricit'. <o/e4er so7e 7aLor scientists in the B.6.A. inclu"ing 3iels ,ohr 1++ consi"ere" the use of nuclear po/er to be 4er' unliEel'. !e stu"' the che7ical co7position of celestial bo"ies. This is contrar' to the opinion of the 2rench philosopher August Co7te 1+5 /ho categoricall' insiste" that 7an coul" ne4er "o such a thing. $t is no/ pro4en that &&y of all 7atter in the uni4erse is in the state of plas7a. <o/e4er for thirt' 'ears after plas7a /as "isco4ere" the scientific /orl" stubbornl' refuse" to acEno/le"ge its right to e:ist. The "isco4eries of Pasteur1+- /ere not accepte" b' the 2rench Aca"e7' of Me"icine. The "isco4er' of :5ra's /as greete" /ith laughter.

    1+3<einrich <ertG @1175M11&+A electro"'na7ics.

    ;er7an ph'sicist

    specialist in the fiel" of electro7agnetic pheno7ena an"

    1++3iels ,ohr @1115M1&-#A the fa7ous 9anish ph'sicist /ho create" the Fuantu7 ato7ic theor'. 1+5August Co7te @17&1M1157A fa7ous 2rench philosopher an" foun"er of philosoph' of positi4is7. 1+-?ouis Pasteur @11##M11&5A fa7ous 2rench biologist.

    Mes7ers1+7 "isco4er' of h'pnosis /as categoricall' "enie" b' the scientific lu7inaries of his "a'. The 2rench Aca"e7' of 6ciences for a long ti7e "enie" the e:istence of e:ca4ate" hu7ans an" calle" the e:ca4ate" 6tone Age tools a (ga7e of nature.) This list coul" go on fore4erJthe list of anathe7as an" e:co77unications pronounce" fro7 ti7e to ti7e in the na7e of science. $t ca7e at best fro7 inert thinEing /hen in the /or"s of A. 1+1 6chopenhauer (each person consi"ers the li7it of his o/n horiGon to be the en" of the /orl". 3o/ after centuries an" "eca"es /e buil" 7e7orials to those people /ho /ere once the subLect of anathe7a an" e:co77unication.)1+& ;orbo4sE' "oes not e4en 7ention the 7ost terrif'ing persecutions in histor' against scientists in the B66R e4en though these scientists /ere /orEing on the si"e of the satanists /ho ha" seiGe" po/er rather than on the si"e of the Church. The cause of such persecutions against science /ere roote" not in Christianit' an" especiall' not in 0rtho"o:' but in the e4il of hu7an passions an" in the fanaticis7 spa/ne" b' the7 /hich al/a's /ars against e4er'thing true an" ali4e.

    1+72ranG Anton Mes7er @1733M1115A Austrian "octor. 1+1Arthur 6chopenhauer @1771M11-*A ;er7an philosopherCi"ealist. 1+&A. ;orbo4sE' 2ysteries of Ancient History @Mosco/ 1&71A 77M7&.

    1*. 2aith an" >no/le"ge in Religion an" 6cience The significance of faith an" religion is so great that religion itself is often si7pl' calle" (faith.) This is Lustifiable but no 7ore than it is for an' other area of Eno/le"ge. The path to Eno/le"ge for 7an al/a's begins /ith his trust in his parents teachers booEs etc. <is belief in the correctness of Eno/le"ge earlier recei4e" beco7es strengthene" @or to the contrar' /eaEene"A b' his o/n subseFuent personal e:perience turning faith into Eno/le"ge. 2aith an" Eno/le"ge thus beco7e a co7plete /hole. This is ho/ 7ans Eno/le"ge of science art econo7ics politics an" so on also gro/s. 2aith in a religion is also Lust as necessar'. $t is the e:pression of 7ans spiritual stri4ings his search an" often begins /ith trust in those /ho ha4e e:perience an" Eno/le"ge relate" to it. 0nl' gra"uall' /ith the acFuisition of relate" religious e:perience "oes specific Eno/le"ge appear /ith faithJEno/le"ge /hich gro/s un"er con"itions of correct spiritual an" 7oral life accor"ing to the 7easure of the hearts purifications fro7 passions. As one great saint sai" (The soul sees the truth of ;o" accor"ing to the strength of its life.) 15* A Christian on this path can acFuire such a Eno/le"ge of ;o" @an" of the create" /orl"A /hen his faith is 7i:e" /ith Eno/le"ge an" he beco7es of one s irit with the !ord @cf. 1 Cor -817A.
    15*6aint $saac the 6'rian Ascetical Homilies @Mosco/ 1151A 3*81&5 @Russian translationA. The <ol' Transfiguration Monaster' translation rea"s (Theoria arises fro7 a 4irtuous /a' of life) @--83#+A.

    Thus as in all natural sciences faith prece"es Eno/le"ge an" e:perience confir7s faith so in religion faith co7ing fro7 a "eepl' intuiti4e feeling of ;o" acFuires its strength onl' fro7 "irect personal e:perience in the search for Eno/le"ge of <i7. 0nl' faith in the none,istence of ;o" in all of its 4arious /orl" 4ie/s re7ains not onl' unLustifie" b' e:perience but also in flagrant contra"iction to the great religious e:periences of all ages an" peoples. 11. A 2e/ Conclusions Religion an" science are t/o essentiall' "ifferent real7s of hu7an life acti4it'. The' ha4e "ifferent points of reference "ifferent goals tasEs an" 7etho"s. These spheres can touch each other intersect each other but as /e see the' cannot "ispro4e one another. At the sa7e ti7e Christianit' preaches the t/o5h'postatic nature of 7ans e:istence the un"i4i"e" unit' in hi7 of spiritual an" ph'sical natures. ,oth ans/er ;o"s plan for 7anI an" onl' the har7onious integration of their acti4ities gi4es 7ans life a nor7al character. 6uch a life presupposes the nee" for the (brea") of technological "e4elop7ent for his bo"' an" the spirit of religious life for the soul. Dust the sa7e 7ans gui"ing i7pulse shoul" al/a's be his 7oral5 reasoning spiritual i7pulse. Christianit' sees science as one 7eans of obtaining the Eno/le"ge of ;o" @see Ro7 181&M#*A. 151 ,ut first
    1516ee Chapter $$$ 38# Theological argu7ent.

    of all Christianit' sees science as a natural instru7ent of this life /hich 7ust ne4ertheless be use" /ith caution. Christianit' regar"s science negati4el' /hen this t/o5e"ge" s/or" /iel"ing such terrible po/er acts in"epen"entl' of the 7oral principles of the ;ospels. 6uch (free"o7) corrupts the 4er' purpose of science /hich is suppose" to ser4e for the goo"Jan" onl' the goo"Jof 7an @as the fa7ous <ippocratic 0ath sa's (9o no har7N)A. 9e4eloping in"epen"entl' fro7 the spiritual an" 7oral principles of Christianit' ha4ing lost the i"ea of the ;o" of ?o4e as the ruling Principle of e:istence an" highest criteria of truth but at the sa7e ti7e opening up enor7ous po/er to influence the /orl" aroun" us an" e4en 7an hi7self science easil' beco7es a /eapon of "estructionI fro7 an obe"ient instru7ent of its creator it beco7es his t'rant an" perhaps his 7ur"erer. Mo"ern acFuisitions in the fiel" of 7icroph'sics 7icrobiolog' 7e"icine 7ilitar' an" in"ustrial technolog' etc. con4incingl' testif' to the real possibilit' of such a tragic finale. The Church ha4ing fro7 the beginning recei4e" a Re4elation of /hat /ill be the final catastrophe unless 7an repents of his 7aterialis7 re7in"s us again an" again8 (The 7in" shoul" obser4e the 7easure of its Eno/le"ge so as not to perish) @6aint >allistos CataphigiotesA. This 7easure in this case is the ;ospel principles of life /hich if ser4ing as the foun"ation for a 7an of sciences e"ucation an"

    through /hich he learns about the /orl" /oul" ne4er allo/ hi7 to turn his unfol"ing Eno/le"ge an" po/er to e4il purposes. #. A =uest for Truth on the Path of Reason $t is i7possible that 7an shoul" ne4er be trouble" if onl' for fleeting 7o7ents in his life b' these Fuestions8 !h' "o $ li4e% !hat is the 7eaning of all e:istence% !here "oes e4er'thing en" up% !hat is truth% 2or 7an' these Fuestions ha4e been Fuestions of life an" "eath. $t /as for one t/entieth5centur' ascetic of piet' $gu7en 3iEon @.orobe4 K1&-3A.15# <is thirst for ans/ers to these Fuestions /as so great that /hen he /as a stu"ent he /oul" spen" his last "i7e literall' going hungr' in or"er to bu' booEs. <e /as able to rea" onl' at night. At first he i77erse" hi7self entirel' in science. <e follo/e" all of its latest achie4e7ents. <e 'earne" for the 7o7ent /hen science /oul" gi4e the final /or" an" all truth /oul" be re4eale". ,ut alas the 7ore he learne" the 7ore "isappointe" he beca7e in the abilit' of science to e:plain an'thing about the 7eaning of life. <e foun" that science /as not at all intereste" in this Fuestion. <e turne" to philosoph'. At one ti7e he beca7e particularl' intereste" in <enri ,ergson.153 <e stu"ie"
    15#6ee Maria 3au7enEo !etters to S iritual &hildren @b' $gu7en 3iEonA @Richfiel" 6prings 3.T.8 3ico"e7os 0rtho"o: Publication 6ociet' 1&&7A. 153<enri5?ouis ,ergson @115&M1&+1A /as a 2rench philosopher influential in the first half of the t/entieth centur'.

    the 2rench an" ;er7an languages. ThanEs to his astoun"ing intellectual sta7ina an" talent he attaine" such success in philosoph' that e4en his teachers /oul" so7eti7es co7e to hi7 for consultation. E4en so his i77ersion in philosoph' ne4er brought hi7 the "esire" results. (The stu"' of philosoph' ) he sai" at the en" of his life 6ho/e" 7e that each philosopher consi"ere" he ha" foun" the truth. <o/ 7an' philosophers ha4e there been% ,ut there is onl' one truth. M' soul 'earne" for so7ething else. Philosoph' is but a surrogateI it is liEe che/ing gu7 instea" of brea". Can che/ing gu7 satisf' 'our hunger% $ un"erstoo" that Lust as science sa's nothing about ;o" or the future life neither "oes philosoph'. $t beca7e perfectl' clear to 7e that it /as necessar' to turn to religion.15+ $n 1&1+ he gra"uate" brilliantl' fro7 realschule Rsecon"ar' school e7phasiGing har" sciences J Trans.S an" 7a"e a final atte7pt to fin" 7eaning in life /ithout ;o" /ithout the Church entering the Petrogra" Ps'choneurological $nstitute. ,ut there he 7et /ith no less "isappoint7ent. ($ sa/ that ps'cholog' "oes not stu"' 7an at all onl' his QpacEagingJthe spee" of 7ental processes perception 7e7or'.H 6uch nonsenseI it /as Lust as repugnant.) <e left the institute after the first 'ear.
    15+This an" follo/ing Fuotes b' $gu7en 3iEon are taEen fro7 tape recor"ings.

    6oon he e:perience" a serious spiritual crisis. <e began to ha4e thoughts of suici"e. Then one "a' in the su77er of 1&15 in the to/n of .'shn' .olochoE /hen he su""enl' felt a particular sense of total "espair a thought strucE hi7 liEe lightning about his chil"hoo" faith8 !hat if ;o" reall' "oes e:istJshoul"nt <e re4eal <i7self% ,ut he /as not a belie4erN 2ro7 the "epth of his soul in his "esperate state he crie" (?or" if Tou e:ist re4eal Tourself to 7e. $ a7 not seeEing Tou out of so7e earthl' "esire. $ onl' nee" to Eno/ one thingJ"o Tou e:ist or not%) An" the ?or" re4eale" <i7selfN <e re4eale" <i7self Rso con4incingl'S that he sai" (Q?or" let an'thing happen to 7e an' sorro/s an' tortures onl' "o not turn 7e a/a' "o not "epri4e 7e of eternal life. !ith 7' /hole soul co7pletel' consciousl' $ sai" Q$ "ont nee" an'thing not fa7il' life or an'thing elseI onl' 7aEe it so that $ shoul" ne4er fall a/a' fro7 Tou that $ shoul" al/a's be /ith Tou.) ($t is i7possible to relate ) sai" 2r. 3iEon That action of grace /hich con4inces a person of the e:istence of ;o" /ith the po/er of so7ething ob4ious that lea4es no roo7 for the slightest "oubt. The ?or" re4eals <i7self as for e:a7ple a bright ra' of sun su""enl' shines after "arE clou"s. Tou no longer "oubt8 /as it the sun or "i" so7eone shine a light% The ?or" re4eale" <i7self to 7e in such a /a' that $ fell to the groun" /ith the /or"s (?or" glor' to Thee $ thanE Thee.

    ;rant 7e to ser4e Thee all 7' life. Ma' all the sorro/s an" suffering on earth co7e upon 7e onl' "ont let 7e fall a/a' fro7 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"' al7ost three oclocE in the 7orning an" the ringing continue" $ re7e7bere" 7' 7others /or"s /hen she tol" 7e about the ol" people /ho /oul" 4isit the7 an" sa' that spiritual people so7eti7es hear bells ringing fro7 hea4en. <e /as 4er' unsure about this bell ringing /orrie" that it 7ight ha4e been a hallucination. <e /as reassure" /hen he rea" the autobiograph' of 6ergei ,ulgaEo4 /ho relate" concerning his con4ersion e:perience that (3ot in 4ain "i" $ hear the ringing of bells fro7 hea4en all that su77er.) (Then ) re7e7bers 2r. 3iEon ($ also recalle" Turgene4s stor' Q?i4ing Relics in /hich ?uEeria also sai" that she hear" ringing Qfro7 abo4e not "aring to sa' Qfro7 hea4en.) 2ro7 this 2r. 3iEon ca7e to the conclusion that (together /ith this spiritual e:perience the ?or" also allo/e" 7e to percei4e 7' co77union /ith hea4en in a sensor' /a'.) The ?or" re4eals <i7self to so7e people in an internal /a' an" at the sa7e ti7e through special out/ar" signs to assure an" support the7. A ra"ical change in /orl" 4ie/ happene" in Lust one 7o7entI it see7s a 7iracle clearl' occurre".

    Dust the sa7e this 7iracle /as the natural logical co7pletion of his search for truth on the path of reason. The ?or" re4eale" the 7eaning of life to hi7 let hi7 taste an" see that the ?or" is goo" an" let hi7 Eno/ the Truth. This is /hat 2r. 3iEon sai" about his first e:periences after con4ersion8 After this the ?or" begins to lea" a person along a co7plicate" path a 4er' co7plicate" path. $ /as a7aGe" /hen $ entere" a church after this 9i4ine re4elation. $ use" to go to church earlierJ out of co7pulsionI /e /ere taEen to church "uring high school also. ,ut /hat "i" /e "o there% $ /oul" stan" there liEe a pillar /ithout an' interest thinEing 7' o/n thoughts. ,ut after 7' con4ersion 7' heart opene" up a little an" the first thing $ re7e7bere" /hen $ entere" the church /as the stor' about Prince .la"i7irs a7bassa"ors Rto ConstantinopleS /ho upon entering the ;reeE Church "i" not Eno/ /here the' /ereJon hea4en or on earth. 6o the first perception in the church after e:periencing such a state is that 'ou are not on the earth. The Church is not the earthJit is a little piece of hea4en. !hat Lo' it /as to hear (?or" ha4e 7erc'N) This ha" an a7aGing effect on 7' heartI all the 6er4ices continual re7e7brance of the na7e of ;o" in 4arious for7s the singing the rea"ings. $t e4oEe" a sort of ecstas' Lo'I it fille" 7e.H

    !hen a person co7es an" falls "o/n before the ?or" sa'ing (?or" "o as Thou /iltI $ Eno/ nothing @an" trul' /hat "o /e Eno/%A "o as Thou /ilt onl' sa4e 7e ) then the ?or" <i7self begins to lea" that person. That 'oung 7an reall' "i"nt Eno/ an'thing about the spiritual path at that ti7e but he fell "o/n /ith tears to ;o" an" the ?or" <i7self le" hi7. (<e le" 7e in such a /a' after thisI $ li4e" t/o 'ears in .olochoE rea" booEs an" pra'e" at ho7e.) This /as the perio" of his (burning) heart ) as 2r. 3iEon recalls. <e "i" not see or hear /hat /as happening aroun" hi7. At that ti7e he /as renting half of a pri4ate house in 6osno4its' @near .'shn' .olochoEA. <e /as t/ent'5t/o 'ears ol". 0n the other si"e of a thin "i4i"ing /all /ere "ancing song laughter an" 'outhful ga7esI the' /ere ha4ing fun. The' trie" to in4ite hi7 too for he /as an interesting personJ intelligent attracti4e an" e"ucate". ,ut he ha" lost his taste for the /orl". The ne:t t/o 'ears of his life /ere a ti7e of unceasing spiritual labors true asceticis7. <e /as acFuainting hi7self for the first ti7e /ith the /ritings of the <ol' 2athers an" rea"ing the ;ospels for essentiall' the first ti7e. This is /hat he sai" about this perio" /hen he ha" reache" the en" of his life8 $t /as onl' in the <ol' 2athers an" the ;ospels that $ foun" so7ething trul' 4aluable. !hen a person begins to struggle /ith hi7self /hen he

    tries to tra4el the path of the ;ospels then the <ol' 2athers beco7e so7ething he nee"s the' beco7e his fa7il'. A <ol' 2ather beco7es his closest teacher /ho speaEs to the soulI an" the soul recei4es it /ith Lo' an" is console". Those philosophers an" 4arious "isgusting sectarian teachings e4oEe" bore"o7 "epression an" nauseaI but $ ca7e to the 2athers as to 7' o/n 7other. The' soothe" 7e ga4e 7e /is"o7 an" fe" 7e.H Then the ?or" ga4e 7e the thought to enter the Mosco/ Theological Aca"e7' @in 1&17A. This 7eant 4er' 7uch to 7e. Another no less "ra7atic an" interesting "escription of con4ersion to ;o" an" learning the truth /as recor"e" for e:a7ple b' ,. $. ;la"Eo4 in his booE The Path to the 9nowledge of 'od an" b' 6ergei ,ulgaEo4 in 3nwaning !ight. Another 4er' re7arEable Fuest for truth on the path of reason /as that of a 7o"ern A7erican ascetic <iero7onE 6eraphi7 @Rose K1&1#A as "escribe" b' 2r. 9a7ascene @ChristensenA.155 The 7ain "ifficult' in a persons efforts to obtain Eno/le"ge is the fact that hu7an societ' as a /hole li4es b' i"eals an" principles entirel' "ifferent fro7 those of the ;ospels. The' are beautifull' portra'e" b' Christs te7ptation in the "esert. The Apostle Dohn e:presse" the7 in the follo/ing /or"s For all that is in the world, the lust of the flesh, and the lust of the
    1552r. 9a7ascene @ChristensenA Father Sera him *ose1 His !ife and 6or"s @Platina Calif.8 6t. <er7an of AlasEa ,rotherhoo" #**3A.

    eyes, and the ride of life, is not of the Father, but is of the world @1 Dn #81-A. $n this passage the te7ptations are not onl' na7e" but their interrelationship is sho/n as /ell as their hierarchical ranE. $n this hierarch' the biggest an" 7ost "angerous passion is pri"e. More than an'thing else it "istorts a 7ans essence an" thereb' hi"es fro7 hi7 the final goal an" true 7eaning of life in all its aspects. $t beco7es clear /hat a person shoul" pa' 7ore attention to than an'thing else8 e:posing an" obLecti4el' consi"ering /hat fee"s this passion. 0ther/ise his Fuest for Eno/le"ge /ill not onl' be co7pletel' fruitless it /ill also be "estructi4e for hi7 an" for all 7anEin". !ithin the huge "i4ersit' of pri"es 7anifestations it can be seen in our ci4iliGation /ith particular po/er an" openness in the cult of reason8 that is reason naturall' of the old man @Eph +8##A or reason /hich is a sla4e to its o/n passions @lustsA. $n the /orl"s esti7ation this reason is the highest court /hich "eci"es all of 7ans proble7s an" "e7an"s that all aspects of spiritual life sub7it to it. !here can truth be foun" accor"ing to this reason Jan" /ith truth the blesse"ness of e:istence an" 7eaning of life% $n science an" philosoph'. 6cience pro4i"es the first t/o (lusts ) cite" abo4e fro7 6aint Dohn the Theologian /hile the unchristian spirit of philosoph' pro4i"es the last one b' proclai7ing 7ans self5 sufficient greatness. $t is precisel' in this scientific5

    technological progress an" si7ilar philosoph' 15- an" not in ;o" an" holiness of life that (pri"e of life) sees the possibilit' of realiGing 7ans ancient hope to beco7e li"e gods @;en 385A. <o/e4er the first 7an RA"a7S Fuite eloFuentl' "e7onstrate" the outco7e of this i"ea. Therefore in or"er for e4er' sincere seeEer of truth to ceaselessl' appreciate the capabilities of (pure) reason as /ell as the Christian /itness to Truth it is 4er' i7portant to anal'Ge 7ans Fuest acti4it'. 6o /hat is truth%157 $n an atte7pt to ans/er this Fuestion four 7ain conten"ers enter the arena of histor'8 hiloso hy, science, mysticism,151 and RChristianS religion. Their ans/ers can be briefl' outline" as follo/s8 Philoso hy @7eaning that area of philosoph' in /hich this Fuestion e:istsA8 Truth is the sought result of the acti4it' of (pure) reasonI for truth is rational an" can be e:presse" in concrete ter7s an" concepts. Science8 Truth is the appropriate acFuisition b' e7pirical5rational 7etho"s of (obLecti4e realit' ) or @in the t/entieth centur'A a (useful) 7o"el of this realit'.
    15-$nas7uch as artistic @estheticA acti4it' 7aEe as its pretense not so 7uch the acFuisition of truth as the e:pression an" satisfaction of ps'chological "e7an"s an" con"ition of 7an the real7 of esthetics is not touche" upon here. 157Priest Paul 2lorensE' gi4es a rich et'7ological e:planation of (truth) in his theo"ic' The Pillar and Foundation of Truth in the secon" letter entitle" (9oubt.) 151The ter7 (7'sticis7) here an" further on in"icates a /rong false spiritual path accor"ing to the ter7inolog' of the Church fathersJ relest or "eceptionJas "istinguishe" fro7 true Eno/le"ge of ;o" theosis @"i4iniGationA. ($n the language of our fathers the 4er' /or" (7'sticis7) "oes not e:istI this is a concept of !estern origin) @Archi7. C'prian R>ernS The Anthro ology of Saint 'regory of Palamas, RMosco/ 1&&-S 3&M+*A.

    2ysticism @of all ti7esA8 Truth is the ine:pressible (3othingness) /hich an in"i4i"ual e:periences "uring an inner unification /ith it in ecstas'. The concept of (3othingness) is "eepl' personal an" therefore it is essentiall' "isconnecte" fro7 an' (ortho"o:) teaching or religion but is present in each one of the7. &hristianity8 Truth is ;o" <i7self unfatho7able in essence but infinitel' Eno/able in <is actions @energiesA re4ealing <i7self to 7an in 7an' an" 4arious /a's. The fullness of 9i4ine Truths self5 re4elation is gi4en to 7an in the incarnate ?ogosJ the ?or" Desus Christ Eno/le"ge of !ho7 is con"itione" upon strict la/s of spiritual life. BnliEe science an" philosoph' the 7etho"s of /hich are rational 7'sticis7 is irrational. Religion as so7ething /hich enco7passes the fullness of 7ans abilities to obtain Eno/le"ge offers "ifferent 7etho"s of Eno/ing Truth that are applicable "uring "ifferent stages of spiritual "e4elop7entJthe rational 7etho" @scientific theolog'A an" the irrational 7etho" @spiritual lifeA. 1. Philosoph' !h' "oes the philosophical 7etho" of seeEing truth e4ince serious "oubts% 2irst of all because this 7etho" is purel' rational in essenceI it inclu"es Eno/n logic @reasonA an" a conceptual 7echanis7 /hich 7aEes philosoph' a for7al s'ste7. ,ut if logic is a purel' instru7ental an" passionless thing then

    concepts 7aEe the situation inco7parabl' 7ore co7ple:. !ithout touching upon (uni4ersal) proble7s /e can site the follo/ing fact. Philosoph' uses language /hich is ine4itabl' a reflection of hu7an acti4it'. An" e4en if /e accept the e:istence of a riori concepts if the' are not fille" /ith specific content borro/e" fro7 e7piricis7 e4en their content /oul" be pointless for the hu7an consciousness an" therefore (inapplicable.) That is all philosophical constructs an" s'ste7s are entirel' li7ite" b' the language of our four5"i7ensional space an" ti7e. Therefore if so7eone shoul" hear a language or conte7plate a realit' e:cee"ing the conceptual li7its of this four5"i7ensional /orl" then he /oul" not be able to relate the7 to others "ue his lacE of correspon"ing /or"5concepts. The Apostle Paul /rote about Lust this 4er' thing8 And $ "new such a man, how that he was caught u into aradise @ and heard uns ea"able words, which it is not lawful for a man to utter @# Cor. 1#83M+A. This principle li7itation of philosoph' is 7a"e e4en /orse b' the fact that all /or"5concepts @other than 7athe7atical abstractsA are 4er' in"eter7inate. ,ecause of this it is not possible to co7e to logical clear conclusions b' using the7. !erner <eisenberg ca7e to a conclusion in this regar" /hich is e:cee"ingl' unfrien"l' to philosoph'. <e /rites (The 7eaning of all concepts an" /or"s that ca7e about through 7utual acti4it' bet/een us an" the /orl"

    an" cannot be precisel' "eter7ine".H Therefore it is ne4er possible to reach absolute truth through rational thinEing alone.)15& $t is interesting to co7pare this thought of a 7o"ern scientist an" thinEer /ith the /or"s of a Christian ascetic /ho li4e" a thousan" 'ears before <eisenberg an" Ene/ neither 7o"ern natural sciences nor Fuantu7 7echanicsJ6aint 6'7eon the 3e/ Theologian. <ere are his /or"s8 ($ H /ept o4er the race of 7anI for seeEing e:traor"inar' proof people use hu7an un"erstan"ing an" things an" /or"s thinEing to portra' 9i4ine natureJthat nature /hich neither Angels nor people can see or na7e.)1-* ,oth of these Fuotes as /e see speaE essentiall' about the sa7e thing8 truth no 7atter ho/ /e call it cannot be e:presse" /ith /or"s. $t is e4en 7ore i7possible to "escribe the realit' of an n5 "i7ensional or infinite /orl". Perhaps this is ho/ e:istence is% 2urther7ore b' probing the truth of /hat it has concei4e" /ithin its bo/els philosoph' fin"s itself in an enchante" circle. $t cannot pro4e its 4eracit' @Lust as an' other for7al s'ste7 cannot as <egel "e7onstrate" b' his secon" theore7 on the inco7pleteness of for7al s'ste7sA because it is in principle incapable of stepping be'on" the boun"aries of those rational5e7pirical "ata /hich are trace" aroun" its logical5conceptual apparatus. $n
    15&!erner <eisenberg Physics and Philoso hy @Mosco/ 1&-3A -7. 1-*6aint 6'7eon the 3e/ Theologian )ivine Hymns @6ergie4 Posa" 1&17A #7#.

    fact philosoph' e4en ca7e to this conclusion in the course of its historical "e4elop7ent in stu"'ing the Fuestion of e:istence. 6che7aticall' the path of reason on this historical5 philosophical roa" can be i7agine" in the follo/ing /a'. (!hat is Fuintessential substance%) 1-1 European philosoph' began /ith this ancient <ellenic Fuestion. 6ince the unstable /orl" coul" not be consi"ere" Fuintessential substance the first thinEersJthe Milesians <eraclitus P'thagoras an" othersJconfirmed that as a pri7al substance @(the one in 7an')A onl' the 7etaph'sical can be accounte" for @/ater apeiron air fire proportionA. ,ut such a "og7atic approach especiall' in the face of conflicting ans/ers coul" not satisf' hu7an reason for long. $n the search for Fuintessence the Eno/le"ge of /hich /oul" 7aEe it possible to un"erstan" also the origin of the /orl" an" our o/n personal e:istence 7an began to search for uncon"itional roof of truth. Thus a principle re4olution happene" in philosoph' fro7 the postulation of an ontological goal to its logical Lustification an" these t/o planesJe:istentialis7 an" rationalit'J"eter7ine" its fate entirel'. !ith the onset of a ne/ age in the !est speculation entere" the path of total "oubt. After all in or"er to beco7e a (strict science ) philosoph' in the course of ans/ering the Fuestion about an
    1-10ther/ise calle" ;r. archO @zjvwA or fun"a7ental principle. JTrans.

    original substance /as force" to first asE the Fuestion about the e:istence of this 4er' substance itself8 the Fuestion about the e:istence of e:istence. ,ut e4en before ans/ering this Fuestion it ha" to be con4ince" that 7ans 4er' conceptual possibilities are reliable that thought processes are capable of a"eFuatel' ascertaining realit' an" pri7aril' of Eno/ing oneselfJthat is to pro4e the truth of ones o/n thinEingJthrough ones o/n thinEing. The circle /as close". 9oubt calle" upon to raise philosoph' to the highest le4el of reliable Eno/le"ge of e:istence le" it into the "ea" en" of recogniGing its o/n co7plete inabilit' to sa' so7ething reliable about the 7ost i7portant thing. These negati4e results of !estern rational philosoph' @an" in this lies its o/n peculiar contributionA spurre" searches for other non5rational /a's of obtaining Eno/le"ge b' turning attention to 7anifest e:istence. These searches also brought no result. !e are speaEing here of so5calle" philosoph' of culture an" philosoph' of e:istence. The first school tooE as its foun"ation testi7on' of the collecti4e5historical consciousness /hich it fin"s in separate for7s of culture. ,ut b' broa"ening the philosophical subLect cultural philosoph' has for all intents an" purposes "eparte" fro7 the essence of the Fuestion8 /hat lies at the foun"ation of the /orl"% The secon" school the philosoph' of e:istence also procee"s fro7 7anifest e:istence but this ti7e

    not fro7 its outer "ata but rather fro7 its inner "ata. Returning to the e:istence of 7an e:istentialis7 at the sa7e ti7e breaEs /ith the (hostile Bni4erse) an" /ith all 7anner of be'on"5 an" e:tra5personal e:istence b' /hich it in fact closes the basic Fuestion of philosoph'. Thus in both cases there is a return fro7 bare reasoning to (e:istence ) but an e:istence "i4este" of ontologicalit' taEen fro7 the pheno7enal le4el of (e:istence)8 on the social le4elJin cultural philosoph' on the in"i4i"ual le4elJin e:istentialis7. An" in both cases the Fuestion of truth as Fuintessential co7pletel' "isappears fro7 philosoph's fiel" of 4ision. The earlier sla4ophiles @Ale:ei >ho7'aEo4 $4an >iree4sE'A tooE a co7pletel' "ifferent path. These thinEers looEe" "eepl' at the root of !esterns philosoph's illness an" "iscerne" it to be its (reign of rationalit'.) The' calle" for a construction of philosoph' @ontolog'A "e4elope" in >ho7'Eo4s theistic pre7ise of (/illing Reason.)1-# 2or though it be i7possible to (pro4e truth) on the path of reason this "oes not at all 7ean that there is no truth or that there is no other /a' of Eno/ing it. There is another /a' of Eno/ing truth /hich has al/a's been a part of 7an because he is a being si7ilar to ;o". This path runs through a real7 no less real than the outsi"e /orl"Jthe spiritual real7Jan" opens the possibilit' for "irect 4ision of ;o" through <is
    1-#Ale:ei 6tepano4ich >ho7'aEo4 6or"s @Mosco/ 1&1*A 183+7.

    Re4elation an" through the appropriate spiritual life as the' are gi4en in 0rtho"o:'. Thus the historical 7o4e7ent of philosophical reason on the Fuest for the truth lea"s 7an to the starting point of a religious /orl" 4ie/Jthe nee" to postulate ;o"s e:istence an" accept the religious (7etho") of apprehen"ing <i7. #. 6cience Reason tra4els another path of the Fuest for truth through the naturalCscientific stu"' of the /orl". Although historicall' this path is significantl' shorter than that of philosoph' it is no less effecti4e in its achie4e7ents. !hat are the results scientific thought achie4es fro7 its stu"' of e:istence% $n the eighteenth an" nineteenth centuries an" to a certain e:tent (fro7 inertia) in the t/entieth centur' a purel' 7echanical concept reigne" in science seeing the /orl" as no 7ore than a huge 7echanis7 /orEing accor"ing to strict la/s /hich /ere gi4en once an" for all. ?aplaces fa7ous ans/er to 3apoleon /hen the latter asEe" about ;o"s place in the /orl" (6ir $ ha4e no nee" for that h'pothesis ) e:presse" that absolute "eter7inis7 in un"erstan"ing the /orl" /hich la' at the heart of that concept. !e Eno/ that one of ?eibnitGs 7ost cherishe" "rea7s /as to establish a so5calle" (uni4ersal characteristic)Jan algorith7 b' /hich (all truth coul" be "eri4e") through purel' 7echanical 7eans. ,ut because nature is ali4e @ne4er 7in"

    hu7anit'A an" "oes not sub7it to (calculation ) the concept of probabilit' /as a""e" /hich atte7pte" to e:plain e4er'thing @e4en things that si7pl' "o not sub7it to an' 7easure7ent at allA /ith a certain co7bination of causes an" chance or (Chance an" 3ecessit') @the na7e of a booE b' the 2rench biologist DacFues Mono"A.1-3 This (scientific point of 4ie/ of the /orl") contains the con4iction that the onl' truth is (obLecti4e) truthI that is the truth /hich can be /itnesse" b' special obser4ations an" 7easure7ents a4ailable to e4er' "ispassionate researcher. An'thing else be'on" the boun"aries of so5calle" obLecti4e obser4ation an" e:peri7entJfor e:a7ple ;o" spirit the soul eternit' etc.Jis subLecti4e an" therefore has no relationship /hatsoe4er to science an" truth an" "oes not "eser4e an' attention. Mo"ern science /ith all its enor7ous achie4e7ents or 7ore precisel' because of the7 beha4es 7ore 7o"estl' than science of the fairl' recent past. 6cientists no/ talE about absolute la/s 7ore rarel' than the' "i" in the past an" speaE 7ore often of theories an" h'pothesesI less about "eter7inis7 an" 7ore about probabilit'I less about (truth) an" 7ore about (7o"els.) These 7o"els are un"erstoo" not as 7ental or graphic copies of realit' but as effecti4e 7etho"s of consi"ering the proble7s of realit' for achie4ing the goals set b' 7an. (,' the "e4elop7ent of Fuantu7 theor' it has
    1-3DacFues Mono" &hance and 4ecessity @3e/ TorE8 Alfre" A. >nopf 1&71A. JTrans.

    beco7e ob4ious that "eter7inate characteristics are so couple" that "eter7ining one characteristic 7eans 7aEing the "eter7ination of the other characteristic i7possible. !. <eisenberg e:presse" this "isco4er' in his uncertaint' principle. $t turns out that in the 4er' center of the uni4erse /e run up against an uncertaint' that no obser4ation can o4erco7e. This conclusion contra"icts the supposition of our 7o"ern age that the /orl" is basicall' open to total "escription. $t is propose" that an unfatho7able 7'ster' is containe" /ithin the 4er' nucleus of realit'. 1-+ There e:ist four other characteristic traits of 7o"ern science /hich are interesting in their e:planation of the "egree of reliabilit' of sciences conclusions. 2irst of all scientists no/ rarel' talE about (scientific 7etho") in the sense of so7e single uni4ersal 7etho" of science. The' talE about 7etho"s an" in4ent ne/ 7etho"s to sol4e ne/ proble7s. Secondly in or"er to "escribe one an" the sa7e pheno7enon scientists create 4arious supple7entar' 7o"els. 0ne of the 7ore fa7ous e:a7ples has to "o /ith the nature of light /hereb' "epen"ing upon the goal light is seen as either a particle 7o4ing through space /ith enor7ous spee" or as a /a4e in an energ' fiel" @/a4e particlesA. ,oth of these see7ingl' 7utuall' e:clusi4e 7o"els procee" fro7 7echanics but the scientific concept
    1-+>uestions of Philoso hy # @1&&&AI 115.

    of light "oes not agree /ith either of these 7o"els separatel'. Although such "ialectic of Fuantu7 7echanics is not reconcilable /ith habitual co77on sense scientists a"7it that the use of these 7o"els pro4i"es the best possibilit' for "escribing the nature of light. Thirdly there is the re5thinEing of the concept of obLecti4it' in science. Accor"ing to the tra"itional /a' of thinEing science has gi4en an obLecti4it' /hich is entirel' in"epen"ent of the researcher. ,ut no/ it is being 7ore often a"7itte" that scientific research is occupie" /ith broa"ening the Fuestions pose" b' a hu7an personalit' an" not so7e (obLecti4e) realit'. The sought5out ans/ers are ans/ers to hu7an Fuestions. More than thatJ especiall' since the appearance of <eisenbergs /orEs there is an un"erstan"ing that at least for certain subtle e:periencesJfor e:a7ple those connecte" /ith research into the 7icro5/orl"Jthe obser4ation itself affects the results of the e:peri7ent an" the Eno/le"ge gaine" in the e:peri7ent is in 7an' respects onl' relati4e Eno/le"ge. Fourthly the turbulent process of broa"ening the li7its of science 7aEes e4er'thing 7ore ob4ious8 that practicall' no Eno/le"ge can be 4ie/e" as final @one clear e:a7ple is e4olution in the stu"' of the ato7A. These liEe other the peculiarities of 7o"ern science an" criteria accepte" b' it to"a' allo/

    scientists an" researchers of scientific Eno/le"ge to 7aEe entirel' "eter7inate conclusion about truth in science8 (Truth H is useful fiction.)1-5 This conclusion /itnesses to the fact that the final goal of science e4en of the 7ost theoretical is al/a's prag7aticI it is in principle locEe" into the horiGontal plane of interests only of this /orl"I there is no place in it for the Fuestion of truth as there is in religion an" philosoph'. This t/o5"i7ensionalit' of science its co7plete lacE of /orl" 4ie/ contentJ that thir" 4ertical "i7ensionJopens the possibilit' for using its achie4e7ents 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 nuclear bo7bsA. The spiritual aspect is a "ifferent 7atter. <ere /e can 7arE three 7ain negati4e ten"encies. 0ne of the7 is the (Gero t'pe ) /hen all Fuestions relate" to 7ans spiritual life an" /orl" 4ie/ an" the proble7 of truth itself are labele" as unscientific pseu"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 @Mt 18##A. Another ten"enc' as ancient as it is ne/ appears in the atte7pt to a"4ance the boun"aries of scientific Eno/le"ge at the e:pense of intro"ucing ele7ents of 7'sticis7 an" 7agic into science.
    1-5?. C. ,erg Science1 $ts &ontent, 2eaning, and &lassification @1&#1A 11M#* #3. 2or 7ore "etail see 18& Religion an" 6cience.

    3. 6cience or M'sticis7% Although 7'sticis7 an" 7agic ha4e co77on ele7ents @irrationalis7 faith in the presence of supernatural po/ers an" othersA the' "iffer in their relationship to a <igher po/er. M'sticis7 has no 7eaning /ithout this recognition of a <igher po/er. M'stical Eno/le"ge co7es onl' "uring a state of ecstas' /hen (the 7'stic feels he is an integral !hole.)1-- 2inall' the 7'stic is "eepl' in"ifferent to all that the /orl" consi"ers 4aluableI he "oes not seeE it. $n 7agic this is not the case. $t is for the 7ost part far fro7 the recognition of 0ne ;o" ecstas' is not a reFuire7ent an" its goals are e:clusi4el' of this /orl". $n the opinion of 2raGer it is i"entical to science. <e /rites (!here4er H 7agic occurs in its pure una"ulterate" for7 it assu7es that in nature one e4ent follo/s another necessaril' an" in4ariabl' /ithout the inter4ention of an' spiritual or personal agenc'. Thus its fun"a7ental conception is i"entical /ith that of 7o"ern science.)1-7 The tasE of 7agic is to in"uce the spirits higher an" lo/er po/ers to ser4e 7an an" his earthl' interests regar"less of their 7oral content an" spiritual 4alues. A particular categor' of scientists also consi"ers that ethical criteria are inapplicable to science an" that science 7ust use an' 7eans
    1--Cite" fro7 Carl Dung )oes 'od E,ist: @1&1#A #&- @Russian trans. fro7 ;er7anA. 1-76ir ;eorge 2raGer The 'olden #ough, Chap. + (Magic an" Religion) @3e/ TorE8 MacMillan 1&##A.

    inclu"ing the (unor"inar' ) in or"er to achie4e health success an" other si7ilar ai7s. Thus so7e sociologists an" ps'chologists in the !est are incline" to see positi4e aspects in 7agic an" 7agic cults. $n 1&#1 2reu" /rote about the relationship of ps'choanal'sis to occultis78 (An increase" interest in occultis7 is not at all "angerous to ps'choanal'sis. To the contrar' /e shoul" be prepare" for the e4ent that a 7utual s'7path' be "isco4ere" bet/een the t/o.H A union an" cooperation bet/een ps'choanal'sis an" occultis7 coul" in this /a' beco7e accessible an" pro7ising.) ,efore 7aEing an e4aluation of this ten"enc' in 7o"ern science /e /ill briefl' "iscuss the thir" (spiritual) ten"enc' in it /hich is close to the prece"ing one. $t is aptl' e:presse" b' one of the greatest 7o"ern A7erican ph'sicists Charles To/nes in his article /ith a 4er' characteristic title8 (The ,len"ing of 6cience an" Religion.) 1-1 The 7ain i"ea of this article is that science an" religion are lea"ing 7an to one an" the sa7e goal but b' "ifferent paths. That is the i"ea of the essential unit' of science an" religion is asserte". This i"ea /as often e:presse" e4en earlier b' Einstein an" so7e other /ell5Eno/n scientists as far bacE as Aristotle. <o/e4er in this case it sho/s a "eep 7isun"erstan"ing of religion in general an" Christianit' in particular. $ts biggest 7istaEe is that it
    1-1!iteraturnaya 'a(eta 3+ @1&-7A.

    sees religion as one of the instru7ents of this life co7pletel' ignoring the goal of religionJ7ans preparation for eternal life in ;o". That is here /e fin" an open atte7pt to turn 7etaph'sics into ph'sics to i"entif' hea4en /ith earth an" to 7aEe ;o" <i7self into no 7ore than a uni4ersal principle of the uni4erse. This is perhaps one of the 7ost /i"esprea" 7istaEes of positi4ist reasoning in its 4ie/ of the essence of e:istence an" the 7eaning of hu7an life. Clearl' this is also the 7ain "anger in the i"ea of a unit' bet/een science an" 7agic 1-& /hich b' its uncon"itional "eter7inis7 an" total confine7ent /ithin a four5"i7ensional space an" ti7e "oes not bring scientific reasoning out to (ne/ horiGons ) an" it especiall' cannot gi4e it ne/ health' criteria ne/ un"erstan"ing of the 7eaning of hu7an acti4it' or un"erstan"ing of the truth. 3o less "angerous is the con4erting of science to 7'sticis7 not onl' because this /ill not broa"en sciences boun"aries of un"erstan"ing but because it /ill ine4itabl' lea" to serious conseFuences for hu7anit'. A 7'stic "oes not obtain Eno/le"ge of ;o" an" therefore he prefers to speaE of a (0neness ) of a (9i4ine 3othingness ) the (En"less ) the (BnEno/able ) an" such liEe. 17* $n the final anal'sis the 7'stic sees hi7self as go" @see ;en 385A. M'sticis7 b' "ra/ing 7an along the unla/ful
    1-&6ee Chap. 5 + Magic. 17*6ee for e:a7ple 6ergei ,ulgaEo4 3nwaning !ight @6ergie4 Posa" 1&17A.

    path @see Dn 1*81A of penetrating the spiritual /orl" an" insisting upon so5calle" (free"o7) @in fact /illfulnessA in spiritual life actuall' "estro's the 4er' foun"ations of hu7an life. This is ho/ it essentiall' "iffers fro7 positi4e religion fro7 0rtho"o:' /ith its strict la/s of asceticis7.171 $t is ob4ious that the 7istaEenness an" peril of this ten"enc' in science can be properl' e4aluate" onl' after stu"'ing the 0rtho"o: principles of spiritual life an" criteria for acFuiring Eno/le"ge. V V V $f not purifie" of the passions through the right @righteousA Christian life the path of reason is 4er' telling. The unprece"ente" scientific technical an" other t/entieth5centur' achie4e7ents 7a"e along this path ha4e been acco7panie" b' eFuall' unprece"ente" po/ers of "estruction. These negati4e po/ers 7anifest the7sel4es first of all in the spiritual an" 7oral sphere /here the greatest "anger is the process of "estro'ing the criteria of goo"ness beaut' an" truth. 3o/ e4er'thing is blurre" sho/n upsi"e "o/n an" 7i:e" up. An" neither philosoph' /hich has /ith"ra/n the 4er' concept of truth fro7 its areas of thought nor especiall' science the "e4elop7ent of /hich in fact progresses in"epen"entl' of an' ethical an" spiritual criteria are not capable of stopping this process. The onl' Restrainer @cf. # Thes #87A 17#JChrist in
    1716ee Chap. 5 3 M'sticis7. 17#For the secret ower of lawlessness is already at wor"; but the one who now holds it bac" will continue to do so till he is ta"en out of the way.

    hu7an soulsJis "ecisi4el' an" 7ore an" 7ore consciousl' being e:clu"e" fro7 societ' not onl' b' science philosoph' an" culture but b' the entire at7osphere of 7o"ern life. The best people in Russia /arne" long ago about the perilous conseFuences for 7anEin" of this progression in the !est. <ere is /hat $4an AEsaEo4 a sla4ophile /riter 7ost re7arEable for his prophetic pathos ha" to sa' about this8 Progress that "enies ;o" an" Christ /ill in the final anal'sis beco7e regressI ci4iliGation /ill en" in "espairI free"o7 in "espotis7 an" sla4er'. <a4ing /ith"ra/n the i7age of ;o" 7an /ill also ine4itabl' /ith"ra/Jin"ee" he alrea"' is /ith"ra/ingJthe hu7an i7age an" begin to be Gealous for the i7age of a beast.173 This see7s to be all too harshl' sai". ,ut "ont the crises of our "a' an" age unprece"ente" in their scope an" seriousnessJ7oral social ecological econo7ical etc.J/itness to the suici"al character of a (progress) /hich has "enie" Christ% $snt the @legaliGe"NA propagan"a of all 7anner of i77oralit' an" open 7ocEer' of the hu7an bo"' an" soul free"o7 for an' Ein" of per4ersion the so4ereignt' of the gol"en calf the "ictatorship of cri7inal clans an" so on /itness to the regression to a savage state of a "e5ChristianiGe" /orl"%
    173$4an 6ergee4ich AEsaEo4 &hristianity and Social Progress, cite" fro7 A. PalitsE' +n >uestions of the S irit @Petrogra" 1&1+A 7.

    $snt 7o"ern "e7ocrac' in fact a des otism of financial5in"ustrial oligarchies seeEing onl' their o/n en"s an" /in"o/ "ressing for the slavery of the population @demos R;r.SA% 2inall' the total free"o7 gi4en to occultis7 7agic sorcer' e4en satanis7I the open tra7pling of all that is sacre" @(religious free"o7)AI propagan"a of a cult of cruelt' an" 4iolenceJarent these the /ith"ra/al of the i7age of ;o" fro7 7anEin" b' 7o"ern ci4iliGe" societ' an" 7ans (eal for the image of a beast @see Re4 13A%N There can be no "oubt that in the 4er' i"ea of unli7ite" Eno/le"ge @(of goo" an" e4il)A inherent fro7 the beginning in the (proLect) of our ci4iliGation hu7an reason has allo/e" an essential 7iscalculation.17+ 3o/ that the thir" 7illenniu7 has begun this has beco7e an ob4ious fact. +. Christianit' Dust ho/ is truth un"erstoo" in Christianit'% $n contrast to scientific an" philosophical approaches the 4er' confession of 0ne Personal ;o" essentiall' changes thought on the Fuestion of truth. ;o" is not 7erel' the source of all being an" consciousness but ,eing itself I$ A2 6H+ A2 RE: 381+SA an" ConsciousnessJthat is Truth itself. This logicall' natural conclusion is a gi4en in all 7onotheistic religions. <o/e4er in Christianit' it
    17+6aint >allistos >atathigiotes sai" (The 7in" shoul" obser4e its 7easure of Eno/le"ge in or"er not to perish.)

    essentiall' "eepens an" acFuires a character uniFue in the histor' of 7anEin". Christianit' confesses the truth as perfect ;o"5 hu7anit' 7anifeste" in an un7ingle" unchange" un"i4i"e" an" unseparate" @accor"ing to the "efinition establishe" b' the 2ourth Ecu7enical Council Rof Chalce"onS in +51A union of the 9i4ine ?ogos an" hu7an nature in the ;o"57an Desus Christ. Christ in !ho7 abi"es the fullness of the 'odhead bodily @Col #8&A is the highest achie4e7ent attainable to 7an the 6elf5re4elation of ;o" to the /orl" Truth $tself8 $ am the way, the truth, and the life, for $ am in the Father and the Father in 2e @Dn 1+8- 1* 11A. The Truth as /e see is not /hat but !ho. Thus Christianit' confir7s that truth is not the 7utable create" /orl" @inclu"ing 7anA not an i"entical reflection of so5calle" obLecti4e realit' in hu7an consciousness not a higher conte7plate" thought not a perfect rational 7o"el an" not a uni4ersal function. $t is e4en dee er and more erfect than the i7age of a 7onoh'postatic 9i4init' accessible in its highest attainable for7s b' non5 Christian faiths but the 0ne !ho "ue to <is transcen"ence is in principle unfatho7able to 7an. The Eno/le"ge of the truth is no/ possible @see 1 Dn #813I 1 Cor 1381#A. >no/le"ge of it @<i7A is the Eno/le"ge of ;o" 7a"e perfect b' the whole of 7an an" not onl' b' his reason @cf. Mt ##837A. $t is realiGe" not in a state of ecstatic "issolution into the

    ;o"hea" or so7e special e:perience of ones e:istence but through a particular spiritual5bo"il' union /ith Christ in the Church through personal "isco4er' /hen a person hi7self beco7es Truths bearer 7e7ber an" participant. @The anticipation of this fullness of being in Truth for a Christian is his participation in the Eucharist "uring /hich a co77unicant beco7es of one bo"' an" one spirit /ith Christ.A Christianit' confir7s that the truth is <e !ho is an" always is. The realiGation of truth happens onl' through 7ans beco7ing liEe unto ;o". Therefore it cannot be Eno/n on scientific philosophic esthetic or 7'stic @occultA paths. !hat then procee"s fro7 such a 4ision of the Truth% The un"erstan"ing that8 1A Truth is a spiritual reasoning goo" personal ,eing an" not a hu7an con"ition or thought or logical conclusion or theoretical abstraction or especiall' not a 7aterial obLect.H $t is ,eing an" not a process or result of (intelligent) hu7an acti4it'I #A >no/le"ge of truth is not obtaine" b' an' of 7ans capabilities @reason the sensesA but b' an integral hu7an personalit' (integral reason)I 3A >no/le"ge of truth co7es about on the path of right @righteousA Christian life /hich gra"uall' transfor7s a person fro7 a passionate sicE state to a ne/ hol' ;o"5liEe state. (The soul sees 9i4ine truth accor"ing to the strength of its life)I175
    1756aint $saac the 6'rian Ascetical Homilies @Mosco/ 1151A 3*81&5 @Russian translationA. The <ol' Transfiguration Monaster' translation rea"s (Theoria arises fro7 a 4irtuous /a' of life) @--83#+A. JTrans.

    +A 0nl' through spiritual union /ith Christ can there be the correct 4ision of the create" /orl" as being one /ith the hu7an organis7 an" not as so7e foreign obLect of in4estigation e:peri7ent an" consu7ption. 6uch Eno/le"ge turns 7an fro7 a gree"' an" blin" e:ploiter of nature into its Eno/ing an" lo4ing benefactor an" preser4erI 5A The present @earthl'A life is not a self5sufficing 4alue but a transient for7 of personal being a necessar' con"ition for self5Eno/le"ge an" the realiGation in this inconstant /orl" of our free"o7 before our o/n conscience the recognition of our unoriginalit' our (nothingness) /ithout ;o"I an" through this the recognition of the necessit' of ChristI -A The Eno/le"ge of Christ the Truth is perfect eternal goo"ness. The Christian un"erstan"ing can be e:presse" also in the /or"s so great to the Christian (Christ is RisenN) The infinite perspecti4e of life is containe" in these /or"s an" at the sa7e ti7e its e:act an" co7plete 7eaning. $t is in that life /hich onl' acFuires its 7eaning b' being eternal. This life is the attain7ent of perfect Eno/le"ge in perfect lo4e /hich is s'non'7ous /ith ;o" <i7self for 'od is love; and he that dwelleth in love dwelleth in 'od, and 'od in him @1 Dn +81-A. This life is ine:pressible beatitu"e8 Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which

    'od hath re ared for them that love him @1 Cor #8&A. ,ut ;o"liEe lo4e is not Lust the 7oral an" e7otional goo"ness of 7an. $t is the perfect (instru7ent) an" Eno/le"ge of Truth itself the conte7plation of its incorruptible beaut' an" the attain7ent of the essence of all creation. 3. The 2oun"ation of the Churchs 6ocial 6er4ice This anal'sis is an atte7pt to e:plain theologicall' one of the 7ore serious Fuestions of Church lifeJ those Christian principles b' /hich the Churchs social acti4ities are 7a"e possible. This Fuestion is not at all ne/ but it has recei4e" a ne/ i7pulse in connection /ith the "ecision of the 7eeting of the Council of ,ishops of the Russian 0rtho"o: Church in #*** /hich accepte" the "ocu7ent entitle" (The 2oun"ation of 6ocial Conceptions in the Russian 0rtho"o: Church.) This "ocu7ent is the first of its Ein" in the histor' of 0rtho"o:' an" it recei4e" great attention in the broa"est ecclesiastical an" social circles in Russia an" abroa". The proble7s "iscusse" in the paper touch upon 7an' rele4ant aspects of social life an" the Councils authoritati4e pronounce7ent on it has great pastoral an" canonical significance. 0ur un"erstan"ing of the source of the 0rtho"o: 4ie/ on social proble7s can be insufficient /ithout first e:plaining other Christian points of 4ie/ first of all the Ro7an Catholic 4ie/ pre4alent "uring the

    Mi""le Ages an" the post5refor7ation 4ie/ /hich basicall' "eter7ine" all recent histor' of European ci4iliGation. 6. 3. ,ulgaEo4 assesses these t/o "irections thus8 The Mi""le Ages are "irectl' oppose" to 7ore recent ti7es an" 'et the' are 4er' si7ilar to each other liEe the conca4e an" con4e: of one an" the sa7e bas relief 4ie/e" fro7 4arious angles. The Mi""le Ages stresse" onl' 9i4ine authorit' in life.H $n their atte7pt to suppress in the na7e of this 9i4ine authorit' hu7an authorit' an" 7ans free"o7 the' fell into (hol' satanis7 ) blasphe7' against the <ol' 6pirit @for (/here there is the 6pirit of the ?or" there is free"o7)A. $n 7ore recent ti7es on the other han" there is a one5si"e" reaction against Me"ie4al 7entalit' a ten"enc' to co7pletel' forget about 9i4ine authorit'. Co7pletel' engulfe" in an entirel' hu7an progress Rthis ageS bor"ers upon go"lessness practicall' unrestraine"l' sli"ing into pagan pol'theis7 naturalis7 an" i"ol /orship.H The Mi""le Ages recogniGe" an unearthl' hea4en an" 7a"e peace /ith the earth onl' as /ith an una4oi"able e4il. The latter ti7es Eno/ for the 7ost part onl' the earth an" that onl' for personal useI it onl' re7e7bers hea4en on holi"a's in church.17,' (Mi""le Ages) here ,ulgaEo4 7eans the era after the schis7 in 1*5+ /hen Catholicis7s loss of
    17-6ergei ,ulgaEo4 (The Me"ie4al $"eal an" 3e/er Culture ) Two &ities 1 @Mosco/ 1&11A8 1-&M17*.

    contact /ith the spiritual e:perience of the Ecu7enical Church le" to the appearance of e:tre7e for7s of asceticis7. The change fro7 the Mi""le Ages to the ne/ ci4iliGation happene" on a religious basis an" /as con"itione" first of all b' the (Copernican) re4olution of the Refor7ation in soteriolog'. $f in Catholicis7 a person /as suppose" to be sa4e" b' bringing the appropriate satisfaction for his sins to ;o" b' goo" "ee"s ascetic labors an" pra'ers an" recei4e /hat he has earne" fro7 <i7 then the Refor7ation re"uce" the con"itions for sal4ation to a 7ini7u78 neither "ee"s nor pra'ers an" especiall' not asceticis7 but faith an" onl' faith sa4es a 7an. Man hi7self cannot "o an'thing to sa4e hi7self inas7uch as faith itself the onl' thing that sa4es a 7an "oes not "epen" upon hi7 but only upon ;o". Man in the /or"s of ?uther is no 7ore than a (pillar of salt ) a (blocE.) Therefore his sal4ation has nothing to "o /ith his participationI there can be no talE of synergyI onl' ;o" "eci"es his fate. Thus nothing is reFuire" fro7 7an for his sal4ation. A 7etho" /as finall' foun" to free us fro7 an' /orE on oursel4es fro7 e4er'thing that is calle" asceticis7 in all religions. 0ne can be sa4e" it turns out /ithout sa4ing oneself R/ithout laboring for ones sal4ationS. There liEel' ne4er /as a greater (triu7ph of reason) in the histor' of religion.

    This essentiall' changes the 4alue of all the Christians secular acti4it' e4en his 7oti4ation for /orE. $nstea" of the Catholic un"erstan"ing of /orE as punish7ent for the sin of our forefather @ $n the sweat of thy face shalt thou eat bread R;en 381&SA an" the 7eans b' /hich /e re"ee7 our sins fro7 ;o" in Protestantis7 /orE beco7es a free acti4it' "irecte" onl' to/ar"s the satisfaction of earthl' nee"s. 2or Christ alrea"' re"ee7e" all the faithful fro7 their sinsI an" for the faithful sin is no longer accounte" as sin. !orE taEes on a purel' this5/orl"l' 4alue to the e:clusion of an' eschatological significance. The energ' of the spirit thus "eparting fro7 Me"ie4al 7anJenerg' /hich /as earlier "irecte" to/ar" ascesis for the saEe of sal4ationJis no/ co7pletel' free" up. All of his religious pathos /as transferre" fro7 hea4en to earth fro7 spiritual goals to e4er'"a' practical ones. The tasE of the Church as a societ' of belie4ers is relegate" essentiall' to social /orE fro7 this point on. The conseFuences of this soteriological re4olution are entirel' un"erstan"able8 the bor"erline bet/een life accor"ing to Christ an" pagan life beca7e e4en 7ore in"iscernible. The sa7e 6. ,ulgaEo4 /rote8 Protestantis7 as oppose" to Me"ie4al Catholicis7 "eparts fro7 the "estruction in principle of an' opposition bet/een the ecclesiastical an" secular or /orl"l'. !orl"l' occupations secular professions H are 4ie/e" as the fulfill7ent of religious "ut' the sphere of

    /hich thus acti4it'.177

    broa"ens

    to

    inclu"e

    all

    /orl"l'

    An' or"inar' labor an" it follo/s earthl' life itself /ith all its 4alues taEe on a sort of religious character for the faithful. There is a clear return to paganis7 /ith its cult of e4er'thing earthl'. Theological religious an" philosophical Fuestions arise "ue to this along /ith philosophical s'ste7s of thought base" upon a ne/ 4ie/ of the 7eaning of hu7an life an" 7ans relationship to earthl' acti4ities. Materialis7 an" atheis7 beca7e the logical result of this process. The Protestant Church essentiall' turns into Lust one 7ore charitable "epart7ent of the go4ern7ent. The concepts of an (unearthl' hea4en) an" an (unspiritual earth) ha" "ifferent fates. The for7er 4ie/ing the bo"' as so7ething conte7ptuous an" an' care for its nee"s as so7ething approaching sinful sanE into the past. The secon" for /hich 7aterial nee"s are not onl' the fore7ost but in the final anal'sis the onl' nee"s there are in the /orl" gre/ an" "e4elope" rapi"l' "uring the 7o"ern era an" is no/ 7arching triu7phantl' through the Christian /orl". The /or"s of ChristJSee" ye first the "ingdom of 'od, and his righteousness; and all these things shall be added unto you @Mt -833AI These ought ye to have done, and not to leave the other undone @Mt #38#3AJare increasingl' forgotten.
    177$bi". (Popular Econo7ics an" Religious Personalit' ) 1&*M1&1.

    2ro7 the theological point of 4ie/ these positions coul" be characteriGe" in Christological ter7inolog' as Monoph'site an" 3estorian /hile the 0rtho"o: point of 4ie/ /oul" be Chalce"onian. As /e Eno/ a referen"u7 of the 2ourth Ecu7enical Council of +51 in Chalce"on "eter7ine" that the 9i4ine an" hu7an natures /ere Loine" in Christ (/ith no confusion no change no "i4ision no separation.) The sa7e Council also con"e7ne" the i"ea that Christs hu7an nature is subsu7e" b' <is 9i4ine nature @7onoph'sitis7A as /ell as the separation an" autono7' of these t/o natures @nestorianis7A. $n the conte:t of the Fuestion at han" this 7eans that the one5si"e" spiritualis7 of the Mi""le Ages an" the 7aterialis7 of the Refor7ation are eFuall' con"e7ne". 2ro7 this angle the Chalce"onian "og7a ser4es as a foun"ation for an 0rtho"o: un"erstan"ing of the nature of the Churchs social actions. ,ut ho/ "oes the Church see itself as a subLect of social action% 2irst of all our attention is "ra/n to the para"o: of sanctit' an" 9i4ine truth abi"ing in the Church un"i4i"e" an" /ithout confusion on the one han" an" on the other hu7an sinfulness an" 7istaEes. This reFuires an e:planation. The Church is essentiall' the unity in the Holy S irit of all rational creation follo/ing ;o"s /ill an" thus entering into the ;o"57an 0rganis7 of ChristJ His #ody @cf. Eph. 18#3A. Therefore a Christians state of

    abi"ing in the Church is con"itione" not onl' b' the fact of his ha4ing recei4e" ,aptis7 an" other 6acra7ents but also b' his special co77union /ith the <ol' 6pirit. All the <ol' 2athers insist upon this. $n ,aptis7 the belie4er recei4es the seed of grace reborn b' Christ in hu7an nature an" thus also recei4es a real opportunit' to begin gro/ing spirituall'. (,aptis7 ) /rites 6aint Ephrai7 the 6'rian (is onl' the pre5beginning of resurrection fro7 hell.)171 6aint 6'7eon the 3e/ Theologian e:plains (<e /ho has co7e to belie4e in the 6on of ;o" H repents H of his for7er sins an" is cleanse" of the7 in the 6acra7ent of ,aptis7. Then ;o" the !or" enters the one /ho is baptiGe" as into the /o7b of the E4er .irgin an" abi"es in hi7 liEe a see".)17& That is e4er' baptiGe" person partaEes of the 6pirit of ;o" an" abi"es in the ,o"' of Christ onl' to the "egree that he Eeeps the co77an"7ents an" purifies his soul through repentance an" hu7ilit'. The Church itself abi"es in a Christian onl' to the e:tent that he allo/s space in hi7self for the <ol' 6pirit through the /a' he li4es his life. Therefore the "egree of a belie4ers participation in the Church an" the character of his 7e7bership in it change continuall' an" his range of fluctuation can be 4er' broa". The pra'er of absolution rea" "uring the 6acra7ent of Confession o4er a member of the
    171Salvation and Faith According to +rthodo, Teaching @Mosco/ 1&&5A -* @reprint fro7 1&13A. 17&Cite" fro7 The %ournal of the 2oscow Patriarchate 3 @1&1*A8 -7.

    &hurch /itnesses to this. $t rea"s (MaEe peace /ith hi7 RherS an" Loin hi7 RherS to Th' Church.) The 7eaning of this pra'er is un"erstoo". The 7e7ber of the Church e:pels the 6pirit of ;o" fro7 hi7self b' his sins an" falls a/a' fro7 the Church the ,o"' of Christ but through repentance he once again partaEes of the <ol' 6pirit an" the Church. The 7easure of this return to the Churchs boso7 is al/a's relati4eI it is "irectl' "epen"ent upon the sincerit' an" "epth of the Christians spiritual life. ,ut the Church is calle" a 4isible society @organi(ationA of people having a unity of faith, Sacraments, authority, an" a ruling bishop. $ts 7e7bers are all those /ho ha4e recei4e" baptis7 e4en inclu"ing those ene7ies of the Church /ho ha4e si7pl' not been e:clu"e" fro7 it. That is the i7age of an' 4isible church al/a's onl' partiall' correspon"s to the Churchs 2irst $7age for b' far not all the baptiGe" are true 7e7bers of the Church Jthe ,o"' of ChristI not all 7anifest an" e:press its faith or sho/ the7sel4es to be faithful /itnesses an" fulfillers of the truth preser4e" b' it. This 7ust be un"erstoo" for it is 4er' pertinent to an' "iscussion of social action in the Church. The "egree to /hich it Rsocial action in the ChurchS is sal4ific procee"s entirel' fro7 an un"erstan"ing of the t/o basic truths of Christian life an" 7ostl' b' the secon" co77an"7ent about lo4e.11*
    11*%esus said unto him, Thou shalt love the !ord thy 'od with all thy heart, and with all thy soul, and with

    all thy mind. This is the first and great commandment. And the second is li"e unto it, Thou shalt love thy neighbour as thyself @Mt ##837M3&A.

    3e4ertheless the Christian un"erstan"ing of lo4e is b' far not al/a's the sa7e as the generall' accepte" one. Accor"ing to the Christian criteria not e4er' out/ar"l' goo" "ee" is a testi7on' of lo4e or is actuall' goo". That is an' bene4olent or other social action in an" of itself is not al/a's an e:pression of Christian lo4e. To put it another /a' not e4er'thing consi"ere" goo" b' /orl"l' stan"ar"s is actuall' goo" fro7 the Christian point of 4ie/. !hat can pre4ent out/ar"l' goo" "ee"s fro7 being trul' goo"% The ?or" looEs at the hearts of 7en @cf. 1 >gs 183&A an" not at their "ee"s. The 6a4ior con"e7ns those /ho "o all their wor"s @ to be seen of men @Mt #385A an" a""resses these /rathful /or"s to the78 6oe unto you, scribes and Pharisees, hy ocrites? because ye build the tombs of the ro hets, and garnish the se ulchres of the righteous @Mt #38#&AI #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 these ought ye to have done, and not to leave the other undone @?E 118+#A. The <ol' 2athers call hu7ilit' the supre7e Fualit' of Christian lo4e for hu7ilit' is the foun"ation of its pure sacrificial nature an" its true unselfishness. Accor"ing to the spiritual la/ re4eale" to the 2athers there can ne4er be e4en one true 4irtue /here there is no hu7ilit'. This first of all relates to the highest 4irtue lo4e. ($f the supre7e 4irtue lo4e )

    /rites 6aint TiEhon of Ua"onsE (accor"ing to the /or"s of the Apostle is longsuffering "oes not en4' is not puffe" up is not prone to /rath an" ne4er fails then this is because it is supporte" an" assiste" b' hu7ilit'.)111 Therefore 6aint Dohn the Prophet a co5ascetic of 6aint ,arsanuphius the ;reat sai" (True RChristianS labor cannot be /ithout hu7ilit' for labor b' itself is 4anit' an" accounte" as nothing.) 11# The <ol' 2athers teach 7ost assure"l'8 goo" "ee"s are onl' those perfor7e" /ith &hristian lo4e that is /ith hu7ilit'. 0ther/ise the' lose their 4alue an" e4en turn into e4ilI because as the Apostle sa's both s/eet an" bitter /ater cannot co7e fro7 the sa7e spring @cf. Das 3811A. The spiritual la/ /hich the 6a4ior <i7self re4eale" to us also speaEs about this8 6hen the unclean s irit is gone out of a man, he wal"eth through dry laces, see"ing rest, and findeth none. Then he saith, $ will return into my house from whence $ came out; and when he is come, he findeth it em ty, swe t, and garnished. Then goeth he, and ta"eth with himself seven other s irits more wic"ed than himself, and they enter in and dwell there1 and the last state of that man is worse than the first. Even so shall it be also unto this wic"ed generation @Mt +3M+5A. Accor"ing to the 2athers e:planation of this passage the soul that has been cleanse" b' ,aptis7 but "oes not li4e as a Christian an" is not occupie"
    1116aint TiEhon of Ua"onsE 6or"s @Mosco/ 11&&A #8&&. 11#Abba 9orotheus Soul Profiting *eading @Mosco/ 117+A #-#.

    b' the spirit of lo4e beco7es the abo"e of spirits 7ore e4il than those abi"ing in it before ,aptis7. That is /h' belie4ers can be /orse than pagans. This is cause" b' the a7bition pri"e h'pocris' an" other passions that gro/ /ith particular fur' in a Christian fro7 an a/areness of his i7portance an" "efor7 his soul turning his so5calle" goo" into an abo7ination before ;o". Desus sai" to the7 Ne are they which Bustify yourselves before men; but 'od "noweth your hearts1 for that which is highly esteemed among men is abomination in the sight of 'od @?E 1-815A. 6aint $gnatius @,rianchanino4A clarifies it this /a'8 Bnfortunate is the 7an /ho is satisfie" /ith his o/n hu7an righteousness for he has no nee" for Christ.113 The "oer of hu7an righteousness is fille" /ith self5opinion high57in"e"ness self5 "eception H he repa's /ith hatre" an" re4enge those /ho "are to utter e4en the 7ost /ell5 foun"e" an" /ell5intentione" contra"iction of his truth. <e consi"ers hi7self /orth'J7ost /orth' Jof re/ar"s both earthl' an" hea4enl'.11+ 2ro7 the e:a7ple of those out/ar"l' righteous but spirituall' rotten high priests Pharisees an" scribes /e can see Lust /hat belie4ers /ith a high opinion of their o/n /orthiness an" their ser4ice to ;o" an" people are capable of. The' not onl' cast out the
    1136aint $gnatius @,rianchanino4A 6or"s @6aint Petersburg 1&*5A +8#+. 11+$bi". +8+7.

    6a4ior but sent <i7 to the cruelest e:ecution. Apparentl' there is no Fuestion about ho/ (pleasing to ;o") their social actions /ere. This illustration pro4i"es the Ee' to un"erstan"ing the acti4it' of an' Christian an" an' Christian church. 6ocial action is perfor7e" b' hierarchs clerg' an" la'7en. $ts Christian 4alue can be Fuite 4arie". Their /orEs can be the "ee"s of the Church onl' /hen the' are perfor7e" not onl' b' the "ecision of their superiors but /ith &hristian lo4e the presence an" e:tent of /hich is hi""en fro7 people but clear to ;o" an" "irectl' con"itione" upon the persons spiritual an" 7oral state. $f Christians act for ;o"s saEe for the saEe of fulfilling Christs co77an"7ent of lo4e for neighbor an" ha4e as their goal the acFuisition of the <ol' 6pirit then the Church /orEs through the7 an" their /orEs bring forth true fruits for both the benefactors an" the nee"'. 6aint 6eraphi7 of 6aro4 sai" (The true goal of our Christian life is the acFuisition of the <ol' 6pirit of ;o" H an" e4er' goo" "ee" "one for the saEe of Christ is a 7eans for acFuiring the 6pirit of ;o".) <e goes on to sa' (3ote that goo" "ee"s "one for Christs saEe /ill bring the fruits of the <ol' 6pirit.) 115 As an e:a7ple /e cite the follo/ing re7arEable inci"ent /hich occurre" "uring $4an the Terribles a"4ance on 3o4goro" in 157*. <a4ing sacEe" this cit' he ca7e to PsEo4 /ith the sa7e intention.
    115+n the 'oal of &hristian !ife @6ergie4 Posa" 1&1+A +1 +#. @2or an English translation of this con4ersation /ith 3. $. Moto4ilo4 see <elen >ontse4ich St. Sera him, 6onderwor"er of Sarov, !il"/oo" Calif.8 6t. Penia 6Eete Press #**+SA. JTrans.

    $n PsEo4 he 7et the fool5for5Christ 3icholas 6alos. Du7ping onto a branch 3icholas calle" out to $4an the Terrible sa'ing ($4anushEa $4anushEa co7e an" eat @7otioning to/ar" the la"en tablesA. <a4e so7e teaJ'ou ha4ent eaten enough hu7an flesh in 3o4goro".) Then he in4ite" the Tsar to his tin' roo7 /here a piece of ra/ 7eat la' upon a clean /hite tablecloth. (Eat eat $4anushEa ) he in4ite" the Tsar but the Tsar ans/ere" ($ a7 a Christian an" "o not eat 7eat "uring the fast.) The fool5for5Christ then sai" to hi7 angril' (Tou "ont eat 7eat but 'ou "rinE hu7an bloo" an" ha4e no fear of ;o"s Lu"g7entN 9ont touch us tra4eler. ;et out of hereN $f 'ou touch an'one in ;o"5preser4e" PsEo4 'oull fall "o/n "ea"JliEe 'our horseN) At that 7o7ent the Tsars stable7an ran into the roo7 his face /hite as a sheet an" infor7e" hi7 that his fa4orite stee" ha" "ie". The Tsar FuicEl' left the cit' /ithout touching a single citiGen. PsEo4 /as sa4e" fro7 the bloo"' horrors e:perience" in 3o4goro". 6uch /as the fruit of one Christians social /orE. This is the social /orE of a saint. $n contrast social action can be taEen b' clerg' an" la'people about /ho7 the ?or" sai" This eo le draweth nigh unto me with their mouth, and honoureth me with their li s; but their heart is far from me. #ut in vain they do worshi me, teaching for doctrines the commandments of men @Mt 1581M&A. 3ee"less to sa' these peoples /orEs though the' procee" fro7 the highest ecclesiastical organs ha4e

    no Christian content be'on" the for7 an" /ill bring no goo". E4en /orseJsuch /orEs often beco7e a "irect te7ptation for 7an' turning the7 a/a' fro7 0rtho"o:'. The i"ea that social acti4ities perfor7e" b' the Church are al/a's an" in all cases "one accor"ing to the /ill of the <ol' 6pirit an" "o not "epen" upon the spiritual state 7oti4es or ai7s of those perfor7ing the7 is seriousl' 7istaEen. The Church is both 9i4ine an" hu7an. The actions of its 4isible 7e7bers are onl' the actions of the ChurchJthe ,o"' of ChristJ/hen the' are "one for ;o"s saEe an" not for an' other reasons. For wisdom will not enter into a malicious soul, nor dwell in a body subBect to sins. For the Holy S irit of disci line will flee from the deceitful, and will withdraw himself from thoughts that are without understanding, and he shall not abide when ini7uity cometh in @!is 18+M5A. The spirit creates for7s for itself. $f baptiGe" Christians re7ain pagans b' their li4es then all their acti4ities /ill be penetrate" /ith pagan content an" /ill in the final anal'sis be fruitless e4en har7ful although the' /ere "one in the na7e of the ChurchI for ;o" looEs at 7ans heart. There are plent' of 7oti4es for h'pocritical goo" "ee"s an" piet'8 seeEing glor' riches ranE appro4al fro7 authorities etc. an" all those things that ha4e often been hi""en behin" out/ar"l' Fuite "ecent an" bene4olent social actions in the histor' of the Church.

    At the present ti7e the character of 7an' acti4ities in Christian churches especiall' in the !est testif' to the steep "rop in interest o4er 7atters of spiritual life an" a catastrophic sli"ing to/ar"s so5calle" (horiGontal ) or to put it si7pl' purel' /orl"l' acti4it'. .er' telling in this regar" /as the international conference of the !orl" Council of Churches in ,angEoE in 1&73 on the the7e (6al4ation To"a'.) 6uch a /elco7e the7e this is. !hat 7ore i7portant topic is there for Christian "iscussion than that of the hu7an souls eternal sal4ation% <o/e4er those fe/ 0rtho"o: participants inclu"ing those fro7 the Russian Church /ere "eepl' "isappointe". Dust about e4er'thing /as "iscusse" at this conference8 social political econo7ic ecological an" all other proble7s of this life. The topic /as sal4ation fro7 4arious catastrophes8 po4ert' hunger sicEness e:ploitation illiterac' aggression b' trans5national corporations an" so on. The onl' sal4ation /hich /as not "iscusse"Jthe one for /hich our ?or" Desus Christ suffere" on the CrossJ/as sal4ation fro7 sin fro7 passions fro7 eternal "a7nation. 3ot a /or" /as 7entione" about this. The /or"s of Ale:ei >ho7'aEo4 ca7e to 7in"8 There is a sort of "eep falsehoo" in the union of religion /ith social concerns.H !hen The Church interferes in the "iscussion of brea" rolls an" o'sters an" begins to put its greater or lesser capabilities of sol4ing si7ilar issues on "ispla' for

    all to see thinEing that it thereb' /itnesses to the presence of the 6pirit of ;o" in its boso7 it loses all right to peoples trust. 11There is no "oubt that a Christians acti4ities perfor7e" out of /orl"l' 7oti4es "o not lea" to spiritual benefit an" the e4angeliGation of the /orl" but to the /orl"lification of the churches the7sel4es. This an" si7ilar /orl"lification in 7o"ern Christianit' is a serious step in the "irection of accepting the antichrist for this false sa4ior /ill sol4e @in an' case /ill create an appearance of sol4ingA all the 7ain social an" other /orl" proble7s. Thus he /ill beco7e the a/aite" christ for those so5calle" Christians /ho are seeEing 7aterialistic salvation today. Then unnoticeably, /ith ,ible in han" the' /ill "en' Christ the 6a4ior. 0ur Church has 7ore than once e:presse" its criticis7 of such /orl"liness in Christian acti4it' @(religious politicEing ) as E. TrubetsEo' put itA. $t has e7phasiGe" that the fun"a7ental goal of the Churchs social ser4ice is to stri4e for spiritual an" 7oral health in societ' an" not the gro/th of 7aterial /ell5being in an" of itself. 6aint $saac the 6'rian /rote (!ith 7en po4ert' is so7ething loathso7eI but /ith ;o" 7uch 7ore so is a soul /hose heart is prou" an" /hose 7in" is scornful. !ith 7en /ealth is honore"I but /ith ;o" the soul that has co7e to hu7ilit'.) 117 2or the <ol' Church
    11-Ale:ei 6tepano4ich >ho7'aEo4 &om lete 6or"s @Mosco/ 111-A #815. 117Ascetical Homilies 578+#* @RussianA. The Russian translates (scornful 7in") as (a high5floating 7in".) English translation fro7 <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 you shall eat, nor for your body, what you shall ut on. $s not the life more than the meat1 and the body more than the raiment: @Mt -8#5A. Material prosperit' health hu7an rights an" so on b' the7sel4es /ithout the acFuisition of spiritual goo"s "o not 7aEe 7an better. E4en /orseJas the conte7porar' /riter M. Antono4 /rites (A person /ho no longer has nee" of 7aterial goo"s but has ne4er felt the nee" for spiritual "e4elop7ent is terrif'ing.) 111 <e continues8 Man is not a sla4e to nee"s an" out/ar" circu7stancesI he is a free being but also a bo"il' being an" therefore he has to satisf' his nee"s an" e:perience the influences of his en4iron7ent. Apparentl' there e:ists a certain la/ of 7easure not 'et for7ulate" b' science accor"ing to /hich a person /hose 7ini7u7 reFuire7ents are satisfie" is obligate" to raise hi7self to a higher le4el of spiritual life in or"er to a4oi" self5"estruction. $f this la/ is not obser4e" then 7aterial an" fleshl' reFuire7ents acFuire h'pertrophie" proportions at the e:pense of spiritual essentials. 2urther7ore this see7s to appl' to in"i4i"ual an" societ' aliEe. The 7o"ern historical stage of !estern countries /ith the

    111M. Antono4 Perestroi"a and 6orld<5iew & @Mosco/ 1&17A 157.

    aggression in the7 of (7ass culture ) clearl' pro4es the e:istence of such a situation.11& The 7o"ern ps'chological situation in the 7ateriall' /ealth' !est is an illustration of this thinEing. The 2innish ?utheran bishop >. To'4iainan su77e" up this situation8 Accor"ing to certain research 7ore than half the population of the !est has lost its goal in life. !e are con4ince" that the subLect of ps'chiatrists /orE /ill be feelings of "epression an" "espon"enc' to a 7uch greater e:tent than suffering itself. A persons 7oti4e for suici"e is often his e:istential e7ptiness. 6ocial /orE in the Church can onl' be a ser4ice of the Church @an" not purel' secular acti4it'A an" bring spiritual goo" to people /hen it is base" upon a sincere stri4ing b' its /orEers to fulfill the 7ost i7portant ;ospel co77an"7ent an" thereb' preach the na7e of Christ. The Apostle Paul /rote And if $ should distribute all my goods to feed the oor, and if $ should deliver my body to be burned, and have not charity Rlo4eS it rofiteth me nothing @1 Cor 1383A. There are no reasons for social acti4it' in the Church other than to preach Christian lo4e an" turn each person to the path of sal4ation b' teaching this lo4e through /or" e:a7ple an" life. So let your light shine before men, that they may see your good
    11&$bi". 1-5.

    wor"s, and glorify your Father who is in heaven @Mt 581-A. +. A Christians 2ree"o7 the Churchs 2ree"o7 an" Religious 2ree"o7 The concept of free"o7 has se4eral "i7ensions. <ere /e /ill note three of the7 as being the 7ost rele4ant to the Fuestion of a Christians free"o7. The first is the 7etaph'sical. ,' free"o7 in this case is un"erstoo" one of the 7ost fun"a7ental Fualities of hu7an natureJfree will, e:presse" first of all b' a persons 7oral self5"eter7ination in the face of goo" an" e4il. 2ree /ill is such an i7portant Fualit' that /hen it is lost the personalit' beco7es co7pletel' "egra"e". ,ut as long as self5a/areness is preser4e" no one can taEe authorit' o4er this free"o7Jnot another 7an nor societ' nor la/s nor an' regi7e nor "e7ons nor angels nor e4en ;o" <i7self. 6aint Macarius of Eg'pt @fourth centur'A sai"8 Tou are create" in the i7age an" liEeness of ;o"I therefore Lust as ;o" is free an" creates /hat <e /ants H so are 'ou free.1&* Therefore our nature is /ell capable of accepting both goo" an" e4ilI both ;o"s grace an" the ene7's po/ers. ,ut it cannot be force".1&1

    1&*6aint Macarius of Eg'pt S iritual Homilies @6ergie4 Posa"8 6aint 6ergius ?a4ra 1&*+A 15 #181#1 @Russian translationA. 1&1$bi". #3.

    A classic sa'ing of the Church 2athers (;o" cannot sa4e us /ithout us ) e:cellentl' e:presses the Christian un"erstan"ing of the sense an" 7eaning of this free"o7. The second "i7ension of free"o7 is s iritual freedom. BnliEe out/ar" free"o7 it signifies 7ans authorit' o4er his o/n egois7 his o/n passions sinful feelings "esiresJo4er his o/n self. This Ein" of free"o7 is onl' acFuire" through a correct spiritual life 7aEing the belie4er capable of co77union /ith ;o" !ho alone possesses absolute spiritual authorit'. The saints attaine" to great free"o7 ha4ing purifie" the7sel4es of the passions.1&# E4er' (or"inar') person possesses relati4e spiritual free"o7 @cf. Dn 183+A. 0nl' those /ho are har"ene" in e4il /ho blasphe7e the <ol' 6pirit @cf. Mt 31M3#A an" ha4e beco7e incapable of goo" ha4e lost this free"o7. Christianit' sees the i"eal of spiritual life in ;o" in this /a' an" thereb' in principle "enies the possibilit' that so7e sort of absolute free"o7 can e:ist in 7an @(on this si"e of goo" an" e4il)A.1&3 Archpriest 6ergei ,ulgaEo4 /rote (RMansS free"o7 is relati4e.H $t stan"s an" falls is conFuere" an" surpasse" on the paths of create" life to its "eification. 2ree"o7 is not an in"epen"ent po/er in itself an" in itself is
    1&#,lesse" Augustine 4er' successfull' relates the "egree of sanctit' /ith the "egree of free"o7 /hen he sa's ($t is a great free"o7 to be able to not sin but it is a 4er' great free"o7 to be incapable of sinning) @ 2agna est libertas osse non eccare; sed ma,ima libertas-non osse eccare A. 1&3.. 6. 6olo4ie4 /rote (0nl' b' belie4ing in the in4isible ;o" an" acting in faith fro7 ;o" "oes our /ill beco7e trul' free /illI that is a free lea"erJfree fro7 its o/n self fro7 its gi4en factual con"ition. <ere /ill acts not onl' as a ps'chological pheno7enon but as a creati4e po/er /hich goes before e4er' pheno7enon an" is not co4ere" b' an' fact that is it is free in essence) @.. 6olo4ie4 (!orEs ) Social #enefit R6aint PetersburgS 38#&3A.

    po/erless /hen it opposes 9i4init'.) 1&+ 6aint $saac the 6'rian sa's (2or there is no perfect free"o7 in this i7perfect age.) 1&5 The Apostle Paul sa's 4ow the !ord is that S irit1 and where the S irit of the !ord is, there is liberty @# Cor 3817A. <e calls a person /ho has attaine" spiritual free"o7 (ne/) @Eph +8#+A e7phasiGing b' this the rene/al of his 7in" heart /ill an" bo"'. To the contrar' he calls those /ho li4e sinfull' (ol") @Eph +8##A a (sla4e) @Ro7 -8- 17A as one /ho hasnt the strength to follo/ /hat faith reason an" conscience tell hi7 an" /hat he hi7self /ell Eno/s to be better for hi7. The apostle Paul "escribes this state of spiritual sla4er' as the antithesis to true free"o7 in the follo/ing 4er' e:pressi4e /or"s8 For that 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, warring against the law of my mind, and bringing me into ca tivity to the law of sin which is in my members @Ro7 7815 1& #3A. The "ifference bet/een spiritual free"o7 an" free"o7 of /ill /as e:presse" /ell b' >ant8 (,' free"o7 in the cos7ological @7etaph'sical JA. 0.A sense $ 7ean the abilit' to ha4e an ontological state accor"ing to ones o/n /ill. 2ree"o7 in the practical
    1&+Archpriest 6ergei ,ulgaEo4 The #ride of the !amb @Paris 1&+5A 5#1M5##. 1&56aint $saac the 6'rian Ascetical Homilies @Mosco/ 1151A #181&*. <ol' Transfiguration Monaster' 5#8#-#.

    @7oral spiritual JA. 0.A sense is the /ills in"epen"ence fro7 the force of sensualit'.)1&The third aspect is social freedom. $t in"icates the su7 of specific personal rights in a state or societ'. Most of the "ifficult Fuestions arise in this real7 inas7uch as in societ' a 7ultitu"e of "ifferent in"i4i"uals co7e into 7utual contact all ha4ing their o/n free /ill. As a /hole this is the proble7 of 7ans e,ternal freedom or the proble7 of allo/able @b' la/ custo7 religion generall' accepte" 7oralsA acts in the outsi"e /orl". These three "i7ensions of free"o7 enable us to speaE /ith co7plete specificit' about /hich free"o7 shoul" be the fore7ost goal in the Christians life. $t goes /ithout sa'ing that this shoul" be spiritual free"o7 /hich as /as alrea"' state" is acFuire" onl' through the process of a righteous life. !hat sort of life this is /hat la/s e:ist in it b' /hat criteria /e can Lu"ge the correctness or faultiness of a chosen path an" finall' /hat steps a 7an 7ust taEe in it to achie4e such free"o7Jthese are all i7portant Fuestions /hich reFuire special attention @see Chapter - 0l" Testa7ent ReligionA. $n other "i7ensions /e shoul" speaE of freedom of the &hurch. The Church is both 9i4ine an" hu7an. ,' force of its "ual nature it possesses t/o "ifferent free"o7s /hich are inco77ensurable /ith each other.
    1&-$77anuel >ant 6or"s @Mosco/ 1&-+A 38+71.

    The Church as an in4isible oneness in the <ol' 6pirit of all those /ho lo4e Christ @ He that hath my commandments, and "ee eth them, he it is that loveth me RDn 1+8#1SA is al/a's free for where the S irit of the !ord is, there is freedom. $t is higher than all e:ternal free"o7s rights an" pri4ileges. $t "oes not fear an' hu7an li7itations an" repressions an" persecutions the7sel4es onl' ser4e to glorif' it the 7ore. 6o it /as "uring Desus Christs earthl' life an" that of the Apostles so it re7ains after <is Resurrection an" Ascension an" up to the present "a'J%esus &hrist the same yesterday, and to day, and for ever @<eb 1381A. The 4isible ChurchCco77unit' liEe an' societal an" religious organiGation nee"s correspon"ing con"itions for its e:istence inclu"ing religious free"o7s regulate" b' the state. Religious free"o7 is the right to openl' confess an" practice ones religious con4ictions in"i4i"uall' as /ell as collecti4el'Jthat is the right to perfor7 ones religious rites to preach ha4e ones o/n publishing houses to participate in the e"ucational process etc. $n this regar" religious free"o7 is no "ifferent fro7 those highl' i7portant social or e:ternal free"o7s an" rights possesse" b' 4arious secular organiGations an" b' all citiGens of one or another countr'. !hat 4alue can /e place upon these free"o7s in an" of the7sel4es%

    The' are ob4iousl' nee"e" for the continuation of nor7al life in societ' an" its 7e7bers. 3e4ertheless as soon as this Fuestion touches the actual practice of these free"o7s the' i77e"iatel' beco7e one of the 7ost serious proble7s of social life especiall' at the present ti7e. The 7ain reasons for this are as follo/s8 First. E4er' right has t/o si"es an" can be use" b' people not onl' for the benefit of societ' an" its citiGens but also for certain self5interests e4en 4iciousl' @for e:a7ple not onl' to infor7 but also to "efa7eI not onl' to preach peace te7perance chastit' but also to sprea" propagan"a of 4iolence pornograph' etc.A. The la/s /hich are calle" upon to regulate the 7echanis7 of these free"o7s are as a rule i7perfect as the realit' of our 7o"ern life Fuite eloFuentl' testifies. Second. All of these rights in an" of the7sel4es "o not orient 7an to/ar"s the 7ost i7portant thingJ the acFuisition of spiritual free"o7. More than that the catastrophic 7oral "egra"ation of societ' an" ob4ious "ecline in spiritualit' e4en in Christian churches of the (free) countries sho/ that e:ternal free"o7 /ithout the 0ne !ho restrains @cf. # Thes #87A not onl' "oes not raise a persons "ignit' but often e4en ser4es as one of the 7ost effecti4e 7eans to spirituall' an" 7orall' corrupt an" "e7ean hi7. This slipper' t/o5si"e"ness of e:ternal free"o7s sho/s that these free"o7s cannot be consi"ere" as

    the pri7ar' uncon"itional an" self5sufficient 4alue that liberal propagan"a so energeticall' insists the' are. The sa7e conclusion procee"s fro7 the Christian un"erstan"ing of 7an an" the 7eaning of his life. Christian anthropolog' is foun"e" upon t/o con"itions eFuall' unacceptable to the hu7anistic consciousness8 1A the (assigne") ;o"liEe greatness of 7an @cf. ;en 18#-I 581AI an" #A his (gi4en) "eepl' corrupte" nature /hich reFuire" the sufferings of Christ <i7self in or"er to (resurrect his i7age before the fall.)1&7 Real 7an is spirituall' ina"eFuate sicE an" corrupte" b' the action of a great 4ariet' of passions /hich "efor7 his soul an" acti4it'. E:ternal free"o7 is co7pletel' unrelate" to this con"ition of 7an an" not oriente" to/ar" his spiritual correction an" "e4elop7ent or to the acFuisition of /hat shoul" be the highest goal of all societal establish7entsJthe raising of e4er' in"i4i"ual to the le4el of hu7an "ignit' @cf. Eph #815A. 6aint $gnatius @,rianchanino4A /rote8 As long as 7anEin" is subLect to the influence of sin an" the passions rule an" sub7ission are necessar'. The' /ill ine4itabl' e:ist throughout the course of the life of the /orl"I onl' the' 7a' appear "o appear an" /ill appear in 4arious for7s.H 3either eFualit' nor co7plete free"o7 nor earthl' /elfare to the "egree that ecstatic
    1&7Troparion to the 2orefeast of the 3ati4it'.

    false teachers /ish it an" pro7ise it can e4er be. H The relationship of rule an" sub7ission /ill perish /hen the /orl" perishesJthen /ill rule an" sub7ission cease @cf. 1 Cor 158#+AI then /ill there be brotherhoo" eFualit' an" free"o7I then /ill the reason for unit' rule an" sub7ission be not fear but lo4e.1&1 This reasoning enables us to un"erstan" the fun"a7ental Christian position as it relates to social political econo7ic an" other free"o7s. $t consists in the assertion that all these free"o7s cannot be consi"ere" to be pri7ar' guarantees for nor7al hu7an life as unconditional reFuire7ents an" especiall' not as ai7s in the7sel4es but onl' as possible 7eans or con"itions for attaining the 7eaning of hu7an life. 6ociet's 7ost i7portant tasE shoul" be the establish7ent of a 7oral an" la/ful at7osphere in /hich e:ternal free"o7s are an ai"e to 7ans spiritual gro/th an" healing an" not an at7osphere /hich robs hi7 of his essence sti7ulates the passions an" Eills the soul itself.1&& !hat is nee"e" for this%
    1&1Articles of 6aint $gnatius ,rianchanino4 on ecclesiasticalCsocial issues. J?. 6oEolo4 #isho $gnatius #rianchaninov1 His !ife and 2oral<Ascetical 5iews @>ie4 1&15A appen"i: #* #1. 1&&The issue of hu7an rights /as particularl' acti4el' stu"ie" as /e Eno/ b' eighteenth5centur' 2rench thinEersI especiall' b' Rousseau /ho /as con4ince" that e4er' in"i4i"ual has natural inalienable rights the guar"ing of /hich is the 7ost i7portant function of go4ern7ent. The 2rench 9eclaration of the Rights of Man an" of the CitiGens @171&A is built upon these fun"a7entals an" gi4es the follo/ing "efinitions of free"o7 @rightsA8 (?ibert' consists in the free"o7 to "o e4er'thing /hich inLures no one elseI hence the e:ercise of the natural rights of each 7an has no li7its e:cept those /hich assure to the other 7e7bers of the societ' the enLo'7ent of the sa7e rights. These li7its can onl' be "eter7ine" b' la/.) Dust the sa7e the concept of /hat (inLures no one else) is 4er' con"itional. !hat follo/e" in histor' has sho/n /hat free"o7 li7ite" onl' b' this principle has /rought. The tree is "nown by its fruits @Mt 1#833A. An" the free"o7 of an aggressi4e propagan"a of i77oralit'Jthe cult of force gree" an" other 4ices e4en at the ti7e of the so5calle" ;reat 2rench Re4olution an" later on @especiall' "uring the 1&17 re4olution in Russia an" in the present ti7eA re4eal the co7plete 7oral banEruptc' of this concept.

    $n the 0rtho"o: /orl" 4ie/ the ans/er to this Fuestion can be foun" in this basic re4elation8 And we have "nown and believed the love that 'od hath to us. 'od is love; and he that dwelleth in love dwelleth in 'od, and 'od in him @1 Dn +81-A. 2ro7 this it /oul" necessaril' follo/ that lo4e shoul" be the essence of an' of 7ans acti4ities. #** The Christian un"erstan"ing of lo4e is e:presse" b' the Apostle Paul8 &harity RloveS suffereth long, and is "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, but reBoiceth in the truth; #eareth all things, believeth all things, ho eth all things, endureth all things @1 Cor 138+M7A. Therefore the basic Christian criterion necessar' to appreciate free"o7 is the fear that co7es fro7 lo4eI for lo4e is afrai" of causing an' sort of 7oral ps'chological ph'sical or other har7 to a person @societ' or stateA. $t is the truest guar"ian an" correct relationship to things to nature or to an' Ein" of acti4it'. 6aint ,arsanuphius the ;reat sai" (2ree"o7 is goo" /hen it is Loine" to the fear of ;o".#*1 This is the Christian 7a:i7 in the light of
    #**The nineteenth5centur' Russian 6la4ophile philosophers A. >ho7'aEo4 $. >iree4sE' Constantine an" $4an AEsaEo4 an" T. 6a7arin /ere 4er' insistent in their thoughts upon the pri7ar' i7portance of ;o"liEe lo4e in 7an as the necessar' con"ition for his free"o7 an" the establish7ent of nor7al hu7an 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 the protot'pe of an i"eal hu7an societ' >ho7'aEo4 for e:a7ple na7es the follo/ing t/o 7ain constituents as its Fualit'8 (!e confess the Church as one an" free ) for (free"o7 an" unit'Jsuch are the t/o strengths to /hich are /orthil' entruste" the 7'ster' of hu7an free"o7 in Christ.) The 7ain principle /hich guarantees the preser4ation of these principles in the Church is as he is con4ince" lo4e. (This principle ) he /rites is the foun"ation of 7utual lo4e in Desus Christ) @A. 6. >ho7'aEo4 Theological and &hurch Publicistic Articles R6oiEinS 1*& #*5 ++A. #*16aints ,arsanuphius the ;reat an" Dohn $nstructions in the S iritual !ife @6aint Petersburg 1&*5A 3738#53M#5+.

    /hich all of 7ans free"o7s rights an" obligations inclu"ing religious free"o7s can be correctl' un"erstoo". !hen free"o7 that is not (li7ite") b' the lo4e of the fear of ;o" is set to rule o4er lo4e it beco7es 7ur"erous to 7an. $t lea"s to the 7ost negati4e conseFuences8#*# first of all to spiritual an" 7oral "egra"ation of societ' to i"eological anarchis7 7aterialis7 anti5culture an" so on. !here4er free"o7 has been place" at the hea" /ithout lo4e there can be no authentic free"o7 of the in"i4i"ual for 6hosoever committeth sin is the servant of sin @Dn 183+A. 6la4er' of spirit is the /orst sla4er' a 7an can be un"er for it brings hi7 the greatest suffering. A. 6olGhenits'n once note" (!e ha4e beco7e fascinate" /ith i"eas of free"o7 but /e ha4e forgotten that the /isest 7easure of free"o7 is far5 seeing self5li7itation.) E4en the pagan philosophers un"erstoo" this.#*3 $snt this the reason that the Apostle Paul /rote, All things are lawful for me, but all things are not e, edient1 all things are lawful for me, but all things edify not @1 Cor 1*8#3A% <o/e4er an' un"erstan"ing about the nee" for spiritual free"o7 an" its pri7ar' nature for 7an has
    #*#Trul' the stri4ing for the so5calle" (fullness of this life ) to pleasure is unthinEable /ithout co7plete social an" political free"o7. The 7a:i7u7 fullness of rights an" free"o7s is a necessar' con"ition for a 7aterialistic para"ise. <o/e4er this a:io7 of 7aterialis7 is utopian. >ant /ell sai" about this ($n fact /e fin" that the 7ore an enlightene" reason gi4es itself o4er to thoughts of pleasures of life an" happiness the further the person is fro7 true satisfaction) @$. >ant 6or"s RMosco/ 1&-5S +8#3*A. #*3Epictetus for e:a7ple /rote (<e /ho is free in bo"' but not free in soul is a sla4eI an" liEe/ise he /ho is boun" bo"il' but free spirituall' is free) @*oman Stoics RMosco/ 1&&5S #5#A.

    been all but lost to 7anEin". The Apostle Peter in rebuEing the preachers for ha4ing out/ar" free"o7 /hile (forgetting) about inner free"o7 /rote For when they s ea" great swelling words of vanity, they allure through the lusts of the flesh, through much wantonness, those that were clean esca ed from them who live in error. 6hile they romise them liberty, they themselves are the servants of corru tion1 for of whom a man is overcome, of the same is he brought in bondage @# Pet #811M1&A. The sa7e 7eaning is e:presse" b' the Apostle Paul in his Epistle to the ;alatians8 For, brethren, ye have been called unto liberty; only use not liberty for an occasion to the flesh, but by love serve one another. @ This $ say then, 6al" in the S irit, and ye shall not fulfill the lust of the flesh. For the flesh lusteth against the S irit, and the S irit against the flesh @;al 5813 1-M17A. 2urther on he na7es the (lusts of the flesh ) an" conclu"es Fuite clearl' #e not deceived; 'od is not moc"ed1 for whatsoever a man soweth, that shall he also rea . For he that soweth to his flesh shall of the flesh rea corru tion; but he that soweth to the S irit shall of the S irit rea life everlasting @;al -87M1A. Bnfortunatel' the actual po/ers that be in the 7o"ern /orl" /hich "eter7ine @first of all through the 7e"iaA the character of 7o"ern 7ans e"ucation an" con"itioning "ecisi4el' "en' the 4er' i"ea of spiritual free"o7 an" so/ onl' free"o7 of the flesh. !hat this is lea"ing to is clear

    to all. 2ree"o7 of speech the press etc. that is not in sub7ission to the i"ea of lo4e for 7an is for the 7ost part in capti4it' to 4ice (the gol"en calf ) an" other i"ols an" easil' beco7es an instru7ent for lies the propagan"a of licentiousness 4iolence satanis7 etc.I that is it beco7es a legal instru7ent of e4il. A fun"a7ental Fuestion arises8 Can these free"o7s be classifie" as ;oo" an" be calle" 2ree"o7 in or"er to secure a right to e:ist in nor7al hu7an societ'% $snt it ob4ious that rights are calle" free"o7s precisel' because the' are 7eant to free 7an fro7 all for7s of inner an" out/ar" e4il to constructi4el' for7 an" spirituall' perfect hi7 an" not to corrupt hi7 spirituall' an" ph'sicall'% !hat for e:a7ple "oes the 7o"ern free"o7 of tele4ision infor7ation "o% $t has beco7e accor"ing to one popular ne/spapers accurate e:pression (a tele4ision plague of 4iolence.) 0ne A7erican ps'chologist "escribe" tele4ision in his o/n countr' liEe this8 (!hen 'ou turn on the tele4ision 'ou auto7aticall' turn off 'our inner process of beco7ing hu7an.) Trul' if b' the age of eighteen a 'oung 7an has accor"ing to statistical "ata in the B.6. /itnesse" 15* *** acts of 4iolence aroun" #5 *** of /hich /ere 7ur"ers then /hat sort of free"o7 can /e call this% This substitution for spiritual free"o7 b' the free"o7 for the basest lusts is a "ea"l' threat not onl' in the spiritual sense but also in the ph'sical sense liEe a s/or" of 9a7ocles

    hanging o4er 7anEin". 2or the passions are insatiable an" the 7ore the' are in"ulge" the 7ore "estructi4e an" unco7pro7ising the' beco7e. !here4er free"o7 is place" abo4e lo4e the go"liEe 7an en"s an" the 7an5beast for /ho7 there are no 4alues other than his o/n self begins. Therefore 7o"ern European ci4iliGation /ith its ten"er care for the preser4ation of bo"il' free"o7 culti4ating all of the passions inclu"ing the 7ost sha7eful /hile at the sa7e ti7e "estro'ing the safet' of the soul /ith unben"ing one5tracE "eter7ination is 7ore an" 7ore ob4iousl' lea"ing the peoples of the /orl" to the final circle of "eath. $n the final anal'sis all 7o"ern crises ha4e as their source this 4er' e:ternal free"o7 raise" to an absolute8 a bo"il' free"o7 /hich ha4ing lost the concept of sin beco7es an ine:orable t'rann'. An e4ent in 3e/ TorE in 1&71 is a perfect illustration of this. At that ti7e the electricit' /as "o/n for onl' three hours. Then the fruits of post5 !orl" !ar $$ (free"o7) re4eale" the7sel4es to the full e:tent8 (Cro/"s of A7ericans ) sai" A. 6olGhenits'n (began looting an" creating ha4oc.H) 2r. 6eraphi7 Rose further co77ents that (2ort' 'ears ago the lights /ent out in 3e/ TorE an" nothing happene"8 people helpe" each other out lit can"les an" so forth. An" no/ instea" the' go an" breaE /in"o/s loot taEe e4er'thing the' can get for the7sel4es Eill people an" get a/a' /ith /hate4er the' thinE is possible.)#*+
    #*+<iero7onE 9a7ascene 4ot of This 6orld @2orest4ille Calif.8 2r. 6eraphi7 Rose 2oun"ation 1&&3A &&7.

    The ruling principle in the 7o"ern ci4iliGe" /orl" is (free"o7 for free"o7s saEe)I that is a basic pri7ac' of free"o7 o4er lo4e turns out to be a strong narcotic for 7an /hich itself Eills an" is use" to Eill an increasing nu7ber of people. The /hole collection of rights that a 'oung person recei4es si7pl' because he /as born lacEing the correspon"ing upbringing that /oul" enable hi7 to attain 7oral 7aturit' an" stea"fastness coul" beco7e the cause for the unchecEe" gro/th in hi7 of ele7ental instincti4e forces /ith all the negati4e conseFuences flo/ing fro7 this. $snt it about this that ancient ;reeE /is"o7 7aintaine" (All that is recei4e" for free is capable of corrupting)% That is /h' such free"o7 is sol" for basic co7fort. 0ne 7o"ern /riter Lustl' sai" about our ti7es (E4er'/here in the /orl" procee"s the "eath of free"o7Jpolitical econo7ic an" personal.H $t is easier to li4e /ithout free"o7. More an" 7ore people are /illingl' gi4ing up their free"o7 in e:change for a co7fortable an" peaceful /a' of life. There is no nee" to 7aEe an' "ecisions an" less responsibilit'.)#*5 This "enial of free"o7 is an entirel' natural outco7e for /hen the passions are gi4en free"o7 an" ensla4e a person fro7 /ithin the' 7aEe hi7 pleasure5lo4ing an" egotistical an" thus 7ore capable of selling his first5born "ignit' as an in"i4i"ual for the lentil pottage of ephe7eral
    #*5P. >alino4sE' Passing +ver @Mosco/ 1&&1A 15.

    co7forts an" pleasures. !e can no/ see pictures of si7ilar transactions in all spheres of life. The Re4elation of 6aint Dohn the Theologian uneFui4ocall' foretells the general 4oluntar' sla4er' to the uni4ersal "ecei4er an" t'rant in e:change for the earthl' para"ise he /ill pro7ise8 And all that dwell u on the earth shall worshi him, whose names are not written in the boo" of life @Re4 1381A. $n connection /ith this the Fuestion of free"o7 for religious organiGations beco7es crucial. The propagan"a of free"o7 of the flesh is al/a's h'pocritical. The best e:a7ple of this is in the B.6. a countr' /hich 7ost heate"l' "e7an"s hu7an rights in other countries of the /orl" /hile openl' tra7pling upon these rights at ho7e. $n 1&-# co77on pra'er /as banne" fro7 public schools b' a "ecision of the B. 6. 6upre7e Court. To"a' all 7anifestations of Christian faith in schoolsJsuch as ha4ing 4oluntar' ,ible stu"ies "uring lunch breaEs sa'ing grace "uring 7eals using a rosar' on a school bus ha4ing Christian 7eetings after school or e4en ha4ing a ,ible sit atop ones "esEJcan be an" ha4e been prohibite" b' school authorities an" court "ecisions ha4e both pro7pte" an" uphel" their actions.H Courtes' of the AC?B RA7erican Ci4il ?iberties BnionS nu7erous "ispla's of the 3ati4it' that since the inception of this countr' /ere "ispla'e" openl' in public parEs etc. ha4e

    been banne" an" cities across the countr' ha4e been force" to taEe nati4it' "ispla's "o/n.H#*6uch an un"erstan"ing of e:ternal free"o7 gi4es us an opportunit' to taEe a 7ore concrete looE at religious free"o7 as /ell. The religious freedom of separate in"i4i"uals "oes not contain an'thing fun"a7entall' "ifferent in the social sense fro7 other e:ternal free"o7s. 2ree"o7 of religious co77unities @churchesA has its o/n peculiarit' /hich lea"s to correspon"ing proble7s. The first of these proble7s arises in connection /ith the Fuestion of /hether or not to recogniGe organiGations as religious. This "ecision is base" upon authoritati4e co77on research b' theologians an" la/7aEers an" specific an" precise legal criteria of the 4er' concept of religiousness. The secon" an" no less rele4ant proble7 is the e4aluation of the 7oral si"e of the teachings of the religious organiGation reFuesting RlegalS registration /hich in turn also reFuires a responsible acceptance of 7oral criteria. The grie4ous e:a7ple of Au7 6hinriE'o#*7 stan"s out as one clear illustration of the essential nee" for these criteria. 9e facto an" in so7e places "e Lure legaliGation of satanis7 is one 7ore e:a7ple of an open challenge against 7o"ern social reason an" its concept of religious free"o7.
    #*-4ot of This 6orld, 11*. #*7Au7 6hinriE'o no/ Eno/n as Aleph is a sect foun"e" b' 6hoEo Asahara in 1&1+. $n 1&&5 7e7bers of the group carrie" out a gas attacE in a ToE'o sub/a' Eilling 1# people an" inLuring 7an' 7ore. The sect has international chapters inclu"ing ones in Russia an" the BEraine /here one "isciple brutall' 7ur"ere" his parents after hearing (a 4oice fro7 abo4e) instructing hi7 to "o so. JTrans.

    The thir" an" perhaps ps'chologicall' 7ost "ifficult proble7 is the "ifferentiation bet/een the concepts of e7ual rights an" freedom. This "ifference is 7ost easil' sho/n b' e:a7ples. The first e,am le. $n a "e7ocratic countr' all citiGens are eFuall' free but not all ha4e the sa7e rights. $ts presi"ent has significantl' 7ore rights that an' other citiGen of the countr'. The la/ itself na7es the reason for such uneFual rightsJthe /ill of the 7aLorit' /hich ga4e hi7 these rights that are greater in co7parison /ith e4er'one elses. $n this apparentl' (outrageous) ineFualit' consists one of the natural principles of "e7ocrac' an" free"o7. This "e7ocratic principle shoul" be eFuall' e:ten"e" to the resolution of proble7s connecte" /ith the free"o7 of religious organiGations an" their eFual rights in the spheres of e"ucation upbringing tele4ision an" ra"io infor7ation an" so on. This 4er' 4oice of the 7aLorit' of the population shoul" "eci"e /hat religious co77unit'JtaEing into consi"eration eFual rightsJshoul" be gi4en 7ore rights in co7parison /ith others. This "e7ocratic principle @the recognition of special rights for specific religionsA is actuall' in effect in ;er7an' 2rance ;reece an" other countries @but 7eets /ith nearl' insur7ountable "ifficulties in RussiaNA for it "oes not "isrupt the principles of religious free"o7. $n connection /ith this it is interesting to note for e:a7ple that 6aint Dohn of >ronsta"t sharpl'

    criticiGe" Tsar 3icholas $$ for granting eFual rights to all religions in 1&*5.#*1 <ol' <iero7art'r <ilarion @TroitsE'A 4ie/e" the Tsars "ecision in the sa7e /a'.#*& The fa7ous 7onarchist an" theologian ;eneral >iree4 co77ente" upon these freeing refor7s8 (The Tsar "oes not see or un"erstan" /hat "eep changes his la/s on eFual rights to faiths ha4e /rought in our life. <e confused e7ual rights with freedom. 3o one argues against free"o7 but eFual right to propagan"a is Fuite another 7atter.)#1* The second e,am le. ?et us i7agine that a certain /ealth' totalitarian sect ha4ing legall' bought out all the 7e"ia of 7ass infor7ation in one "e7ocratic countr' begins to sprea" 7assi4e propagan"a of an i"ea /hich is antagonistic to the religious con4ictions of the 4ast 7aLorit' of the people of that countr'. <o/ can /e looE at this fact% !oul" it be a nor7al e:pression of religious free"o7 eFual rights an" "e7ocrac' or /oul" it be to the contrar' a testi7on' of cru"e t'rann' ob4ious "isregar" for
    #*16ee for e:a7ple Pillar of the +rthodo, &hurch @Petrogra" 1&15A +*#. R?et the rea"er note that 0rtho"o:' /as the religion of the o4er/hel7ing 7aLorit' in Russia at the ti7eI in fact it /as the nations religious i"entit' an" the source of the Russian peoples highest 4alues. 2ro7 a purel' sociological point of 4ie/ hetero"o: literature un"er7ine" this i"entit' so/e" confusion an" its legaliGation /as therefore catastrophic. JTrans.S #*&$n 2ebruar' 1&17 /hen there /as a ?ocal Council of clerg' an" lait' @{|}~ ||A he /rote (The resolution of March 31 1&*5 accepte" b' the <ol' 6'no" on the calling of the Council8 Q$ consi"er it i7possible to "o such a great /orE "uring the ti7es /e are e:periencing.H $ consi"er that /hen a 7ore fa4orable ti7e co7es H to call a Council of the Russian Church. Tear after 'ear passe" b' H the situation in the 0rtho"o: Church beca7e unbearable. Ecclesiastical life beca7e 7ore an" 7ore "isrupte".H 2or7erl' persecute" religious co77unities recei4e" free"o7. $n the ancient 0rtho"o: cit' of Mosco/ schis7atics an" ,aptists hol" their 7eetings unhin"ere". !hile for the 0rtho"o: Church the fa4orable ti7e ha" not 'et co7e.H The relationship of the ruling "'nast' to/ar" the 0rtho"o: Church is an historical e:a7ple of unfa4orableness.H The Petersburg perio" of Russian histor' is en"ing in horrible sha7efulness an" serious cala7it' for its entire people.) Cite" fro7 The &hurch and Society, + @1&&1A8 -*. 6ee also 3857. #1*The "iar' of A. A. >iree4 cite" fro7 6. ?. 2irso4 The +rthodo, &hurch and the State in the Final )ecades of the E,istence of Sovereignty in *ussia @6aint Petersburg 1&&-A 315.

    "e7ocrac'% 0n the one han" it all see7s to be accor"ing to la/. 0n the other han" an ob4ious an" irrefutable "e7ocratic principle 7aLorit' rule has been ignore" an" floute". An" the reason for this /oul" be that that so7ething e:tre7el' i7portant /as o4erlooEe"Jthe "ifference bet/een free"o7 an" eFual rights. <a4ing gi4en the /ealth' sect eFual rights /ith the poorer church of the people the la/ "isregar"e" the peoples 7ost i7portant rightJ the right of the 7aLorit' in "eci"ing 7ain constitutional issues. A si7ilar situation /hen a plutocrac' @fro7 the ;reeE lutos or (/ealth)A using the slogan of (free"o7 ) seiGes po/er fro7 a "e7ocrac' @7eaning (the rule of the people)A has beco7e in our ti7es not onl' an or"inar' occurrence but practicall' a la/ of life in the so5calle" (free) /orl". Therefore the right of an' religious organiGation shoul" ob4iousl' be in accor"ance /ith the la/ to the "egree of its "e7ocratic acceptance @i.e. acceptance b' the 7aLorit'A. 0nl' un"er this con"ition "o free"o7 an" eFual rights not enter into conflict /ith one another in basic antagonis7 to that social right /hich is base" upon lo4e. 0ne of the 7ost highl' e"ucate" hierarchs of the nineteenth centur' ,ishop $gnatius ,rianchanino4 su77ariGe" the Christian 4ie/ on the Fuestion of free"o7 thus8 As long as 7anEin" is subLect to the influence of sin an" the passions rule an" sub7ission are

    necessar'. The' /ill ine4itabl' e:ist throughout the course of the life of the /orl"I onl' the' 7a' appear "o appear an" /ill appear in 4arious for7s.H 3either eFualit' nor co7plete free"o7 nor earthl' /elfare to the "egree that ecstatic false teachers /ish it an" pro7ise it can e4er be. H The relationship of rule an" sub7ission /ill perish /hen the /orl" perishesJthen /ill rule an" sub7ission cease @cf. 1 Cor 158#+AI then /ill there be brotherhoo" eFualit' an" free"o7I then /ill the reason for unit' rule an" sub7ission be not fear but lo4e.#11

    #11Articles b' ,ishop $gnatius ,rianchanino4 on ecclesiastical an" social issues. ?. 6oEolo4 #rianchaninov. His !ife and 2oral<Ascetic 5iews @>ie4 1&15A Appen"i: #* #1.

    #isho

    $gnatius

    &ha ter P Revelation

    ne of the 7ost i7portant an" inseparable con"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. 1. 2or7s of Re4elation 9i4ine Re4elation is "i4i"e" into the natural an" the su ernatural. ,' supernatural re4elation is 7eant the "irect gift fro7 ;o" of the Eno/le"ge 7an nee"s for sal4ation. This Re4elation can be common an" individual. Co77on re4elation is sent "o/n through particular chosen peopleJprophets an" apostlesJin or"er 7aEe the truths of the faith Eno/n to either separate peoples @the law and the ro hets RMt 781#I ## +* an" othersS /hich are the 0l" Testa7ent booEs of the ,ibleA or to all 7anEin" @the 3e/ Testa7entA. $n"i4i"ual re4elation is gi4en to separate in"i4i"uals /ith the purpose of instructing the7 @or so7eti7es persons close to the7A. Man' such re4elations cannot be retol" @see # Cor 1#8+A. Therefore although 4arious e: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". $n in"i4i"ual re4elations no essentiall' ne/ truths are co77unicate"I onl' a "eeper un"erstan"ing of /hat is alrea"' present in co77on Re4elation. 3atural re4elation or natural Eno/le"ge of ;o" is /hat those conceptions of ;o" 7an an" e:istence as a /hole are generall' calle" that arise in 7an base" upon his Eno/le"ge of hi7self an" the /orl" aroun" hi7. The Apostle Paul /rote about this8 For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal ower and 'odhead @Ro7. 18#*A. The search for ;o" an" the Eno/le"ge of ;o" ha4e al/a's been so7ething natural to 7an. #. Co77on Re4elation an" $ts 6igns Co77on Re4elation /as gi4en in so7e/hat hi""en for7 through the 0l" Testa7ent prophets an" in its fullness through the Re4elation of ;o" in the flesh an" <is ;ospels. !hat particular signs are present in Christian Re4elation /hich /oul" allo/ us to "ifferentiate it fro7 hu7an guesses fantasies intuitions philosophical insights etc.% The first thing that "ra/s the attention of e4er'one /ho rea"s the ;ospels is the sanctit' 7oral an" spiritual purit' of its teaching an" the a7aGing e:a7ple of the i"eal to /hich 7an is calle"JDesus Christ. This special aspect of the ;ospels set Christianit' apart fro7 all other /orl" teachings an"

    i"eals. 3o other religion @inclu"ing that of the 0l" Testa7entA no other philosoph' has Eno/n such a height. 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 6a4ior crucifie" an" resurrecte"I the 6acra7ents of ,aptis7 the Eucharist an" others. These truths of Christianit' are Lust as "ifferent in essence fro7 the religious an" philosophical insights that /ent before it as b' /a' of illustration a chil" is "ifferent fro7 the "oll that a /o7an pla'e" /ith in her chil"hoo". Therefore the Apostle Paul e:clai7s8 #ut we reach &hrist crucified, unto the %ews a stumbling bloc", and unto the 'ree"s foolishness @1 Cor 18#3A. The subseFuent histor' of Christianit' confir7e" this thought to the fullest e:tent. People ha4e continuall' trie" to "istort Christian teaching @e.g. ;nostics antitrinitarians Arians etc.A an" still tr' @as "o 4arious sectarians Theosophists etc.A to (correct) it. 0r the' tr' to a4oi" the (stu7bling blocE ) to 7aEe it a natural continuation of Du"ais7 thereb' negating its belief in the 9i4ine an" 7essianic "ignit' of Desus ChristI or to escape the (foolishness ) to 7aEe it Lust one of the teachings of this /orl" @e.g. social Christianit' a theolog' of (free"o7 ) (re4olution ) etc.A. The uniFueness of Christianit' a7ongst all other religions is its philosophical (absur"it') @/e recall the /or"s attribute" to Tertullian (&redo, 7uia absurdum est)A

    its non5tri4ialit'#1# an" essential "ifference fro7 all e:isting religions of the ti7e. E4en the a"4ersaries of Christianit'#13 in"icate that Christian teaching ca7e fro7 an unearthl' sourceJthat foolishness of 'od /hich is wiser than men @1 Cor 18#5A. A clear testi7on' to supernatural Christian Re4elation is ro hecy. ,' prophec' /e 7ean here the foretelling of things base" not on scientific calculation nor on so7e special Eno/le"ge of ps'cholog' histor' econo7ics politics etc. These pre"ictions /hich cannot be e:plaine" b' natural causes an" touch e4ents 7an' 'ears "eca"es e4en 7illennia into the future ha4e al/a's been one of the serious argu7ents for the truth of the Christian religion. !e shall cite se4eral e:a7ples of such pre"ictions. $n the ;ospel accor"ing to 6aint ?uEe it is /ritten that the .irgin Mar' b' an action of the <ol' 6pirit announce" Henceforth all generations shall call me blessed @?E 18+1A. The E4angelist /rote these /or"s of the 'oung .irgin as so7ething un"oubte"l' true. An" /hat "o /e see% 2ro7 that ti7e on all Christian peoples "o glorif' her. $n the ;ospels accor"ing to Matthe/ /e fin" the ?or" Desus Christs prophec' about the future of <is ;ospels8 And this gos el of the "ingdom shall be reached in all the world for a witness unto all
    #1#3. ,ohr points out t/o for7s of reasoning8 trivial, in /hich an opposite con4iction is the refutation of the for7er an" non<trivial in /hich opposite reasoning is Lust as true. $n Christianit' for e:a7ple8 ;o" is Three in 0ne Christ is ;o" an" Man the Eucharistic brea" an" /ine is the ,o"' an" ,loo" of Christ. #13Engels for e:a7ple /rote of Christianit' ($t stoo" in sharp contra"iction to all the religions that e:iste" before it) @The Thoughts of 2ar, and Engels on *eligion RMosco/ 1&55S -*A.

    nations @Mt #+81+AI about the fate of the De/ish nation in Derusale78 And %esus said unto them, See ye not all these things: 5erily $ say unto you, There shall not be left here one stone u on another, that shall not be thrown down @Mt #+8#A @Matthe/ /rote his ;ospel in all probabilit' aroun" -# A.9. #1+ an" the "estruction of Derusale7 occurre" in 7* A.9.AI about the Church8 And u on this roc" $ will build my church; and the gates of hell shall not revail against it @Mt 1-811AI about the future of Christianit'8 6hen the Son of man cometh, shall he find faith on the earth: @?E 1181AI about the appearance of false Christs an" false prophetsI#15 about the persecutions of ChristiansI#1- that8 There be some of them that stand here, which shall not taste of death, till they have seen the "ingdom of 'od come with ower @ME &81A @this is in reference to all the saints beginning /ith the .irgin Mar' an" the Apostles /ho (sa/) before their "eaths the glor' an" blesse"ness of Christs >ing"o7 co7ing to the7 /ith po/erAI about the /o7an /ho anointe" <i7 /ith 7'rrh not long before <is sufferings8 5erily $ say unto you, 6heresoever this gos el shall be reached throughout the whole
    #1+The 4ew Testament @,russels 1&-+A +*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 ro hets, 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#3M#-A. And he said, Ta"e heed that ye be not deceived1 for many shall come in my name, saying, $ am &hrist; and the time draweth near1 go ye not therefore after them @?E #181A.
    #1-#ut before all these, they shall lay their hands on you, and

    ersecute you, delivering you u to the synagogues, and into risons, being brought before "ings and rulers for my name.s sa"e @?E #181#AI And ye shall be betrayed both by arents, and brethren, and "insfol"s, and friends; and some of you shall they cause to be ut to death. And ye shall be hated of all men for my name.s sa"e @?E #181-M17A.

    world, this also that she hath done shall be s o"en of for a memorial of her @ME 1+8&A. The fulfill7ent of these prophecies can be seen @an" not Lust belie4e"A b' e4er' 7o"ern person. !e fin" a prophec' about the en" of the /orl" in the Epistle of the Apostle Peter8 #ut the day of the !ord will come as a thief in the night; in the which the heavens shall ass away with a great noise, and the elements shall melt with fervent heat, the earth also and the wor"s that are therein shall be burned u @# Pet 381*A /hich in light of our conte7porar' scientific an" technological (possibilities ) soun"s realistic. Man' of the prophecies b' 6aint Dohn the Theologian ha4e a si7ilar 7eaning @see for e:a7ple Chapter 1-A. <o/e4er there is al/a's a "anger in accepting 4arious prophecies 4isions "rea7s an" such liEe of this or that person @so7e of /ho7 7a' be 4er' piousA as true prophecies. 2or e:a7ple 6aint <ippol'tus of Ro7e @thir" centur' ,.C.A cites one inci"ent. <e /rites about one Fuite pious bishop (There /as one representati4e of the Church in Pontus a ;o"5fearing an" hu7ble 7anI ho/e4er he "i" not Gealousl' stu"' the 6criptures but truste" 7ore in his "rea7s. <a4ing been lucE' about one "rea7 then another an" a thir" he H once sai" in his self5"elusion that the R?ast Du"g7entS /ill happen in a 'ear.H An" he brought those brothers to such fear an" tre7bling that the' left their househol"s an" fiel"s an" 7an' of the7 "estro'e" their

    propert' H an" en"e" up in a state of i7po4erish7ent.)#17 Another no less telling e4ent happene" /ith the brothers /ho ca7e to asE 6aint Anthon' the ;reat about certain prophetic 4isions the' ha" /hich later ca7e true but /hich /ere actuall' fro7 "e7ons as beca7e apparent later.#11 $n connection /ith this it 7ust be note" that there is a "ifference bet/een 4arious pre"ictions an" true ro hecies. 2alse pre"ictions "o not contain the 7ost i7portant thingJthe sti7ulation for a person to 7orall' change an" be spirituall' rene/e" @b' repentanceA an" the 4ast 7aLorit' of the7 ha4e such an ine:act 4ague character that the' coul" be un"erstoo" as one pleases an" be ascribe" to a large nu7ber of 4astl' "iffering e4ents. A source of false pre"ictions an" their fulfill7ent is clearl' illustrate" in the /or"s of one of the 7ost fa7ous pre"ictors 3ostra"a7us @se4enteenth centur'A. ($ /itness ) he /rites (that H a large part of the prophecies are acco7panie" b' the 7o4e7ent of the hea4ens an" $ sa/ as if in shiny mirror, in a cloudy vision @authors italics here an" follo/ingA great grie4ous a7aGing an" unfortunate e4ents an" a"4entures /hich are co7ing to the 7ain culture. H)#1& ($ thinE that $ can foretell 7uch if $ /ill be able to reconcile 7' inborn instinct /ith the art of long calculations. ,ut for this is nee"e" great e7otional
    #17Saint Hi olytus of *ome @>aGan 11&1A 1#&M13*. #11Ancient Patericon @Mosco/ 117+A Chap. 1*8 (0n 9iscern7ent ) #. #1&Ma:i7 ;enin 4ostradamus, &enturies, Selected Fragments @>harEo4 1&&1A -7M-1.

    stabilit' /hich /oul" incline 7' state of 7in" to/ar"s soothsa'ing an" free the soul fro7 all cares an" /orries. $ ha4e 7a"e 7ost of 7' prophecies /ith the ai"e of a bronGe tripo" Qe, tri ode oeneo,. although 7an' ascribe to 7e the abilit' to use 7agic things.H)##* (All the calculations $ pro"uce /ith respect to the movement of heavenly luminaries and their mutual influence with the senses /hich o4ertaEe 7e "uring hours of inspirationI 7oreo4er $ inherite" 7' 7oo"s an" e7otions fro7 7' ancient ancestors) @3ostra"a7us /as a De/A.##1 (An" $ connect 7uch that is 9i4ine /ith the 7o4e7ent an" course of hea4enl' lu7inaries. An i7pression is create" that 'ou are looEing through a lens an" see as if in a fog great an" sa" e4ents an" tragic happenings.H)### This (confession) of 3ostra"a7us lea4es no "oubt as to the origin of his astrological5nu7erical (prophecies.) $t is 7agic an" cabala. The e:tent to /hich his actual pre"ictions ca7e true can be Lu"ge" fro7 the follo/ing fact. $n his booE &enturies 3ostra"a7us gi4es the e:act "ate of the en" of the /orl". $t /ill taEe place in the 'ear /hen <ol' 2ri"a' falls on the sa7e "a' as 6aint ;eorge Pascha on the "a' of 6aint MarE an" the feast of the ,o"' of Christ on 6aint Dohn the ,aptist. True he /as careful not to re4eal /hich of these
    ##*$bi". 15#. ##1$bi". 15+. ###$bi". 155.

    co7binations of feasts /ill auger the en" of the /orl". There ha4e alrea"' been a nu7ber of such co7binations.##3 ,ut ho/ can it be e:plaine" /h' so7e of his si7ilar pre"ictions "i" actuall' co7e true% 0ne of the reasons is that e4er' person as an i7age of ;o" has the natural abilit' of foresight or intuition. $n so7e people it is 7anifeste" to a great "egree. ,ut in the person /ho has not purifie" hi7self of sinful passions @of the flesh a7bition pri"e etc.A this abilit' is corrupte" an" therefore the person sees (as if through a fog.) The Apostle Paul /rote about hu7an Eno/le"ge that is not illu7ine" b' the 6pirit of ;o"8 For now we see through a glass, dar"ly @1 Cor 1381#A. 2urther7ore the 4ast 7aLorit' of soothsa'ers fall because of their sinfulness un"er the influence of "arE spirits @so7e unconsciousl' others consciousl'A /ith all the conseFuences that procee" fro7 this influence. Therefore all pre"ictions of this Ein" @fro7 7agicians astrologers sorcerers fortune tellers etc.A are not onl' subLect to 7istaEe but are also perilous. Those /ho ha4e belie4e" in the7 ha4e often fallen into serious sufferings. That is /h' the <ol' 2athers unani7ousl' forbi" going to the7 belie4ing in the7 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 the ditch @Mt 1581+A of "eceit e7otional an" spiritual illness "elusion "espair e4en suici"e.
    ##36ee ,rocEhaus an" Efron +1 (3ostra"a7us.)

    0f great significance to the conte7poraries of Christ an" the Apostles are miracles, /hich retain their significance to this "a' for strengthening con4ictions in the 9i4ine origin of the Christian ;ospels. ,' 7iracles /e 7ean the e:traor"inar' action of ;o" upon 7an or nature /hich e:cee"s @but not al/a'sA the li7its of Eno/n natural la/s an" places 7an before an acEno/le"g7ent of the real presence of ;o" /ith all ob4iousness an" "oubtlessness. Miracles can be e:ternal @the raising fro7 the "ea" the stopping of a stor7 the healing of the incurableA an" internal @7oral rebirth an une:pecte" appearance of fir7 faith in ;o" an" so onA. A 9i4ine 7iracle al/a's calls 7an to spiritual an" 7oral change but 7an naturall' re7ains free in his relationship to the 9i4ine call @see ?E 1&81I Dn 1#81*I E: 1831M3#A. ,' this a 7iracle "iffers fro7 7agic tricEs hallucinations h'pnosis ps'chic po/ers an" fro7 the (7iracles) contri4e" b' hu7an fantas' @there is a tra"ition that ,u""ha for e:a7ple pro4e" the truth of his teaching b' touching the en" of his tongue to the nape of his necEI or accor"ing to one apocr'pha the 'oung Desus Christ 7a"e bir"s out of cla' an" brought the7 to lifeI an" such liEeA /hich act onl' upon 7ans i7agination ps'che an" ner4es but in no /a' change his 7oral an" spiritual con"ition or the character of his life. 6aint Dohn Cassian the Ro7an na7es for e:a7ple three causes of 7iraculous healing. (The first cause

    of healing ) he /rites (co7es fro7 grace /hich /orEs 7iracles an" is gi4en to chosen an" righteous 7en.H The secon" cause is for the e"ification of the Church for the faith of those /ho bring the sicE for healing or of those /ho "esire healing the7sel4es. $n such cases the po/er of healing can co7e e4en fro7 the un/orth' an" fro7 sinners /ho7 the 6a4ior 7entions in the ;ospels @see Mt 78##M#3A. ##+ The thir" Ein" of healing co7es fro7 the "eception an" cunning of the "e7ons. A person /ho is capti4e to ob4ious 4ices can so7eti7es pro"uce a7aGing effects an" people therefore consi"er hi7 a saint an" ser4ant of ;o".H This is /h' the "e7ons /ill so7eti7es cr' out the na7es of people /ho ha4e no Fualities of sainthoo" or spiritual fruits or preten" the' are being burne" an" force" to "epart fro7 the persons the' possess.)##5 $n connection /ith this it 7ust be note" that one of the 7ost i7portant signs of a true 7iracle is the holiness of the life of the person through /ho7 it is /orEe" an" therefore one 7ust ha4e a cautious attitu"e to/ar" an' unusual pheno7ena an" not be hast' about accepting it as 7iracle of ;o" @see for e:a7ple 6aint $gnatius ,rianchanino4s chapter (0n Miracles an" 6igns ) 4olu7e four of Ascetical E, erience Rin RussianSA. There can be e:ceptions /hen a true 7iracle is /orEe" through a sinful
    ##+2any will say to me in that day, !ord, !ord, have we not

    ro hesied in thy name: and in thy name have cast out devils: and in thy name done many wonderful wor"s: And then will $ rofess unto them, $ never "new you1 de art from me, ye that wor" ini7uity .
    ##56aint Dohn Cassian the Ro7an 6ritings @Mosco/ 11&#A ++*.

    person or e4en an ani7al @for instance the biblical ass speaEing to ,arlaa7A /hen there is faith an" if the capabilit' for repentance is preser4e" intact in the person through /ho7 or to /ho7 the 7iracle occurs. Thus 7iracles occur e4en outsi"e the 0rtho"o: conte:t e4en in our o/n ti7es for ;o" wants all men to be saved and to come to a "nowledge of the truth @1 Ti7. #8+A. 6aint $gnatius cites for e:a7ple the inci"ent in /hich the /ater use" to /ash the feet of a robber 7istaEen for a hol' her7it heale" a blin" nun.##These "a's /e hear about thousan"s of inci"ents of 4arious "roplets @transparent bloo"' an" other/iseA appearing on icons an" iconic illustrations of faces e4en of those /ho are not canoniGe" b' the 0rtho"o: Church @although an icon can onl' be the i7age of a saint canoniGe" b' the ChurchA an" statues of Catholic saints. $n the Bnite" 6tates in one Catholic fa7il' there is a si:teen5'ear5ol" girl /ho has been paral'Ge" for ele4en 'ears. The statues in her roo7 ha4e begun to strea7 7'rrh.##7 $n $tal' there ha4e been a nu7ber of inci"ents of 7'rrh5 strea7ing sculptures of Catholic saints. @!e 7ust note here that ascetics of the 0rtho"o: Church such as 6aint $gnatius R,rianchanino4S 6aint Theophan the Recluse 6aint A7brose of 0ptina an" 6aint Dohn of >ronsta"t ha4e been Fuite categorical about the "elusional Fualities of 7o"ern Catholic saints.A 2alse
    ##-6aint $gnatius @,rianchanino4A !etters on the S iritual !ife @Mosco/ 1&&5A 3o. &*. ##7#lagovest-$4F+ 3 @1&&&A8 17#.

    7iracles ha4e occurre" throughout histor' an" still occur. 3e4ertheless /hat "oes all of this sho/% $t sho/s that e4en ob4ious supernatural pheno7ena "o not in an" of the7sel4es pro4e the sanctit' of those persons confessions or religions through /hich an" /here the' occur. 6i7ilar pheno7ena can occur accor"ing to faith @According to your faith be it unto you RMt &8#&SA or b' the action of another spirit @see 1 Dn +81I Acts 1-81-511A insomuch that, if it were ossible, they shall deceive the very elect @Mt #+8#+A. The' coul" also be occurring for reasons that /e "o not 'et Eno/. <ere for e:a7ple is a re7arEable thing that happene" to a spiritual "aughter of the hol' ascetic of the t/entieth centur' ,ishop ,asil @PreobraGhensE'A @K1&+5A8 $n the ho7e of one of ,ishop ,asils spiritual "aughters Eu"ocia a la7pa"a before the icon began to light up b' itself at 7i"night. ($t see7s that the ?or" is calling 7e to rise for pra'er ) she thought but actuall' she ha" her "oubts. 6houl" she accept this as so7ething grace5fille" or "elusional% 6he coul" alrea"' feel a sort of flattering spirit /ithin her heart telling her /hat a /o7an of pra'er she is since the ?or" <i7self lights the la7p for her. The ne:t night Eu"ocia in4ite" her frien" EEaterina 9i7itrie4na an" the la7pa"a lit itself in her presence as /ell. Then she in4ite" a thir"

    /itness to spen" the night. The sa7e thing happene" in her presence. This finall' con4ince" Eu"ocia to accept the pheno7enon as so7ething grace5fille".H !hen the hol' hierarch hear" about this fro7 her he sai" sternl' (3o this pheno7enon is not fro7 grace but fro7 the ene7'. An" because 'ou accepte" it as being fro7 grace $ a7 gi4ing 'ou a penance8 "o not recei4e the <ol' M'steries for one 'ear. The la7pa"a /ill not light itself again.) Trul' the la7pa"a "i" not light b' itself fro7 that "a' on.##1 2ro7 this /e can un"erstan" /h' the saints al/a's regar"e" all 7anner of 7iracles 4isions "rea7s re4elations 7'rrh5strea7ing etc. /ith such great caution an" "iscerning 7istrust. The' insistentl' /arn the faithful not to hastil' accept all of this as a "i4ine 7iracle so that the' /oul" not fall into a "e7onic trap b' lightl' accepting a lie as truth. The' therefore sai" of 4arious ine:plicable pheno7ena (9o not blasphe7eJ"o not accept itN) ,ut false 7iracles as a rule happen to those /ho are looEing for 7iracles or in/ar"l' consi"er the7sel4es /orth' of seeing an" recei4ing the7J those /ho ha4e fallen into self5"eception @ relestA. <ol' <ierarch $gnatius strictl' /arns of the peril of lightl' belie4ing in 7iracles an" looEing for the7.
    ##1,asil @PreobraGhensE'A ,ishop of >inesh7a )iscussions on the 'os el According to 2ar" @Mosco/ 1&--A 1#M13.

    !ith the passing of ti7e /ith the gra"ual /eaEening of Christianit' an" the har7 "one to 7oralit' /on"er5/orEing 7en beca7e scarce. $n the en" the' ha4e "isappeare" altogether. Mean/hile although people ha4e lost their re4erence an" respect for e4er'thing sacre" ha4e lost their hu7ilit' an" the a/areness of their un/orthiness not onl' to /orE 7iracles but e4en to see the7 the' no/ thirst for 7iracles 7ore than e4er before. $nto:icate" /ith self5 conceit self5reliance an" ignorance people seeE in"iscri7inatel' incautiousl' an" bol"l' for e4er'thing 7iraculousI the' "o not refuse to be participants in the /orEing of 7iracles an" "eci"e to "o it /ithout a secon" thought. This ten"enc' is 7ore "angerous than it e4er has been. !e are gra"uall' approaching that ti7e /hen the broa" spectacle of nu7erous an" astoun"ing false 7iracles /ill be 7anifeste" an" /ill "ra/ to "estruction those unfortunate nurslings of carnal /is"o7 /ho /ill be enchante" an" "ecei4e" b' these 7iracles.##& True 7iracles happen 4er' rarel'. A 7iracle is accepte" b' the Church onl' after scrupulous in4estigation @see ?E 183#3*A of an' unusual pheno7enon b' a co7petent ecclesiastical
    ##&,ishop $gnatius 6or"s @6aint Petersburg 1&*5A +83#3M3#+. #3*$t seemed good to me also, having had erfect understanding of all things from the very first, to write unto thee in order, most e,cellent Theo hilus. The Russian 4ersion of this passage contains the /or"s RS TUVTWXYZS[ \]]XW^S_VZ\\, in place of having had erfect understanding of all things. The Russian translation sho/s 7ore clearl' the authors intention because translate" into English /e ha4e8 after thorough investigation of all things from the very first. JTrans.

    co77ission an" an official confir7ation of its conclusions b' the <ol' 6'no" @in e:ceptional cases b' the ruling bishopA. This is necessar' in or"er to protect the people fro7 belie4ing in tricEs of the "e4il sorcerers faEirs ps'chics ps'chologicall' abnor7al people or Lust charlatans. As long as there is no such confir7ation an' Fuestion about the pheno7enon shoul" re7ain open for a 7e7ber of the Church for 'od is not the author of confusion, but of eace, as in all churches of the saints @1 Cor 1+833A. There ha4e been 4er' 7an' true 7iracles in the histor' of the Church an" throughout its e:istence the' ha4e been part of the e4i"ence b' /hich Christianit' /on the hearts an" 7in"s of so 7an' people /hile it /as surroun"e" on all si"es b' 7ortal ene7ies. E4en no/ one of the 7ost a7aGing 7iracles is re4eale" to a person /ho rea"s the <ol' 6criptures an" the histor' of Christianit'Jthe 7iracle of the preser4ation an" "isse7ination of the Christian 2aith a7i"st terrible persecutionsI the 7iracle of the e:istence of the Church. 6uch are the basic signs of the truth of the /hole E4angelic Re4elation. 0f course a final acceptance of Christian Re4elation is con"itione" not so 7uch upon the /eight of e:ternal argu7ents as on the sincerit' of the person /ho is seeEing the truth an" his resol4e to follo/ it. !ith an acceptance that the 3e/ Testa7ent Re4elation is of 9i4ine origin naturall' co7es the

    acceptance also of 0l" Testa7ent Re4elation @see Mt. 5817M11A. (The 0l" Testa7ent is re4eale" in the 3e/ Testa7ent /hile the 3e/ Testa7ent is hi""en in the 0l" Testa7ent) @,lesse" AugustineA. 3. $n"i4i"ual Re4elation an" $ts $n"ications A Fuestion of no less i7portance /oul" also be about the truth of those religious e:periences pheno7ena an" re4elations that a religious person coul" ha4e. This Fuestion concerns the un"erstan"ing of the e:istence of spiritual life an" a con"itional Eno/le"ge of the (other) /orl" because an' 7istaEe in this 7atter is al/a's boun" /ith great "anger8 he /ho "oes not enter into it b' the "oor /ill be consigne" to the lot of a thief an" robberN @see Dn 1*81A. Curiosit' fantas' an" insobriet' in this real7 or atte7pts to penetrate the spiritual /orl" b' an' 7eans are tanta7ount to suici"e. $t is /ell Eno/n for e:a7ple that those /ho ha4e acti4el' been in4ol4e" in spiritualis7 ha4e as a rule en"e" their li4es in suici"e or at least in total ps'chological "isor"er. All other for7s of occultis7 bring a person to the sa7e en".#31 6uch unla/ful penetration into the spiritual /orl" is "angerous in the highest e:tre7e especiall' since it ine4itabl' sti7ulates false re4elations /hich "ra/ in ine:perience" people /ho are unacFuainte" /ith the basics of spiritual life an" "estro's the7 spirituall'
    #31Rea"ing an" e4en si7pl' being in the presence of occult literature such as that of E. ,la4atsE' A. ,esant 3. Roerich R. 6teiner an" E. 6hure has an e:tre7el' negati4e effect upon a persons ps'che. 3o/a"a's a great "eal of such literature is being printe".

    an" ph'sicall'.#3# T/o ob4ious e:a7ples of such (re4elations) Rin RussiaS are those of the (TheotoEos Center ) or the (!hite ,rotherhoo" ) /hose outrageous totalitarianis7 in their interpretation of Christianit' speaEs eloFuentl' of the nature an" /orthiness of these (re4elations.)#33 !hat is nee"e" for the ("iscern7ent of spirits) accor"ing to the 0rtho"o: teaching% 6aint $gnatius @,rianchanino4A gi4es a thorough an" precise ans/er to this Fuestion in his article (A !or" on 6ensual an" 6piritual .ision of 6pirits.) #3+ !e /ill note here the 7ore essential thoughts in this article. The la/ful /a' to enter the spiritual /orl" an" recei4e true Eno/le"ge @re4elationA about that /orl" is through a correct spiritual life presupposing so7e Eno/le"ge of the basics of the 0rtho"o: 2aith an" spiritual life. The 7ost i7portant con"ition an" in"ication of a persons correct spiritual orientation are his a/areness of the abnor7alit' an" "estructi4eness of his present spiritual state an" his po/erlessness /ithout ;o" to beco7e a ne/ 7an in the i7age of Christ. 2ro7 this co7es contrition of heart sincere repentance an" /hat is 7ost i7portant to spiritual life hu7ilit'. 6aint $gnatius /rites

    #3#6ee for e:a7ple (0n 2alse TeachingsH) %ournal of the 2oscow Patriarchate - @1&&#A. #33These are t/o relati4el' recent 7o4e7ents in Russia t'pical totalitarian sects /hich ha4e been the cause of 7uch ph'sical an" 7ental illness a7ongst their a"herents. JTrans. #3+,ishop $gnatius 4. 3.

    The first spiritual 4ision is the 4ision of ones o/n sins /hich ha" been conceale" before b' forgetfulness an" unEno/ing.H 6eeing our ina"eFuaciesJthis is a safe 4isionN 6eeing our fall an" re"e7ptionJthis is a 4er' nee"e" 4ision.H #35 All the saints consi"ere" the7sel4es un/orth' of ;o". ,' this the' re4eale" their /orthiness /hich consists in hu7ilit'.#3$n the ;ospels all this is calle" spiritual po4ert' @Mt 583A. 6piritual po4ert' is that unconditionally necessary state of the soul in /hich it is possible for a person to recei4e true re4elation an" a true in"ication to/ar" the path to the >ing"o7 of ;o". ;o" gi4es this re4elation to a person in or"er to sa4e hi7 an" not in or"er to satisf' the curious i"le 7in" an" e7pt' heart of one /ho longs to Eno/ (/hat is there.) ,ishop $gnatius /rites8 +nly to the erfect &hristian, 7ost often to a 7onastic /ho is /orth' to see /ith the e'es of his soul has the /orl" of spirits been re4eale". ,ut e4en "uring the 4er' height of 7onasticis7 there /ere 4er' fe/ such people as 6aint Macarius the ;reat testifies. The Fualit' of all 4isions sent b' ;o" as 6aint Dohn Cli7acus notes is that the' bring hu7ilit' an" contrition to the soul fill the soul /ith the fear of ;o" the a/areness of ones o/n sinfulness an" nothingness. ,ut 4isions /hich /e tr' to grasp
    #35$bi". 5-. #3-,ishop $gnatius #85&.

    /illfull' against ;o"s /ill lea" us to high5 7in"e"ness an" conceit an" bring a Lo' /hich is nothing other than the satisfaction of our a7bition an" 4anit' though /e 7a' not un"erstan" this.#37 The 4er' nature of re4elations also sa's 7uch about /hether or not the' are true. $f 7an before the fall /as able to see spirits "irectl' an" co77une /ith the7 then in his present state he can see the7 onl' b' ;o"s particular "esign an" in ti7es of e:tre7e nee" #31 /ith the purpose of refor7ing an" sa4ing hi7. Therefore all the hol' fathers an" ascetics /ho /ere e:perience" in spiritual life "ecisi4el' /arn the Christian about the possibilit' of falling into /hat is calle" relest-that is spiritual self5"elusion in /hich a person accepts his o/n neuro5ps'chological an" often "e7onic sti7ulation an" the false 4isions co7ing fro7 it as "i4ine re4elation. 6aint $saac the 6'rian /rites clearl' (?et no one "ecei4e hi7self an" be gi4en o4er to the "eception of 4isions for the "efile" soul "oes not enter into the pure Eing"o7 an" "oes not unite /ith the souls of the saints.)#3& 6aint $gnatius ,rianchanino4 /arns8 Christian ascetical instructors co77an" us generall' not to pa' attention to an' pheno7ena
    #37,ishop $gnatius 3811. #31$bi". #3&6aint $saac the 6'rian Ascetical Homilies @Mosco/ 1151A 7+853*.

    that present the7sel4es to our e7otional an" ph'sical senses. The' co77an" us to obser4e a pru"ent col"ness an" sa4ing caution to/ar"s all pheno7ena in general.#+* The <ol' 2athers co77an" the ascetic of pra'er to re7ain in"ifferent to/ar" an' pheno7ena that 7ight occur /ithin hi7 or outsi"e of hi7 an" to pa' no attentionI he shoul" consi"er hi7self un/orth' of the 4ision of saints. The' instruct on the one han" not to Budge 4isions 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 the snares of an e4il spirit.#+1 $n our ti7es /hen false 7'sticis7 an" all 7anner of (7iracles) are sprea"ing in broa" /a4es across all countries of the /orl" @in the B.6. for e:a7ple nearl' se4ent' percent of the population clai7 to ha4e ha" an e:perience of e:tra sensor' perception an" fort'5t/o percent ha4e co77unicate" /ith the "ea"A it is especiall' i7portant to re7e7ber these patristic /arnings. !h' "oes a person fall into this state% The fathers ans/er (All for7s of "e7onic relest H arise because repentance is not place" in the foun"ation of our pra'er because repentance /as not 7a"e the source soul an" purpose of pra'er.)#+#
    #+*,ishop $gnatius #817. #+16aint $gnatius &ollection of !etters @Mosco/ 6aint Petersburg 1&&5A letter #&*. #+#,ishop $gnatius 18#55.

    6aint $saac the 6'rian points to another i7portant reason. $t is the seeEing an" e:pectation of grace5 fille" feelings 4isions etc. Citing the /or"s of the 6a4ior The 9ingdom of 'od cometh not with observation @?E 178#*A this great instructor of 7onasticis7 sa's !hat /e seeE /ith obser4ationJ$ 7ean loft' 9i4ine giftsJis not appro4e" b' the Church of ;o"I an" those /ho ha4e recei4e" the7 acFuire" pri"e an" falls for the7sel4es. This is not an in"ication of a persons lo4e for ;o" but rather of e7otional illness.#+3 6aint $gnatius continues 6aint $saacs thought sa'ing All self5"ecei4e" people consi"ere" the7sel4es /orth' of ;o"I b' this the' "ispla'e" their pri"e of soul an" "e7onic "elusion. 6o7e of the7 accepte" "e7ons /ho appeare" to the7 as angels an" talEe" /ith the7I to others the "e7ons appeare" in their o/n 4isage an" preten"e" to be conFuere" b' the ascetics pra'er an" thus le" the7 to high57in"e"nessI others sti7ulate" their i7aginations heate" their bloo" pro"uce" a 7o4e7ent of their ner4es an" accepte" all this as grace5fille" s/eetness falling into self5"elusion into total 7ental "arEness an" Loine" the7sel4es to the outcast spirits b' the nature of their o/n spirit.#++
    #+36aint $saac the 6'rian Ascetical Homilies, 55837#. #++,ishop $gnatius #81#-.

    Clear e:a7ples of the (re4elations) that co7e to a person /hen he is in a state of spiritual "elusion are illustrate" b' the Ro7an Catholic 7'stics.#+5 The state of relest is characteriGe" b' fanaticis7 an" superior airs.#+- Accor"ing to 6aints $gnatius @,rianchanino4A Theophan the Recluse an" the 0ptina El"ers the fa7ous booE b' Tho7as >e7pis @fifteenth centur'A an" 7uch other Catholic Protestant an" of course sectarian literature /as /ritten in states of relest.#+7 The reason for such an assess7ent beco7es clear b' the follo/ing e:a7ples. Please note that these e:a7ples are not presente" /ith the intention of offen"ing the sensibilities of "e4out Catholics but rather to sho/ the sharp contrast bet/een these saints spiritual 7oo"s an" practices an" those of the 0rtho"o: ascetics an" saints. $t is tragic that such practices are pro7ote" as 7o"els for e7ulation thereb' lea"ing a "e4out flocE into "angerous spiritual "elusion an" shutting the "oor against true Christian hu7ilit' sobriet' an" repentance. Although other aspects of these peoples li4es 7a' be /orth' of a"7iration the "angerous lacE of 7istrust for spiritual pheno7ena is so7ething an' serious Christian 7ust a4oi". 6aint 2rancis of Assisi @K1##-A one of the 7ost /ell5 Eno/n Catholic saints pra'e" 4er' long (about t/o
    #+52or a characteriGation of Catholic 7'stics see Priest Paul 2lorensE's Pillar and 'round of Truth e:a7ple +**. #+-,ishop $gnatius 1855&. #+7$bi". +8+&&.

    7ercies.) (The first is that $ 7ight H e:perience all the sufferings that Thou s/eetest Desus e:perience" in Th' torturous passion. The secon" 7erc' H is that $ 7ight feel that unboun"e" lo4e /ith /hich Thou the 6on of ;o" "i"st burn.) 6uch reFuests reflect subtle pri"e for he is essentiall' asEing to be 7a"e eFual to Christ. 9uring this pra'er 6aint 2rancis (felt hi7self co7pletel' beco7e Desus ) !ho7 he i77e"iatel' sa/ in the for7 of a si:5/inge" seraphi7. After this 4ision the traces of (Desus sufferings ) painful blee"ing /oun"s @the stig7ataA appeare" on his han"s.#+1 The nature of the appearance of stig7ata is so7ething Eno/n in the fiel" of ps'chiatr'8 uninterrupte" concentration an" attention upon Christs sufferings on the cross e:tre7el' e:cites a persons ner4es an" ps'che an" /hen practice" for long perio"s of ti7e stig7ata can happen. 0ne /ell5 Eno/n ps'chiatrist offers an e:planation of this sort of thing8 0f particular interest are the h'sterical stig7ata that at ti7es "e4elop in certain religious people /ho are e:hauste" b' unceasing pra'er an" an ascetical /a' of life. Bn"er the influence of 7orbi" self5suggestion bloo" circulation can be "isrupte" in those parts of the bo"' upon /hich the' focus. A ps'chotherapist can e4oEe such pheno7ena through h'pnotic suggestion. ?ocal
    #+1M. .. ?o"'GhensE' 3nseen !ight @Petrogra" 1&15A 1*&.

    infla77ator' an" 4ascular "isruption "uring the patients h'sterical neurosis can occur e4en "uring health' perio"s. $t is a Eno/n fact that on the han"s feet an" hea" of religiousl' ecstatic people /ho 4i4i"l' e:perience" Christs e:ecution in their i7aginations bloo"' /oun"s ha4e appeare".#+& There is reall' nothing of grace in stig7ata for this sort of co7passion to/ar" Christ "oes not contain that true lo4e the essence of /hich the ?or" relate" plainl'8 He that hath my commandments, and "ee eth them, he it is that loveth me @Dn 1+8#1A. Therefore substituting "rea7' e:periences of (co7passion) for the struggle /ith the (ol" 7an) is one of the 7ost serious 7istaEes in spiritual life a 7istaEe /hich has le" an" still lea"s 7an' ascetics to conceit an" pri"e to ob4ious "elusion often boun" up /ith clear ps'chological "isturbance. 6aint 2ranciss 4er' lifes goal @($ ha4e labore" an" /ant to labor H because this brings honor ) #5* ($ /ant to suffer for others an" re"ee7 the sins of others=#51A sho/s his fall /hich he hi7self "oes not seeI it sho/s his o/n sins. At the en" of his life he sai" ($ a7 not a/are of an' sin $ ha4e co77itte" /hich $ ha4e not re"ee7e" through confession an"

    #+&A. A. >irpichenEo Psychiatry @MinsE8 The <ighest 6chool 1&1&A. #5*6aint 2rancis of Assisi 6ritings @Mosco/8 2ranciscan Publications 1&&5A 1+5. #51$bi". #*.

    repentance.#5# <is "'ing /or"s /ere ($ ha4e fulfille" /hat $ shoul" ha4e fulfille".)#53 ,' co7parison /e shall cite the last 7o7ents of 6aint 6isoes the ;reat @fifth centur'A8 6urroun"e" b' the brothers at the 7o7ent of his "eath he /as as if talEing /ith in4isible beings. The brothers asEe" hi7 (2ather tell us /ith /ho7 are 'ou speaEing%) <e ans/ere" (!ith angels /ho ha4e co7e to taEe 7eI but $ a7 begging the7 to lea4e 7e for a short ti7e in or"er to repent.) The brothers Ene/ that 6isoes /as perfect in the 4irtues an" proteste" (Tou ha4e no nee" to repent 2ather.) 6isoes ans/ere" (Trul' $ "o not Eno/ if $ ha4e e4en begun to repent.)#5+ 6isoes "eep un"erstan"ing of his o/n i7perfection is the 7ain outstan"ing trait of all true saints an" is the 7ost i7portant sign that their re4elations /here true. <ere are so7e e:cerpts fro7 The *evelations of #lessed Angela @Mosco/ 1&11A also a Catholic saint @K13*&A. (QM' "aughter 7' s/eet one H $ lo4e 'ou 4er' 7uch the Q<ol' 6pirit sai" to her) @p. &5A. ($ /as /ith the Apostles an" the' sa/ Me /ith their ph'sical e'es but "i" not feel Me as 'ou "o) @p. &-A. (An" Angela herself re4eale" Q$ sa/ the <ol' Trinit' in the "arEness an" it see7s to 7e that $ a7
    #5#?o"'GhensE' 1#&. #53$bi". 11#. #5+$bi". 113.

    stan"ing in its 7i"st) p. 117A. 6he e:presses her relationship to Desus Christ for e:a7ple in the follo/ing /or"s (2ro7 <is s/eetness an" fro7 7' sorro/ at his "eparture $ screa7e" an" /ante" to "ie) @p. 1*1A. !hen this happene" she /oul" begin to beat herself /ith such rage that the nuns often ha" to carr' her out of the church @p. 13A. 0r ($ coul" bring 7' /hole self into Desus Christ) @p. 17-A. 0ne of the greatest t/entieth5centur' Russian religious thinEers A. 2. ?ose4 ga4e a sharp but true assess7ent of Angelas (re4elations.) <e /rites in part !hat coul" be 7ore antithetical to the ,'Gantine5 Musco4ite austere chaste asceticis7 than these continual blasphe7ous procla7ations8 (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' e4oEe" bloo"' spots on her o/n bo"' an" so on an" so forth% 2inall' Christ e7braces Angela /ith <is ar7 that /as naile" to the Cross an" she outsi"e herself /ith rapture tor7ent an" happiness sa's (6o7eti7es fro7 this bo"il' e7brace it see7s to 7' soul that it enters into Christs si"e. $ cannot retell the Lo' an" brightness /hich it recei4es there. The' are so great that $ coul" not stan" on 7' feet an" lost the po/er to speaE.H An" $ la' there an" 7' tongue an" 7e7bers lost the po/er to 7o4e.)#55
    #55A. 2. ?ose4 Ancient Symbolism and 2ythology @Mosco/ 1&3*A 181-7M1-1.

    3o less telling is the e:perience of another great Catholic saint Teresa of A4ila @si:teenth centur'A raise" b' Pope Paul .$ @K1&71A to the "ignit' of a teacher of the Church. 6he /as so preoccupie" /ith (re4elations) that she "i" not see the "e4ils "eception e4en in such a (4ision) as this one8 After appearing to Teresa 7an' ti7es (Christ) sa's to Teresa (2ro7 this "a' for/ar" 'ou shall be 7' spouse.H 2ro7 no/ on $ a7 not onl' 'our Creator an" ;o" but also 'our 6pouse.) #5- (?or" either to suffer /ith Tou or to "ie for TouN) (The ,elo4e" calls the soul /ith such a penetrating /histle )#57 recalls Teresa (that it is i7possible not to hear it. This call acts upon the soul so that it beco7es e:hauste" /ith "esire.)#51 ,efore her "eath she again e:clai7s (0 7' ;o" 7' 6pouse #5& finall' $ /ill see 'ouN) The /ell5Eno/n A7erican ps'chologist !illia7 Da7es assesse" her 7'stical e:perience8 (<er conception of religion boile" "o/n to @if $ can e:press it soA an en"less a7orous flirtation bet/een a /orshiper an" his go".)#-* Tet another illustration of Catholicis7s total loss of patristic criteria in un"erstan"ing spiritual life are the
    #5-9. 6. MereGhEo4sE' S anish 2ystics @,russels 1&11A 11. #570rtho"o: tra"ition has it that "e7ons /histle. Christ "oes not /histle. JTrans. #51$bi". -&. #5&$t 7ust be note" that although the ter7 (bri"e of Christ) is often use" in connection /ith /o7ens 7onasticis7 in the 0rtho"o: Church the use of the /or" (bri"e) an" (,ri"egroo7) is also use" in reference to Christs union /ith the Christian soul an" /ith the Church. 3ote ho/e4er that the /or" (spouse) is not use" in this connection. A spouse is a husban" or a /ife unite" carnall' /hereas a (bri"e ) or (bri"egroo7) is one betrothe" unite" sacra7entall' an" not carnall'. JTrans. #-*!illia7 Da7es The 5arieties of *eligious E, erience @Russian translation fro7 EnglishA @Mosco/ 1&1*A 337.

    re4elations of Theresa of ?isieu: /ho "ie" at the age of #3 chronologicall' the last of Catholicis7s higher saints. $n 1&&7 in connection /ith the one hun"re"th anni4ersar' of her "eath b' (infallible)#-1 "ecision of Pope Dohn Paul $$ she /as proclai7e" a 9octor Rin Russian (teacher)S of the Bni4ersal Church@NA. Dust /hat she is teaching the Church can be rea" in her autobiograph' The Story of a Soul. <ere are a fe/ Fuotes fro7 this autobiograph'. (9uring a con4ersation before 7' tonsure $ ga4e a report of the acti4ities $ inten" to un"ertaEe in Car7el. Q$ ca7e to sa4e souls an" first of all to pra' for priests.)#-# 6he "i" not co7e to sa4e herself in the 7onaster' but others. The patristic un"erstan"ing is that a person lea4es the /orl" for a 7onaster' 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 beco7e a great saint.H $ thought that $ /as born for glor' an" sought a path to its acco7plish7ent. An" the ?or" ;o" H re4eale" to 7e that 7' glor' /oul" not be 4isible to the 7ortal gaGe an" the essence of it consiste" in the fact that $ would become a great saint?=#-3 6aints ne4er ha4e the hope of beco7ing great saints because such thoughts /oul" be 4er' pri"eful. 6aint Macarius the ;reat /ho7 his co5 ascetics calle" an (earthl' go") for the rare loftiness
    #-1This refers to the Catholic "og7a of Papal infallibilit'. JTrans. #-#(The 6tor' of a 6oul ) Symbol 3- @Paris 1&&-A8 151. #-3$bi". &*.

    of his life onl' pra'e" (;o" cleanse 7e a sinner for $ ha4e ne4er "one an'thing goo" in Th' sight.) ?ater Theresa /rites so7ething e4en 7ore franE8 ($n the heart of 7' Mother the Church $ /ill be ?o4e H then $ /ill be e4er'thing H an" through this 7' "rea7 /ill co7e trueN)#-+ <ere is the lo4e /hich Theresa li4e" an" teaches her Church8 (This /as the Eiss of lo4e. $ felt belo4e" an" sai" Q$ lo4e Tou an" entrust 7'self to Tou fore4er. There /as neither forgi4eness nor struggle nor sacrificeI alrea"' long ago Desus an" little poor Theresa looEe" at each other an" un"erstoo" e4er'thing.H This "a' brought not an e:change of 4ie/s but a 7ingling /hen there are no longer t/oI an" Theresa "isappeare" liEe a "rop of /ater lost in the "epths of the ocean.)#-5 The lo4e she is e:periencing here is a purel' sensual "rea7' sort of lo4e an" not spiritual lo4e as it is taught b' the <ol' 2athers. The 7etho"ical "e4elop7ent of imagination is base" in the e:perience of one of the pillars of Catholic 7'sticis7 the foun"er of the or"er of Desuits an" great Catholic saint $gnatius of ?o'ola @si:teenth centur'A. <is booE S iritual E,ercises enLo's great authorit' in Catholicis7. $gnatius hi7self sai" of his booE that if one rea"s it it coul" replace the ;ospels.#-- <e tells the rea"er to i7agine
    #-+$bi". 113. #-5$bi". &5. #--A. A. ,'Eo4 $gnatius !oyola, His !ife and Social Activity @6aint Petersburg 11&*A #1.

    the crucifie" Christ to atte7pt to penetrate the /orl" of Christs feelings an" sufferings to 7entall' con4erse /ith the Crucifie" 0ne etc. All this contra"icts in principle the basics of spiritual ascetic labor as it has been gi4en to us in the li4es of the saints of the Bni4ersal Church. $gnatiuss 7etho"s lea" to co7plete spiritual an" often e7otional "isturbance in the practitioner an" fro7 that point to /hate4er (re4elations.) <ere are a fe/ e:a7ples fro7 S iritual E,ercises. The conte7plation of (the first "a' of ;o" the !or"s incarnation) consists of a fe/ prelu"es. The first prelu"e consists in (imagining that this happene" before 'our e'es the /hole historical process of the 7'ster' of the incarnationI specificall'8 ho/ the Three 9i4ine Persons of the <ol' Trinit' looE 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 a 7essenger to the ,lesse" .irgin Mar'.) The secon" prelu"e consists in (a li4ing imagination of the localit' H in /hich the <ol' .irgin li4es.) The thir" prelu"e (is the pra'er that $ 7a' Eno/ H the 7'ster' of the !or"s incarnation.H)#-7 Tet another e:a7ple of conte7plation is the con4ersation /ith Christ. (This con4ersation ) ?o'ola teaches (happens /hen a person imagines Desus Christ before hi7 crucifie" on the cross.H Thus
    #-7?o"'GhensE' 13&M1+*.

    turning 7' gaGe to/ar" Desus crucifie" $ tell hi7 e4er'thing that 7' 7in" an" heart tell 7e.H This con4ersation can be co7pare" to a con4ersation bet/een t/o frien"s.H)#-1 The authoritati4e collection of ascetical /ritings of the ancient Church the Philo"alia categoricall' forbi"s an' sort of (spiritual e:ercises) that are boun" up /ith imagination or conversations /ith crucifie" Desus. <ere are a fe/ Fuotes fro7 this collection. 6aint 3eilos of 6inai @fifth centur'A /arns (9o not "esire to see /ith sensor' e'es the Angels or Po/ers or Christ so as not to lose 'our 7in" ha4ing accepte" a /olf as the pastor an" bo/e" "o/n to 'our ene7ies the "e7ons.#-& 6aint 6'7eon the 3e/ Theologian @si:th centur'A in "iscussing those /ho (i7agine hea4enl' blesse"ness the ranEs of Angels an" habitations of the saints) "uring pra'er sa's plainl' that (this is a sign of "elusion @ relestA.) (Those /ho are on this path are also "elu"e" /ho see light /ith their ph'sical e'es s7ell fragrances /ith their sense of s7ell hear 4oices /ith their ears an" such liEe.)#7* 6aint ;regor' of 6inai @fourteenth centur'A re7in"s us (3e4er accept an'thing 'ou see tangibl' or spirituall' out/ar"l' or in/ar"l' e4en if it be the i7age of Christ or an Angel or a saint or if light
    #-1$bi". 1+*. #-&6aint 3eilos of 6inai (153 Chapters on Pra'er ) The Philo"alia .ol. 58# Chap. 115 @Mosco/ 111+A #37. #7*6aint 6'7eon the 3e/ Theologian (0n the Three E:a7ples of Pra'er ) The Philo"alia 5 @Mosco/ 1&**A +-3M+-+.

    /ere to be "rea7e" of or i7presse" in the 7in".H ,ut an'one /ho has seen so7ething 7entall' or tangibl' an" accepts it H is easil' "elu"e".H ;o" "oes not beco7e "isplease" /ith those /ho scrupulousl' atten" to the7sel4es if the' "o not accept the one /ho actuall' co7es fro7 <i7 out of caution to a4oi" "elusion H but rather praises hi7 all the 7ore as being /ise.)#71 The e:a7ples presente" here sho/ that breaEing the la/s of spiritual life ine4itabl' brings a "eep "istortion of a persons consciousness an" feelings @the heartA. That person co7es into contact /ith the /orl" of fallen spirits the spirits of lies an" "elusion. This lea"s to false 4isions false re4elations an" relest. 6ince no one is i77une to spiritual blin"ness an" conceale" pri"e the unchanging an" fir7 la/ of the Church is do not acce t any revelations, but continuall' abi"e in repentance an" hu7ilit'. +. E:orcis7 Prelest-that is high opinion of oneself blin"ness to ones spiritual po4ert' an" the (hu7ble) feeling of ones abilit' to recei4e re4elationsJ7anifests itself in the 7ost 4arie" for7s. Most often it is in the bol" atte7pt to prophec' to rule unFuestionabl' o4er others spiritual li4es @false el"ershipA to perfor7 signs an" 7iracles etc. 2alling un"er this sa7e categor' is the act of e:orcis7Jso7ething /hich has gaine" 7o7entu7 in the past fe/ "eca"es.
    #716aint ;regor' the 6inaite ($nstructions to <es'chasts ) $bi". ##+.

    A priest "oes not ha4e the right to perfor7 a single priestl' function without his bisho .s blessing. These 7o"ern e:orcists often refer instea" to the blessing of their spiritual fathers but this is actuall' open self5 Lustification because /ithout the bishops blessing an' priestl' function especiall' e:orcis7 @/hich is so7ething outsi"e the usual list of priestl' obligationsA beco7es an anti5canonical an" sinful act an" thus perilous to both the e:orcist an" his patients. The Council of ?ao"icea @3-+ A.9.A resol4e" that (The' /ho ha4e not been pro7ote" Rto that officeS b' the bishop ought not to a"Lure Re:orciseS either in churches or in pri4ate houses) @Canon #-A. Priests often tr' to obtain blessings fro7 their spiritual fathers to perfor7 e:orcis7s but the latter "o not positi4el' bless the7. This is a 4er' i7portant in"ication of the e:orcists spiritual state. E:orcis7 ha" a place a7ongst the earl' Christians "uring a centur' of e:traor"inar' gifts. Dust the sa7e e4en then onl' those Christians /ho recei4e" this gift of the <ol' 6pirit /ere able to e:pel "e7ons. The' acte" accor"ing to the ;o"s /ill an" not their o/n. $n an epistle ascribe" to <ol' <ierarch Cle7ent of Ro7e @first centur'A (0n .irginit' ) to the ascetic e:orcists is prescribe" (.isit those possesse" b' e4il spirits an" pra' o4er the7. !ith fasting an" pra'er let the7 e:orciseI not /ith beautiful select an" elegant /or"s but as 7en /ho ha4e recei4e" fro7 ;o" the gift of healing.)

    This gift of the <ol' 6pirit /as rare an" there /ere not a fe/ people /ho ha" the "esire at that ti7e to e:orcise "e7ons in connection /ith /hich the (Apostolic Constitutions) @thir" centur'A forba"e the or"ination of e:orcists. The (Constitutions) e:plain that ($t is a trial of 4oluntar' goo"ness an" of the grace of ;o" through Christ b' the inspiration of the <ol' 6pirit. 2or he /ho has recei4e" the gift of healing is "eclare" b' re4elation fro7 ;o" the grace /hich is in hi7 being 7anifest to all.) ,' the fifth centur' e:orcists are no longer 7entione" 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 out but by rayer and fasting @Mt 178#1AJthat is b' a strict ascetical life. Correct li4ing lea"s a Christian to hu7ilit' an" the acFuisition of "ispassion. 2urther7ore the ?or" sent this gift of conFuering e4il spirits onl' to a few. Accor"ing to the teaching of the Church 2athers all other e:orcists regar"less of their ranE are the7sel4es "elu"e" an" "elu"e others hi"ing their lacE of this gift of ;o" b' e:tracte" blessings for such /orE. $n the !ausiac History /e rea" that Abba Pitirion 6poEe /ith us at length an" /ith particular po/er e:plaine" the "iscern7ent of spirits sa'ing that certain "e7ons obser4e our passions an" often turn the7 to e4il. Thus 7' chil"ren "i" he sa' to us that /hoe4er /ishes to cast out
    #7#2or 7ore "etail on this see 3. 9. BspensE' #y(antine !iturgy1 Theological 6or"s @6aint Petersburg 1&#1A 31.

    "e7ons shoul" first ensla4e the passionsI for /hate4er passion a 7an conFuers such is the "e7on he /ill cast out. Tou 7ust little b' little ensla4e the passions in or"er to cast out the "e7ons of these passions.#73 6aint ,arsanuphius the ;reat sai" $t is not proper for all to rebuEe the "e4il for the "e7ons sub7it onl' to those /ho are strong in ;o". $f one /ho is not strong /ill rebuEe the "e7ons /ill abuse hi7I for being in their po/er he rebuEes. ?iEe/ise forbi""ing the7 is the /orE of great 7en /ho ha4e authorit' o4er the7. <a4e there been so 7an' saints /ho forba"e the "e7ons as "i" the Archangel Michael /ho "i" this because he ha" the po/er% ,ut /e the /eaE 7ust onl' ha4e recourse to the na7e of Desus.#7+ 0ne /ho has not achie4e" "ispassion an" recei4e" the gift of the <ol' 6pirit to cast out "e7ons cannot as /e see taEe up such a terrible /orE as e,ternally e7ulating great saintsN 2or onl' the "ispassionate person is able to enter into open conflict /ith the e4il spirits /ithout har7 to hi7self an" the sicE. Dust the sa7e there /ere onl' a fe/ such people e4en in ancient ti7es #75 /hile in our ti7esJthere is nothing 7ore to sa'. At that the saints as a rule heale" the
    #73The !ausiac History @Mosco/ 1&&#A 1#-M1#7. #7+$bi". ##3 Fuestion #*1. #756ee 6aint $gnatius @,rianchanino4A 18#7+.

    sicE an" cast out "e7ons (si7pl') b' pra'er that /as 7ostl' in/ar" an" in4isible to others an" less often b' out/ar" pra'er @see the pra'ers of 6aints ,asil the ;reat an" Dohn Chr'sosto7A /ith the use for e:a7ple of the 6acra7ent of Confession Bnction the Eucharist an" /ithout an' special sort of e:orcis7 rites #7- because such a rite belongs before the 6acra7ent of ,aptis7.#77 6aint $saac the 6'rian cautione" against self5 proclai7e" e:orcists8 (9o 'ou thinE to lecture those /ho are si: thousan" 'ears ol"% An" this R'our au"acious criticis7S /ill itself be a /eapon in their han"s /ith /hich the' /ill s7ite 'ou greatl' surpassing 'our /is"o7 an" pru"ence.)#71 $n another ho7il' he sa's (<e /ho H entreats ;o" /ith the "esire that 7iracles an" 7ight' signs be /rought b' his han"s is te7pte" in his 7in" b' the "e4il /ho 7ocEs hi7. <e is a boaster an" sicE in his conscience.)#7& There is another i7portant point to be 7a"e here. Accor"ing to the thinEing of the <ol' 2athers ;o" allo/s those people to be "e7onicall' possesse" for /ho7 this 7ight be the best path to acFuiring hu7ilit' an" sal4ation. Therefore the saints pra'e"
    #7-There are 7an' e:a7ples of this. 0ne of the7 is fro7 the life of 6aint <ilarion of 0ptina @0ptina Pust'n 1&&3A 1&*. #77(3o e:orcis7 pra'ers are nee"e"8 the' are rea" o4er each of 'ou at <ol' ,aptis7. Tou 7ust entrust 'oursel4es to ;o"s /ill an" a"7it that 'ou are /orth' of all hu7an an" "e7onic in4asions.H @6aint $gnatius R,rianchanino4S &ollected !etters #17M#11. @The rite of 0rtho"o: baptis7 inclu"es language /hich casts the "e7onic po/ers out of the person about to recei4e baptis7. JTrans.A #716aint $saac the 6'rian Ascetical Homilies 3*8137. English translation <ol' Transfiguration Monaster' 5+8#-&. #7&$bi". 3-8##5. English translation ibi". -*8#&1.

    not that e4er' single one be heale" of this infir7it' but onl' those /ho7 the ?or" <i7self or"aine" to be heale"Jthose /ho /oul" trul' benefit fro7 healing. 2or if the bo"' is free" fro7 the "e7ons rule but the soul is not there can be 4er' negati4e conseFuences for that person. (<a4ing been free" fro7 the "e7ons ) accor"ing to the thoughts of ,lesse" Theoph'lact of ,ulgaria (the persons state /ill beco7e e4en /orse if he "oes not 7en" his /a's.)#1* 6aint $gnatius @,rianchanino4A /rote in one letter (Re7e7ber in 'our pra'ers ailing 9. /ho /as gi4en o4er b' the /a's of ;o" to satan that her soul 7ight be sa4e".H $n the spiritual sense such a punish7ent fro7 ;o" "oesnt at all ser4e as a negati4e testi7on' against that person. Man' great ;o"5pleasers ha4e been gi4en o4er in this /a' to satan.H 9e7onic possession is 7uch less i7portant than accepting so7e thought fro7 the ene7' that can "estro' the soul for eternit'.)#11 6aint Dohn Chr'sosto7 sai" (,' the /a' the bur"en of a "e7on is not at all cruel because the "e7on is entirel' incapable of casting into ;ehennaI but if /e are 4igilant then this te7ptation /ill bring us shining glorious cro/ns /hen /e gratefull' en"ure these attacEs.)#1# There is a con4ersation on this subLect bet/een a fa7ous el"er Archpriest Ale:ei UaraisE' an" a no4ice about a "e7onicall' possesse" girl. ($ asEe"
    #1*,lesse" Theoph'lact the ,ulgarian E, lanation of the 'os el of 2atthew @>aGan 1&#-A 1#8+3M+5. #116aint $gnatius @,rianchanino4A !etters @Mosco/ 1&&5A #17M#11. #1#6aint Dohn Chr'sosto7 6or"s @6aint Petersburg 11&7A 38183+1.

    2r. Ale:ei /h' he "oes not cast the "e7on out of her an" he ans/ere" ho/ can he Eno/ that this is ;o"s /ill% 6he recei4es the <ol' M'steries an" if it be necessar' then Christ !ho7 she recei4es is <i7self able to cast it out. ,ut if this RpossessionS ser4es her as a purif'ing cross then /h' cast it out%#13 !e 7ust pa' attention to the follo/ing8 The ?or" forba"e "e7ons to speaE through the possesse" an" the <ol' 2athers categoricall' forbi" us to listen to the7. These "a's /hen 7an' people gather at e:orcis7s #1+ the "e7ons ha4e a fabulous opportunit' to (preach) an" infect these people /ith their spirit of "eceit pri"e fleshl' passions an" so on. Their (ser7ons) are /i"el' broa"cast on tele4ision in ne/spapers an" 7agaGines /hich copiousl' cite these spirits false /itness. 9uring these procee"ings the "e7ons often act terrifie" of the e:orcising (el"ers ) publicl' calling the7 saints strong ser4ants of ;o" b' /hich the' lea" the (el"ers) the7sel4es as /ell as the si7ple5hearte" faithful into open "eception @ relestA. The results of "e7onic lies are as al/a's grie4ous. 6aint Dohn Cassian /arns sternl' about this8 (6o7eti7es the "e7ons R/orE 7iraclesS in or"er to lift into pri"e the 7an /ho belie4es he possesses this 7iraculous gift an" so prepare hi7 for an e4en 7ore 7iraculous fall. The' preten" that the' are being burnt up an" "ri4en out of the bo"ies /here the' "/elt through the
    #133o4ice 6'7eon %ourney in a Feeble #oat u on the Stormy Sea of !ife @Mosco/ #***A 7#. #1+The practice of e:orcis7 has gaine" popularit' in Russia in recent 'ears.

    holiness of people /ho7 trul' the' Eno/ to be unhol'.)#15 These Fuotations fro7 the saints eloFuentl' testif' ho/ the' regar" the serious Fuestion of our ti7e of the healing of the "e7oniGe". 2ro7 these patristic thoughts procee"s the ob4ious conclusion8 7o"ern e:orcis7 is spirituall' 4er' "angerous. $t is co7ing not fro7 the charis7atic ti7es of earl' Christianit' /hen the <ol' 6pirit /orEe" 4isibl' in the faithful but rather fro7 the source about /hich 6aint Cassian spoEe8 An'one /ho /ishes to co77an" the i7pure spirits or to 7iraculousl' restore the sicE to health or to perfor7 so7e /on"rous sign before the peopleJthough he call upon the na7e of Christ he is foreign to Christ for the conceite" an" prou" 7an "oes not follo/ the Teacher of hu7ilit'.H Therefore our fathers ne4er calle" those 7onEs /ho /ante" to be Eno/n as e:orcists goo" an" free fro7 the infection of a7bition.#1<e also /rote 3o one shoul" be glorifie" for gifts an" 9i4ine 7iracles but onl' for their 4irtues /hich reFuire 7ental acti4it' an" increase" e:ertion. 2or 4er' often H people /ith corrupt 7in"s an" ene7ies
    #15Cite" fro7 <iero7onE 6eraphi7 Rose +rthodo,y and the *eligion of the Future @Platina8 6t. <er7an of AlasEa ,rotherhoo" 1&&&A 1+7. @0/en Cha"/icE 6estern Asceticism RPhila"elphia8 !est7inster Press 1&51SA Conference 158# #51. #1-6aint Dohn Cassian the Ro7an 6ritings @Mosco/ 11&#A ++5.

    of the 2aith cast out "e7ons an" /orE great /on"ers in the na7e of the ?or".#17 $t is a great te7ptation for a person to be heale" of sicEnesses an" achie4e other earthl' goo" things b' an' possible 7eans /ithout seeing the har7 that can co7e to his soul fro7 this. Mo"ern people si7pl' "o not Eno/ the risE the' are subLecting the7sel4es an" their lo4e" ones to b' co7ing to an (e:orcis7.) The priest /ithout ha4ing recei4e" through (pra'er an" fasting) the gift of ;o" to cast out "e7ons tries to conFuer the e4il spirits through the rite of e:orcis7 an" is hi7self infecte" b' the7 an" infects the ailing. 6aint A7brose of 0ptina sai" ($f 'ou "o not /ant to bear sorro/s "o not tr' to help those /ho are possesse" b' "e7ons. 6aint 6'7eon of Ephchaita counsels to sta' a/a' fro7 those /ho are possesse" b' e4il spirits.)#11 6aint $gnatius /rote bitterl' about those /ho seeE the glor' of (/on"er5 /orEers)8 6oul5"estro'ing theatrics an" the sa""est co7e"' "escribe the el"er /ho taEes on the role of the ancient hol' El"ers /ithout ha4ing their spiritual gifts.#1& E:orcising e4il spirits in our ti7es /hen a righteous man there is no more @Ps 1181A can ha4e the 7ost spirituall' ps'chologicall' an" ph'sicall'
    #17$bi". +++. #11&reate a &lean Heart within 2e, + 'od @>olo7na 1&&5A #&&. #1&$bi". 7#.

    "estructi4e conseFuences for the in"i4i"ual as /ell the societ' at largeI for the sicE people the7sel4es as /ell as for the e:orcists. The priest /ho "ares to cast out e4il spirits by %esus whom Paul reacheth @Acts 1&813A risEs subLecting hi7self to the sa7e abuse fro7 those spirits as is pro4i"entiall' "escribe" in the Acts of the Apostles an" he also risEs casting the "e7oniGe" into e4en greater sicEness an" suffering.#&* 5. E4aluation of a 3atural >no/le"ge of ;o"#&1 Although the pagan nations /ere allo/e" to wal" in their own ways @Acts. 1+81-A ;o" ne4ertheless left not Himself without witness @Acts 1+817A. People sought ;o" e4en in paganis7 if ha ly they might feel after him, and find him @Acts 178#7A. 6o7e researchers consi"er that paganis7 /ith the e:clusion of separate an" clearl' "efine" epochs an" social groups is notable for its intense religiosit' /hich is "isturbing an" trul' shocEing /hen one co7es into contact /ith it.#&# The pagans al/a's ha" the wor" of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else e,cusing one another @Ro7 #815A infor7ing the7 of their 7oral
    #&*The special rite of casting out "e7ons containe" in the TrebniE of Met. Peter Moghila @se4enteenth centur'A is of Catholic origin. $n the Russian Church it ne4er recei4e" a broa" practical acceptanceI priests e:orciGe" onl' b' the blessing of their bishop /hile 0rtho"o: tra"ition calls us to cast out the ene7' b' pra'er an" fasting @cf. Mt. 178#1A. The t/entieth5centur' practice of so5calle" (group e:orcis7s) has no canonical basis. #&16ee Chapter -. Paganis7 for 7ore "etail on this subLect. #&#6. ,ulgaEo4 3#7. Co7pare /ith8 3. C. Arsenie4 $n Search of the Absolute 'od @fro7 the histor' of religious thought in the ancient /orl"A @Mosco/ 1&1*A 3.

    obligations to ;o" an" neighbor. ;o" also re4eale" <i7self to pagans accor"ing to their un"erstan"ing. 6aint Dustin the Philosopher sa's that the !or" acte" not onl' (through 6ocrates a7ong the <ellenes ) but also (a7ongst the barbarous nations.)#&3 (All ha4e the see" of TruthH #&+ Christ is the !or" in /hich the entire race of 7an is participant. Those /ho li4e" in accor"ance /ith the !or" are Christians in essence although the' are consi"ere" go"lessI such /ere 6ocrates <eraclites an" others liEe the7 a7ongst the <ellenes.H #&5 $n e4er' nation people belie4e in Christ an" a/ait <i7.)#&6aint Cle7ent of Ale:an"ria /rote that the ?or" ga4e the ;reeEs philosoph' as a step to (philosoph' in Christ ) an" it ser4e" as a sort of 0l" Testa7ent to the7.#&7 The search for ;o" is a natural nee" of a persons li4ing soul. Man' ha4e co7e to 0rtho"o:' after seeEing ;o" through the paths of philosoph' an" 4arious religions. 0utstan"ing e:a7ples of this sincere search for ;o" in the t/entieth centur' are t/o ascetics8 the Russian $gu7en 3iEon .orobie4 @K1&-3A#&1 an" the A7erican <iero7onE 6eraphi7
    #&32onuments of Ancient &hristian 6ritings Apolog' 185 @Mosco/ 11-3A +8#5. #&+$bi". Apolog' 18++ 13. #&5$bi". Apolog' 18+- @Mosco/ 1&13A +815. #&-$bi". Apolog' 185- &-. #&76tro7ata +81. #&16ee Maria 3au7enEo !etters to S iritual &hildren @b' $gu7en 3iEonA @Richfiel" 6prings 3.T.8 3ico"e7os 0rtho"o: Publication 6ociet' 1&&7A.

    Rose @K1&1#A #&& /ho ca7e to 0rtho"o:' after a torturous search for the truth in atheis7 science an" philosoph'. <o/e4er a (seeEer) often has reall' nothing 7ore than a fascination /ith hiloso hy and vain deceit, after the tradition of men, after the rudiments of the world, and not after &hrist @Col #81A. This is true for those /ho are not actuall' seeEing the 7eaning of lifeJan" a life in accor"ance /ith this 7eaningJbut rather a 7ental "istraction8 (philosoph' for philosoph's saEe ) (theolog' for theolog's saEe.) This spiritual illness 7aEes itself Eno/n a7ongst the clerg' theologians an" intelligentsia. Man' of these often ha4e no interest in real e:perience an" stu"'ing true philosophers an" lo4ers of /is"o7J the <ol' 2athersJbut are intereste" rather in Fuestions that ha4e no relationship to real spiritual life or sal4ation. $t /oul" see7 si7ple to un"erstan" that For now we see through a glass, dar"ly; but then face to face @1 Cor 1381#A. (6eeEers) /ith a pagan 7in" set to the contrar' go through the /i"e gates an" broa" paths @see Mt 7813A of religious5 philosophical an" theological ga7es losing their li4es in these ga7es beco7ing "elu"e" an" "elu"ing others. The conseFuences of this for people can be seen in the e:a7ples of ,u""his7 an" <in"uis7. ,u""ha @K+13 ,.C.A teaches his follo/ers8 (9o not seeE support in an'thing other than 'our o/n sel4es.
    #&&6ee <iero7onE 9a7ascene ,rotherhoo" #**3A. Fr. Sera him *ose1 His !ife and 6or"s @Platina Calif.8 6t. <er7an of AlasEa

    Enlighten 'our o/n sel4es not rel'ing upon an'thing other than 'oursel4es.)3** <e sa's of hi7self ($ a7 all5Eno/ing $ ha4e no teacherI no one is eFual to 7e. $n the /orl" of people an" go"s there is no being liEe 7e. $ a7 enlightene" in this /orl" $ a7 the teacherI $ alone a7 the absolute 6elf the ,u""ha. $ ha4e reache" peace @through the Fuelling of the passionsA an" attaine" 3ir4ana.H)3*1 The ancient te7ptation you will be as gods @;en 385A speaEs here in full 4oice hi"ing nothing. !e see the sa7e thing in 'oga an" in the 7ost authoritati4e 7o"ern <in"u s'ste7 .e"anta. $n one of the <in"u h'7ns (6ong of the 6an'asin ) /e fin" the follo/ing passionate call fro7 7an8 (There is no 7ore birth no Q$ or Q'ou no 7ortal no ;o"N $ beco7e allI all beco7es 7' Q6elf an" un"arEene" blesse"nessN)3*# The authoritati4e preacher of .e"anta 6/a7i @teacherA .i4eEanan"a @K1&*#A reco77en"s the follo/ing spiritual practice for his follo/ers8 (The .e"anta sa's re7e7brance of our /eaEnesses /ill not help. !e nee" healing. <ealing fro7 /eaEnesses "oes not consist in forcing a person to thinE constantl' that he is /eaE but rather that he thinE about his strength. 6peaE to hi7 about the strength that is alrea"' in hi7. $nstea" of telling people that the' are sinners .e"anta teaches the opposite8 QTou
    3**.. A. >oGhe4niEo4 #uddhism as &om ared to &hristianity @Petrogra" 1&1-A 18175. 3*1A. 3. >ocheto4 ,u""his7 @Mosco/ 1&-1A 1+. 6ee also Ra"hErishnan $ndian Philoso hy @Mosco/ 1&5-A 1851#. 3*#6/a7i .i4eEanan"a %nana Noga @6aint Petersburg 1&1+A 1.

    are pure an" perfect an" all that 'ou call sin is not 'ours.H 3e4er sa' Q$ cannot. This cannot be because 'ou are infinite.H Tou can "o e4er'thingI 'ou are o7nipotent.)3*3 0r there is this teaching8 (The best 7an is he /ho "ares to sa' of hi7self Q$ Eno/ e4er'thing about 7'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 /hole bo"' be fille" /ith one thought8 Q$ a7 unborn i77ortal blesse" all5Eno/ing eternall' beautiful 6oul.H MaEe this thought 'our o/n an" 'ou /ill penetrate /ith 'our consciousness 'our 7ight greatness an" glor'. Ma' ;o" grant that contra"ictor' superstition ne4er co7e into 'our hea".H 9o 'ou reall' thinE 'ourself /eaE% $t /ont "o for 'ou to thinE 'ourself a sinner or /eaE. 6a' this to the /orl" sa' it to 'ourself.H)3*+ This is not onl' so7ething that 'ou nee" to Eno/ an" recogniGe it is so7ething that 'ou ha4e to feel "eepl'8 (2eel liEe Christ an" 'ou /ill be ChristI feel liEe ,u""ha an" 'ou /ill be ,u""ha.)3*5 (!hat else is there in religion to learn%) e:clai7s .i4eEanan"a an" then replies (0neness of the Bni4erse an" faith in 'ourself. This is all 'ou nee" to Eno/.H)3*- .e"anta sa's that there is no ;o"
    3*3$bi". #75. 3*+$bi". #77 #7&. 3*5$bi". #13. 3*-$bi". #71.

    besi"es 7an. This 7a' shocE 'ou at first but 'ou /ill un"erstan" it little b' little. The ?i4ing ;o" is in 'ouI 'ou buil" churches an" te7ples an" belie4e in all Ein"s of i7aginar' nonsense. The onl' ;o" to /orship is the hu7an soul or hu7an bo"'.)3*7 These citations are a sufficient illustration of /hat <in"u .e"antic 7'sticis7 is an" a clear illustration of the spiritual fruits of an' 7'sticis7. $t is open satanic pri"e @(MaEe this thought 'our o/n an" 'ou /ill penetrate /ith 'our consciousness 'our 7ight greatness an" glor'.H 2eel liEe Christ an" 'ou /ill be Christ)AN Co7pare this to 6aint 2rancis of Assisi /ho (felt hi7self co7pletel' beco7e DesusI) or /ith >asi7ir Male4ich /ho announce" ($ a7 the ,eginning of e4er'thingH) an" /ho "re/ the celebrate" blacE sFuare as the antipo"e as the call of /is"o7 of 9i4ine creation @about /hich he transparentl' /rote (The highest an" 7ost co7ple: construction can be consi"ere" to be that /orE /hich has no e:isting for7 in 'our bo"')A angril' "en'ing ;o" @(there is no ;o" besi"es 7an.H an" 'ou belie4e in H nonsense)AN $n e4aluating natural Eno/le"ge of ;o" the <ol' 6criptures an" Church tra"ition are the onl' criteria that 7aEe it possible to separate /hat is true fro7 /hat is false. The intuiti4e feeling of ;o" present in e4er' 7ans soul 7in" i7agination an" "esire /ithout the fir7 foun"ation of ;o"s Re4elation easil' generate the 7ost 7ultifor7 conceptions of
    3*7$bi". #&&.

    <i7 an" thus 7ultifor7 religions. Therefore the natural Eno/le"ge of ;o" e4en in it highest achie4e7ents al/a's suffers fro7 great ine:actness anthropo7orphis7 an" "eep "istortion of the un"erstan"ing of ;o" the spiritual /orl" an" 7an.3*1 An in4aluable ai"e for e4aluating the 7an' "ifferent i"eas born along the path of a natural search for the Eno/le"ge of ;o" can be pro4i"e" b' the /orEs of the 0rtho"o: 2athers of the Church /hose essential teaching an" e:perience are particularl' accessible an" presente" profoun"l' an" precisel' to 7o"ern 7an in the booEs an" letters of 6aint $gnatius ,rianchanino4.

    3*16ee for e:a7ple 6. 6. ;lagole4 Su ernatural *evelation and 4atural Search for the 9nowledge of 'od outside the &hurch @>harEo4 1&**A.

    &ha ter F Paganism

    he Russian /or" for (paganis7) is ~| /hich co7es fro7 the Church 6la4onic /or" 7eaning (nation ) or (people.) 3*& 9uring the 0l" Testa7ent era De/s calle" all non5De/ish peoples pagans ren"ering a negati4e connotation to this /or" an" upon those peoples together /ith their religious beliefs custo7s 7orals culture etc. The ter7 (paganis7) passe" fro7 the De/ish into the Christian le:icon. <o/e4er in Christianit' it no longer inclu"es an'thing connecte" /ith nation or race. $t no/ refers to religious teachings an" /orl" 4ie/s ha4ing a nu7ber of specific in"ications @see belo/A. Paganis7 has t/o 7ain categories8 religious an" non5religious. The first "escribes that /hich is usuall' calle" a natural Eno/le"ge of ;o" @see abo4eA an" inclu"es all religions an" religious beliefs that "o not accept the ,ible as the source of supernatural Re4elation. The secon" refers to all other non5Christian /orl" 4ie/s. Priest Paul 2lorensE' characteriGe" paganis7 thus8 (Paganis7 H is falsel' religious an" falsel' spiritual.
    3*&The /or" (pagan) in English co7es fro7 the ?atin /or" aganus /hich 7eans (4illager rustic ci4ilian.) 6uch people often clung to their /orship of the ol" go"s e4en after ChristianiGation. The /or"s (heathen) or (gentile) are also use" in Church5relate" 7eanings. All are linEe" to the ;reeE /or" ta ethne @_z ^A use" in the 6eptuagint translation of the 0l" Testa7ent to ren"er the <ebre/ goyim plural of goy (nation ) especiall' of non5$sraelites hence (;entile nation.) Ta ethne is the plural for7 of the ;reeE ethnos @^oZA (ban" of people li4ing together nation people.) 6ince the /or" (pagan) has fro7 the earl' t/entieth centur' been applie" to 7o"ern pantheists an" nature5/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 the true faith /hich /as in 7anEin" fro7 the beginningI a torturous atte7pt to cli7b out of spiritual confusion. $t is Qspiritual floun"ering so to speaE. Paganis7 is relest.)31* ,' its 7ost essential characteristics paganis7 is the co7plete opposite of Christianit'8 !et him be unto thee as an heathen man and a ublican @Mt 11817A. The ?or" forbi"s us to be liEe the pagans in their use of 7an' /or"s "uring pra'er @Mt -87A or in their relationships to people8 And if ye salute your brethren only, what do ye more than others: do not even 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 all these things do the 'entiles see" RMt 58+7I -831M 3#S.A The Apostle Peter calls upon Christians not to "o the will of the 'entiles, not to /alE in abominable idolatries @1 Pet +83A. The <ol' Apostle Paul clearl' illustrates the "epth of 7ans fall into paganis7 @Ro7 18 11M3#A. <e states that the pagans "o not Eno/ ;o" @cf. 1 Thes +85A but are carried away unto these dumb idols @1 Cor 1#8#A. Although ancient Christian /riters sa' that ;o" /ill also ha4e 7erc' upon the pagans an" re4eal <i7self in their 7in"s an" reason the' constantl' e7phasiGe the essential "ifference bet/een paganis7 an" the teachings of Christ. Thus the Christian apologist
    31*Pillar and 'round of Truth, -7+.

    Aristi"e in his A ologies, subLects the religious beliefs of (barbarians an" <ellenes) to criticis7. (,oth one an" the other ) he sa's (are cru"el' 7isle". The first b' /orshipping the ele7ents an" the secon" b' /orshipping anthropo7orphiGe" ;o"s.)311 Another Christian apologist Tatian /ho as he hi7self a"7itte" (ha" beco7e fa7iliar /ith the 7'steries an" researche" 4arious for7s of ;o"5 seeEing )31# sa's that he reLects (pagan "elusions as chil"rens fantasies )313 that pagan 7'ths are (pure nonsense ) an" that (it is inappropriate to e4en co7pare the Christian Eno/le"ge of ;o" /ith the opinions of pagans /ho are sunE in 7aterialis7 an" i7purit'.)31+ Tertullian a""resses the pagans Fuite su77aril'8 (Tour go"s an" the "e7ons are one an" the sa7e an" the i"ols are the "e7ons bo"ies.)315 Paganis7 is 4er' heterogeneous in for7. There are a 7ultitu"e of its for7s8 7agic sha7anis7 all pol'theistic religions satanis7 atheis7 7aterialis7 an" others. ,ut there are signs /hich are 7ore characteristic of the 7aLorit' of the78 naturalis7 i"ol /orship 7agic an" 7'sticis7.

    311Prof. $. .. Popo4 Abstract of a !ecture on Patristics @6ergie4 Posa" 1&1-A 3+M35. 31#Tatian S eech against the Hellenes @Mosco/ 11-3A #& 1-&. 313$bi". 3* 17*. 31+$bi". # 1-1M1-#. 315Tertullian 6or"s A ologies @6aint Petersburg 11+7A #3 5-.

    1. 3aturalis7 3aturalis7 in this case refers to the life principle accor"ing to /hich lifes goal is seen as the 7a:i7u7 satisfaction of all of 7ans so5calle" natural nee"sJ/hat the Apostle Dohn the Theologian calls the lust of the flesh, and the lust of the eyes, and the ride of life @1 Dn #81-A. 6uch a life st'le is usuall' boun" up /ith a broa" 7oral (free"o7.) $t procee"s fro7 the un"erstan"ing of 7an as a spirituall' soun" being @(7anJthat soun"s prou")31-A /ho therefore nee"s onl' the appropriate 7aterial an" social con"itions of life an" opportunities for self5realiGation. Thus the Christian teaching about corrupt hu7an nature an" the nee" to heal it fro7 (lusts) in or"er to attain a full' soun" life is foreign to naturalistic paganis7. The latter is full' satisfie" /ith the present state of hu7an nature an" therefore seeEs onl' (foo" an" sho/s.) The natural outco7e of this is the "eification of 7an often in the literal sense an" the "eification of surroun"ing nature. The Apostle Paul clearl' "escribes the nature of paganis7 /hen he sa's that pagans &hanged the truth of 'od into a lie, and worshi ed and served the creature more than the &reator @Ro7. 18#5A. E4en in its best representati4es the pagan /orl" coul" not o4erco7e naturalis7. Philosophical s'ste7s of pagan antiFuit' "i" not contain the strength nee"e" to breaE /ith naturalis7 fore4er an" the pagan soul coul" not (e:tricate itself fro7 the
    31-A co77unist slogan pro"uce" b' Ma'aEo4sE'. JTrans.

    fatal infla7e" circle of Re4er'"a'S e:istence in or"er to attain to pure being.)317 Dust the sa7e the i"eal of naturalistic paganis7J 7a:i7u7 pleasure /ith 7ini7u7 laborJis 7ore than transparent. !ithout elaborating upon the ephe7eral nature of pleasure the fact that it 7ust al/a's co7e to an en" for each in"i4i"ual an" its "epen"ence upon 7an' "ifferent circu7stances that co7e an" go in life pleasure as a lifes goal cannot bring 7an uncon"itional goo" because of 7ans o/n nature. The passions are unFuenchable an" /hen the' are satisfie" the' gro/ "e7an"ing e4er 7ore no4el pleasures inclu"ing those that go against nature. The' corrupt the soul an" 7aEe it egotistical prou" insensiti4e incapable of lo4e or Lo' an" especiall' of spiritual e:perience. The 7aterialistic i"eal of life turns 7an into a spiritual corpse before the "eath of his bo"'. The ?or" sai" of such people to <is "isciple let the dead bury their dead @Mt 18##A. 0ne s'ste7atic critic of Christianit' Dohn M. Robertson a"7its that pagan cults /ere penetrate" /ith the (spirit of se:ualit'.)311 $t is no acci"ent that Antisthenes a frien" of 6ocrates e:clai7e" ($f onl' $ coul" catch Aphro"iteN $ /oul" run her through /ith a spear for se"ucing so 7an' respectable an" beautiful /o7en a7ongst us.)31&
    3173. 6. Arsenie4 $n Search of the Absolute 'od @Mosco/ 1&1*A 15. 311D. Robertson Early &hristianity @1&3*A -+. 31&Cite" fro7 Prof. .. $. 3es7elo4 Science of 2an @>aGan 1&--A #831-.

    6e"ucti4e an" outright licentious for7s of cult /ere often an inalienable part of paganis7. Plutarch for e:a7ple consi"ere" that ("irt') /or"s an" rituals /ere a 7eans of pleasing an" 7ollif'ing the "e7ons. The 3eo5Platonist author of the tract +n Pagan 2ysteries /ent e4en further into i"ealiGing phallic cults.3#* Te7ples /ere places for a7orous intrigue an" as MinuGGi 2eli: /rote fornication /as 7ore freel' practice" in the pagan te7ples than in houses of prostitution.3#1 ?ucian recalls that ho7ose:ualit' /as sha7efull' praise" in the for7 of a speech in the te7ples "uring pagan ser4ices. $t /as also thought that on the festi4al of 9ion'sius the one /ho 7ost please" the go" /as the one /ho "ranE the 7ost. 3## $n Terentia /e rea" ho/ a certain a"ulterer cite" the sin of Dupiter as Lustification for his o/n. ($f a go" acts thus ) he sai" (then /h' shoul"nt $ a 7an%) 3#3 ;enerall' not recogniGing the i77ortalit' of the soul an" "en'ing the general resurrection paganis7 Je4en religious paganis7J"epri4es 7an once an" for all of the real 7eaning of life. Meaning can onl' be in life in the personal appreciation an" e:perience of ones actions an" not in the insensibilit' of "eath. The pagans blin" unben"ing faith in the finalit' of "eath @that is i7punit' Rfor i77oral acts "uring lifeSA can be e:plaine" onl' b'
    3#*6ee 3. Arsenie4 $n Search of the Absolute 'od, 37. 3#1M. 2eli: +ctavia, Russian translation @Mosco/ 11--A #5 1&. 3##3ico"i7 Milash *ules of the +rthodo, &hurch with E, lanations @6aint Petersburg 1&11A 1815#M153. 3#3Cite" fro7 2. 2arrar The First )ays of &hristianity @6aint Petersburg 11&#A 11.

    his fear of the 4oice of his conscience or of an' 7oral responsibilit' for his actions. This is /here his "esperate "esire to (li4e ) to (get all he can fro7 life) co7es fro7. <o/e4er the bre4it' of life cannot be prolonge" an" the trage"' of "eath senseless to the pagan un7asEs his nearsighte"ness re4ealing the e7ptiness of those phanto7 i"ols b' /hich he li4es. #. $"ol !orship $"ol /orship @fro7 the ;reeE Xtqpop]_jXl] fro7 Xqpo^J4ision phanto7 4isibilit' re4erie i"olA 7eans literall' /orship of i"ols the i7ages of go"s. $n pol'theistic religions this /as e:presse" in the cult of 4arious i"ol go"s @for e:a7ple in the ;reeE religion there /as the cult of 9ion'sus the go" of /ine an" 7err'57aEingI Aphro"ite the go""ess of sensual lo4e an" beaut'I an" the restA. 6acrifices /ere brought to the i"ols e4en hu7an ones. $n the connotati4e sense i"ol /orship is the /orship of such (lusts ) i"eals i"ols an" goals /hich spirituall' blin" an" "egra"e 7an 7aEing hi7 a to' of his o/n passions. There are 7an' i"olCpassions. The i"ea of ruling the /orl" the cult of 7one' unbri"le" i77oralit' un"er the banner of personal free"o7 an" other si7ilar i"ols ser4e as obLects of sacrifice often of gigantic proportions. 3#+ The Apostle
    3#+(There is "ata that in Russia before the re4olution there /ere 3-* *** clerg'7en an" b' the en" of 1&1& onl' +* *** re7aine" ) /as /ritten of one of these sacrifices. .. 6olouEhin @(!h' $ "i" not sign that letter)A. 6ee also for e:a7ple 6. 9i7itrie4 ($n the !aEe of the Re" Terror @on 6. P. Melguno4 an" <is ,ooEA ) +ur &ontem orary 1 @1&&1AI C. Melguno4 (Re" Terror ) ibi". 1M3.

    calls (i"ol /orship) the passion for /ealth for e:a7ple @Col. 385A or glutton' @whose 'od is their belly RPhil. 381&SA. Trul' /hen the gree"' 7an thinEs of nothing besi"es profits an" 7one' an" the a7bitious 7an about nothing besi"es glor' an" honor an" the' e:ert all their energ' to/ar"s the achie4e7ent of their ai7s the' are in fact the ser4ants of i"ols in the full sense of the /or"s. Abba 9orotheus talEs about three 7ain i"ols /hich gi4e birth to all the others8 (All sins co7e fro7 either lo4e of pleasure lo4e of 7one' or lo4e of glor'.)3#5 An' passion ph'sical e7otional or spiritual can beco7e a persons i"ol. Tertullian /as right in this regar" /hen he /rote (ManEin"s great /icEe"ness /hich inclu"es all other /icEe"ness a /icEe"ness that causes 7ans con"e7nation is i"ol /orship.)3#6er4ants of i"olsJthat is actual pagansJcan be people of the 7ost "i4erse /orl" 4ie/s an" religions Jfro7 agnostic an" atheist to 0rtho"o: ChristianI for ones faithfulness to ;o" is in the final anal'sis sho/n not b' lo4e in word, neither in tongue; but in deed and in truth @1 Dn 3811A. The ?or" /arns that Ne cannot serve 'od and 2ammon @Mt -8#+A. 3. M'sticis7 M'sticis7 @fro7 the ;reeE nih_m`Z 7eaning (secret)A is a so7e/hat broa" concept. The /ell5
    3#5Abba 9orotheus Soul Profiting *eading @Mosco/ 117+A &81#-. 3#-Tertullian 6or"s, Apol. #381 (0n $"ol !orship ) 1++.

    Eno/n 7o"ern Catholic theologian <anG >ng for e:a7ple /rites $f /e return to the literal sense of the /or"s (7'ster' ) (7'stical ) it co7es fro7 the ;reeE 4erb nX^ 7eaning (to close up @the lipsA.) (M'ster') is a (secret ) (secret teaching ) (secret cult ) about /hich the initiates are not suppose" to speaE. Thus that religion is 7'stical /hich (closes its lips ) that is re7ains silent about its hi""en secrets in the presence of the profane an" 7oreo4er turns a/a' fro7 the outsi"e /orl" closes its e'es an" ears in or"er to obtain sal4ation /ithin itself.H M'sticis7 accor"ing to Rthe !estern religious scholarS 2rie"rich <eiler RK1&-7S is (the for7 of co77union /ith ;o" in /hich the /orl" an" the Qself are ra"icall' "enie" an" the hu7an personalit' "issol4es "isappears "ro/ns in the one an" infinite ele7ent of "i4init'.)3#7 The 4er' perception of ;o" taEes on a "istorte" nature in 7'sticis7 in co7parison /ith that of other positi4e religions. <eiler in his 7onu7ental /orE Prayer notes that (s'ste7atic 7'sticis7 frees the i7agining of ;o" fro7 all personalit' attributes an" lea4es a naEe" an" pure eternit'.)3#1 This un"erstan"ing of 7'sticis7 sho/s ho/ far it is fro7 the Christian religion /hich has an openness to
    3#7<. >ng )oes 'od E,ist: @1&1#A #&5. 3#1$bi". #&7.

    the /orl" a perception of ;o" as a personalit' an" an entirel' "ifferent un"erstan"ing of the con"itions an" nature of the e:periential acFuisition of Eno/le"ge of ;o" an" the sanctit' of 7an. The latter of these "ifferences is of particular significance for 7i:ing concepts of (7'sticis7) an" (sanctit') in the spiritual real7 of life is 7ore "angerous than in an' other real7 because it reaches the 4er' foun"ation of hu7an e:istence. Therefore the habitual use of the ter7s (7'stic ) (7'sticis7 ) (7'stical e: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"ness an" e4il both the stri4ing for truth an" pri7iti4e curiosit' both sanctit' an" satanis7 an" both Christ an" ,elial @see # Cor -815A are stan"ing behin" these ter7s the broa" application of the7 in Christian theolog' can 4er' easil' instill into ones consciousness a perilous i"ea of the other /orl" essentiall' of ascetical paths of all religions. <ere is a little so7ething that can ser4e as a clear illustration of this8 2ollo/ing the path of conte7plation <in"u ,rah7ans ca7e to the sa7e thing that all 7'stics ha4e co7e to no 7atter /hat ti7e or nation the' li4e" in. TaLna4alE'a an" ,u""ha Plotin an" Psue"o 9ion'sius Areopagitus Meister EcEhart an" ;regor' Pala7as the Cabalists an" 3icholai >uGansE' DaEob ,fh7e ReisbrucE an" 7an' other clair4o'ants of the East an" !est.H

    The' all unani7ousl' /itness that there H there is neither goo" nor e4il nor light nor "arEness nor 7o4e7ent nor cal7.H $n the sacre" t/ilight that hi"es the beginning of beginnings the' felt the realit' of the E:isting the Absolute. Terrible unbearable 7'ster'NH $t is har" to e4en call this ab'ss (;o").H ,e'on" the boun"aries of e4er'thing create" an" organic Realit' /as re4eale" to the 7'stic e'e Realit' /hich ?ao TGu calle" the Tao ,u""ha nir4ana the Cabalists Ein 6of the Christians 9i4ine Essence @ohl]A (9i4init'.)3#& This is an entirel' theosophical i"ea /hich co7pletel' "e4aluates the uniFue significance of the ?or" Desus Christs sacrifice an" <is 9i4init' in the /orE of 7ans sal4ation. A si7ilar theosophical i"ea has a broa" un"erstan"ing of 7'sticis7 as its point of support. !ith the ai"e of 7'sticis7 it is 4er' eas' not onl' to place the e:perience of Christian saints in the sa7e ro/ but e4en to eFuate it /ith the e:perience of Cabalists @for /ho7 Desus Christ is a false 7essiahA ,u""hists @/ho full' "en' the e:istence of a Personal ;o"A the Tao nir4ana an" Ein 6of /ith 9i4ine essence 9i4init' @co7pare /ith Dn 18+#I 158#3A.33* $n this /a' the 4er' concept of Truth in religion is "estro'e" an" 7an is "epri4e" e4en of the thought of the possibilit' of fatal error in
    3#&E. 64etlo4 @pseu"on'7 use" b' 2r. Ale:an"er MenA At the 'ates of Silence @,russels 1&71A 1*M11. 33*%esus said unto them, $f 'od were your Father, ye would love me1 for $ roceeded forth and came from 'od; neither came $ of myself, but he sent me; He that hateth me hateth my Father also.

    such a responsible real7 of life as the spiritual real7. As a result he easil' beco7es the blin" to' of "rea7iness self5opinion an" not rarel' of openl' "e7onic po/ers. The ter7 (7'sticis7 ) "espite its ;reeE origin entere" Russian theolog' fro7 the !est /ith this broa" an" essentiall' theosophical 7eaning @see Chapter $. # M'sticis7A. The beginning of 7'sticis7 is al/a's the sa7eJit is 7ans passionate hanEering to penetrate the secrets of spiritual e:istence an" recei4e po/er o4er the7 the search for higher "elights beco7ing one /ith the "i4init' ecstas'. $t all lea"s to the sa7e thingJpri"e. ,ut 7'sticis7 e:ists in all religions. $n paganis7 it e:ists as a natural 7anifestation but in Christianit' it e:ists as a sicEness an abnor7alit' a "istortion of the Christian faith an" precepts of spiritual life. M'sticis7 has 7an' "ifferent for7s. All of the7 can be "i4i"e" into t/o 7ain categories8 natural an" ac7uired; although this "i4ision is so7e/hat con"itional inas7uch as it is not al/a's eas' to place a boun"ar' line bet/een the7. ,' natural 7'sticis7 is 7eant the nati4e abilit' of foresight healing clair4o'ance telepath' an" other abilities that are no/ calle" (e:tra5sensor' perception.) Accor"ing to Christian anthropolog' these abilities are natural to 7an but /ere "istorte" as a conseFuence of the fall are in a state of

    (anabiosis ) an" therefore 7anifest the7sel4es rarel'. There is a great "anger for those /ho possess these abilities to beco7e a7bitious prou" an" "e4elop the acco7pan'ing passions. $t is 4er' "angerous for a (natural 7'stic ) an or"inar' sinner to /orE not upon the patients bo"' as in nor7al therap' but "irectl' upon his soul. Thrusting his unclean (han"s) into it he infects it "isrupts the subtle secret or"er of the soul an" in this /a' often causes irreparable har7 to the ps'che the ner4es an" the entire organis7 as a /hole. Therefore the Church forbi"s using the ser4ices of these (healers.) E4en 7ore "angerous are the influences @for e:a7ple b' tele4ision Ror on the internetSA of those /ho belong to the categor' of acFuire" 7'sticis7. .arious sorcerers astrologers ps'chic (professionals ) an" the liEe /ho consciousl' "e4elop these abilities in the7sel4esJ7ost often for fa7e an" 7one'Jcripple people inco7parabl' /orse than "o those in the first categor'. @The tele4ision (e:peri7ents) of 7o"ern ps'chics are a perfect illustration of this.A331 AcFuire" 7'sticis7 is "i4i"e" into t/o 7ain branches8 the occult an" the "elusional R relest S. The occult 33# path is boun" up /ith 7ans longing to penetrate the secret /orl" of 7an nature an"
    331There ha4e been a nu7ber of ps'chics in Russia /ho ha4e aire" their sdances on tele4ision suppose"l' to heal the 4ie/ers. <o/e4er 7ost of the 4ie/ers beca7e 7ore ill or "e7onicall' possesse". JTrans. 33#0ccultis7 @fro7 the ?atin occultus, secret hi""enA is a teaching /hich recogniGes the presence in 7an nature an" the cos7os of special hi""en @occultA po/ers an" /hich calls 7an to taEe control of the7 to his o/n en"s. There are 7an' "ifferent Ein"s of occultis7s. 2or 7ore "etail see 5. Magic.

    spirits not subLect to the la/s of this /orl" in or"er to learn its secrets an" to use the hi""en po/ers the' contain to their o/n en"s. Relate" to occultis7 are 7agic satanis7 spiritualis7 theosoph' anthroposoph' an" others. $n all of these 7an consciousl' or unconsciousl' enters into contact /ith only the fallen spirits as a rule inLuring hi7self irreparabl' in the process. Prelest @"elusional fantas'A 7'sticis7 usuall' brings 7an 4isions re4elations or "elights. The person in relest thinEs that he is learning of that /orl" but in actualit' he has beco7e the to' of his o/n fantasies an" "e7onic influences.333 M'sticis7 thus lea"s 7an a/a' fro7 ;o" fro7 the true 7eaning of life an" "irects a persons spiritual "e4elop7ent to/ar" a place /here subtle pri"e gro/s fiercel' 7aEing hi7 incapable of accepting Christ as the true ;o" an" onl' 6a4ior. <is gro/ing pri"e encourages his false asceticis7 an" often opens up e:trasensor' abilities @in 'oga for e:a7pleA as /ell as t'pes of neuro5ps'chological e:perience an" pleasure /hich lea" to ecstas'. This all gra"uall' lea"s a person to the con4iction that he is (liEe a go".) This path Fuite often en"s in 7'stical atheis7 @as in ,u""his7 an" 6a7Eh'aA insanit' h'sterics an" suici"e.

    3336ee Chap. + 3 $n"i4i"ual re4elation an" its in"ications. Chap.7 1 7 Prelest.

    +. Magic Magic @fro7 the ;reeE n]kXl] 7eaning sorcer' enchant7entA is the belief that the la/s of this /orl" are subLect to occult po/ers /hich 7an can possess /ith the ai"e of special acti4ities @spells rituals etc.A. 3icholas A. ,er"a'e4 @K1&+1A /rote of 7agic8 (0ccultis7 is for the 7ost part a sphere of 7agicI that is it is a necessit' an" not a free"o7. Magic is a po/er o4er the /orl" that is gaine" b' learning of the nee"s an" la/s of the secret po/ers of the /orl". $ ha4e not seen an' free"o7 of spirit in people /ho are in4ol4e" in occultis7. The' "o not ha4e co77an" o4er the occult po/ersJthe occult po/ers ha4e co77an" o4er the7. Anthroposoph'33+ corrupte" the integrit' of hu7an personalit' an" e4iscerate" the soul no less than ps'choanal'sis.H Rarel' has an'one pro"uce" an i7pression of so7eone so "e4oi" of grace as 6teiner.335 There isnt a single ra' falling upon hi7 fro7 abo4e. <e /ante" to obtain e4er'thing fro7 belo/I to breaE through to the spiritual /orl" b' passionate force.)33Magic liEe 7'sticis7 is not tie" to a 7an"ator' acceptance of a personalJne4er 7in" a singleJ;o". The 7agical un"erstan"ing of the /orl" sees it as so7ething uncon"itionall' statistical an"
    33+Anthroposoph' @fro7 the ;reeE ^jq[oZ 7eaning (7an ) an" hol] (/is"o7)AJthe 7'stic teaching /hich replaces ;o" /ith 7an /ho has attaine" (secret /is"o7 ) (true) 7eaning of e:istence an" ha4ing beco7e through this a (son of ;o".) 335Ru"olph 6teiner @K1&#5A the ;er7an philosopher 7'stic an" foun"er of anthroposoph'. @Although 6teiners anthroposoph' is 4er' popular in the !est especiall' in ;er7an' an" the 3etherlan"s its roots are in ancient practices of 7agic. JTrans.A 33-3. ,er"ae4 Self 9nowledge @Paris 1&+&A #*5M#*-.

    pre"eter7ine" an" lea4es no roo7 for free"o7 to go"s or spirits or forces of nature. E4er'thing an" e4er'one is subLect to pri7or"iall' e:isting occult po/ers. Therefore he /ho has foun" the (Ee') to it beco7es the true ruler of go"s people an" the /orl". 0ne <in"u sa'ing goes (The /hole /orl" is subLect to the go"s. The go"s are subLect to incantations. $ncantations are subLect to the ,rah7ans. 0ur go"s are the ,rah7ans.) BnliEe religion /hich sees the e:istence of 7ans life in his right spiritual relationship to ;o" for 7agic the 7ain thing is the Eno/le"ge of /hat /or"s an" actions are nee"e" to use in or"er to get /hat one /ants. These ai7s are e:clusi4el' earthl' @to cast a spell enchant "estro' a lo4e relationship etc.A an" their attain7ent is no /a' connecte" /ith 7ans spiritual an" 7oral purification. The 7ain thing in 7agic is correctl' doing it. An a/areness of 7agic is "eepl' present in our (ol" 7an.) 2or 4er' 7an' people 0rtho"o:' consists in placing can"les (4enerating ) "onating so7ething lea4ing pra'er reFuests or"ering ?iturgies molebens337 an" anni"hidas 331 Loining in the cross processions 4isiting hol' shrines confessing an" recei4ing Co77union. The 7ost i7portant part of sal4ation life accor"ing the co77an"7ents an" repentance re7ains un"one. <o/e4er /ithout spiritual transfor7ation @in ;reeE
    337Pra'er rite for the li4ing. 331Pra'er rite of the "ea".

    the /or" for repentance is nX_^o] R7etanoiaS /hich 7eans to change ones /a' of thinEingA all of these e:ternal acti4ities are at the least useless an" at the /orst har7ful for the' can cause one to feel self5righteous an" raise his self5opinion o4er (sinners.) $n 0rtho"o:' the 6acra7ents the7sel4es are onl' sa4ing un"er the con"ition of a persons sincere 'earning to spirituall' an" 7orall' change. A purel' e:ternal participation in the7 /ithout the a/areness of ones sinfulness /ithout sincere repentance can e4en har7 one. The Apostle Paul /rites of <ol' Co77union For he that eateth and drin"eth unworthily, eateth and drin"eth damnation to himself @1 Cor 118#&A. ,ut this applies to all the 6acra7ents /ithout e:ception. A 7agical perception of the 6acra7ents ecclesiastical rites an" Church practices as a /hole is one of the 7ain causes of the Christian religions "egeneration "istortion an" bacEsli"ing into paganis7. Pagan consciousness is an enor7ous e4il in 7an J(to partaEe of the secrets of e:istence ) an" to put hi7self in place of ;o". Magic is a 7a" atte7pt at (re4olution) against ;o". Accor"ing to <ol' 6cripture the final step in this re4olution /ill be the appearance of a /orl" t'rantJthe antichrist man of sin; that 6ic"ed Rin 6la4onic (the ?a/less 0ne)S @# Thes #83 1A in the strongest an" 7ost e:ceptional 7eaning of the /or" so that he as 'od sitteth in the tem le of 'od, shewing himself that he is 'od @#

    Thes #8+A /orEing false 7iracles /ith the help of 7agic. 5. The Root an" Essence of Paganis7 !hat has borne an" continues to gi4e birth to paganis7 in societ'% The 7ain cause of its appearance is 7ans false self5"eter7ination. The booE of ;enesis tells ho/ the first people /ere te7pte" to picE the forbi""en fruit fro7 the tree of the Eno/le"ge of goo" an" e4il in or"er to beco7e (as go"s.) $nstea" of gra"ual spiritual gro/th instea" of changing the7sel4es in accor"ance /ith the all5hol' ;o" people choose the (eas' path) /hich reFuires no /orE fair to the eyes, and delightful to behold @;en 38-A pro7ising to gi4e the (Eno/le"ge of goo" an" e4il)Jthe path of go"lessl' beco7ing (go".) This e:ternal path of (plucEing) the secrets of e:istence in or"er to possess their natural an" supernatural po/ers gi4es birth to 7agic. 2ro7 this co7es i"ol /orship as the natural result of a corrupt un"erstan"ing of higher goals an" the true 7eaning of life. <ere are the roots also of naturalis7 for the loss of the spiritual i"eal ine4itabl' brings the cult of the 7aterial the cult of the flesh. Pri"e 7ans stri4ing to put hi7self in the place of ;o" the stri4ing for super5consciousness an" highest "elights gi4es birth to the 7ore subtle for7 of paganis7Jthe 7'stical for7.33&
    33&6ee Chap. 1 &. The Multiplicit' of Religions.

    $n /hat "irection "oes the general culti4ation of paganis7 go% 9oes it beco7e 7ore (pagan ) or "oes a certain positi4e process of returning to the un"nown 'od @Acts 178#3A taEe place% $t is in"isputable that there /ere al/a's people in paganis7 /ho sought 'od if ha ily they may feel after him or find him @Acts 178#7A. $n this sense the supposition is Lustifiable that e4en in paganis7 (a positi4e religious process occurre" )3+* for as 6aint Dustin the Philosopher /rote (All ha4e the see" of Truth )3+1 an" (Christ is the !or" of !ho7 the entire race of 7an is part. Those /ho li4e" accor"ing to the !or" are Christian in essence e4en though the' be consi"ere" go"lessI such a7ongst the <ellenes /ere 6ocrates <eraclites an" others liEe the7.)3+# Dust the sa7e another thing is no less ob4iousI this general participation in the !or" an" sincere search for truth b' separate pagans "oes not "eter7ine the general "irection of paganis7s "e4elop7ent in 7anEin". Paganism, in the final anal'sis is not so much the search for 'od, as it is the de arture from Him; an" progress in paganis7 /as an" is 7ore the progress of sin an" apostas' than an unselfish search for truth an" greater Eno/le"ge of ;o". The i"ea of ;A "ingdom of 'od on earth=-that is the attain7ent in earthl' histor' of general spiritual an"
    3+*6. ,ulgaEo4 The 3nwaning !ight, 3#3. 3+1Apolog' 187 2onuments of Ancient &hristian 6ritings, .ol. + #5. 3+#$bi". 18+- 15.

    7oral perfection an" 7aterial /ell5being3+3J"oes not e:ist in patristic /ritings an" essentiall' contra"icts 3e/ Testa7ent Re4elation @see Mt #+85M31I Re4 an" othersA. 9i4ine Re4elation tells us that $n the last days, shall come dangerous times. 2en shall be lovers of themselves, covetous, haughty, roud @# Ti7 381M#A so that The Son of man, when he cometh, shall he find, thin" you, faith on earth: @?E 1181A. This coul" onl' be the conseFuence of a "eep an" co7prehensi4e spiritual "egra"ation of 7anEin" an" the final reign of paganis7. The ?or" also re4eals to the Church that the fulfill7ent of creati4e 9i4ine pro4i"ence for 7an is not prepare" through histor' but through 7eta5histor' /hen there /ill be a new heaven and a new earth @Re4 #181A. -. An Assess7ent of Paganis7 The concept of (paganis7) is first of all e:presse" in Christianit' b' the (ol" ) inherite" see" in 7an that first appeare" as a result of his fall fro7 ;o" an" then sproute" an" "e4elope" in 4arious shapes an" for7s throughout histor'. Accor"ing to the Christian teaching 7an in his present con"ition is not a natural nor7al being but rather one "eepl' "efor7e" in bo"' an" in soul. ;oo" is 7i:e" in hi7 /ith e4il the (ne/) is 7i:e" /ith the (ol" ) an" he reFuires continual conscious spiritual an" 7oral

    3+3This i"ea /as energeticall' "efen"e" b' .. 6. 6olo4ie4 until practicall' the en" of his life an" b' those thinEers i"eologicall' close to hi7 @Archpriest 6. ,ulgaEo4 6. 3. TrubetsEo' Archpriest P. 64etlo4 3. 2eo"oro4 an" othersA.

    /orE on his personalit' in or"er to beco7e a /hole (ne/) 7an @Eph +8#+A. Paganis7 is thus first of all a life "isposition /hich can be "escribe" as a false relationship to ;o" to ones self an" to the /orl". Therefore it inclu"es 4arious religions an" /orl" 4ie/s as /ell as all those people inclu"ing Christians /ho li4e after the rudiments of the world, and not after &hrist @Col. #81A. 2or in e4er' hu7an being there li4es both a Christian an" a pagan b' nature. 0nl' the sincere choice of Christ as a life i"eal 7aEes a person a Christian. ,ut a person can on the other han" confess 0rtho"o:' re7ain officiall' in the Church fulfill all its rites an" inLunctions 'et still be an ungo"l' pagan in the full sense of the /or" for 4ot every one that saith unto me, !ord, !ord, shall enter into the "ingdom of heaven; but he that doeth the will of my Father which is in heaven @Mt 78#1A.

    &ha ter M 0ld Testament *eligion 1. Teaching

    l" Testa7ent religion is the na7e for the ancient 7onotheist religion /hich the forefathers of all peoples ha" fro7 the beginning. <o/e4er /hile it obtaine" its ph'sical status onl' through a special Re4elation to Moses an" other De/ish prophets it is usuall' consi"ere" to be the Du"aic religion before the co7ing of Christ an" the establish7ent of <is Church. @After this begins Du"ais7 or ne/ Du"ais7.A 0ne of the 7ain features of this religion as the ,ible relates is first of all its uncon"itional 7onotheis7. The assertion of certain scholars regar"ing the pol'theistic character of 0l" Testa7ent religion "oes not stan" up to criticis7 an" careful anal'sis of their argu7ents the 7ain ones being8 1. 2ro7 the first lines of the <ebre/ te:t of the ,ible it talEs about (Elohim ) that is about the go"s an" not ;o" @because the suffi: ( 5i7) in"icates the pluralA as it /as translate" into other languages. #. $n the ,ible are 7entione" the na7es of 4arious go"s /hich the De/s /orshippe"8 A"onai Tah/eh 6abaoth an" others. 3. The freFuent biblical anthropo7orphis7 /hich 0l" Testa7ent religion use" in relation to ;o"

    bespeaEs a pri7iti4e concept of ;o" characteristic of pol'theis7. !ith respect to these suppositions /e can note the follo/ing8 1. The suffi: (5i7) in the <ebre/ not onl' in"icates the plural but it is also use" to e:press the fullness of being Fualit' an" superlati4e "egree. 2or e:a7ple in the ,ible (hea4en) soun"s liEe shamaim or (/ater) @as an ele7entAJmaim, etc. This is applicable to the na7e Elohim, /hich e:presse" a special re4erence before ;o" an" e7phasiGe" <is e:ceptionalness an" singularit'. This usage /as as a call to the surroun"ing pol'theis7. ($n the <ebre/ language Elohim "i" not 7ean Qgo"s but /as rather a banner of the superlati4e /hich the <ebre/ language "oes not ha4e. The use of Elohim instea" of Rthe singularS El /oul" ha4e e7phasiGe" that it refers not onl' to the 6e7itic "i4init' but to the Most <igh ;o". $t is /orth' of note that neither Elohim nor Eloach are encountere" an'/here in 6e7itic literature other than in the ,ible.)3++ 6o7e Church fathers /oul" be incline" to suppose that this na7e in the <ol' 6criptures of the 0l" Testa7ent 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#-A. Tell 7e coul" this be one Person% $t is not /ritten (let there be 7an ) but rather !et us ma"e man.
    3++E. 64etlo4 2agic and 2onotheism @,russels 1&71A -1-.

    H 9o 'ou hear 0 lo4er of Christ the speech a""resse" to the Participant in the /orl"s creation to the one by 6hom also he made the worlds @<eb 18#ANH Thus <e sa's to <is o/n $7age to the li4ing $7age announcing $ and my Father are one @Dn 1*83*A.H <e sa's to <i7 !et us ma"e man in +ur own image.3+5 #. Tah/eh A"onai an" other na7es of ;o" foun" in the ,ible signif' not "ifferent "i4inities but rather "ifferent na7es of the 0ne ;o" in"icating one or another of ;o"s Fualities. Thus (Adonai @<eb.A is the po/erful 7ight' co77an"erJthe ?or".) (Sabaoth @<eb. geniti4e pluralA are hosts po/ersI this /or" /as usuall' use" together /ith the /or" Q?or" or Q;o". Nahweh @<eb.A is Q,eing the great an" hol' na7e of ;o" /hich signifies originalit' eternit' an" unchangeableness of ;o"s Essence @E: 381+A.)3+3. Anthropo7orphis7 b' itself "oes not pro4i"e a sufficient argu7ent in fa4or of 0l" Testa7ent pol'theis7 because not onl' is anthropo7orphis7 inherent in all religions it is also inherent in hu7an language itself for it is a hu7an ten"enc'. ,ut if the protest against 0l" Testa7ent religions 7onotheis7 turns out to be a si7ple 7isun"erstan"ing then the opposing argu7ent is in"isputable. The co77an"7ent to /orship the one ;o" is the first of the Mosaic Ten Co77an"7ents
    3+56aint ,asil the ;reat (Con4ersations on the <e:a7eron ) & 6or"s, .ol. 1 @6aint Petersburg 1&11A &# &3. 3+-;. 3. 9iachenEo &om lete &hurch Slavonic )ictionary @Mosco/ 11&&A - 5-7 #3+.

    an" is state" fir7l' an" repeate"l' throughout the entire ,ible. $t is i7possible to o4erlooE it. 0l" Testa7ent religion has 7an' features co77on to the 7aLorit' of religions. 2or e:a7ple there is the teaching on personal 9i4init' Re4elation goo" an" e4il retribution Angels an" "e7ons the nee" for bloo" sacrifices pra'er an" 7an' other things. At the sa7e ti7e the religion of the Pentateuch speaEs in"efinitel' about the i77ortalit' of the hu7an soul @for e:a7ple Eccl 1#87A /hich "escen"s into the nether regions sheol the lan" of obli4ion the place of unconscious habitation the eternal sleep of "eath @for e:a7ple A tree hath ho e1 if it be cut, it groweth green again, and the boughs thereof s rout.@ #ut man when he shall be dead, and stri ed and consumed, $ ray you where is he:@ So man when he is fallen aslee shall not rise again; till the heavens be bro"en, he shall not awa"e, nor rise u out of his slee @Db 1+87 1* 1#A.3+7 (The ?a/) @PentateuchA "oes not speaE about retribution after "eath the resurrection of the "ea" an" eternal life or the >ing"o7 of ;o". The ;o" of the (?a/) is the uncon"itional ;i4er of retribution here onl' in earthl' life. Therefore the religion of the (la/) "oes not raise 7an abo4e the i"eal of pure earthl' /ell5being @shalo7A. ,ut in so7e prophets /e alrea"' see certain state7ents /hich lea" us to conclu"e that the "ea"
    3+7The author is here citing passages that are not strictl' speaEing part of the Pentetauch. These passages refer bacE to those booEs since the' procee" fro7 their tra"ition. Eccl 1#87 for e:a7ple refers to ;en 381& an" 118#7. J Trans.

    "o not Lust sleep eternall'I the' also e:perience specific states. Thus the Prophet EGeEiel sa's that (those /ho are slain b' the s/or") /ill be place" a7ong the uncircu7cise" an" go "o/n into the pit @EG 3#811M3#A. ,ut the prophet $saiah sa's of the lot of the ungo"l'8 their worm shall not die, and their fire shall not be 7uenched @$s --8#+A. The 0l" Testa7ent religion in the person of the Prophets looEs for the resurrection of the "ea". This hope is e:presse" b' the righteous Dob /hen he sa's For $ "now that my *edeemer liveth, and in the last day $ shall rise out of the earth. And $ shall be clothed again with my s"in, and in my flesh $ will see my 'od, 6hom $ myself shall see, and my eyes shall behold, and not another1 this my ho e is laid u in my bosom. @Db 1&8#5M#7A. $saiah speaEs Fuite plainl' about the general resurrection @Thy dead men shall live R$s. #-81&SA an" EGeEiel foresees its co7ing about @Chap. 37A. ,ut for the righteous resurrection /ill be eternal blesse"ness /hile for the sinners it /ill be reproach @9n 1#8#A. A nu7ber of i7portant particularities separate 0l" Testa7ent religion fro7 the other religions. These are the teachings on the creation of the /orl" fro7 (nothing )3+1 the creation of 7an in the i7age of ;o" 7ans fall into sin an" others. <ere /e shall pause to taEe a looE at the teaching about the Messiah an" the particular chosenness of the <ebre/s.
    3+16ee Chap. 1 The 0rigin of the !orl".

    1. The e:pectation of the Messiah @;reeE jh_`Z or (Anointe")I <ebre/ mashiah 7eaning (the Anointe" 0ne)A is the central point of 0l" Testa7ent Re4elation the soul of the entire 0l" Testa7ent religion. $n separate 0l" Testa7ent booEs the Messiah is besto/e" /ith 4arious Fualities8 Eing high priest an" prophet. $n so7e te:ts <e unites all of these in <i7self @cf. Der 3381+M11 an" othersA. ,ut 7ost i7portantl' <e is the 6a4ior of all 7anEin" both De/s an" non5De/s fro7 sin e4il an" suffering !ho /ill bring truth an" righteousness to the earth an" establish an eternal 9i4ine >ing"o7 of general holiness lo4e an" peace @cf. $s #853I Mic + an" othersA. ,ut they that are unlearned and unstable wrest, as they do also the other scri tures, unto their own destruction @# Pet 381-AI an" this inclu"es the 9i4ine Re4elation about Christ. The De/ish priests theologians an" teachers suggeste" a purel' earthl' Fuite pagan an" political interpretation of the Messiah to their people8 <e /ill be a De/ish Eing to /ho7 all nations /ill bo/ "o/n an" a Eing"o7 of total earthl' happiness /ill begin for the De/ish people. $t beco7es clear fro7 this /h' the Messiah !ho ca7e the ?or" Desus Christ /as reLecte" for <is teaching on <is >ing"o7 /hich is not of this /orl" @Dn 1183-A an" the 9i4inel' re4eale" 0l" Testa7ent religion cease" it e:istence. Du"ais7 then ca7e about /hich preser4e" 7uch of the e:ternal for7al

    si"e of the 0l" Testa7ent religion but lost its essence. #. !hat /as the significance an" goal of the De/ish nations (chosenness)% The concept of being (chosen b' ;o") /as also seriousl' "istorte" a7ongst the De/ish people for the 7ost i7portant thingJthe con"itions for chosenness being faithfulness to ;o" in faith an" in 7oral lifeJ/as in fact co7pletel' ignore" an" the /hole i"ea constraine" to ethnicit'I that is to flesh an" bloo". 2ro7 this procee"s the con4iction that chosenness is a fore4er inalienable an" national e:clusi4it' reser4e" for the De/s an" the' are therefore superior o4er all nations. 3aturall' such an i"ea cannot but i7pose an egotistical consciousness in 7an an" this gre/ "eep roots in Du"ais7. <istor' in fact sho/s that the ancient De/s /ere significantl' less "e4elope" culturall' philosophicall' an" scientificall' than 7an' of the nations surroun"ing the7 @Eg'pt ,ab'lon ;reece $n"iaA an" the chosenness of the De/ish people /as con"itione" upon a strictl' religious factor8 Therefore you will hear my voice, and "ee my covenant, you shall be my eculiar ossession above all eo le1 for all the earth is mine. And you shall be to me a riestly "ingdom, and a holy nation @E: 1&85M-A. These con"itions are testifie" to b' the ob4ious fact that the $sraelite prophets constantl' call these people to repentance rebuEing the7 for being (stiffnecEe" ) 9now therefore that the !ord thy 'od

    giveth thee not this e,cellent land in ossession for thy Bustices, for thou art a very stiffnec"ed eo le @9t &8-AI for i77oralit' an" eas' apostas'8 And said to me1 Arise, and go down from hence 7uic"ly1 for thy eo le, which thou hast brought out of Egy t, have 7uic"ly forsa"en the way that thou hast shewn them, and have made to themselves a molten idol. And again the !ord said to me1 $ see that this eo le is stiffnec"ed1 !et me alone that $ may destroy them, and abolish their name from under heaven @9t &81#M 1+AI for stubbornness an" "isobe"ience8 $ have s read forth my hands all the day to an unbelieving eo le, who wal" in a way that is not good after their own thoughts @$s -58#AI /hich can be co7pare" to <eb 387M118 6herefore Ias the Holy 'host saith, To day if ye will hear his voice, harden not your hearts, as in the rovocation, in the day of tem tation in the wilderness1 6hen your fathers tem ted me, roved me, and saw my wor"s forty years. 6herefore $ was grieved with that generation, and said, They do alway err in their heart; and they have not "nown my ways. So $ sware in my wrath, They shall not enter into my restK an" so on. The De/ish nation /as chosen "uring the 0l" Testa7ent epoch for reasons not "irectl' state" in Re4elation Lust as the reasons are unstate" for choosing the Apostle Peter /ho "enie" Christ or Du"as $scariot /ho betra'e" <i7. 9i4ine Pro4i"ence continuall' chooses one or another nation or separate in"i4i"uals /ith an e'e to their Fualit' of

    fulfilling specific historical goals. <o/e4er the conte:t of the ,ible sho/s that the 7ain reason for choosing the De/ish people /as its superlati4e ethnic abilit' to preser4e the Re4elation of sal4ation of the /orl" through the ?or" Christ an" preach about <i7 a7ongst all the peoples of the earth. ,ut since talents can be realiGe" in Fuite 4arie" /a's so also the chosenness of the De/ish nation bore a te7porar' an" foresha"o/ing character as "i" the entire 0l" Testa7ent ?a/ /hich ha" a shadow of good things to come, and not the very image of the things @<eb 1*81A. !ith the co7ing of the Pro7ise" 0ne ca7e the en" of the ?a/ @Ro7 1*8+A and now the children of the flesh, these are not the children of 'od @Ro7 &81A. <e sai" also in the prophet <osea $ will call them my eo le, which were not my eo le; and her beloved, which was not beloved. And it shall come to ass, that in the lace where it was said unto them, Ne are not my eo le; there shall they be called the children of the living 'od @Ro7 &8#55#-I <os #8#3I 181*.AI for fro7 henceforth onl' those /ho are of Christ are the seed of Abraham @;al 38#&A. !ith the co7ing of Christ there are not (t/o $sraels an" t/o chosen peoples. There is onl' one chosen peopleJ the Church the true $srael /hich enco7passes both De/s an" non5De/s.)3+& At the Cross occurre" the final separation of $srael into t/o parts @see ?E #83+A8 the little floc" of the
    3+&6. >aGilo (A ?ooE at the Perio"ical &hristian Peace &onference,= The %ournal of the 2oscow Patriarchate 3 @1&75AI +1.

    chosen the remnant @see ?E 1#83#I Ro7 118#M5A /hich beca7e the beginning of the ChurchI an" the other har"ene" part to /hich applie" the /or"s of the prophet $saiah $ called, ye did not answer; when $ s a"e, ye did not hear; but did evil before mine eyes, and did choose that wherein $ delighted not. And ye shall leave your name for a curse unto my chosen1 for the !ord '+) shall slay thee, and call his servants by another name @$s -581# 15A. This other na7e is &hristian @see Acts 118#-A. There is 4er' 7uch specificall' state" in the ;ospels about the cessation of the chosen status of the De/s /ho "i" not accept Christ. 2or e:a7ple in the parable about the /icEe" Eeepers of the 4ine'ar" it is /ritten Therefore say $ unto you, The "ingdom of 'od shall be ta"en from you, and given to a nation bringing forth the fruits thereof @Mt. #18+3A. $t is also state" /ithout a parable8 And $ say unto you, that many shall come from the east and west, and shall sit down with Abraham, and $saac, and %acob, in the "ingdom of heaven. #ut the children of the "ingdom shall be cast out into outer dar"ness1 there shall be wee ing and gnashing of teeth @Mt 1811M1#A. Du"ais7 sprung fro7 the groun" of the De/s reLection of Christ an" loss of chosen status as an antipo"e to the De/ish 0l" Testa7ent religion. Du"ais7 /aits for the co7ing of its christ @/ho /ill be accor"ing to Christian Re4elation antichristAJ naturall' bringing a "ifferent teachingJan" prepares

    for hi7. BnliEe the religion of the 0l" Testa7ent Du"ais7 represents so7ething 7ore liEe an i"eolog' than a religion. The /or"s of the Apostle also beco7e clear fro7 this that all $srael shall be saved @Ro7 118#-A. <ere all "oes not 7ean absolutel' all but onl' those De/s /ho at the en" of histor' /hen the fullness of the 'entiles be come in @Ro7 118#5AJthat is /hen there /ill no longer re7ain true Christians a7ongst the other nationsJ/ill accept the ?or" Desus Christ ha4ing the con4iction that <e is the true Messiah. These De/s /ho are the historical remnant of the fleshl' $srael /ill co7prise the whole @as in the beginning of Christianit'A 4ew $srael, /hich /ill be sa4e" ha4ing entere" the ranEs of ;o"s chosen. As the Apostle Paul /rote Esaias also crieth concerning $srael, Though the number of the children of $srael be as the sand of the sea, a remnant shall be saved @Ro7 &8#7A. Thus the co77an"7ent gi4en to Abraha7 @see ;en 1#83A /ill be fulfille" in the Church for ;o" is true @cf. Ro7 38+A. #. 0l" Testa7ent Religion an" Christianit' 0l" Testa7ent De/ish religion /as an e:ceptional pheno7enon a7i"st the pre5Christian pagan /orl". $ts belief in the 0ne ;o" Creator an" Pro4i"erI belief in eternal life an" resurrection in re/ar" for the righteous be'on" the gra4eI its greater strictness in co7parison /ith the surroun"ing nations of gui"elines for life an" beha4ior 7oral purit' in

    culture the forbi""ing of hu7an sacrifices an" 7an' other things /ere no "oubt a great gift of ;o" to the De/ish people an" a goo" lea4en for the surroun"ing tribes an" nations. ,elief in the co7ing Anointe" 6a4ior ga4e the7 hope in the face of see7ingl' insur7ountable i7passes in life set the7 to prepare for <is co7ing an" helpe" the7 to force the7sel4es religiousl' an" spirituall' to li4e accor"ingl'. 0l" Testa7ent Re4elation also ga4e a 7ore co7plete picture of the creation of the /orl" of 7ans origin an" the histor' of his fall into sin. The 0l" Testa7ent re4elation retains a "efinite significance in the Christian era as /ell. 0f particular 4alue are the prophetic in"ications of Christ the 6a4ior. These in"ications 7an' of /hich are a7aGing in their chronological geographical an" genealogical accurac' pro4i"e an e:clusi4e opportunit' for e4er' "ispassionate seeEer of truth to see in Desus Christ the Messiah an" ?or" pro7ise" b' ;o". The 0l" Testa7ent Re4elation is in 7an' /a's essentiall' fulfilled b' the ;oo" 3e/s of Christ @cf. Mt 5817A35* This fulfill7ent is first of all the truth of the Triune ;o" the $ncarnation the Messiah <is sacrifice on the Cross an" Resurrection an" the >ing"o7 of <ea4en /hich is not outsi"e 7an but /ithin hi7. $t is not the i"eal of earthl' /ell5being @shalo7A but rather the Holy S irit which is given to us @Ro7 585A.
    35*Thin" not that $ am come to destroy the law, or the ro hets1 $ am not come to destroy, but to fulfill. $n the ;reeE te:t is use" the 4erb [pjh] @infiniti4e aoristos acti4e fro7 [pj 7eaning (to fill fulfill finishA.

    $n contrast to the 0l" Testa7ent Christ is not the Du"aic Eing o4er all the /orl" not a political refor7er not the buil"er of 7aterial life /ho changes stones into the brea" @Mt +83M+A of FuicEl' passing fleshl' pleasures but the eternal ,rea" the !a' the Truth an" the ?ife @Dn 1+81-A for all 7anEin" in the eternal e:istence of the >ing"o7 of ;o". $n co7plete contrast /ith the 0l" Testa7ent is also the ;ospel teaching on righteousness. $f (the la/) establishes t/o Ein"s of righteousness an" t/o "ifferent 7oralsJone for internal relationships a7ongst De/s the other for relationships /ith all other peoples @7ore about this belo/AJthe ;ospel righteousness is one an" "e7an"s lo4e for all people /ithout e:ception. The 3e/ Testa7ent gi4es another concept of (;o"s chosen people) /hich is "ifferent in principle fro7 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 that circumcision, which is outward in the flesh1 #ut he is a %ew, which is one inwardly; and circumcision is that of the heart, in the s irit, and not in the letter @Ro7 #8#1M#&A. For in %esus &hrist neither circumcision availeth any thing, nor uncircumcision; but faith which wor"eth by love @;al 58-A. !ith the co7ing of Christ out/ar" national chosenness is en"e" an" the entire 0l" Testa7ent religion /ith all of it sacrifices custo7s an" la/s ceases its e:istence For &hrist is the end of the law for righteousness to

    every one that believeth @Ro7 1*8+I see also Mt 5811A. !ith <is appearance a chosen generation, a royal riesthood, an holy nation, a eculiar eo le.@ 6hich in time ast were not a eo le, but are now the eo le of 'od @1 Pet #8& 1*A is the Church the Christians /ho abi"e in it a7ongst /ho7 There is neither %ew nor 'ree", there is neither bond nor free, there is neither male nor female1 for @ all RareS one in &hrist %esus. And if RtheyS be &hrist.s, then are CtheyG Abraham.s seed, and heirs according to the romise @;al 38#1M#&A. The goo" ne/s of the 3e/ Testa7ent sho/s ho/ inco7plete the 4er' principle of spiritual life in the 0l" Testa7ent religion /as /hich procee"e" fro7 a (sla4e an" hireling) ps'cholog' of 7an an" fro7 his purel' legalistic un"erstan"ing of ;o"s co77an"7ents. The 0l" Testa7ent especiall' the Pentateuch see7s to e:press a religion /ith a clearl' 7aterialistic "irection. $n the foun"ation of 0l" Testa7ent religion lie pro7ises an" /arnings fro7 the ?or" to $srael /hich follo/ their either fulfill7ent or infraction of the la/s ;o" ha" gi4en the7. These pro7ises are Fuite eloFuent8 4ow if thou wilt hear the voice of the !ord thy 'od, to do and "ee all his commandments @ the !ord thy 'od will ma"e thee higher than all the nations that are on the earth. And all these blessings shall come u on thee @ #lessed shalt thou be in the city, and blessed in the field. #lessed shall be the fruit of thy womb, and the fruit of thy ground, and the fruit of thy cattle, the droves

    of thy herds, and the folds of thy shee . #lessed shall be thy barns and blessed thy stores. #lessed shalt thou be coming in and going out. The !ord shall cause thy enemies, that rise u against thee, to fall down before thy face @ And the !ord shall ma"e thee the head and not the tail1 and thou shalt be always above, and not beneath1 And turn not away from them neither to the right hand, nor to the left, nor follow strange gods, nor worshi them @9t #181M 1+A. The /arnings are of a si7ilar character8 #ut if thou 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 #1815M-1A etc. $n all of these pro7ises of re/ar" an" punish7ent a pree7inentl' 7aterial earthl' character is clear an" an' sort of spiritual goals or teaching on the >ing"o7 of ;o" is see7ingl' absent. There is no plainl' e:presse" thought of eternal life of spiritual blessings or of sal4ation. The highest pro7ise gi4en in the Pentateuch for faithfulness to ;o" is #ut you shall wal" in the way that the !ord your 'od hath commanded, that you may live, and it may be well with you, and your days may be long in the land of your ossession @9t 5833A. An' ring of unearthl' sal4ation the highest spiritual i"eal is characteristicall' /eaE in 0l" Testa7ent religion. !hat inspire" 0l" Testa7ent religion 7ore than an'thing% The teaching of the co7ing Messiah an" belief in <is eternal >ing"o7. 3e4ertheless an

    un"erstan"ing of this supre7e Re4elation in the 0l" Testa7ent liEe other truths is con"itione" upon the spiritual an" 7oral state of the person /ho recei4es the7. The o4er/hel7ing 7aLorit' of De/s /ere thinEing of an earthl' Eing"o7 of $srael an" earthl' (sal4ation.) E4en the Apostles as"ed of him, saying, !ord, wilt thou at this time restore again the "ingdom to $srael: @Acts 18-A. This out/ar" 7aterialis7 see7s to be the 7ost para"o:ical an" at the sa7e ti7e clearest feature of 0l" Testa7ent De/ish religion. $t is nee"less to sa' that the un"erstan"ing of the 7eaning of life in Christianit' /hich "irects 7ans gaGe to the co7ing cit' @cf. Eph 1381+A an" calls hi7 to seeE first the "ingdom of 'od, and his righteousness @Mt -833A is e4er so 7uch clearer. The nature of 0l" Testa7ent religion noticeabl' changes in the Psalter an" the prophets. <ere /e hear 7ore about the pain of sin repentance pra'er for a clean heart @Ps 5*AI hu7ilit' is e:alte" @Ps 3381&I 1+-8-I $s 57815A. The "ifferences in 7oral teachings bet/een 0l" Testa7ent religion an" Christianit' are also essential. $f the 0l" Testa7ent "e7an"s fairness /ith respect to ones tribes7en @for e:a7ple (Thou shalt not Eill (thou shalt not co77it a"ulter' ) (thou shalt not steal ) an" so on @see 9t 5817M1&A then /ith respect to other peoples it clears the /a' for 7ore per7issi4e beha4ior. !hat is not per7itte" /ith respect to a brother is to the stranger. To thy brother thou shalt lend that which he wanteth, without usury1 that the

    !ord thy 'od may bless thee in all thy wor"s @9t #38#*A. 6uch /arning as for e:a7ple And when the !ord thy 'od shall have brought thee into the land, for which he swore to thy fathers Abraham, $saac, and %acob1 and shall have given thee great and goodly cities, which thou didst not build, Houses full of riches, which thou didst not set u , cisterns which thou didst not dig, vineyards and oliveyards, which thou didst not lant, and thou shalt have eaten and be full. @9t -81*M11AI or Ne shall not eat of any thing that dieth of itself1 thou shalt give it unto the stranger that is in thy gates, that he may eat it; or thou mayest sell it unto an alien, an" other passages liEe these sufficientl' testif' to the le4el of 0l" Testa7ent 7oralit'. Those co77an"7ents gi4en to the De/ish people "uring their conFuest of the pro7ise" lan"s in ;o"s na7e are one of the clearer illustrations. 0l" Testa7ent 7orals /ere a subLect of the ?or" Desus Christs particular attention. <e "ecisi4el' change" the 4er' principle of interrelationships /ith people placing at the hea" of the corner lo4e for all regar"less of nationalit' faith or gen"er. For, sa's the ?or" e,ce t your righteousness shall e,ceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the "ingdom of heaven. Ne have heard that it was said of them of old time, Thou shalt not "ill; and whosoever shall "ill shall be in danger of the Budgment1 #ut $ say unto you, That whosoever is

    angry with his brother without a cause shall be in danger of the Budgment @ Ne have heard that it hath been said, An eye for an eye, and a tooth for a tooth1 #ut $ say unto you, that ye resist not evil1 but whosoever shall smite thee on thy right chee", turn to him the other also. And if any man will sue thee at the law, and ta"e away thy coat, let him have thy cloa" also. And whosoever shall com el thee to go a mile, go with him twain. 'ive to him that as"eth thee, and from him that would borrow of thee turn not thou away. Ne have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy. #ut $ say unto you, !ove your enemies, bless them that curse you, do good to them that hate you, and ray for them which des itefully use you, and ersecute you; That ye may be the children of your Father which is in heaven @ For if ye love them which love you, what reward have ye: do not even the ublicans the same: And if ye salute your brethren only, what do ye more than others: )o not even the ublicans so: #e ye therefore erfect, even as your Father which is in heaven is erfect @Mt 58#*M +1A. Regar"ing the 0l" Testa7ents ob4ious inco7pleteness the Apostle Paul /rites #y the wor"s of the law shall no flesh be Bustified @;al #81-A because whosoever of you are Bustified by the law; ye are fallen from grace @;al 58+A. The 0l" Testa7ent e:planation of the ?a/ oppresses a person b' its nu7erous e:ternal

    custo7ar' prescriptions b' /hich the De/s /ere suppose" to be rule". This le" in the final anal'sis to the turning of ritual la/ of the (6abbath) into so7ething of a fetish. Christ con"e7ne" this sa'ing to the Gealous obser4ers of the la/ The sabbath was made for man, and not man for the Sabbath @ME #8#7A. $n the Epistle to the <ebre/s is an assess7ent of the essence 0l" Testa7ent religion8 The Holy 'host this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing1 6hich was a figure for the time then resent, in which were offered both gifts and sacrifices, that could not ma"e him that did the service erfect, as ertaining to the conscience; 6hich stood only in meats and drin"s, and divers washings, and carnal ordinances, im osed on them until the time of reformation @<eb &81M1*A. For the law having a shadow of good things to come, and not the very image of the things, can never @ ma"e the comers thereunto erfect @<eb 1*81A. For if that first covenant had been faultless, then should no lace have been sought for the second. For finding fault with them, Rthe ro hetS saith, #ehold, the days come, saith the !ord, when $ will ma"e a new covenant with the house of $srael and with the house of %udah.@ $n that he saith, A new covenant, he hath made the first old. 4ow that which decayeth and wa,eth old is ready to vanish away @<eb 187M1 13A. $n the Epistle to the Corinthians the Apostle e4en

    calls the 0l" Testa7ent rules the 7inistration of "eath5bearing letters the 7inistration of con"e7nation @cf. Cor 387M&A. The 0l" Testa7ent Re4elation of ;o" "iffers b' its clearl' e:presse" anthro omor hism1 the concept of <i7 as a ,eing of Lustice an" 7erc'I not of that lo4e spoEen of in the 3e/ Testa7ent ;ospel8 as the ;i4er of the ?a/ an" Establisher of a relationship /ith 7an on a purel' legal basis as constantl' changing <is relationship to 7an "epen"ing upon the latters "ee"s as apparentl' taEing care for the De/ish nation alone. <o/ can the inco7pleteness of "i4inel' re4eale" 0l" Testa7ent religion be e:plaine"% 2irstl' b' the fact that the 0l" Testa7ent /as onl' the preparation for the co7ing of Christ an" bore a foresha"o/ing an" te7porar' nature @cf. <eb 7811M 1& ##I 185M1 13I &81M1*A being onl' the sha"o/ of goo" things to co7e @cf. <eb 1*81A. 6econ"l' b' its ethnic li7itation. Moral an" ritual 0l" Testa7ent rules /ere "esignate" not for all 7anEin" but for one tribe onl' /hich /as chosen for its fulfill7ent of a concrete act an" /ere therefore gi4en for reasons of this tribes spiritual le4el 7oral particularities intellectual abilities etc. The ?or" e:plaine" /h' the De/s /ere gi4en such an i7perfect la/ /hen <e ans/ere" the Pharisees Fuestion $s it lawful for a man to ut away his wife: %esus answered and said unto them, For the hardness of your heart he RMosesS wrote you this rece t @ME

    1*8# 5A. $t follo/s that in those "a's it /as not 'et possible to gi4e a perfect Re4elationJthe very image of the things @<eb 1*81AJto all the peoples of the earth an" therefore onl' the sha"o/ of goo" things to co7e /as gi4en an" that onl' to one nation /ithin the esti7ation of its spiritual an" ps'chological strengths. Thir"l' 0l" Testa7ent religion in principle coul" not be perfect inas7uch as the perfection of Re4elation /as gi4en onl' through the appearance of ;o" in the flesh @1 Ti7. 381-A an" 7ans sal4ation b' <i7 through <is 6acrifice an" Resurrection. 2or this reason the great e:pert on <ol' 6cripture 6aint Dohn Chr'sosto7 sai" that (The 0l" Testa7ent H stan"s as far a/a' fro7 the 3e/ Testa7ent as the earth fro7 the hea4ens.)351

    3516aint Dohn Chr'sosto7 &om lete &ollection of 6or"s @6aint Petersburg 1&**A -8&1.

    &ha ter D 6 iritual !ife

    he Fuestion of spiritual life is the 7ost i7portant Fuestion to e4er' person because it in the final anal'sis "eter7ines the nature "irection an" reasonableness of all his acti4ities. A persons spiritual state is a sort of 7other /ater /hich brings forth the (cr'stals) of all those i"eas feelings "esires an:ieties an" 7oo"s he li4es b'Jall of his relationships to people nature business things etc. for the spirit creates for7s for itself. A correct spiritual life carries /ith it a life /hich is health' in all respectsI it is the source of that /ell5being for /hich e4er' person an" societ' naturall' 'earns. 0n the other han" transgressing spiritual la/s lea"s irre4ocabl' to the "estruction of the entire structure of life on all its le4elsJpersonal fa7il' an" societal. The concept of s irituality, as a rule is inseparabl' linEe" /ith another no less capacious conceptJ sanctity. 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 ,rianchanino4A The essence of an' religion is containe" in the spiritual life /hich is its 7ost sacre" si"e. An' entrance into this life "e7an"s not onl' Geal but also Eno/le"ge of the la/s of spiritual life. Ueal not accor"ing to Eno/le"ge is a poor helper as /e Eno/. .ague in"istinct conceptions of this 7ain si"e of religious life lea" the Christian an" especiall' the ascetic to grie4ous conseFuencesI in the best case to fruitless labors but 7ore often to self5opinion an" spiritual 7oral an" ps'chological illness. The 7ost /i"esprea" 7istaEe in religious life is the substitution of its spiritual si"e @fulfill7ent of the ;ospel co77an"7ents repentance struggle /ith the passions lo4e for neighborA /ith the e:ternal si"eJ fulfill7ent of Church custo7s an" rites. As a rule such an approach to religion 7aEes a person out/ar"l' righteous but in/ar"l' a pri"eful Pharisee h'pocrite an" reLecte" b' ;o"Ja (saint of satan.) Therefore it is necessar' to Eno/ the basic principles of spiritual life in 0rtho"o:'. 0f great help in this is an e:perience" gui"e /ho sees the hu7an soul. ,ut such gui"es /ere 4er' rare e4en in ancient ti7es as the 2athers testif'. $t is e4en 7ore "ifficult to fin" such gui"es in our ti7es. The <ol' 2athers foresa/ that in the latter ti7es
    35#$n or"er to un"erstan" spiritual life in our ti7es it is particularl' useful to rea" the follo/ing authors8 Abba 9orotheusI $gnatius ,rianchanino4I 6che7a Abbot Dohn !etters of a 5alaam Elder; $gu7en 3iEon @.orube4 A !etters to S iritual &hildren; Archi7an"rite ?aGar The Sacrament of &onfession.

    there /oul" be a fa7ine of the /or" of ;o" @e4en though the ;ospels are no/ printe" abun"antl'NA an" instructe" sincere seeEers in a"4ance to con"uct their spiritual li4es b' 7eans of ;living under the guidance of atristic writings, with the counsel of their contem orary brothers who are successfully rogressing Rin spiritual lifeS.) These /or"s belong to one of the 7ost authoritati4e Russian spiritual instructors an" /riters of the nineteenth centur' 6aint $gnatius ,rianchanino4 @11*7M11-7A. <is /ritings are a Ein" of 0rtho"o: ascetical enc'clope"ia representing those 4er' atristic writings, but are of particular 4alue to the 7o"ern5"a' Christian. This 4alue co7es fro7 the fact that his /ritings are base" upon his scrupulous stu"' of patristic /ritings trie" in the furnace of personal ascetical e:perience an" pro4i"e a clear e:position of all the 7ost i7portant Fuestions of spiritual life inclu"ing the "angers that can be 7et along the /a'. The' set forth the patristic e:perience of the Eno/le"ge of ;o" applicable to the ps'cholog' an" strength of people li4ing in an epoch closer to us both in ti7e an" "egree of seculariGation.353 <ere /e shall present onl' a fe/ of the 7ore i7portant precepts of his teaching on the Fuestion of correct spiritual life.

    3536aint $gnatius ,rianchianino4s /orEs /ere /ritten "uring the late nineteenth centur'.

    1. Correct Thoughts (People usuall' consi"er thought to be so7ething of little i7portance an" therefore the' are 4er' un"iscerning in their acceptance of thoughts. <o/e4er e4er'thing goo" co7es fro7 the acceptance of correct thoughts /hile e4er'thing e4il co7es fro7 the acceptance of "eceitful thoughts. Thought is liEe the hel7 of a ship. A s7all /heel an" an insignificant boar" "ragging behin" a great 4essel "eci"e its "irection an" 7ore often than not its fate) @+85*&A.35+ Thus /rote 6aint $gnatius e7phasiGing the e:ceptional significance that our thoughts 4ie/s an" theoretical Eno/le"ge as a /hole ha4e for spiritual life. 3ot onl' correct "og7atic faith an" ;ospel 7orals but also Eno/le"ge an" rigorous obser4ation of spiritual la/s "eter7ine success in the co7ple: process of true rebirth of the passionate (fleshl') @Ro7 185A old man @Eph +8##A into the new man @Eph +8#+A. <o/e4er a theoretical un"erstan"ing of this Fuestion is not as si7ple as it /oul" see7 at first glance. The 7an' "ifferent so5calle" (spiritual /a's of life) that are no/ being offere" to 7an fro7 all si"es are one of the illustrations of the co7ple:it' of this proble7. Therefore a tasE of the ut7ost i7portance arises8 fin"ing the 7ore essential in"ications an" Fualities of true spiritualit' /hich /oul" allo/ one to
    35+3ot all of 6aint $gnatius /orEs ha4e been translate" into English. At the present ti7e onl' the fifth 4olu7e of his collecte" /orEs The Arena1 An +ffering to &ontem orary 2onasticism translate" b' Arch. ?aGarus @<ol' Trinit' Monaster' 1&&7A is a4ailable in English. This an" all the Fuotes fro7 6aint $gnatius /ritings are reference" fro7 the Russian 1&*5 publication. <ere an" after/ar"s the 4olu7e nu7ber is sho/n first the page nu7ber secon". JTrans.

    "ifferentiate it fro7 all the possible for7s of false spiritualit' 7'sticis7 an" relest. This has been sufficientl' e:plaine" b' the Churchs # *** 'ears of e:perience in the person of its saintsI but 7o"ern 7an raise" in a 7aterialistic an" unspiritual ci4iliGation runs up against no little "ifficult' in assi7ilating it. Patristic teachings ha4e al/a's correspon"e" to the le4el of those to /ho7 the' are "irecte". The 2athers of the Church ne4er /rote (Lust for the saEe of it) or (for science.) Man' of their counsels "irecte" at ascetics of high conte7plati4e life an" e4en to so5calle" beginners, no longer e4en re7otel' correspon" to the spiritual strength of the 7o"ern Christian. 2urther7ore the 4ariet' a7biguit' an" at ti7es e4en contra"ictoriness of these counsels that naturall' occur "ue to the 4ar'ing spiritual le4els of those /ho seeE the7 can "isorient the ine:perience". $t is 4er' "ifficult to a4oi" these "angers /hen stu"'ing the <ol' 2athers /ithout Eno/ing at least the 7ore i7portant principles of spiritual life. 0n the other han" a correct spiritual life is unthinEable /ithout patristic gui"ance. ,efore this see7ingl' insur7ountable i7passe /e can see the full significance of the spiritual inheritance of those fathers 7ost of /ho7 are closer to us in ti7e /ho (restate") this earlier patristic e:perience of spiritual life in a language 7ore accessible to a 7o"ern 7an little acFuainte" /ith this life /ho

    usuall' has neither a capable gui"e nor sufficient strength. The /orEs of 6aint $gnatius ,rianchanino4 are a7ong the best of these (restate7ents ) /hich pro4i"e an i7peccabl' reliable (Ee') to un"erstan"ing the teachings of great laborers in the science 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 co7ing to Eno/ ones o/n sinfulness an" fallenness. Through this 4ie/ of hi7self a person recogniGes his nee" for a Re"ee7er an" approaches Christ through hu7ilit' faith an" repentance @+8#77A. <e /ho "oes not recogniGe his sinfulness fallenness an" peril cannot accept Christ or belie4e in ChristI he cannot be a Christian. 0f /hat nee" is Christ to the person /ho hi7self is /ise an" 4irtuous /ho is please" /ith hi7self an" consi"ers hi7self /orth' of all earthl' an" hea4enl' re/ar"s% @+8371A. !ithin these /or"s the thought in4oluntaril' "ra/s attention to itself that the awareness of one.s own sinfulness an" the re entance procee"ing fro7 it are the first conditions for receiving &hrist-that is the belief that Christ ca7e suffere" an" /as resurrecte" is the beginning of con4ersion to Christ for the devils also believe, and tremble @Das #81&A an" fro7 the

    Eno/le"ge of ones sinfulness co7es true faith in <i7. The hol' hierarchs thought sho/s the first an" 7ain position of spiritual life /hich so often slips a/a' fro7 the attention of the faithful an" sho/s the true "epth of its 0rtho"o: un"erstan"ing. The Christian as it happens is not at all the one /ho belie4es accor"ing to tra"ition or /ho is con4ince" of the e:istence of ;o" through so7e for7 of e4i"ence an" of course the Christian is not at all one /ho goes to Church an" feels that he is (higher than all sinners atheists an" non5Christians.) 3o the Christian is the one /ho see his o/n spiritual an" 7oral i7purit' his o/n sinfulness sees that he is perishing suffers o4er this an" therefore he is in/ar"l' free to recei4e the 6a4ior an" true faith in Christ. This is /h' for e:a7ple 6aint Dustin the Philosopher /rote (<e is the ?ogos in !ho7 the /hole hu7an race participates. Those /ho li4e accor"ing to the ?ogos are Christians in essence although the' consi"er the7sel4es to be go"less8 such /ere 6ocrates an" <eraclites an" others a7ong the <ellenes.H $n the sa7e /a' those /ho li4e" before us in opposition to the ?ogos /ere "ishonorable antagonistic to Christ H /hile those /ho li4e" an" still li4e accor"ing to <i7 are Christians in essence.)355 This is /h' so 7an' pagan peoples so rea"il' accepte" Christianit'.
    3556aint Dustin the Philosopher A ology 18+-.

    0n the contrar' /hoe4er sees hi7self as righteous an" /ise /ho sees his o/n goo" "ee"s cannot be a Christian an" is not one no 7atter /here he stan"s in the a"7inistrati4e an" hierarchical structure of the Church. 6aint $gnatius cites the eloFuent fact fro7 the 6a4iors earthl' life that <e /as recei4e" /ith tearful repentance b' si7ple De/s /ho a"7itte" their sins but /as hatefull' reLecte" an" con"e7ne" to a terrible "eath b' the (intelligent ) (4irtuous ) an" respectable De/ish eliteJthe high priests Pharisees @Gealous fulfillers of Church custo7s rules etc.A an" scribes @theologiansA. They that be whole need not a hysician, but they that are sic" @Mt &81#A sa's the ?or". 0nl' those /ho see the sicEness of their soul an" Eno/ that it cannot be cure" through their o/n efforts co7e to the path of healing an" sal4ation because the' are able to turn to the true 9octor !ho suffere" for the7 JChrist. 0utsi"e of this state /hich is calle" (Eno/ing oneself) b' the 2athers nor7al spiritual life is i7possible. (The entire e"ifice of sal4ation is built upon the Eno/le"ge an" a/areness of our infir7it' ) /rites 6aint $gnatius @1853#A. <e repeate"l' cites the re7arEable /or"s of 6aint Peter of 9a7ascus8 (The beginning of the souls enlighten7ent an" 7arE of its health is /hen the 7in" begins to see its o/n sins nu7bering as the san"s of the sea) @#8+1*A. Therefore 6aint $gnatius e:clai7s o4er an" o4er

    <u7ilit' an" the repentance /hich co7es fro7 it are the onl' con"itions un"er /hich Christ is recei4e"N <u7ilit' an" repentance are the onl' price b' /hich the Eno/le"ge of Christ is purchase"N <u7ilit' an" repentance 7aEe up the onl' 7oral con"ition fro7 /hich one can approach Christ to be taEen in b' <i7N <u7ilit' an" repentance are the onl' sacrifice /hich reFuites an" /hich ;o" accepts fro7 fallen 7an @cf. Ps 5*811M1&A. The ?or" reLects those /ho are infecte" /ith pri"e /ith a 7istaEen opinion of the7sel4es /ho consi"er repentance to be superfluous for the7 /ho e:clu"e the7sel4es fro7 the list of sinners. The' cannot be Christians @+811#M113A. 3. >no/ Tourself <o/ "oes a person obtain this sa4ing Eno/le"ge of hi7self his (ol"ness ) a Eno/le"ge /hich opens to hi7 the full infinite significance of Christs 6acrifice% <ere is ho/ 6aint $gnatius ans/ers this Fuestion. $ "o not see 7' sin because $ still labor for sin. !hoe4er "elights in sin an" allo/s hi7self to taste of it e4en if onl' in his thoughts an" s'7path' of heart cannot see his o/n sin. <e can onl' see his o/n sin /ho renounces all frien"ship /ith sinI /ho has gone out to the gates of his house to guar" the7 /ith bare" s/or"Jthe /or" of ;o"I /ho /ith this s/or" "eflects an" cuts off sin in /hate4er for7 it 7ight approach. ;o" /ill grant a great gift to those /ho perfor7

    this great tasE of establishing en7it' /ith sinI /ho 4iolentl' tear 7in" heart an" bo"' a/a' fro7 it. This gift is the 4ision of ones o/n sins @#81##A. $n another place he gi4es the follo/ing practical a"4ice8 ($f one refuses to Lu"ge his neighbors his thoughts naturall' begin to see his o/n sins an" /eaEnesses /hich he "i" not see /hile he /as occupie" /ith the Lu"g7ent of his neighbors) @58351A. 6aint $gnatius e:presses his 7ain thought on the con"itions for self5Eno/le"ge b' the follo/ing re7arEable /or"s of 6aint 6'7eon the 3e/ Theologian8 (PainstaEing fulfill7ent of Christs co77an"7ents teaches 7an about his infir7it') @+8&AI that is it re4eals to hi7 the sa" picture of /hat reall' resi"es in his soul an" /hat actuall' happens there. The Fuestion of ho/ to obtain the 4ision of ones sins or the Eno/le"ge of ones self ones old man, is at the center of spiritual life. 6aint $gnatius beautifull' sho/e" its logic8 onl' he /ho sees hi7self as one perishing has nee" of a 6a4iorI on the contrar' the (health') @cf. Mt &81#A ha4e no nee" of Christ. Therefore if one /ants to belie4e in Christ in an 0rtho"o: /a' this 4ision beco7es the 7ain purpose of his ascetic labor an" at the sa7e ti7e the 7ain criteria 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 in fact false odvigs-an" life beco7es 7eaningless. The Apostle Paul speaEs of this in his epistle to Ti7oth' /hen he sa's And if a man also strive for masteries, yet is he not crowned, e,ce t he strive lawfully @# T7 #85A. 6aint $saac the 6'rian speaEs about this e4en 7ore specificall'8 (The reco7pense is not for 4irtue nor for toil on account of 4irtue but for hu7ilit' /hich is born of both. $f hu7ilit' is lacEing then the for7er t/o are in 4ain.)35This state7ent opens 'et another i7portant page in the un"erstan"ing of spiritual life an" its la/s8 neither odvigs nor labors in an" of the7sel4es can bring a person the blessings of the >ing"o7 of ;o" /hich is /ithin us @?E 178#1A but onl' the hu7ilit' /hich co7es fro7 the7. $f hu7ilit' is not gaine" all ascetic labors an" 4irtues are 7eaningless. <o/e4er onl' labor in the fulfill7ent of Christs co77an"7ents teaches 7an hu7ilit'. This is ho/ one co7ple: theological Fuestion on the relationship bet/een faith an" good wor"s in the 7atter of sal4ation is e:plaine". 6aint $gnatius "e4otes great attention to this Fuestion. <e sees it in t/o aspects8 first in the sense of un"erstan"ing the necessit' of Christs sacrificeI an" secon" /ith respect to Christian perfection. <is conclusions procee"ing as the' "o fro7 patristic
    35-The Ascetical Homilies of Saint $saac the Syrian @Mosco/ Transfiguration Monaster' 578#1#. 1151A <o7il' 3+8#17. English translation <ol'

    e:perience are not or"inar' subLects for classroo7 theolog'. <e /rites ($f goo" "ee"s "one accor"ing to feelings of the heart brought sal4ation then Christs co7ing /oul" ha4e been superfluous) @18513A. (Bnfortunate is the 7an /ho is satisfie" /ith his o/n hu7an righteousness for he "oes not nee" Christ) @+8#+A. (6uch is the natural Fualit' of all bo"il' odvigs an" 4isible goo" "ee"s. $f /e thinE that "oing the7 is our sacrifice to ;o" an" not Lust reparation for our i77easurable "ebt then our goo" "ee"s an" odvigs beco7e the parents in us of soul5 "estro'ing pri"e) @+8#*A. 6aint $gnatius e4en /rites The "oer of hu7an righteousness is fille" /ith self5opinion high57in"e"ness an" self5"eception H he repa's /ith hatre" an" re4enge an'one /ho "ares to open his 7outh to pronounce the 7ost /ell5foun"e" an" goo"5intentione" contra"iction of his righteousness. <e consi"ers hi7self /orth' 7ost /orth' of both earthl' an" hea4enl' re/ar"s @+8+7A. 2ro7 this /e can un"erstan" the saints call /hich is8 9o not seeE Christian perfection in hu7an 4irtues. $t is not thereI it is 7'sticall' preser4e" in the Cross of Christ @+8+77M+71A. This thought "irectl' contra"icts the /i"esprea" belief that so5calle" (goo" "ee"s) are al/a's goo"

    an" ai" us in our sal4ation regar"less of /hat 7oti4ates a person to "o the7. $n realit' righteousness an" 4irtue of the old an" new 7an are not 7utuall' supple7entar' but rather 7utuall' e,clusive. The reason for this is sufficientl' ob4ious. ;oo" /orEs are not an end, but a means for fulfilling the supre7e co77an"7ent of lo4e. ,ut the' can also be "one calculatingl' h'pocriticall' an" out of a7bition an" pri"e. @!hen a person sees the nee"' but instea" gil"s "o7es on churches or buil"s a church /here there no real nee" of one it is clear that he is not ser4ing ;o" but his o/n 4anit'.A 9ee"s that are not "one for the fulfill7ent of the co77an"7ents blin" a person b' their significance puff hi7 up 7aEe hi7 great in his o/n e'es e:alt his ego an" thereb' separate hi7 fro7 Christ. ,ut the fulfill7ent of the co77an"7ents of lo4e for neighbor re4eals a persons passions to hi7self such as8 7an5pleasing self5opinion h'pocris' an" so on. $t re4eals to hi7 that he cannot "o an' goo" "ee" /ithout sin. This hu7bles a person an" lea"s hi7 to Christ. 6aint Dohn the Prophet sai" (True labor cannot be /ithout hu7ilit' for labor in an" of itself is 4ain an" accounte" as nothing.)357 $n other /or"s 4irtues an" odvigs can also be e:tre7el' har7ful if the' are not foun"e" upon the Eno/le"ge of hi""en sin in the soul an" "o not lea" to an e4en "eeper a/areness of it. 6aint $gnatius instructs (0ne 7ust first see his sin then cleanse
    3576aints ,arsanuphius an" Dohn ans/er #7+.

    hi7self of it /ith repentance an" attain a pure heart /ithout /hich it is i7possible to perfor7 a single goo" "ee" in all purit') @+8+&*A. (The ascetic ) he /rites (has onl' Lust begun to "o the7 Rgoo" "ee"sS before he sees that he "oes the7 altogether insufficientl' i7purel'.H <is increase" acti4it' accor"ing to the ;ospels sho/s hi7 e4er 7ore clearl' the ina"eFuac' of his 4irtues the 7ultitu"e of his "i4ersions an" 7oti4es the unfortunate state of his fallen nature.H <e recogniGes his fulfill7ent of the co77an"7ents as onl' a "istortion an" "efile7ent of the7) @183*1M3*&A. Therefore the saints he continues (cleanse" their 4irtues /ith floo"s of tears as if the' /ere sins) @#8+*3A. 5. Bnti7el' 9ispassion is 9angerous. ?et us turn out attention to 'et another i7portant la/ of spiritual life. $t consists in (the liEe interrelationship of 4irtues an" of 4ices) or to put it another /a' in the strict conseFuentialit' an" 7utual con"itioning of the acFuisition of 4irtues as /ell as the action of passions. 6aint $gnatius /rites (,ecause of this liEe relationship 4oluntar' sub7ission to one goo" thought lea"s to the natural sub7ission to another goo" thoughtI acFuisition of one 4irtue lea"s another 4irtue into the soul /hich is liEe unto an" inseparable fro7 the first. The re4erse is also true8 4oluntar' sub7ission to one sinful thought brings in4oluntaril' sub7ission to anotherI acFuisition of one sinful passion lea"s another

    passion relate" to it into the soulI the 4oluntar' co77itting of one sin lea"s to the in4oluntar' fall into another sin born of the first. E4il as the fathers sa' cannot bear to "/ell un7arrie" in the heart) @58351A. This is a serious /arningN <o/ often "o Christians not Eno/ing this la/ carelessl' regar" the so5calle" (7inor) sins co77itting the7 voluntarily-that is /ithout being force" into the7 b' passion. An" then the' are perple:e" /hen the' painfull' an" "esperatel' liEe sla4es involuntarily fall into serious sins /hich lea" to serious sorro/s an" trage"ies in life. Dust ho/ necessar' it is in spiritual life to strictl' obser4e the la/ of conseFuentialit' is sho/n b' the follo/ing /or"s of a 7ost e:perience" instructor of spiritual life 6aint $saac the 6'rian @<o7il' 7#A an" cite" b' 6aint $gnatius8 ($t is the goo" /ill of the 7ost /ise ?or" that /e reap our spiritual brea" in the s/eat of our bro/. <e establishe" this la/ not out of spite but rather so that /e /oul" not suffer fro7 in"igestion an" "ie. E4er' 4irtue is the 7other of the one follo/ing it. $f 'ou lea4e the 7other /ho gi4es birth to the 4irtue an" seeE after her "aughter /ithout ha4ing first acFuire" the 7other then these 4irtues beco7e as 4ipers in the soul. $f 'ou "o not turn the7 a/a' 'ou /ill soon "ie) @#857M51A. 6aint $gnatius /arns sternl' in connection /ith this (Bnti7el' "ispassion is "angerousN $t is "angerous to enLo' 9i4ine grace before the ti7eN 6upernatural

    gifts can "estro' the ascetic /ho has not learne" of his o/n infir7it') @1853#A. These are re7arEable /or"sN To so7eone /ho is spirituall' ine:perience" the 4er' thought that a 4irtue can be unti7el' ne4er 7in" "ea"l' to the soul (liEe a 4iper ) /oul" see7 strange an" al7ost blasphe7ous. ,ut such is the 4er' realit' of spiritual lifeI such is one of its strictest la/s /hich /as re4eale" b' the 4ast e:perience of the saints. $n the fifth 4olu7e of his 6or"s, /hich 6aint $gnatius calle" An +ffering to &ontem orary 2onasticism, in the tenth chapter entitle" (0n caution in the rea"ing of booEs on 7onastic life ) he states openl' (The fallen angel stri4es to "ecei4e 7onEs an" "ra/ the7 to "estruction offering the7 not onl' sin in its 4arious for7s but also loft' 4irtues that are not natural to the7) @585+A. -. Correct Pra'er These thoughts ha4e a "irect relationship to un"erstan"ing a 4er' i7portant Christian acti4it'8 pra'er. 6a'ing as "o all the saints that (Pra'er is the 7other of the 4irtues an" the "oor to all spiritual gifts) @#8##1A 6aint $gnatius e7phaticall' points to the con"itions that 7ust be 7et in or"er to 7aEe pra'er the 7other of the 4irtues. .iolating these con"itions 7aEes pra'er fruitless at bestI but 7ore often it 7aEes it the instru7ent of the ascetics precipitous fall. 6o7e of these con"itions are /ell Eno/n. !hoe4er "oes not forgi4e others /ill not be

    forgi4en hi7self. (!hoe4er pra's /ith his lips but is careless about his heart pra's to the air an" not to ;o"I he labors in 4ain because ;o" hee"s the 7in" an" heart an" not copious /or"s ) sa's <iero7onE 9orotheus a Russian ascetic for /ho7 6aint $gnatius ha" great respect @#8#--A. <o/e4er 6aint $gnatius pa's particular attention to the con"itions for the Desus Pra'er. $n light of its great significance for e4er' Christian /e present a brief e:cerpt fro7 the re7arEable article b' 6aint $gnatius (0n the Desus Pra'er8 A TalE /ith a 9isciple.) $n e:ercising the Desus pra'er there is its beginning its gra"ual progression an" its en"less en". $t is necessar' to start the e:ercise fro7 the beginning an" not fro7 the 7i""le or the en".H Those /ho begin in the 7i""le are the no4ices /ho ha4e rea" the instructions H gi4en b' the hes'chastic fathers H an" accept this instruction as a gui"e in their acti4it' /ithout thinEing it through. The' begin in the 7i""le /ho /ithout an' sort of preparation tr' to force their 7in"s into the te7ple of the heart an" sen" up pra'ers fro7 there. The' begin fro7 the en" /ho seeE to FuicEl' unfol" in the7sel4es the grace5fille" s/eetness of pra'er an" its other grace5fille" actions. 0ne shoul" begin at the beginningI that is pra' /ith attention an" re4erence /ith the purpose of

    repentance taEing care onl' that these three Fualities be continuall' present /ith the pra'er.H $n particular 7ost scrupulous care shoul" be taEen to establish 7orals in accor"ance /ith the teachings of the ;ospels.H 0nl' upon 7oralit' brought into goo" accor" /ith the ;ospel co77an"7ents H can the i77aterial te7ple of ;o"5pleasing pra'er be built. A house built upon san" is labor in 4ainJsan" is eas' 7oralit' that can be shaEen @18##5M##-A. 2ro7 this citation it can be seen ho/ attenti4e an" re4erentl' careful one 7ust 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 one practicing it. $n one of his letters 6aint $gnatius talEs about 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' liEe"I a sa'ing /hich has al/a's been accor"ing to 7' heart. A certain 7onE sai" to hi7 Q$ abi"e in ceaseless re7e7brance of ;o". 6aint 6isoes replie" to hi7 (That is not greatI it /ill be great /hen 'ou consi"er 'ourself /orse than all creatures. The ceaseless re7e7brance of ;o" is a great thingN) 6aint $gnatius continues. (,ut this is a 4er' "angerous height /hen the la""er that lea"s to it is not foun"e" upon the stur"' rocE of hu7ilit') @+8+&7A. @$n connection /ith this it 7ust be note" that (the sign of ceaseless an" self57o4ing Desus pra'er is b'

    no 7eans a sign that the pra'er is grace5fille" because Rsuch FualitiesS "o not guarantee H those fruits that al/a's in"icate that it is grace5fille".) (6piritual struggle the result an" purpose of /hich is the acFuisition of <BM$?$TT H is Rin this caseS substitute" b' so7e Rinteri7S purpose8 the acFuisition of ceaseless an" self5acting Desus pra'er /hich H is not the final goal but onl' one 7eans of attaining that goal.)351A 7. Prelest 35& These /or"s of 6aint $gnatius point to 'et another e:tre7el' serious aspect of spiritual lifeJthe "ea"l' "anger that threatens the ine:perience" ascetic /ho "oes not ha4e either a true instructor or the correct theoretical spiritual Eno/le"geJthe possibilit' of falling into relest, or "elusion. This ter7 /hich /as often use" b' the 2athers is re7arEable for its precise re4elation of the 4er' essence of the spiritual sicEness it na7es. $n Russian the root of this /or" lest, 7eans (flatter' ) an" the prefi: re< in"icates a refle:i4e action. Thus it 7eans self5flatter' self5 "eception "rea7iness or an opinion of ones o/n /orthiness an" perfection pri"e. 6aint $gnatius calling pri"e the 7ain source of this serious illness cites the follo/ing /or"s of 6aint ;regor' the 6inaite @fourteenth centur'A8

    351MonE Mercurius $n the &aucasion 2ountains @Mosco/8 Palo7niE 1&&-A 7M1. 35&6ee also Chap. 5 3. $n"i4i"ual re4elation an" its in"ications.

    Prelest, the' sa' appears in t/o for7s or rather fin"s H Jin the for7s of fantas' an" effect although it has its source an" cause in pri"e alone.H The first Ein" of relest is fro7 fantas'. The secon" Ein" of relest H has its source in H lasci4iousness /hich is born fro7 natural lustfulness. $n this state the person in relest taEes up prophes'ing gi4es false pre"ictions H The "e7on of obscenit' "arEens his 7in" /ith lasci4ious fire an" "ri4es hi7 7a" "rea7il' appearing to hi7 in the guise of certain saints 7aEing hi7 thinE he hears their /or"s an" sees their faces.3-* !hat is the 7ain 7e"icine against this sicEness% Dust as pri"e is the general cause of relest so "oes hu7ilit' H ser4e as a true forestaller an" pre4ention against relest.H Ma' our pra'er be penetrate" /ith a feeling of repentance 7a' it be unite" /ith /eeping an" then relest /ill ne4er act upon us @18##1A. About another of the 7ost /i"esprea" causes for falling into relest, 6aint $gnatius /rites There are groun"s for belie4ing that the e7otional state of certain 7onEs is that of relest, for the' ha4e renounce" the practice of the Desus pra'er an" 7ental pra'er in general satisf'ing the7sel4es /ith e:ternal pra'er aloneI that is /ith unfailing participation in the Church
    3-*6aint ;regor' the 6inaite (0n the Co77an"7ents an" 9og7as ) The Philo"alia @Mosco/ 1&**A +8#1+.

    6er4ices an" unfailing fulfill7ent of their cell rule /hich consists e:clusi4el' of psal7o"' an" 4erbal au"ible pra'ers.H The' cannot escape (self5opinion.H ) .erbal an" au"ible pra'er is onl' fruitful /hen it is co7bine" /ith attentionJ so7ething 4er' rarel' foun" because /e learn attenti4eness for the 7ost part through the practice of the Desus pra'er @18#57M#51A. 3aturall' this re7arE relates not onl' to 7onEs but to all Christians. Therefore /hen 6aint $gnatius speaEs of relest, he re7in"s us that !hoe4er thinEs that he is passionless /ill ne4er be purifie" of passionsI /hoe4er thinEs that he is fille" /ith grace /ill ne4er recei4e graceI /hoe4er thinEs that he is a saint /ill ne4er achie4e sanctit'. To put it si7pl'8 /hoe4er ascribes spiritual acti4it' 4irtues /orthiness an" gifts of grace to hi7self flattering hi7self an" consoling hi7self /ith self5opinion blocEs the entrance to spiritual acti4it' Christian 4irtues an" ;o"s grace /ith this opinion an" opens /i"e the "oor to sinful infection an" "e7ons. Those infecte" /ith self5opinion are co7pletel' incapable of spiritual progress @18#+3A. All the saints consi"ere" the7sel4es un/orth' of ;o". ,' this the' sho/e" their /orthiness /hich consists in hu7ilit'. All the self5"elu"e" consi"ere" the7sel4es /orth' of ;o" an" b' this the' sho/ the pri"e an" "e7onic relest /hich has taEen o4er their souls. 6o7e recei4e"

    "e7ons /ho appeare" to the7 as angels an" follo/e" after the7.H 0thers sti7ulate" their i7aginations heate" their bloo" pro"uce" 7o4e7ents of their ner4ous s'ste7s then accepte" all this as grace5fille" s/eetness. The' fell into self5"elusion co7plete insanit' an" nu7bere" the7sel4es a7ong the fallen spirits b' their o/n spirit @#81#-A. 1. The $nstructor Bnfortunatel' an' of the faithful can fall into such a la7entable state Lust as an' ascetic can if he li4es accor"ing to his o/n reasoning /ithout a true spiritual instructor or the gui"ance of patristic /ritings. ,ut if un"erstan"ing the 2athers is not al/a's such a si7ple tasE then it is e4en 7ore "ifficult in our ti7es to fin" a true instructor. A 7istaEe in this regar" can pro4e fatal. The 2athers speaE 7ost i7portantl' of 1. The necessit' for great caution in choosing a gui"e an" the enor7ous "anger of accepting an unspiritual (el"er) as a spiritual instructorI #. The correct relationship to the spiritual instructor8 life accor"ing to obe"ience or to counselI 3. The paucit' in the last ti7es of spirit5bearing instructors /ho see peoples souls @6aint $gnatius sa's (!e ha4e no "i4inel' inspire" instructorsN) @18#7+A.

    !e shall cite the thoughts of the <ol' 2athers on these Fuestions. 8. +n the choice of a s iritual instructor. 6aint Dohn Cassian the Ro7an @fifth centur'A8 $t is useful to re4eal ones thoughts to the fathers but not to /hoe4er co7es alongI rather to spiritual el"ers /ho ha4e "iscern7ent el"ers not accor"ing to ph'sical age an" gra' hairs. Man' /ho /ere i7presse" b' an out/ar" appearance of age an" re4eale" their thoughts ha4e recei4e" har7 instea" of cure @18+&1A. 6aint Dohn Cli7acus @si:th centur'A8 !hen /e "esire to entrust our sal4ation to another then before e7barEing upon this path if /e ha4e e4en a little insight an" "iscern7ent /e shoul" looE o4er test an" so to sa' tr' this ru""er so that /e not 7istaEe a si7ple oar for a ru""er a sicE 7an for a "octor a passionate 7an for a "ispassionate or a stor7 for a harborI an" thus a4oi" rea"' "estruction @The !adder, +8-A. 6aint 6'7eon the 3e/ Theologian @tenth centur'A8 Pra' to ;o" /ith tears to sen" 'ou a "ispassionate an" saintl' gui"e. Also 'ou 'ourself search the 9i4ine 6criptures especiall' the practical /orEs of the <ol' 2athers so that in co7paring /ith the7 /hat 'our teacher an" intercessor teaches 'ou 'ou 7ight see this as in a 7irror. Place the7 si"e b' si"e taEe the7 in

    accor"ing to the 9i4ine 6criptures an" hol" the7 in 'our thoughtsI if 'ou fin" so7ething false an" foreign "iscar" it in or"er to a4oi" being "elu"e". >no/ that there are 7an' "ecei4ers an" false teachers in our "a's @The Philo"alia, 5833A. 6aint Macarius the ;reat @fourth to fifth centuriesA sai" that H /e 7eet souls /ho ha4e been 7a"e partaEers of 9i4ine grace H but because of their lacE of acti4e e:perience are ne4ertheless still in chil"hoo" an" in a 4er' unsatisfactor' state H /hich lacEs true asceticis7 @18#1+A. $n the 7onasteries there is the sa'ing about such el"ers that the' are (hol' but not teste" ) an" caution is obser4e" in counsel /ith the7 H that their instructions be not 4er' hastil' an" light57in"e"l' truste" @18#15A. 6aint $saac the 6'rian e4en sa's that such an el"er is (un/orth' to be calle" hol') @18#1-A. 6aint Theophan @;o4oro4A8 $n "eter7ining the7 Rspiritual instructorsS one shoul" use great caution an" strict "iscern7ent so as not to bring har7 instea" of benefit an" "estruction instea" of so7ething constructi4e.3-1 A. +n the relationshi between the s iritual instructor and his floc". E4er' spiritual instructor shoul" bring souls to <i7 RChristS an" not to hi7selfH ?et the instructor liEe the great an" hu7ble ,aptist
    3-16aint Theophan @;o4oro4A 6hat $s 4eeded for the Penitent and Those 6ho Ste @Mosco/ Theological Aca"e7'8 3o4a'a >niga 1&&5A 17. u on the 'ood Path of Salvation

    stan" to the si"e consi"er hi7self as nothing reLoice in his /aning before his "isciples for it is a sign of their spiritual progress.H ;uar" 'ourself against passionate attach7ent to spiritual instructors. Man' ha4e not been cautious an" fell together /ith their instructors into the snares of the "e4il.H Passionate attach7ent 7aEes an' person an i"olI ;o" turns a/a' in anger fro7 the sacrifices brought to this i"ol.H Then life is lost in 4ain an" goo" /orEs perish. An" 'ou instructor guar" 'ourself fro7 sinful beginningsN 9o not replace ;o" for the souls /ho ha4e recourse to 'ou. 2ollo/ the e:a7ple of 6aint Dohn the 2orerunner @+851&A. +n obedience. Those el"ers /ho taEe on the role Rof an el"erS H @/e /ill use this unpleasant /or"A H are in essence nothing other than soul5"estro'ing actors in a tragic co7e"'. Ma' those el"ers /ho taEe on the role of the ancient el"ers /ithout possessing their spiritual gifts Eno/ that their 4er' intentions their 4er' thoughts an" un"erstan"ing of this great 7onastic /orEJobe"ienceJare falseI that their 4er' /a' of thinEing their reasoning an" Eno/le"ge are self5"elusion an" "e7onic relest. H @587#A. 6o7e 7ight protest that the no4ices faith can co7pensate for the el"ers ina"eFuac'. This is not trueJfaith in the truth sa4es but faith in a lie

    an" "e7onic relest "estro's accor"ing to the teaching of the Apostle @# Cor #81*M1#A @5873A. $f a gui"e begins to seeE obe"ience to hi7self an" not to ;o" he is not /orth' to be a gui"e of his neighborN <e is not a ser4ant of ;o"N <e is the ser4ant of the "e4il his instru7ent an" snareN #e ye not the servants of men @1 Cor 78#3A co77an"s the Apostle.3-# A7bition an" self5opinion lo4e to teach an" instruct. The' "o not care about the /orthiness of their a"4iceN The' "o not thinE about ho/ the' 7ight inflict an incurable /oun" upon their neighbor /ith their senseless counsel /hich the ine:perience" beginner accepts /ith unreasoning gullibilit' /ith heate"ness of flesh an" bloo"N The' /ant success ne4er 7in" its Fualit' or its sourceN The' nee" to pro"uce an i7pression on the beginner an" 7orall' sub7it hi7 to hi7selfN The' nee" the praise of 7enN The' nee" to be thought of as hol' /ise an" clair4o'ant el"ers an" teachersN The' nee" to fee" their insatiable a7bition their pri"eN @0n li4ing accor"ing to counsel 5877A. Therefore it is necessar' to part /ith a (blin") spiritual gui"e accor"ing to the 6a4iors co77an"8 !et them alone1 they be blind leader of the blind. And if the blind lead the blind, both shall fall into the ditch @Mt 1581+A. (6aint Pi7en the ;reat @fifth centur'A instructe" to separate oneself fro7 an el"er
    3-#6aint $gnatius &ollected !etters 15&.

    /ithout "ela' if it beco7es har7ful to the soul to li4e /ith hi7) @587+A. +n life according to counsel. 6aint 3ilus of 6ora @fifteenth centur'A ne4er ga4e instruction or a"4ice "irectl' fro7 hi7self but if asEe" offere" either the teachings of the 6criptures or of the 2athers. !hen H he coul" not recall an enlightene" opinion on so7e subLect he /oul" lea4e off ans/ering until he coul" fin" so7e instruction in the 6criptures. This 7etho" is apparent in the /ritings of <ol' <iero7art'r Peter 9a7ascene 6aint ;regor' the 6inaite the saints of Panthopoulis an" other 2athers especiall' the later ones. The hiero7onEs of 0ptina <er7itage ?eoni" an" Macarius also hel" to this 7etho".H The' ne4er ga4e a"4ice fro7 the7sel4es.H This ga4e their a"4ice po/er @18+1&A. Accor"ing to the teaching of the 2athers the onl' life H /hich is appropriate to our ti7es is a life un"er the gui"ance of patristic /ritings /ith the counsel of conte7porar' brothers /ho are progressing Rin spiritual lifeSI this counsel shoul" also be teste" against the /ritings of the 2athers @185-3A. The 7o"est relationship of a counselor to the one he instructs shoul" be so7ething co7pletel' "ifferent fro7 that of an el"er to an unFuestioning no4ice.H Counsel "oes not in4ol4e

    the con"ition of its unfailing e:ecutionI it can be follo/e" or not follo/e" @581*A. 9o not be obe"ient to e4il e4en though 'ou 7ight ha4e to en"ure so7e grief "ue to 'our refusal to please 7en an" 'our fir7ness. TaEe counsel /ith 4irtuous an" /ise fathers an" brothersI but assi7ilate their a"4ice /ith the ut7ost caution. 9o not be caught up in counsel accor"ing to its first effect upon 'ouN @0n life accor"ing to counsel 5877A. 6aint Theophan @;o4oro4A8 <ere is the best 7ost reliable 7etho" of gui"ance or e"ucation in the Christian life to"a'N ?ife in "e"ication to ;o"s /ill accor"ing to 9i4ine 6criptures an" patristic /ritings /ith counsel an" inFuir' a7ongst those of one 7in" /ith 'ou.3-3 H. +n the lac" of s irit<bearing instructors. Alrea"' in the tenth centur' 6aint 6'7eon the 3e/ Theologian sai" that it is "ifficult to fin" a "ispassionate an" saintl' gui"e (that in these "a's there are 7an' "ecei4ers an" false teachers.) 3-+ 6aint 3ilus of 6ora @1+#3M15*1A in his preface to the booE A #e7ueathal to 2y )isci les, /rote (Thus the <ol' 2athers sa'8 if in those ti7es one coul" har"l' fin" a teacher /ho "i" not "elu"e b' his talE no/ in our 7ost i7po4erishe" ti7es one 7ust seeE "iligentl'.)3-5
    3-36aint Theophan @;o4oro4A 6hat $s 4eeded for the Penitent 7#M73. 3-+The Philo"alia, 5817. 3-5#e7ueathal to 2y )isci les @Mosco/ 11+&A #5.

    6aint ;regor' the 6inaite (resol4e" to sa' that in his ti7e @the fourteenth centur'A there are no grace5 fille" 7en so scarce ha" the' beco7e.H E4er 7ore so in our ti7es the "oer of pra'er 7ust obser4e supre7e caution. There are no 9i4inel' inspire" instructors a7ongst usN) @18#7+A. 2athers "istance" fro7 the "a's of Christ b' a thousan" 'ears repeating the counsel of their forebears alrea"' co7plaine" of the scarcit' of 9i4inel' inspire" instructors an" of the appearance of 7an' false teachers an" offer the <ol' 6criptures an" patristic /ritings as a gui"e. The 2athers closer to our ti7es call 9i4inel' inspire" gui"es the inheritance of ancient ti7es an" alrea"' "ecisi4el' lea4e us to the gui"ance of 6acre" an" <ol' 6criptures testing b' these 6criptures accepting /ith e:tre7e cautiousness the counsel of conte7porar' H brothers @185-3A. 3o/ because of the total paucit' of spirit5 bearing instructors the ascetic of pra'er is force" to be gui"e" e:clusi4el' b' the <ol' 6criptures an" the /ritings of the 2athers @6aint 3ilus of 6oraA @18##&A. Thus speaEs the 4oice of the Churchs sacre" tra"ition on one of the 7ost painful issues of 7o"ern spiritual life.

    &. Catholicis7 $t /oul" be a great 7istaEe to thinE that relest is so7ething that sprang up on 0rtho"o: soil specificall'. $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' our forefathers fall. !e are all in relest. The Eno/le"ge of this is the greatest protection against relest. To consi"er oneself free fro7 relest is the greatest relest. !e are all "ecei4e" /e are all "elu"e" /e are all in a false state an" nee" to be free" b' the truth. The Truth is our ?or" Desus Christ) @18#3*A. .er' apropos to our ti7es are 6aint $gnatius thoughts on !estern Catholic saints. $n co7plete agree7ent /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 ca7e after its split fro7 the Eastern Church an" the <ol' 6pirits "eparture fro7 the it pra'e" attaine" 4isions presu7abl' false ones through the 7etho" $ ha4e note" earlier.H $gnatius ?o'ola the foun"er of the Desuit 0r"er /as in such a state. <is i7agination /as so heate" an" co7ple: that as he hi7self state" he onl' ha" to /ish an" appl' certain e:ertions an" hell or para"ise /oul" appear before his e'es.H !e Eno/ that 4isions are grante" to a true saint of ;o" onl' b' ;o"s grace an" b' an act of ;o" an" not accor"ing to a 7ans o/n /ill or e:ertions. The' are grante"

    une:pecte"l' an" Fuite rarel'.H The increase" asceticis7 of those /ho are in relest usuall' stan"s right ne:t to e:tre7e licentiousness. ?icentiousness ser4es as an assess7ent of the fla7e /hich consu7es the one in relest @18#++A. ,ishop $gnatius also sho/s other causes of "elu"e" states that are hi""en fro7 superficial obser4ation. <e /rites ,loo" an" ner4es are arouse" b' 7an' passions8 b' anger lo4e of 7one' lasci4iousness an" a7bition. The last t/o passions e:tre7el' heat the bloo" of ascetics /ho are laboring unla/full' an" 7aEe the7 into frenGie" fanatics. A7bition stri4es for unti7el' spiritual states of /hich the person is not 'et capable "ue to his i7purit'I he contri4es fantasies in place of the truth he has not acFuire". ?asci4iousness uniting its action /ith that of a7bition pro"uces "elusional false consolations "elights an" into:ications in the heart. This is a state of self5"elusion. All those /ho labor unla/full' in asceticis7 are in this state. $t "e4elops in the7 to greater or lesser "egrees "epen"ing upon ho/ 7uch effort the' put into their ascetic labors. Man' booEs ha4e been /ritten b' !estern /riters in precisel' this state @+8+&&A. $t is interesting to note that ,ishop $gnatius ,rianchinino4 @/ho stu"ie" Catholic ascetic literature not in translation but in the original ?atinA sho/s the concrete ti7e coor"inates of the Catholic ascetics

    falling a/a' fro7 the unani7ous e:perience of the saints of the one Bni4ersal Church. <e /rites 6aint ,ene"ict RK5++S an" 6aint ;regor' the 9ialogist Pope of Ro7e RK-*+S are still in agree7ent /ith the ascetical instructors of the East. ,ut ,ernar" of Clair4au: @t/elfth centur'A alrea"' "iffers fro7 the7 sharpl'I later R/ritersS "epart e4en further. The' i77e"iatel' grab their rea"ers an" pull the7 to/ar" heights that are not accessible to the beginnerI the' lift up the7sel4es an" others. <eate"ness H fantas' replace all spiritualit' in the7 about /hich the' ha4ent the slightest un"erstan"ing. The' consi"er this "rea7iness to be grace @+8+&1A.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 their o/n thoughts "esires an" un"erstan"ing an" seeE fro7 ;o" not sal4ation fro7 sin but grace5fille" "elights 4isions an" gifts. The 7iserable ascetic usuall' "oes (recei4e) these gifts abun"antl' in his heate" i7agination an" b' the action of "arE po/ers. Prelest is therefore not one of the possible especiall' not eFui4alent 4ariations of spiritualit'I it is not ones o/n special path to ;o" @as the apologists for Catholic 7'sticis7 sa'A but a serious illness /hich eats a/a' the ascetic fro7 /ithin if he "oes not un"erstan" an" e4aluate it properl'.
    3--6ee the e:a7ples in Chap. + 3. $n"i4i"ual Re4elation an" $ts $n"ications.

    An" this terrible illness threatens to "estro' not onl' separate in"i4i"uals but Christianit' itself as /e see. $f so7e Christian co77unit' or ecclesiastical Luris"iction "eparts fro7 the principles of spiritual life that ha4e been re4eale" an" sanctifie" b' the 4ast e:perience of the Church it ine4itabl' lea"s it to a loss of un"erstan"ing of true sanctit' an" to the glorification of its open "istortions. 6o also "oes an' "eparture fro7 the ;royal ath= of spiritual life pa4e" b' the ascetical steps of the saints lea" to si7ilar "estructi4e conseFuences for e4er' belie4er in"i4i"uall'. Especiall' often are transports to (the heights) obser4able in the ne/l' con4erte" an" 'oung ascetics /ho ha4e not 'et co7e to Eno/ their old 7an or been free" fro7 the passions 'et are alrea"' seeEing states natural to the ne/ perfect 7an. $t is not in 4ain that the fathers sa' ($f 'ou see a 'oungster cli7bing to hea4en b' his o/n /ill taEe hi7 b' the foot an" pull hi7 "o/n for this is beneficial to hi7.)3-7 The reason for such 7istaEes is ob4ious8 lacE of Eno/le"ge of the la/s of spiritual life or of ones self. 6aint $gnatius cites the follo/ing re7arEable /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" seeE the7 before the ti7e an" e:pect
    3-7Ancient Patericon @Mosco/ 117+A chap. 1*815&.

    the7. $t is /ritten in the 6criptures The "ingdom of 'od cometh not with observation @?E 178#*A. Those /ho ha" e:pectations gaine" onl' pri"e an" a fall. 6eeEing /ith an e:pectation of loft' 9i4ine gifts is so7ething /hich ;o"s Church "enounces. This e:pectation is not a sign of lo4e for ;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 here7etics reache" for the heights of spiritual practices all these practices blen"e" /ithin the7 into repentance alone. Repentance e7brace" their entire li4es an" all their acti4ities. $t /as the result of ha4ing seen their o/n sin @#81#5M1#-A. $n this 4ision of ones o/n sins /hich gi4es birth to true hu7ilit' an" repentance not to be repente" of @cf. 1 Cor 781*A lies the onl' true hope an" the unshaEable foun"ation of correct spiritual life. #. 0n 6ancit' in 0rtho"o:' 1. ;o" an" Man The essence of religion usuall'Jan" Lustl'Jis seen in the special unification of 7an /ith ;o" of the hu7an spirit /ith the 9i4ine spirit. E4er' religion sho/s its path an" 7eans for achie4ing this goal. 3e4ertheless e4er unshaEen is the postulate of a co77on religious a/areness of the nee" for 7ans

    spiritual unit' /ith ;o" in or"er to acFuire eternal life. This i"ea is liEe a threa" that runs through e4er' religion in the /orl" e7bo"ie" b' 4arious 7'ths tales an" "og7as an" un"erlining in 4arious plans an" fro7 "i4erse si"es the ob4ious significance an" pri7ar' nature of s iritual rece ts in 7ans life an" in his co7prehension of its 7eaning. <a4ing onl' partiall' re4eale" <i7self in the 0l" Testa7ent ;o" appeare" to the e:tent that 7an coul" recei4e <is fullness as ;o" the !or" incarnate an" the possibilit' for union /ith <i7 beca7e especiall' clear an" tangible thanEs to the Church <e create". Me7bership in it is con"itione" not upon the si7ple act of accepting ,aptis7 the Eucharist an" other 6acra7ents but also upon particular participation of the <ol' 6pirit. $t coul" be sai" that all the <ol' 2athers /rote about this. 6aint 6eraphi7 of 6aro4 sai" in one of his con4ersations (The goal of Christian life consists in the acFuisition of the <ol' 6pirit an" this is the life goal of e4er' Christian /ho li4es spirituall'.)3-1 Thus so7eone /ho is ob4iousl' a 7e7ber of the Church b' all e:ternal stan"ar"s can be at the sa7e ti7e outsi"e the Church if he "oes not 7eet the gi4en criteria. This thought 7a' see7 strangeI hasnt the Christian recei4e" the <ol' 6pirit in the 6acra7ents% $f so then /hat other co77union can there be% This Fuestion has essential 7eaning for the un"erstan"ing of holiness in 0rtho"o:'.
    3-16ee <elen >ontGe4itch St. Sera him of Sarov @!il"/oo" Calif.8 6t. Penia 6Eete #**+A Chap. $. (0n the ;oal of Christian ?ife.)

    #. The 6teps of ?ife $f the ol" @cf. Eph +8##A nature /as inherite" b' A"a7s "escen"ants in the natural or"er then birth fro7 the 6econ" A"a7 @cf. 1 Cor 158+5 +7A an" co77union of the <ol' 6pirit happen through a consciousl' 4oluntar' process of personal acti4it' /hich has t/o principall' "ifferent steps. The first is /hen the person /ho has co7e to the faith is spirituall' born in the 6acra7ent of ,aptis7 an" recei4es the see" @cf. Mt 1383M33A of the 3e/ A"a7 beco7ing b' this a 7e7ber of <is ,o"'Jthe Church. 6aint 6'7eon the 3e/ Theologian sa's (<e /ho has co7e to faith in the 6on of ;o" H repents H of his for7er sins an" is cleanse" of the7 in the 6acra7ent of ,aptis7. Then ;o" the !or" enters into the baptiGe" as into the /o7b of the E4er5 .irgin an" "/ells in hi7 liEe a see".) 3-& ,ut a person is not auto7aticall' transfor7e" fro7 the (ol" 7an) @cf. Eph #8##A into the (ne/) b' ,aptis7 @cf. Eph. +8#+A. <a4ing been cleanse" of all his sins an" beco7e liEe unto the first5create" A"a7 the belie4er ne4ertheless retains after ,aptis7 the assionateness, corru tion, and mortality 37* of his forebears /ho sinne". The spiritual "isruption of soul that he inherite" fro7 his parents an" ancestors re7ains in hi7 as "oes the ten"enc' to/ar"s sin.

    3-&6t. 6'7eon the 3e/ Theologian %ournal of the 2oscow Patriarchate 3 @1&1*AI -7. 37*6aint Ma:i7os the Confessor 6or"s, ,ooE # Ans/ers to Thalassius @Martis8 1&&3A +#8111.

    Therefore the sanctit' to /hich 7an is calle" "oes not co7e automatically371 b' the 6acra7ent of ,aptis7. This 6acra7ent is onl' the beginning an" not the co7pletionI the person is gi4en onl' the see" an" not the tree itself /hich bears the fruits of the <ol' 6pirit. The second ste is the correct @righteousA spiritual life thanEs to /hich the belie4er gro/s into a erfect man, unto the measure of the stature of the fullness of &hrist @Eph +813A an" beco7es capable of recei4ing particular sanctification b' the <ol' 6pirit. The see" of ,aptis7 for (/icEe" an" slothful) @cf. Mt #58#-A Christians /ill not be ger7inate" an" /ill thus re7ain fruitless @Dn 1#8#+A. ,ut /hen it falls on goo" groun" it sen"s out shoots an" brings the correspon"ing fruit. This fruit @an" not the see"A is that 4er' 7uch sought5for co77union /ith the <ol' 6piritJsanctit'. The parable of the leaven, which a woman too", and hid in three measure of meal, till the whole was leavened @Mt 13833A /ell illustrates the nature of a persons 7'sterious change his co77union /ith the <ol' 6pirit in the Church an" the actual significance of the 6acra7ents in this process. Dust as lea4en 7i:e" into the "ough sho/s its action gra"uall' an" un"er Fuite specific con"itions so also the (lea4en) of ,aptis7 (lea4ens) the fleshl' 7an into the spiritual 7an @cf. 1 Cor 381M 3A the (ne/ "ough) @cf. 1 Cor 587A8 not 7o7entaril'
    371(,ut /e 7ust bear in 7in" that in this "ea"ness to sin through ,aptis7 nothing happens 7echanicall' but rather all happens b' the participation of the persons 7orall' free resol4e.) J6aint Theophan @;o4oro4A E, lanation of the First Eight &ha ters of the A ostle Paul.s E istle to the *omans @Mosco/ 11&*A 33#.

    not 7agicall' but in ti7e /ith his correspon"ing spiritual an" 7oral change as sho/n in the ;ospels. Thus /hile the Christian recei4es the talent of Lustification freel' @cf. Ro7 38#+A it is up to hi7 to either 7ultipl' it or "estro' it in the earth of his heart @cf. Mt #5811A. This 7eans the particular co77union of the <ol' 6pirit for the ,aptiGe". This is one of the 7ost i7portant principles of the 0rtho"o: un"erstan"ing of spiritual life Christian perfection an" sanctit'. $t /as si7pl' an" briefl' e:presse" b' 6aint 6'7eon the 3e/ Theologian8 (All Rof the Christians JA. 0.S stri4ing an" all labor shoul" be "irecte" to/ar"s acFuiring the <ol' 6pirit for in this consists spiritual la/ an" goo"l' e:istence.)37# Thus as /e see the belie4er /ho has recei4e" the fullness of the gifts of the <ol' 6pirit through the 6acra7ents is still reFuire" to (acFuire) the <ol' 6pirit /hich is that 4er' sanctit'. 3. 6cripture an" the Church There e:ists at first glance so7ething of a "isagree7ent bet/een the concepts of sanctit' in the <ol' 6cripture especiall' the 3e/ Testa7ent an" in Church tra"ition. The Apostle Paul for e:a7ple calle" all Christians (saints ) although there /ere people a7ong the7 /hose 7oral le4el /as far fro7 hol' @cf. 1 Cor -81M#A. 0n the other han" fro7 the 4er' beginning of the Churchs
    37#6aint 6'7eon the 3e/ Theologian Homilies, #83*.

    e:istence an" throughout all ti7es after/ar" people are calle" saints /ho are "istinguishe" b' their particular spiritual purit' an" Geal for Christian life their labors of pra'er an" lo4e or 7art'r"o7 for Christ etc. 3e4ertheless both of these approaches signif' not a "iscrepanc' in concepts of sainthoo" but onl' an e4aluation of one an" the sa7e pheno7enon on "ifferent le4els. The 4ew Testament use of the ter7 procee"s fro7 the calling of all the faithful /ho ga4e an answer of a good conscience before 'od @1 Pet 38#1A an" /ho ha4e recei4e" the gift of the grace of ,aptis7 although at the present 7o7ent the' are still fleshly-that is sinful an" i7perfect. &hurch tra"ition logicall' co7pletes the 3e/ Testa7ent concept cro/ning /ith a halo of glor' those Christians /ho fulfille" this calling b' their righteous life. That is both of these tra"itions speaE of one an" the sa7e thingJthe special participation of the Christian in the 6pirit of ;o". The con"ition un"er /hich this participation is possible is the Christians "egree of Geal for the spiritual life. 4ot everyone that sayeth unto 2e, !ord, !ord, shall enter into the "ingdom of heaven; but he that doeth the will of my Father which is in heaven.@)e art from me, ye that wor" ini7uity @Mt 78#1M#3A. The "ingdom of heaven suffereth violence, and the violent ta"e it by force @Mt 1181#A. The Apostle calls all Christians saints b' their calling to another ne/ life in Christ an" e7phasiGes

    b' this na7e the opportunit' for all Christians to beco7e ne/ creatures @cf. ;al. -815A. Those /ho ha4e beco7e different in their relationship to the /orl" /ho ha4e acFuire" the <ol' 6pirit an" re4eal its po/er in our /orl" ha4e been calle" saints b' the Church since the 4er' beginning of its e:istence. +. 6anctit' @<olinessA Priest Paul 2lorensE' gi4es a broa" anal'sis of the concept of sanctit' in his booE The Pillar and Foundation of Truth. !e /ill cite a fe/ of his thoughts here. !hen /e speaE of the hol' 2ont of hol' M'rrh of the <ol' ;ifts of hol' Repentance RConfessionS of hol' 7arriage of hol' Bnction H an" so on an" so forth an" finall' of the Priesthoo" a /or" /hich Rin RussianS e4en contains the root (hol') R @sviatAJhol' ~| @sviaschenstvoA Jthe priesthoo"S then /e first of all 7ean the 4er' other5/or"l' Fualit' of all of these 6acra7ents. The' are in the /orl" but not of it.H An" such is precisel' the first negati4e facet of the concept of holiness. Therefore /hen in succession after the 6acra7ents /e call 7uch else (hol' ) then /e 7ean this particular Fualit' this se4erance fro7 the /orl" fro7 e4er'"a' life fro7 the or"inar'.H Thus /hen ;o" is calle" (<ol') in the 0l" Testa7ent it is referring to <is Fualit' of being abo4e the /orl" <is transcen"ence to the /orl".

    Also in the 3e/ Testa7ent /hen the Apostle Paul in his Epistles repeate"l' calls his conte7porar' Christians (saints ) fro7 his lips this 7eans first of all that the Christian is separate fro7 all hu7anit'.H Bn"oubte"l' follo/ing Lust be'on" the apophatic concept of holiness its positi4e si"e is conte7plate" /hich re4eals the realit' of another /orl" in the saint.H The concept of holiness has a lo/er pole an" a higher pole an" it 7o4es ceaselessl' in our consciousness bet/een these t/o poles rising up/ar" an" falling bacE "o/n.H An" this la""er /hich goes fro7 belo/ to abo4e is consi"ere" the path of renunciation of the /orl".H ,ut it can also be seen as going in the opposite "irection. An" then it /ill be consi"ere" as the path of groun"ing /orl" realit' through its sanctification.373 Thus accor"ing to the thoughts of 2r. Paul 2lorensE' holiness is first of all foreignness to the /orl" of sin an" renunciation of it. 6econ"l' it has a specificall' positi4e content for the nature of holiness is 9i4ineI it is ontologicall' groun"e" in ;o". At the sa7e ti7e holiness he e7phasiGes is not 7oral perfection although it is inseparabl' boun" /ith it but ;of one combined essence with energy that is not of this world.= 2inall' holiness is not onl' renunciation the absence of all e4il an" not onl' the
    3736ee Priest Paul 2lorensE' (6anctification of Realit' ) Theological 6or"s 17 @Mosco/ 1&77AI 1+1M15#.

    appearance of another 9i4ine /orl" but it is also the unshaEable foun"ation of ;world reality through its sanctification.=37+ This thir" si"e of holiness speaEs of its being a po/er /hich transfor7s not onl' 7an but also the /orl" as a /hole so that 'od may be all in all @1 Cor 158#1A. $n the final anal'sis all creation shoul" beco7e "ifferent375an" 7anifest ;o" through itself. <o/e4er onl' 7an can pla' the acti4e role in creation in this process because upon hi7 lies full responsibilit' for the creature @cf. Ro7 181&M#1A. An" here the significance of the saints is re4eale" /ith particular po/er for un"er con"itions of earthl' e:istence the' beca7e the basis @cf. Ro7 1181-A of the future general an" full sanctification. The saints are first an" fore7ost other37- people "ifferent fro7 those li4ing accor"ing to the ele7ents of the /orl" an" not Christ @Col #81A. The' are (other) because the' conFuer /ith ;o"s help the lust of the flesh, and the lust of the eyes, and the ride of life @1 Dn #81-AJall that ensla4es people of this /orl". $n this separateness of the saints fro7 the /orl" of three5fol" lusts an" the at7osphere of sin /e can see one of the principle characteristics of holiness an" the unit' of its original apostolic an" tra"itional 7eaning in the Church.
    37+$bi". 375And $ saw a new heaven and a new earth @Re4 #181A. 37-(Christians ha4e their o/n /orl" their o/n /a' of life 7in" /or" an" acti4it'. $t is the sa7e for people of this /orl" /ho ha4e their o/n /a' of life 7in" /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 S iritual Tal"s, E istles, and Homilies @6aint 6ergius ?a4ra 1&*+A 58+*.

    5. ?a/s of ?ife The saints ha4e sho/n b' their li4es the heights of liEeness to ;o" to /hich 7an is calle" an" capable of an" /hat this liEeness to ;o" is. $t is that spiritual beaut' @very good R;en 1831SA /hich is the reflection of the ine:pressible ;o" an" /hich /as grante" to 7an at the ti7e of creation.377 <o/e4er this beaut' unfol"s onl' /ith the right Ein" of life /hich is calle" (ascesis.) 2r. Paul 2lorensE' for e:a7ple /rote this about it8 The <ol' 2athers calle" ascesis H The (science of sciences ) an" (art of arts.H) Conte7plati4e Eno/le"ge gi4en through ascesis is pom]pl] or the (lo4e of beaut'.) The collections of acetic /orEs long ago na7e" the Philo"alia, translate" into Russian as )obrotolubie @(lo4e of goo"ness)A is not the (lo4e of goo"ness) as /e /oul" un"erstan" it in the 7o"ern sense. (;oo"ness) here is taEen fro7 the ancient co77on 7eaning /hich i7plies so7ething 7ore liEe beaut' than 7oral 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 Fuite sinful people can ha4e but spiritual beaut' the blin"ing beaut' of a ra"iant light5bearing

    377(<is 3a7e is not Eno/n to us e:cept the na7e (,eing ) unspeaEable ;o" as <e has sai" @E: 381+A.) J6aint 6'7eon the 3e/ Theologian )ivine Hymns @6ergee4 Posa" 1&17A #7#.

    personalit'Jso7ething absolutel' unattainable b' the flacci" an" fleshl'.371 Ascesis /hich is the science of righteous hu7an life has liEe an' other science its o/n basic principles criteria an" goal. The latter can be e:presse" in 4arious /or"s8 holiness "eification sal4ation liEeness to ;o" the >ing"o7 of ;o" spiritual beaut' an" others. ,ut another thing is i7portantJthe acFuisition of this goal presupposes a Fuite specific path of the Christians spiritual "e4elop7ent a particular series of steps gra"ualnessI it presupposes the presence of special la/s /hich are hi""en fro7 the obser4ation of others @?E 181*A. The ;ospel ,eatitu"es point to this process of "egrees @Mt 583M1#A. The <ol' 2athers /rite about a sort of la""er of spiritual life 37& base" upon their long e:perience of asceticis7 an" /arn us of the ruinous conseFuences of "eparting fro7 it.31* 0bser4ing its la/s is one of the 7ost i7portant religious tasEsI an" in the final anal'sis all other Eno/le"ge of a theological nature can be boile" "o/n to the un"erstan"ing of spiritual life /ithout /hich an' such Eno/le"ge co7pletel' loses its
    371Priest Paul 2lorensE' Pillar and 'round of Truth @Mosco/ 1&1+A &1M&&. 37&(Practice in the 4irtues is liEe the la""er /hich the blesse" Dacob once sa/ one part of /hich /as close to the earth an" touche" it /hile the other reache" higher than hea4en itself.) J6aint ,asil the ;reat 6or"s @Mosco/ 11&1A part 18155I The !adder of 6aint Dohn Cli7acus graphicall' sets forth this i"ea of 7utual con"itioning of both 4irtue an" passions in the spiritual life of a Christian. 31*(E4er' 4irtue is the 7other of a secon". $f then 'ou aban"on the 7other /hich gi4es birth to the 4irtues an" go out to seeE the "aughter before 'ou ha4e acFuire" their 7other those 4irtues /ill be 4ipers to 'our soul an" if 'ou "o not hurl the7 a/a' fro7 'ou spee"il' 'ou /ill "ie.) J6aint $saac the 6'rian Ascetical Homilies 7#85#1. English translation <ol' Trinit' Monaster' 3+8157.

    7eaning. This subLect is 4er' broa" an" therefore /e /ill looE here at onl' t/o of its 7ain issues. <u7ilit' is the first. Accor"ing to the unani7ous teaching of the 2athers the entire construction of Christian perfection is foun"e" upon hu7ilit'. !ithout it neither right spiritual life nor the acFuisition of an' gifts of the <ol' 6pirit are possible. !hat is Christian hu7ilit'% Accor"ing to the ;ospels it is first of all poorness of spirit @Mt 583AJa state of the soul /hich procee"s fro7 the 4ision of ones o/n sinfulness an" incapabilit' of freeing oneself fro7 the oppression of the passions through ones o/n efforts /ithout ;o"s help. (Accor"ing to the i77utable la/ of asceticis7 ) /rites 6aint $gnatius @,rianchanino4A (an abun"ant a/areness an" sense of ones sinfulness grante" b' 9i4ine grace goes before all other gifts of grace.)311 6aint Peter 9a7ascene calls this 4ision (the beginning of the souls enlighten7ent.) <e /rites that /ith the proper odvig (the 7in" begins to see ones o/n sins as the san"s of the sea an" this is the beginning of the souls enlighten7ent an" a sign of its health. 6i7pl'8 the soul beco7es contrite an" the heart beco7es hu7bleI one consi"ers hi7self to be trul' lo/er than all others an" begins to Eno/ ;o"s benefactions H an" ones o/n ina"eFuacies.)31# This state is al/a's linEe" /ith an especiall' "eep an" sincere repentance the i7portance of /hich cannot be
    3116aint $gnatius @,rianchanino4A #833+. 31#6aint Peter 9a7ascene 6or"s 1 @>ie4 1&*#A 33.

    o4eresti7ate" in spiritual life. 6aint $gnatius e:clai7s (The 4ision of ones o/n sins an" the repentance born thereof is an acti4it' /hich has no en" on earth.)313 The <ol' 2athers an" teachers of the Church cite countless ti7es the pri7ar' i7portance of seeing ones o/n sinfulness of ceaseless repentance on the earth an" the ne/ Fualit' born thereofJhu7ilit'. !hat are 7ore basic Fuotations on this subLect% <u7ilit' is a natural 4irtue /hich gi4es 7an the opportunit' to abi"e in /hat is calle" an unfallen state. Especiall' con4incing of this is the histor' of the first5create" 7an /ho possesse" all the 9i4ine ;ifts @;en 183A but "i" not ha4e the e, eriential Eno/le"ge that /ithout ;o" he is a non5entit' that he is nothingI that is he ha" no e, eriential hu7ilit' an" that is /h' he so easil' tooE a high opinion of hi7self. ,ut e:periential hu7ilit' co7es /hen a person forces hi7self to fulfill the ;ospel co77an"7ents an" repents. As 6aint 6'7eon the 3e/ Theologian sa's (Careful fulfill7ent of the co77an"7ents of Christ teaches 7an about his infir7it'.)31+ >no/le"ge of ones o/n helplessness to beco7e spirituall' an" 7orall' health' or hol' /ithout ;o"s help creates a fir7 ps'chological base for the unshaEable acceptance of ;o" as the source of life an" all goo"ness. E, eriential hu7ilit'
    3136aint $gnatius #81#7. 31+6aint $gnatius +8&.

    e:clu"es the possibilit' for a ne/ pri"eful "rea7 of beco7ing as gods @;ens. 385A an" a ne/ fall. Essentiall' the Christians 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" attain the sanctit' he seeEs. This self5Eno/le"ge re4eals to 7an the 0ne !ho "esires to sa4e hi7 fro7 his state of "estruction an" can sa4e hi7Jit re4eals Christ to hi7. This is the 4er' reason /h' the saints ascribe such e:ceptional significance to hu7ilit'. 6aint Macarius of Eg'pt sa's (<u7ilit' is a great height. <onor an" "ignit' is hu7ilit' of /is"o7.) 315 6aint Dohn Chr'sosto7 calls hu7ilit' the chief of all the 4irtues 31- an" 6aint ,arsanuphius the ;reat teaches (<u7ilit' has the first place a7ong the 4irtues.)317 6aint 6'7eon the 3e/ Theologian confir7s that (Athough there are 7an' "ifferent for7s of <is acts an" 7an' signs of <is po/er the first an" 7ost necessar' is hu7ilit' for it is the beginning an" foun"ation.)311 <u7ilit' gaine" through correct Christian life is basicall' a ne/ Fualit' that the first5create" A"a7 "i" not Eno/. $t is the onl' fir7 foun"ation of an unfallen state in 7an an" his true sanctit'.31&
    3156aint Macarius the Eg'ptian S iritual &ounsels, 3-*. 31-6aint Dohn Chr'sosto7 6or"s 1 @6aint Petersburg 1&15A 117. 317,arsanuphius an" Dohn #&7. 3116aint 6'7eon the 3e/ Theologian Homilies, 383-. 31&6aint Dohn Chr'sosto7 e:presses this thought in the follo/ing /or"s8 ($t Rhu7ilit'S is the greatest protection an in4incible /all an i7penetrable fortress. $t supports all Eno/le"ge not allo/ing it to fall fro7 gusts of /in" nor fro7 rush of /a4es nor fro7 the strength of stor7s but rather places it higher than all attacEs 7aEes it as if built fro7

    -. ?o4e an" 9elusion ,ut if the la""er of spiritual life is built upon hu7ilit' then it is cro/ne" /ith the 4irtue /hich is higher than all others @1 Cor 13813A an" /hich is calle" ;o" <i7self @1 Dn +81AJ?o4e. All other Fualities of the ne/ 7an are onl' its 7anifestations. ;o" calls 7an to it an" it is pro7ise" in Christ to the faithful. ,' it /ere the saints 7ost glorifie" b' it "i" the' o4erco7e the /orl" b' it "i" the' to a large "egree 7anifest the 7agnificence beaut' an" goo"ness of 9i4ine pro7ise to 7an. ,ut ho/ it is obtaine" an" b' /hat in"ications it can be "istinguishe" fro7 un/arrante" 7i7icr' are not si7ple Fuestions. There are t/o out/ar"l' si7ilar 'et essentiall' "ifferent states of lo4e about /hich the ascetical tra"itions of the !est an" East speaE. The first is e7otional lo4e @Du"e 181&AI 1 Cor #81+A. $t appears /hen the goal of a odvig is the culti4ation in oneself of a feeling of lo4e. 6uch (lo4e) is attaine" 7ainl' b' the path of continuall' concentrating the attention upon the sufferings of Christ an" the Mother of ;o" the i7agination of 4arious episo"es in their li4es 7ental participation in the7 "rea7ing an" i7agining Their lo4e for us an" our lo4e for the7 etc. This practice is graphicall' obser4able in the biographies of practicall' all of the 7ore /ell5Eno/n an" authoritati4e Catholic saints8 Angela 2rancis of
    "ia7on" stone an" in"estructibleI an" it brings "o/n generous gifts fro7 the 7an5lo4ing ;o".) J6aint Dohn Chr'sosto7 6or"s, +8117.

    Assisi Catherine of 6ienna Teresa of A4ila Teresa the Chil" of Desus an" others. As /e ha4e alrea"' state" this practice often causes ner4ous e:altation 7ounting at ti7es to h'steria prolonge" hallucinations anguish of lo4e @not rarel' acco7panie" b' openl' se:ual sensationsA an" blee"ing /oun"s @stig7ataA. These states are consi"ere" b' the Catholic Church to be states of grace an" testi7on' to their attain7ent of true lo4e. $n 0rtho"o: asceticis7 ho/e4er the' are consi"ere" to be (no 7ore than a "ecepti4e force" ga7e of feelings the irresponsible pro"uct of fantas' an" self5opinion) @#857A as prelest that is of the "eepest Ein" of self5"elusion. The 7ain reason for such a negati4e assess7ent of Catholic 7'sticis7 consists in the fact that in it the attention is focuse" upon the e:cite7ent of e7otional feelings ner4es an" ps'cheI upon the "e4elop7ent of the i7aginationI upon bo"il' ascesisI an" not upon spiritual po"4ig /hich as /e Eno/ consists first of all in the struggle /ith ones (ol" 7an ) /ith its feelings "esires "rea7inessI in forcing oneself to fulfill the ;ospel co77an"7ents an" to repentance. !ithout this as the 2athers teach it is i7possible to obtain an' spiritual gifts or an' real lo4e. 4either do men ut new wine into old bottles @ but they ut new wine into new bottles, and both are reserved @Mt &817A. 3e/ /ine is the <ol' 6pirit /hich allo/s the faithful to taste and see that the !ord is good @Ps

    338&A. $t is poure" into the person /ho acFuires hu7ilit' b' his fulfill7ent of the co77an"7ents an" repentance an" is purifie" of the passions. 6aint $saac the 6'rian /rote to one of his 'ounger co5ascetics8 There is no 7etho" for a/aEening 9i4ine lo4e in the soul H if the soul has not conFuere" the passions. Tou ha4e sai" that 'our soul has not conFuere" the passions an" has lo4e" lo4e for ;o"I there is no or"er in this. !hoe4er sa's that he has not conFuere" the passions an" has lo4e" lo4e for ;o"J$ "o not Eno/ /hat he is sa'ing. ,ut 'ou sa' not that 'ou (lo4e ) but that 'ou (ha4e lo4e" lo4e.) There is no place for this if the soul has not attaine" purit'. $f 'ou /ante" to sa' this onl' for the saEe of /or"s then 'ou are not the onl' one /ho has sai" this but an'one can sa' this /ho "esires to lo4e ;o".H An" each pronounces this as so7ething of his o/nI ho/e4er in pronouncing these /or"s onl' the tongue 7o4es /hile the soul "oes not feel /hat it sa's.3&* 6aint $gnatius /rites (Bnti7el' stri4ing to unfol" a feeling of lo4e for ;o" in oneself is alrea"' self5 "elusion.H 0ne 7ust acFuire perfection in all the 4irtues in or"er to enter into the perfection of all perfections into the blen"ing of the7 into lo4e) @#853 55A.
    3&*6aint $saac the 6'rian ibi", 55837#M373.

    The nature of true Christian lo4e as /e see is so7ething co7pletel' "ifferent in co7parison /ith all of its other for7s. Accor"ing to <ol' 6cripture it is a gift of the <ol' 6pirit an" not a result of ones o/n neuro5ps'chological e:ertions. The Apostle Paul /rote The love of 'od is shed abroad in our hearts by the Holy 'host which is given unto us @Ro7 585A. That is this lo4e is spiritualI it is the bond of erfectness @Col 381+A an" is as 6aint $saac the 6'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 the acFuisition of all other 4irtues an" first of all hu7ilit' /hich is the foun"ation of the entire la""er of 4irtues. 6aint $saac the 6'rian especiall' /arns about this. <e sa's (0ne of the saints has /ritten8 $f one "oes not consi"er hi7self to be a sinner the ?or" /ill not accept his pra'er.) Therefore /e (bring the region of our heart into goo" or"er through /orEs of repentance an" a life /ell pleasing to ;o". The ?or" <i7self /ill co7e if there be a place in the heart /hich is pure an" un"efile".)3&# (The hol' t/o ) /rites 6aint Dohn Cli7acus (are lo4e an" hu7ilit'I the first raises up an" the secon" supports the uplifte" an" "oes not allo/ hi7 to fall.) 6aint TiEhon of Ua"onsE as if e:plains these /or"s8 ($f lo4e the highest of all 4irtues accor"ing to the /or"s of the Apostle suffereth long en4ieth not is
    3&16aint $saac the 6'rian ibi". 55831&. 3&#$bi". 371M37#.

    not puffe" up is not easil' pro4oEe" an" ne4er faileth then this is because it is supporte" an" ai"e" b' hu7ilit'.)3&3 Therefore the (ol") Christian /ho hasnt the necessar' Eno/le"ge of hi7self an" e:periential hu7ilit' has a lo4e /hich is changeable inconstant 7i:e" /ith a7bition egois7 lasci4iousness etcI it breathes (e7otionalit') an" "rea7iness.3&+ Thus the lo4e that the saints possess is not an or"inar' earthl' feeling not the result of neuro5 ps'chological e:ertions to a/aEen lo4e in the7sel4es for ;o"I it is rather the gift of the <ol' 6pirit an" as such it is e:perience" an" 7anifeste" in a /a' co7pletel' "ifferent fro7 e4en the 7ost loft' earthl' feelings. Testif'ing to this are the fruits of the 9i4ine 6pirit grante" to all sincere Christians accor"ing to the 7easure of their Geal spiritual purit' an" hu7ilit'. 1. The 2ruits of the 6pirit <ol' 6cripture an" the patristic /ritings continuall' speaE about those states of Lo' blesse"ness or to put it in e4er'"a' hu7an language happiness /hich are especiall' strong an" inco7parable to an' or"inar' e:perience an" gra"uall' unfol" to the Christian /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 TiEhon of Ua"onsE 6or"s # @Mosco/ 11&&A &&. 3&+6ee for e:a7ple 6aint $gnatius 18#53M#57I #81#+M1#5I 6aint Theophan @;o4oro4A !etters on the &hristian !ife @Mosco/ 1&1*A letters 11 #1.

    fullness of hu7an blesse"ness. !e coul" cite en"lessl' the /or"s of the 6criptures the 2athers an" ?iturgical te:ts /hich confir7 this an" testif' to this fact /hich is so i7portant to 7an8 that 7an b' his ;o"5gi4en nature b' the "epth of e:perience a4ailable to hi7 is a being liEe unto the 0ne !ho is perfect ?o4e perfect Do' an" All5,lesse"ness. The ?or" sa's to <is Apostles These things have $ s o"en unto you, that my Boy might remain in you, and that your Boy might be full @Dn 15811AI Hitherto have ye as"ed nothing in my name1 as", and ye shall receive, that your Boy may be full @Dn1-8#+A. The "isciples trul' were filled with Boy, and with the Holy 'host @Acts 1385#A. 6aint Dohn the Theologian speaEs to his spiritual chil"ren8 #ehold, what manner of love the Father hath bestowed u on us, that we should be called the sons of 'od.@#eloved, now are we the sons of 'od, and it doth not yet a ear what we shall be1 but we "now that, when he shall a ear, we shall be li"e him @1 Dn 381 #A. The Apostle Paul calls love, Boy, eace @;al 58##A the Fualities of the first fruits of the 6pirit. <e also e:clai7s8 6ho shall se arate us from the love of &hrist: Shall tribulation, or distress, or ersecution, or famine or na"edness, or eril, or sword:@ For $ am ersuaded that neither death, nor life, nor angels, nor rinci alities, nor owers, nor things resent, nor thing to come, nor height, nor de th, nor any other creature, shall be able to se arate us from the love

    of 'od, which is in &hrist %esus our !ord @Ro7 1835 31M3&A. <e e4en sa's that if the Christian "oes not acFuire this great gift then he is as a sounding brass, or a tin"ling cymbal @1 Cor 1381A he is nothing an" all his goo" "ee"s an" ascetic feats /ill not bring an' benefit /hatsoe4er @cf. 1 Cor 138#M3A. Therefore he pra's For this cause $ bow my "nees unto the Father of our !ord %esus &hrist @ that he would grant you @ to "now the love of &hrist, which asseth "nowledge, that ye might be filled with all the fullness of 'od @Eph 381+ 1- 1&A. A re7arEable confir7ation of the truth of the 6criptures is the e:perience of an innu7erable 7ultitu"e of Christians an" all the saints as reflecte" in their ascetical ?iturgical h'7nographic an" other /orEs. $t is i7portant to note that the tears of repentance contrition of heart an" repentance continuall' resoun"ing /ithin these /orEs that pro"uce at first glance an i7pression of "epression sa"ness or oppression are in fact so7ething of a co7pletel' "ifferent nature an" spirit. 2or the Christian /ho sincerel' repents an" forces hi7self to a life accor"ing to the ;ospels the' "issol4e into an e:traor"inar' peace of soul an" spiritual Lo' an" are therefore 7ore 4aluable than all earthl' treasures. $n this consists one of the uniFue Fualities of righteous Christian lifeJthat the 7ore it re4eals to a person the fallenness of his nature his sinfulness an" spiritual helplessness the 7ore strongl' it

    7anifests to hi7 the closeness of ;o" !ho heals purifies an" grants peace Lo' an" 7anifol" spiritual consolations to the soul. This closeness of ;o" accor"ing to spiritual la/ "epen"s upon the "egree of hu7ilit' the Christian has acFuire" 7aEing his soul capable of recei4ing the <ol' 6pirit /hich fills it to o4erflo/ing /ith its greatest goo"J lo4e. 0ne of the 7ost e:perience" instructors of ancient 7onasticis7 6aint $saac the 6'rian has gi4en one of the clearest "escriptions of the state that a true ascetic of Christ attains. !hen he /as asEe" (!hat is a 7erciful heart%) he ans/ere" $t is the hearts burning for the saEe of the entire creation for 7en for bir"s for ani7als for "e7ons an" for e4er' create" thing.H 2or this reason he offers up tearful pra'er continuall' e4en for irrational beasts an" for the ene7ies of the truth an" for those /ho "o hi7 har7 that the' be protecte" an" recei4e 7erc'.H The sign of those /ho ha4e attaine" perfection is this8 if for the saEe of his lo4e for 7en a 7an /ere to be gi4en o4er to the fire ten ti7es a "a' he /oul" not be content /ith this e4en as Moses H an" liEe H Paul.H ?iEe/ise the other apostles accepte" 7an' Ein"s of "eath because of their fer4ent "esire that 7en shoul" recei4e life.H The saints seeE for the7sel4es a sign of co7plete

    liEeness to ;o"8 to be perfect in the lo4e of their neighbor.H3&5 An illustration of /hat a person /ho has acFuire" the <ol' 6pirit e:periences is the con4ersation bet/een 6aint 6eraphi7 of 6aro4 an" 3. A. Moto4ilo4 "uring /hich the latter /as able through the pra'ers of the saint to feel an" e:perience a taste of the goo" gifts of the <ol' 6pirit an" to tell the /orl" about it. (!hen the 6pirit of ;o" co7es to a 7an an" o4ersha"o/s hi7 /ith the fullness of its inspiration ) sai" 6aint 6eraphi7 ) then 7ans soul is fille" to o4erflo/ing /ith unspeaEable Lo' for the 6pirit of ;o" 7aEes Lo'ful e4er'thing it touches.H The ?or" sai" The 9ingdom of 'od is within you an" b' the >ing"o7 of ;o" he 7eant the grace of the <ol' 6pirit. $t is /ithin us no/ an" the grace of the <ol' 6pirit enlightens an" /ar7s us filling the air /ith 7anifol" fragrance H it "elights our senses /ith the 7ost hea4enl' "elight an" into:icates our hearts /ith unspeaEable Lo'.H)3&0ne recent Russian ascetic of piet' $gu7en 3iEon @.orubie4 RK1&-3SA /rote that the spiritual 7an is an abo"e of the <ol' 6pirit @The S irit of 'od dwelleth in you R1 Cor 381-SAI he is co7pletel' "ifferent fro7 the e7otional or fleshl' 7an. <e is a ne/ 7an /hile the e7otional 7an is ol". !hat is ne/ in hi7% E4er'thing8 his 7in" heart /ill e4en his bo"'Jhis entire state.
    3&56aint $saac the 6'rian ibi". +18#&&M3*#. English translation ibi". 7183+5M3+-. 3&-+n the 'oal of &hristian !ife @6ergee4 Posa" 1&1+A 17M#1. 2or a full English translation see <elen >ontGe4itch St. Sera him of Sarov, @!il"/oo" Calif.8 6t. Penia 6Eete #**+A.

    The 7in" of a ne/ @spiritualA 7an is capable of Eno/ing about e4ents occurring far a/a'I about the past an" 7uch of the future. <e can Eno/ the essence of things an" not onl' their 7anifestationsI peoples souls Angels an" "e7ons an" 7uch fro7 the spiritual /orl". 6e have the mind of &hrist @1 Cor #81-A sa's the Apostle Paul. The heart of the ne/ 7an is capable of e:periencing such states about /hich it is /ritten briefl' Eye hath not seen nor ear heard, neither have entered into the heart of man, the things which 'od hath re ared for them that love Him @1 Cor #8&A. The Apostle Paul e4en /rites that The sufferings of the resent time are not worthy to be com ared with the glory which shall be revealed in us @Ro7 1811A. 6aint 6eraphi7 /rites in agree7ent /ith the fathers of ol" that if a 7an Ene/ about the state of blesse"ness that can happen e4en here on earth an" especiall' in the future life then he /oul" be rea"' to li4e a thousan" 'ears in a pit /ith /or7s eating a/a' at his bo"' onl' to acFuire this blesse"ness. Thus the will of the ne/ 7an stri4es /holl' for lo4e an" thanEfulness to ;o" to the "esire to "o ;o"s /ill alone an" not his o/n. The body of the spiritual 7an also changes beco7es in part liEe the bo"' of A"a7 before the fall capable of (spiritual feelings) an" actions @/alEing on /ater li4ing for a long ti7e /ithout foo" co4ering great "istances in a 7o7ent etc.A.

    $n a /or" the spiritual 7an is co7pletel' rene/e" he beco7es "ifferent @a Russian /or" for (7onE) is ino", 7eaning ("ifferent)A in 7in" heart /ill an" bo"'.3&7 The 2athers call this "ifferent state of 7an theosis, or "eification. This ter7 7ost e:actl' e:presses the essence of sanctit'. $t is precisel' the closest unification /ith ;o" the ac7uisition of the <ol' 6pirit about /hich 6aint 6eraphi7 spoEe. $t is the >ing"o7 of ;o" co7e in po/er @cf. ME &81A to those of the faithful of /ho7 the 6a4ior sai" And these signs shall follow them that believe; $n my name shall they cast out devils; they shall s ea" with new tongues; they shall ta"e u ser ents; and if they drin" any deadly thing, it shall not hurt them; they shall lay hands on the sic", and they shall recover @ME 1-817M 11A. These signs are so7e of the clear in"ications that sanctit' is unit' /ith the 6pirit of the ?or" @cf. 1 Cor -817A /hich is 'od 6ho wor"est wonders @Ps 7-813A.

    3&7$gu7en 3iEon @.orube4A !etters to S iritual &hildren @<ol' Trinit' 6aint 6ergius ?a4ra 1&&1A 11&.

    &ha ter E The +rigin of the 6orld

    ne of the "og7as of the Christian religion is the teaching on the creation of the /orl" b' ;o"8 $n the beginning 'od created heaven, and earth @ and 'od said1 let there be light@ And there became light@ and there was evening and morning one day3&1 @ the second day @ the third @ the fourth @ the fifth @ the si,th.@ So the heavens and the earth were finished, and all the furniture of them @;en 181M #81. Also # Mac 78#1I E: +5811I Ecc 1*81#I Ps 1+58-I Dn 183I Ro7 +817I Col 181- 17I <eb 1183 an" othersA. Creation is 7entione" in the 4er' first line of the Christian Cree"8 ($ belie4e in 0ne ;o" the 2ather Al7ight' 7aEer of <ea4en an" Earth an" all things 4isible an" in4isible.) $f /e /ere to su7 up the teaching on the Re4elation of creation /e /oul" ha4e the follo/ing basic precepts8 1. The /orl" "i" not co7e into being b' itself but ca7e about as the result of a special creati4e act of ;o". #. The /orl" /as not for7e" b' ;o" fro7 eternall' e:isting 7atter but rather create"Jthat is the 7aterial itself as /ell as the /orl" as a /hole @the
    3&1The <ebre/ /or" yom, translate" as ("a' ) 7eans not onl' a "a' but also a perio" an epoch an in"eter7inate space of ti7e a 7o7ent.

    cosmosA /ere calle" into being fro7 nothingness b' the al7ight' creati4e /or" of ;o" alone. 3. The creation of the /orl" /as not 7o7entar' but rather step5b'5step (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 large bo"' of theological an" philosophical issues. <ere /e /ill touch upon but a fe/ of the7 first of all the Fuestion of the e:istence of the create" /orl". 1. T/o .ie/s of the !orl" 0n this Fuestion there e:ist t/o non5Christian religious an" philosophical points of 4ie/8 the "ualistic an" the pantheistic. The si7pler of the t/o is the dualistic 4ie/ /hich looEs at 7atter as an eternal in"epen"ent substance /hich is the construction 7aterial out of /hich ;o" onl' for7s the /orl" liEe an architect an" buil"er. Matter an" the /orl" fro7 this point of 4ie/ are substantial in an" of the7sel4es an" in that sense not "epen"ent upon ;o". E4en if the /orl" /ere "estro'e" its basisJ7atterJis in"estructible. This concept is not acceptable to the Christian firstl' 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. 2urther7ore this concept is ine:tricabl' boun" /ith the i"eas of

    7etaph'sical an" ethical "ualis7 /hich ulti7atel' lea" it out of the boun"aries of Re4elation. Another 4er' /i"esprea" s'ste7 of thought is the antheistic. There are 4er' 7an' 4ariations on this s'ste7 but the essence is the sa7eJ7atter an" the /orl" are either co5originate /ith the 9i4init' @that is ha4ing the sa7e nature as ;o"A or the' are entirel' none:istent @the /orl" is a 7irageI all is ;o"A. This point of 4ie/ is Lust as inco7patible /ith Christianit'. Pantheis7 not onl' "epri4es the concept of ;o" of the highest positi4e pre"icate /ith /hich our hu7an consciousness can besto/ <i7J Personhoo" but e4en the origin of the /orl" itself is seen as an act necessar' in ;o" con"itione" upon the ontological characteristics of <is nature. Therefore pantheistic thought seeEs to a4oi" the 4er' concept of (creation) as so7ething presupposing the presence of uncon"itional free"o7 in ;o". Dust the sa7e as Priest Paul 2lorensE' rightl' notes on this issue (Contrar' to 6pinoGas acos7is7 3&& an" the pantheis7 of the 7aLorit' of thinEers nothing can be conclu"e" about the e:istence of the /orl" fro7 ;o"s natureI for the act of /orl" creationJ/hether /e consi"er it to be 7o7entar' an" historicall' ascertainable or gra"ual an" sprea" across all historical ti7e or unfol"ing in a ceaseless historical process or finall' pre5eternalJ regar"less of all the 4arious /a's of un"erstan"ing it shoul" be in"isputabl' thought of as a free act that
    3&&Acos7is78 $n philosoph' the 4ie/ that ;o" is the sole an" ulti7ate realit' an" that finite obLects an" e4ents ha4e no in"epen"ent e:istence @///.britannica.co7CE,checEe"CtopicC3&77Cacos7is7A. JTrans.

    is as so7ething co7ing fro7 ;o" /ithout necessit'.)+** This state7ent sufficientl' clearl' for7ulates one i7portant precept of Christian teaching /hich "ifferentiates Christianit' fro7 pantheis7 in principleJ;o"s absolute spiritual free"o7 as a personal an" perfect ,eing. The pantheistic cos7olog' "ia7etricall' opposes Christianit' in other Fuite i7portant /a's as /ell. EFuating the essence of ;o" /ith that of the /orl" pantheis7 also taEes the follo/ing stepJit essentiall' "oes a/a' /ith the /orl" @or ;o"A. Pantheis7 also lea"s the consciousness to the absur" in resol4ing other i7portant Fuestions of /orl" 4ie/8 truth an" heres' goo" an" e4il free"o7 an" t'rann' beaut' an" ugliness suffering an" pleasure etc. Pantheis7 offers a trul' (uniFue) resolution to these Fuestions8 inas7uch as all these polarities necessaril' co7e in the final anal'sis fro7 one an" the sa7e sourceJ(;o"Cthe /orl" ) the AbsoluteJit /oul" follo/ that there is no essential "ifference at all bet/een the7. The life5"estructi4e nature of those religious an" anthropological conclusions procee"ing fro7 s'ste7atic pantheis7 is ob4ious. $t is the confir7ation of the eFualit' of all religionsI the eli7ination of an' concept of truth as suchI the belief that all spiritual paths are eFual regar"less of their respecti4e religious or atheistic bentI the nullification of an' ai7 or 7eaning of an' sort of positi4e ethic
    +**Paul 2lorensE' Pillar and Foundation of Truth, 1++.

    @because goo" an" e4il are eFuall' inherent in the AbsoluteA. As a result the onl' tacE left for hu7an life is either passi4e conte7plation or purel' prag7atic acti4it'. #. The Christian Bn"erstan"ing of the !orl" Christianit' reLecting both the "ualistic an" pantheistic conceptions confir7s that the /orl" /as create" (out of nothing) @# Mac 78#1A the worlds were framed by the word of 'od @ not made of things which do a ear @<eb 1183A. The E4angelist Dohn sa's of the ?ogos that All things were made by him; and without him was not any thing made that was made @Dn 183A. These an" 7an' other passages in 6cripture as /ell as its entire conte:t all unani7ousl' un"erstoo" b' the 2athers of the Church +*1 speaE of creation as an act in /hich the Three5h'postatic ;o" besto/e" real e:istence to 7atter itself an" to the /orl" as a /hole fro7 none:istence (fro7 /hat is not ) or (out of nothing.) This un"erstan"ing that the /orl" ca7e (out of nothing) is one of the theological proble7s of the 7'ster' of creation. This proble7 arises not fro7 the (co77on sense) 7a:i7 that (nothing can co7e out of nothing ) but fro7 the 7'ster' of the nature of the /orl". $f /e looE at the nature of the /orl" one5 "i7ensionall' creation in the ,iblical conte:t see7s "e4oi" of essence e7pt'Ja none:istent phanto7.
    +*16ee for e:a7ple the sa'ings of the ancient fathers an" teachers of the Church on this Fuestion in Archbishop Philaret of Chernigo4s +rthodo, )ogmatic Theology @6aint Petersburg 111#A 1#5M1#1AI ,ishop 6'l4ester E, erience of +rthodo, )ogmatic Theology @>ie4 1115A 3817M++.

    <o/e4er Christianit' stan"s up against this 7eonistic @fro7 the ;reeE n^ 7eaning (not ha4ing an' essenceA conclusion of Christianit' /ith its "og7a of the $ncarnation an" teaching on the general resurrection. There is a see7ingl' ob4ious contra"iction /hich reFuires e:planation. The theological interpretation of creation co7es fro7 the ancient teachings of the Church postulate" thoroughl' b' 6aint ;regor' Pala7as @K135&A on the necessit' of "iscerning in ;o" <is essence or nature transcen"ental to the create" /orl"I an" <is energ' or acti4it' accessible to hu7an Eno/le"ge. $n this conte:t the fun"a7ental i"ea of the theological 7o"el of nature is sufficientl' clearl' "iscusse" in 6aint ;regor's /or"s (;o" is an" is calle" the nature of all things e:isting for e4er'thing participates in <i7 an" e:ists b' force of this participationJnot in <is nature but in <is energ'.) Professor Archpriest .. UenEo4sE' @K1&-#A co77ents on this state7ent8 9i4ine energ' penetrates the /orl" an" through these energies the /orl" is uphel" b' ;o" an" rule" b' <i7. This is the teaching of 6aint ;regor' Pala7as guar"ing the apophatic aspect in the concept of 9i4init' an" at the sa7e ti7e clarif'ing the Qe4er'/here present ;o" in the /orl" of 9i4ine energies. This is i7portant not onl' to theolog' an" the purit' of teaching on ;o" but also to 7etaph'sics an" to an un"erstan"ing of the /orl". This /orl" is 7ore

    than its 7easurable an" tangible outer co4eringI ra's of 9i4ine energ' pass through e4er'thing in the /orl" enli4ening an" transfor7ing.H Ra's of "i4ine energ' pass through the entire fabric of the /orl". These ra's "o not belong to create" e:istence the' are not (create" ) the' cannot be eFuate" /ith the Qessence hi""en fro7 us in ;o". !ithout a fir7 recognition of this "ifference in Qessence in ;o" an" <is "i4ine energies /e can un"erstan" neither the /orl" as a li4ing /hole nor ;o" /ithout falling into pure transcen"entalis7.+*# The /ell5Eno/n Russian religious thinEer E4gen' TrubetsEo' e:presses essentiall' the sa7e thought. <e supposes that (The pre5eternal 6ophia !is"o7 +*3 contains the eternal i"ea5protot'pes of all creationJall of /hat beco7es the /orl" unfol"ing o4er ti7e. This /oul" 7ean that in the pre5eternal creati4e act ;o" sees before the beginning of ti7e none:istence fille" /ith the li7itless 4ariation of positi4e possibilities. 3one:istence not relate" in <i7 to ti7e turne" into relati4e none:istence that is into positi4e potential or the possibilit' of "istinct e:istence H an" is that /hich beco7es so7ething in ti7e.)+*+

    +*#.. .. UenEo4sE' #asics of &hristian Philoso hy @# 4ols.A @Paris 1&-+A #851 53. +*3Accor"ing to E. TrubetsEo' 6ophia is the (/is"o7 an" po/er inseparable fro7 Christ ;o".) @E. 3. TrubetsEo' The 2eaning of !ife RMosco/ 1&11S 1*+A. +*+$bi". 1*5.

    6aint Ma:i7os the Confessor @K--#A /rote about this perhaps 7ost specificall'. <e sa's (2ro7 the ages the Creator /hen it please" <i7 so to "o i7parte" essentialit' to the Eno/le"ge e:isting in <i7 an" pro"uce" it into being.)+*5 All of these citations contain essentiall' one an" the sa7e thought. Creati4e "i4ine energ' @the i"ea of (eternal 6ophia ) an" the "i4ine /or"A (i7parte" essentialit') @substantialit' substanceA to e4er'thing /hich is nothing in an" of itself8 7atter the cos7os spirits an" the cro/n of creationJ7an. The create" /orl" appeare" as the realiGe" "i4ine Eno/le"ge of thingsI "i4ine energies beca7e the basis for the e:istence of (things ) their (substance.) $t follo/s that the cos7os is nothing an" none:istent /ithout the "i4ine energ' /hich gi4es it substance. The e:istence of the /orl" is foun"e" e:clusi4el' upon the po/er or energ' of the "i4ine /or"8 And 'od said1 let there be.@ And there became @;en 181A. For of Him, and through Him, and to Him, are all things @Ro7 1183-A. Thus at the foun"ation of the /orl" lies not so7e sort of eternal 7atter 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 e7anation of ;o" @/hich is pantheis7A but rather <is creation /as state" b' 6aint C'ril of Ale:an"ria @K+++A. <e
    +*5Cite" fro7 ,ishop 6'l4ester E, erience of +rthodo, )ogmatic Theology, #n" e". @>ie4 111+M1115A 38+*. +*-6ee <. Tannaras The 6orld1 The Faith of the &hurch @Mosco/ 1&&#A.

    /rote (To create is so7ething belonging to acti4it' @^rjkX]A /hile gi4ing birth belongs to nature. 3ature an" acti4it' are not the sa7e thingI it /oul" follo/ therefore that gi4ing birth an" creating are not the sa7e thing.)+*7 $n Pala7ite language it /oul" soun" liEe this8 creating is a so7ething belonging to energ' an" gi4ing birth belongs to nature. 3ature @essenceA an" energ' are not the sa7e thingI thus gi4ing birth an" creating are not the sa7e thing. Thus in the gi4en theological interpretation the create" /orl" is not so7ething absolutel' e:ternal an" especiall' not foreign to ;o" or so7ething so contrar' to <i7 that <e cannot e4en touch it as it /oul" follo/ fro7 the "ualistic /orl" 4ie/ or for e:a7ple fro7 the teaching of Philon of Ale:an"ria. 3either is the /orl" an e7anation or the offspring of "i4ine nature @essenceA as pantheis7 is incline" to belie4e. 2or in that case neither ;o" nor the /orl" /oul" in fact re7ain as separate realities. The /orl" is not a 7irage nor a phanto7 nor a (soap bubble ) as 7eonis7 /oul" ha4e it. Accor"ing to the Christian teaching the /orl" stan"s on the one han" inseparabl' an" in"i4isibl' unite" /ith its Creator inas7uch as it is a (realiGation) of <is eternal uncreate" energiesI /hile on the other han" as so7ething not partaEing of ;o"s nature @essenceA it "oes not 7ingle /ith <i7 possessing its o/n nature an" retaining its o/n i"entit'.
    +*7$bi" +# e:. +.

    This (Chalce"onian) principle of an un7ingle" 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 level Jthe creation of the /orl" /here unit' /ith ;o" accor"ing to the (Chalce"onian) principle is foun" on the le4el of the /orl"s participation in ;o"s energies but not in <is essence. The secondJ $ncarnation /hereb' the sa7e principle occurs the unification of the natures the7sel4es8 the "i4ine an" the create" in Desus Christ. The thirdJthe general resurrection a ne/ hea4en an" a ne/ earth @Re4 #181A the restoration of e4er'thing /hen the unit' of ;o" /ith all 7anEin" an" all creation /ill reach the utter7ost attainable "egree /hen 'od may be all in all @1 Cor 158#1A. $t is necessar' to "ra/ certain conclusions procee"ing fro7 such an un"erstan"ing of the creation of the /orl". 2irst this is a confir7ation of the pri7ar' gi4en that there /ill be a "eification of all things create" an" 7ainl' of 7an. This "eification is not so7ething e:ternal to the create" /orl" but rather innate to it accor"ing to its creation (b' see" ) the "egree of "e4elop7ent of /hich is con"itione" upon 7ans free"o7. The Apostle Paul /rites about this8 For the earnest e, ectation of the creature waiteth for the manifestation of the sons of 'od. . . . #ecause the creature itself also shall be delivered from the

    bondage of corru tion into the glorious liberty of the children of 'od @Ro7 181& #1A. 6econ"l' the naturalness of 7ans go"liEeness. $nas7uch as (the Creator i7parte" essentialit') to 7an it /oul" follo/ that not onl' the soul but also the bo"' are an i7age of the Creator of all. 2ro7 this the general resurrection can be un"erstoo" as an act /hich is natural an" necessar' e:pressing the i77utabilit' of ;o"s acti4it' @energ'A in relation to 7an an" all creation. Thir"l' the anti5natural Fualit' of a 7echanical un"erstan"ing of the /orl". The /orl" accor"ing to the Christian /orl" 4ie/ is not a lifeless 7o4ing s'ste7 not a soulless 7echanis7 not a subLect for e:peri7entation but rather a li4ing /isel' constructe" beautiful an" /holeso7e organism, /hich reFuires the appropriate reasoning an" re4erent relationship fro7 7an. 3. Christian Ecolog' This last conclusion has acFuire" particular significance in the present ti7es "ue to the FuicEl' gro/ing threat of 7ans "estruction of his o/n en4iron7ent. There is no nee" to speaE here of specific proble7s connecte" /ith the ecological situation in certain regions an" in the /orl" as a /hole nor about those scientific5technological 7easures being propose" an" /orEe" out to sol4e the7. The Church has its o/n special aspect of acti4it' in this real7Jthe spiritual an" 7oral aspect.

    $n these ti7es it has beco7e increasingl' apparent that 7anEin" e4en if there be peace an" Lustice /ill perish if it "oes not preser4e or to be 7ore precise 7a:i7all' restore the /holeso7eness of nature. 3o less apparent is the fact that the cause of "estruction of the natural en4iron7ent as /ell as the 7ain factor in its possible resurrection is 7ans spiritual an" 7oral state. The ecological proble7 is therefore first of all a spiritual an" not a 7aterial proble7 an" its core is the present state not of 7ans en4iron7ent but of 7an hi7self. $t is Fuite i7portant in this regar" for 7an to ha4e a true un"erstan"ing of his lifes ai7 for it /ill "eter7ine the "irection an" character of all his acti4ities. This ai7 is clearl' e:presse" b' Christ8 See" ye first the "ingdom of 'od, and his righteousness; and all these things shall be added unto you @Mt -833A. $f there is no "oubt that the 7ain 7o4ing force in the "estruction of nature /as 7ans egocentris7 his stri4ing for co7fort an" pleasure the suppression of spiritual Fuests b' 7aterial interests then it is Lust as ob4ious that it is onl' possible to restore the /holeness of creation through the restoration of the spiriual /holeness of 7an hi7self. 6isdom shall not enter a soul that lots evil, or reside in a body involved in sin @!is 18+A.+*1 ,ut ho/ can this restoration be acco7plishe"% The time is come that Budgment must begin at the house of 'od @1 Pet +817A sa's the 6cripture. The
    +*1A 4ew Translation of the Se tuagint @3e/ TorE8 0:for" Bni4ersit' Press #**7A -&&.

    restoration of life 7ust begin /ith the Church. The Church has the science of 7an /hich the /orl" so "esperatel' nee"s. This science of correct @righteousA life is calle" ascesis. $n it is sho/n the obLecti4e la/s of spiritual life an" the 7eans an" con"itions for 7ans healing thoroughl' teste" b' the enor7ous e:perience of the saints the signs of the right path an" of possible /rong turns. $t is applicable to all con"itions of life an" labor although the "egree of success in it @perfectionA is naturall' con"itione" upon the7. This science lea"s 7an /ith total reliabilit' to the sought after ai7 of lifeJ(the su7 total of perfection ) /hich is lo4e @cf. Cor 381+A an" /hich is the onl' thing capable of lea"ing 7an out of his crisis. Bnfortunatel' ho/e4er this science /hich the <ol' 2athers calle" (the science of sciences) +*& b' force of its pri7ar' i7portance to 7an is the science least Eno/n b' 7o"ern 7an. $t can ser4e as a fir7 foun"ation for the beginning of a real process of restoring life in the churches an" thus in the /orl" @cf. Mt 5813A an" of the /orl" @cf. Ro7 181&M #1A. +. <'pothesis of the Anti5!orl" There are certain rather curious 7o"ern theories of natural science /hich lea" to the conclusion that the 7aterial /orl" is none:istent. ;. 3aan the Estonian
    +*&2or e:a7ple 6aint $gnatius @,rianchanino4A speaEing 7ainl' of the front lines of this scienceJ7onasticis7J /rites (The science of sciences 7onasticis7 pro4i"esJan" /e e:press oursel4es in the language of the learne" of this /orl"Jthe 7ost "etaile" /ell5foun"e" "eepest an" highest Eno/le"ge of e:peri7ental ps'cholog' an" theolog'I that is acti4e li4ing Eno/le"ge of 7an an" ;o" inas7uch as this Eno/le"ge is accessible to 7an) @,ishop $gnatius R,rianchanino4S 6or"s, 18+1*A.

    scientist 7a"e so7e interesting state7ents in this regar" in his h'pothesis of the anti5/orl" or the (s'77etrical uni4erse.) Mo"ern5"a' ph'sics has co7e to the "isco4er' of so5calle" anti5particles for practicall' all Eno/n particles. Particles an" anti5particles are a sort of t/ins /hich "iffer fro7 one another onl' b' their opposite charges. ,ut if particles are the (bricEs) of our /orl" then anti5particles are onl' the (guests) in it appearing onl' 7o7entaril'. !hen anti5particles 7eet /ith particles an e:plosion occurs resulting in their 7utual "estruction an" releasing a huge a7ount of energ'. ,ase" upon nu7erous obser4ations of anti5particles an" the stu"' of their beha4ior in our /orl" so7e scientists ha4e co7e to the thought that there e:ists an entire anti5/orl" /hich is liEe our /orl" an" coe:ists /ith it but "iffers b' its opposite sign. 0ne of the lea"ing "e4elopers of this theor' /as 3aan. $ts 7ain point is the supposition that both hal4es of the Bni4erseJthe /orl" an" the anti5/orl" Jco7e in the final anal'sis fro7 an absolute 4acuu7. <e /rote That it is possible for so7ething to co7e out of nothing @e7ptiness a 4acuu7A /hile strictl' obser4ing the la/s of preser4ation shoul" see7 utterl' para"o:ical. The /hole i"ea of the la/s of preser4ation consists precisel' in the supposition that nothing can co7e fro7 (nothing ) an"

    (nothing) cannot generate so7ething. This "e4eloping h'pothesis "oes not argue at all /ith this supposition. (3othing) trul' cannot generate @onl'A so7ething but it generates so7ething 7oreJso7ething an" anti5so7ething at the sa7e ti7eN $n the final anal'sis the basis of this propose" h'pothesis lies in the ele7entar' fact that the eFuation @M1A @1A * can be rea" bacE/ar"s fro7 right to left8 * @M1A@1A. This last eFuation e:presses not onl' cos7olog' but also cos7ogon'. The (buil"ing 7aterials of the Bni4erse) co7e out of e7ptiness a 4acuu7. 0n the a4erage su77aril' the s'77etrical Bni4erse consists of e7ptiness alone. Therefore it can co7e out of e7ptiness /hile strictl' obser4ing all the la/s of preser4ation.H EFuall' eFual to Gero are all space an" ti7e inter4als an" coor"inates. The s'77etrical Bni4erse is such that it on the a4erage "oes not contain an'thing e4en space an" ti7e.+1* This theor' of the anti5/orl" is particularl' unusual because of its i"ea that the (7aterial) of the Bni4erse co7es out of a ph'sical 4acuu7 or (nothing.) This i"ea on the one han" is 4er' resonant /ith the ,iblical teaching on the 7eonis7 of the 7aterial /orl" itself an" on the other han" it puts forth the Fuestion about the 7o4ing po/er /hich (splitting) the i"eal 4acuu7 an" creating a
    +1*;. E. 3aan (The 6'7etrical Bni4erse ) @a report gi4en at the astrono7' council of the B66R Aca"e7' of 6ciences Dan #& 1&-+A. JThe Tartu Astrono7ical 0bser4ator' Publications @Tartu 1&--A ?.$8+31M+33.

    cos7os of a7aGing har7on' an" life stabl' preser4es its unstable e:istence. 6cience cannot propose an ans/er to this Fuestion. 5. Creation an"Cor E4olution The Christian belief on the creation of the /orl" b' ;o" "oes not ho/e4er re7o4e the Fuestion about the character of the /orl"s origin. $s it creationist @7eaning that e4er'thing that e:ists is a result of ;o"s creati4e actA or e4olutionist @7eaning that the /orl" e4ol4e" fro7 pri7or"ial 7atter accor"ing to la/s gi4en it b' ;o"A% <ol' 6cripture speaEs of the (si: "a's) of creation Jthat is of the appearance an" 7anifestation of the /orl" in s'ste7atic si:5step ascension fro7 lo/er for7s to the higher being 7an. 9oes this testif' to an e4olutionar' "e4elop7ent of the /orl"% A si:5"a' creation "oes not in an" of itself pro4i"e sufficient proof of the /orl"s e4olutionar' Ein" of "e4elop7ent although 7an' !estern theologians insist that it "oes.+11 2or the gi4en si: ("a's) can be looEe" at as ti7e perio"s an" as acts of s'ste7atic creation outside of ti7e b' ;o" of ne/ life for7s. 0f course an acceptance of ;o" the Creator "oes not e:clu"e an e4olutionar' "e4elop7ent of the /orl" as long as ;o" is the 7o4ing force. 6o7e hol' fathers allo/e" such a thought. Thus 6aint ;regor' of 3'ssa /rote (2ro7 the first creati4e i7pulse all
    +116ee for e:a7ple P. Teilhar" "e Char"in The Phenomenon of 2an, Russian translation fro7 2rench @Mosco/ 1&17A.

    things e:iste" in their or"er as if b' a certain fruit5 creating force i7be""e" in the /orl"s creation for the generation of all thingsI but no one thing ha" a separate an" actual e:istence.) ,lesse" Augustine "e4elops this thought in the follo/ing /a'8 ($ thinE that ;o" at first create" all beingsI so7e things actuall' an" others in their pri7ar' foun"ations.H $t is Lust as a grain in4isibl' contains e4er'thing that shoul" gro/ into a treeI thus coul" /e i7agine that the /orl" also in the 7o7ent /hen ;o" create" all things at once containe" all things that the earth pro"uce" as possibilities an" as causes before the' "e4elope" into such things as /e Eno/ the7.)+1# A si7ilar thought co7es up in Moto4ilo4s "iscussion /ith 6aint 6eraphi7 of 6aro4 /hen 6aint 6eraphi7 sa's (The ?or" "i" not create A"a7s flesh alone fro7 the earth but also his soul an" hu7an spirit. ,ut until the 7o7ent /hen ;o" breathe" into hi7 the spirit of life A"a7 /as liEe the other ani7als.)+13 6aint Theophan @;o4oro4A 7a"e a si7ilar state7ent8 (There /as an ani7al in the i7age of 7an /ith an ani7al spirit. Then ;o" breathe" <is 6pirit into hi7 an" the ani7al beca7e 7an.)+1+

    +1#Cite" fro7 2. ?elotte Solving the Problems of !ife @,russels 1&5&A &1. +13The )iscussion between Saint Sera him of Sarov and 4. A. 2otovilov on the 'oal of &hristian !ife @6ergie4 Posa" 1&1+A 11. @2or English translation see <elen >ontGe4itch St. Sera him of Sarov R!il"/oo" Calif.8 6t. Penia 6Eete #**+SA. +1+6aint Theophan &ollected !etters, 1st e". @Mosco/ 11&1A &1.

    <o/e4er the i"ea of e4olution taEes on an entirel' "ifferent character if it e:clu"es ;o"s creati4e action an" looEs at the /orl"s e:istence an" all the 7an' "ifferent for7s of life as the result of so7e eternal 7aterials self5e4ol4e7ent. $n this case the gi4en i"ea turns out to be no 7ore than "rea7 /hich although engaging is 4er' far fro7 /hat coul" be calle" a scientific theor'. !e can point to se4eral serious scientific facts /hich "o not fit for e:a7ple the concept of biological e4olution. 1. 6cience "oes not Eno/ a la/ /hereb' inorganic 7atter @ato7s an" 7oleculesA coul" organiGe the7sel4es into li4ing cells ne4er 7in" generate reason. Michael Ruse the fa7ous Cana"ian Professor of ,iolog' an" agnostic /hen speaEing of the i"ea of a so5calle" natural origin of hu7an reason b' /a' of e4olution /rote (Dust the sa7e it can be fir7l' state" that biological theor' an" e:peri7ental practice "ecisi4el' /itness against this. There is nothing in 7o"ern theoretical biolog' that /oul" allo/ for an irre4ersible ine4itabilit' of the appearance of reason.)+15 #. The probabilit' of the appearance of life fro7 a chance chaining of 7olecules is insignificantl' s7all an" eFuals accor"ing to so7e calculations 1* M#55 /hich accor"ing to the /or"s of the A7erican scientist Castler (/oul" in fact 7ean the i7possibilit' of the appearance of life.) (The supposition that a li4ing structure coul" appear in
    +15M. RiuG (6cience an" Religion8 6till at !ar%) >uestions of Philoso hy # @1&&1A ++.

    one act as a result of a chance conLunction of 7olecules 7ust be "is7isse".) +1- Another A7erican biologist ,en <obrinE gi4es the follo/ing co7parison8 (The probabilit' of a cell pro"ucing itself is at the 7ost eFual in probabilit' to a 7onEe' t'ping the full te:t of the ,ible +** ti7es /ithout a single 7istaEeN) +17 3. Atheistic e4olutionis7 has particular "ifficult' resol4ing the Fuestion of the "e4elop7ent of "ifferent species+11 in higher ani7als an" insur7ountable "ifficult' in resol4ing the proble7 of proble7sJthe origin of 7an. 6o far RsecularS anthropolog' supposes onl' an appro:i7ate ti7e of 7ans appearance @fort' to fift' thousan" 'ears agoA. ,ut ho/ he ca7e about an" /ho /as his biological ancestor re7ains an unsol4able puGGle although there is no lacE of h'potheses. +1& The 7ain thesis of the theor' of e4olution on the transfor7ation fro7 one species to another "oes not ha4e an' basis in factI in an' case for all highl' organiGe" for7s of life.+#* E4en in the 7i"5t/entieth centur' Professor .. UenEo4sE' for e:a7ple /rote (3o less i7portant is the crash of the i"ea of
    +1-.. 9. Penelis e". The $nhabited &osmos @Mosco/ 1&7#A 77. +17,en <obrinE Evolution1 The Egg without the &hic"en @Mosco/ 1&&3A --. +110n the Fuestion of lifes "e4elop7ent an" the origin of its for7s there are 4arious points of 4ie/8 ?a7arcEis7 9ar/inis7 the 7utation theor' an" heterogenesis. A significant nu7ber of scientists subscribe to the theor' of e4olution @so7e accepting ;o" as its source others e:clu"ing <i7A but 7an' 7o"ern scientists "en' it accepting the theor' of pri7or"ial 7ultitu"inous for7s. @6ee for e:a7ple <enr' The &reation of the 6ord @6an 9iego 1&11AI <ienG &reation or Evolution @Chicago 1&13A. +1&6ee for e:a7ple &ourier 1C& @1&7#AI (Man ) The 'reat Soviet Encyclo edia #&85*M5+. +#*6ee for e:a7ple ;. Morris The &reation of the 6orld1 A Scientific A roach @6an 9iego Calif. 1&11AI .. TrostniEo4 ($s the Q6cientific Picture of the !orl" Reall' 6cientific%) 4ew 6orld 1# @1&1&A.

    uninterrupte" succession in biolog'Jin the proble7 of "e4elop7ent of one species of ani7al fro7 another. At first after 9ar/ins /orE the i"ea of uninterrupte" succession enLo'e" great success. ,ut a 7ore attenti4e stu"' of the facts has sho/n that it is i7possible to buil" a genealogical tree of e4olution of (species) of so7e ani7als fro7 others. !hole groups of species turn out to ha4e no connection /hatsoe4er /ith others.+#1 +. The 4er' concept of life before the present ti7e "eparts be'on" the li7its of scientific Eno/le"ge. ?ife as it turns out is not a special conLunction of specific 7aterial ele7ents but so7ething essentially "ifferent. The nature of 7ans consciousness an" personalit' re7ains so7ething e4en 7ore 7'sterious. 2or 0rtho"o: theolog' one thing re7ains basicall' unaltere"Jthat ;o" is the Creator an" ?a/5;i4er of all that e:ists in the /orl". <o/ <e brought it into e:istenceJ/hether <e create" /hole co7plete la'ers of e:istence i77e"iatel' in ("a's ) or pro"uce" the7 gra"uall' "uring the course of the ("a's) fro7 lo/er for7s to the higher fro7 /ater an" earth @;en 18#* #+A b' force of the la/s <e establishe" in natureJis of no soteriological significance. ,ut if (/here ;o" so /ills the or"er of nature is o4erthro/n )+## then <e coul" e4en 7ore rea"il'
    +#1.. .. UenEo4sE' #asics of &hristian Philoso hy @Paris 1&-+A #835. +##9og7aticon 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" "e4elop7ent of life coul" as atheis7 insists un"er7ine the Christian /orl" 4ie/. The Christian /orl" 4ie/ is "eepl' Lustifie" in its logic on the Fuestion of ho/ the /orl" ca7e into being. $t e:clu"es an' blin" faith in a 7iracle of the Bni4erses self<"e4elop7ent lifes self<creation reasons self<appearance an" an' other such (7iracles.) Christianit' speaEs of a reasonable Cause of this 7ar4elous /orl"s e:istence8 $n the beginning 'od created the heavens and the earth @;en 181A.

    &ha ter J Eschatology 1. Bn"erstan"ing Eschatolog' an" $ts 9ifferent Aspects

    ussian thinEers ha4e al/a's been preoccupie" /ith the proble7 of eschatolog' @fro7 the ;reeE hv]_o^ 7eaning en" li7itI hv]_oZ e:tre7e or last in ti7eA. There /ere perio"s of ti7e /hen this preoccupation /as e:perience" as an acute presenti7ent of the en" of histor'. 9uring other ti7es the 7ain focus of attention /as upon resol4ing one of the 7ost "ifficult theological FuestionsJthat of eternal tor7ents. At the present ti7e /e see a heightene" interest in correctl' un"erstan"ing signs of the en" of hu7an histor' an" atte7pts to process current e4ents in Russia an" all o4er the /orl" in the apocal'ptic 4ein. 2iguring large in this picture are the co7ing of antichrist an" the nu7ber of the beast @cf. Re4 13811A. 3e4ertheless the central point of eschatolog' in Russian 0rtho"o: theolog' /ill al/a's be ho/ to acFuire that finalit' /ithin us @cf. ?E 178#1A /hich is the ulti7ate goal of life. 6ince eschatolog' is a 7ulti5facete" subLect /e can she" light onl' upon a fe/ of its aspects. 1. Throughout the course of its histor' an" inclu"ing the present ti7e the 7ost rele4ant subLect of Russian theolog' has been the ascetical aspect. $t

    consists in the theoretical an" e:periential stu"' of the spiritual path that lea"s to the >ing"o7 of ;o". An' positi4e un"erstan"ing of it +#3 ho/e4er often lea"s to 4arious "istortions. A 7ain "istortion an" one that see7s to be part an" parcel of 7ans 4er' nature is the te7ptation to (plucE) the fruit of entr' into the >ing"o7 of ;o" instea" of culti4ating it through labors an" odvigs. This ten"enc' sho/s itself in the 7ost 4arie" for7s8 for e:a7ple /hen one is con4ince" that sal4ation can be /on through the obser4ation of Church for7alities rules an" t'picons or b' e:ternal acti4ities an" charities etc. The proble7 is that a certain nor7 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#3A. The other refers to the ;ospel co77an"7ents. As a result the Christian loses his priceless eschatonJthe >ing"o7 of ;o". Another eFuall' surrogate for7 of religious life is theologiGingI that is the preoccupation /ith theolog' for theolog's saEe /ithout tr'ing to grasp the /a's an" 7eans of 7ans sal4ation. 6aint $gnatius ,rianchinino4 /rote 4er' clearl' about the conseFuences of this8 !ithout this Rthe fulfill7ent of Christs co77an"7ents MA. 0.S stu"'ing the letter beco7es so7ething e:clusi4el' hu7an an" ser4es onl' to enlarge the fallen nature. !e can
    +#36ee Chapter 7. 6piritual ?ife.

    see /oeful e4i"ence of this in the De/ish priesthoo" of Christs ti7e. 6tu"'ing the letter /hile left other/ise entirel' to ones o/n "e4ices gi4es birth FuicEl' to self5opinion an" pri"e an" thus estranges 7an fro7 ;o". Although it presents itself out/ar"l' as gaining Eno/le"ge of ;o" it can be in essence total ignorance an" "enial of <i7. 0ne can "ro/n in unbelief /hile preaching faithN The 7'steries that can be re4eale" to unlettere" Christians Fuite often re7ain close" to scholars /ho are satisfie" /ith a purel' aca"e7ic stu"' of theolog' as though it /ere Lust one of the 7an' sciences Eno/n to 7an.+#+ Tet another (i"ea) /i"el' hel" in Protestant circles is the presence an" "eter7ining action of eschaton @7eaning in this case the <ol' 6piritA not onl' in the Church but in all secular life an" in all of its 7anifestations. This i"ea /hich (forgets) about 7ans free"o7 an" his abilit' to act against ;o"s /ill as /ell as accor"ing to it is gro/ing 7ore an" 7ore flesh in the for7s of a suppose" soteriological eFualit' of all religions @an" conseFuentl' the "enial of Christ as ;o" an" 6a4iorA the Churchs nee" to accept ob4ious apostas' fro7 Christian 7oralit' the appro4al of 7an' anti5cultural 7anifestations an" so on.

    +#+Saint $gnatius, !orEs @6aint Petersburg 1&*5A 385.

    #. Antichrist The subLect of the en" of histor' has been part of Christianit' fro7 the beginning. ,ut unfortunatel' as histor' progresses the Lo'ful e:pectation of Christs 6econ" Co7ing is 7ore an" 7ore being replace" b' the e:pectation of the antichrist. $n ol" Russia the Fuestion of the en" of the /orl" beca7e a subLect of great significance at the state le4el. 2or e:a7ple in the fifteenth centur' the Paschalia @the calculation of the "a's of PaschaA en"e" in the 'ear 1+&# /hich correspon"e" to 7 *** 'ears fro7 the creation of the /orl"I an" accor"ing to 7ass opinion it ha" therefore outli4e" its e:istence in ti7e. The 'ear 1--- /as a/aite" /ith eFual an:iet' because of the three si:es in it. 3aturall' there /as ne4er an' lacE of can"i"ates for the (antichrist.) 3o/a"a's this is an increasingl' painful subLect for a significant nu7ber of Christians especiall' those lacEing Eno/le"ge of their faith. $n or"er to clarif' this issue /e 7ust first of all looE to /hat the <ol' 6criptures an" Church Tra"ition ha4e to sa' about this subLect. Then said he unto them, 4ation shall rise against nation, and "ingdom against "ingdom1 And great earth7ua"es shall be in divers laces, and famines, and estilences; and fearful sights and great signs shall there be from heaven. And there shall be signs in the sun, and in the moon, and in the stars; and u on the earth distress of nations, with er le,ity; the sea and the waves roaring @?E #181*M11 #5A.

    These things ha4e happene" at 4arious ti7es on our planet but here it speaEs of their catastrophic increase an" influential po/er on 7an an" his en4iron7ent an" that there /ill be 2en.s hearts failing them for fear, and for loo"ing after those things which are coming on the earth1 for the owers of heaven shall be sha"en @?E #8#-A. Possibl' one of the 7ain causes of all these ano7alies /ill be the rapi" progress of scientific technolog'. The increase of la/lessness @cf. Mt #+81#A. $t is beco7ing 7ore an" 7ore apparent that 7anEin" is lurching to/ar"s final spiritual an" 7oral corruptionI Lust before the antichrist appears there /ill be an epoch of total (free"o7.) 6aint $gnatius @,rianchanino4A /rote (The antichrist /ill be the logical fair an" natural conseFuence of peoples general 7oral an" spiritual inclination.)+#5 And this gos el of the "ingdom shall be reached in all the world for a witness unto all nations; and then shall the end come @Mt #+81+A. At the present ti7e there are still 7an' peoples that ha4e not 'et hear" the ;ospels @for e:a7ple in China $n"ia an" else/hereA. 6hen ye therefore shall see the abomination of desolation, s o"en of by )aniel the ro het, stand in the holy lace @Mt #+815A. ,' this is 7eant the Christians @first of all the 7onastics clerg's an" theologiansA all5aroun" loss of an' stri4ing for life accor"ing to Christs co77an"7ents an" their
    +#5$bi" +8#71.

    preoccupation /ith sensual leasures, love of money, and ambition; the churches replace7ent of their 7ain reason for e:istenceJsal4ation of hu7an souls fro7 sinJ/ith goals that are purel' earthl'8 econo7ic political social cultural etc.I the turning of Christian holi"a's into pagan festi4als an" pagan festi4als into suppose"l' Christian holi"a'sI 7onasteries beco7ing tourist attractions+#- an" places of /orl"l' celebrations. That is in the final anal'sis /e are talEing about the fact that un"er the banner of (0rtho"o:' ) a seculariGation of church life is occurring @6hen the Son of man cometh, shall he find faith on the earth: R?E 1181SA. This is nothing ne/ in the histor' of Christianit'. 2or e:a7ple one !estern author /rote about the Ro7an Church "uring the Renaissance era (The epoch of the Renaissance ga4e birth to hu7anis7 /hich b' uniting Christianit' /ith paganis7 pro4oEe" such o4er/hel7ing self5/ill that Rabelais for7ulate" a rule in one phrase "escribing the life of a great 7an' people8 Q9o as 'ou liEeI an" Eras7us Rof Rotter"a7S obser4e" in the 'ear 15*1 that no pagan /as e4er so per4erse as the a4erage Christian.)+#7 As /e see seculariGation strucE separate Christian churches earlier as /ell but there /ere still oases of spiritualit' in other parts of the /orl". The situation no/ is e4er 7ore tragic.
    +#-E4en 6aint Philaret @9roG"o4A /rote (<o/ "ull it is to see that the 7onasteries all /ant pilgri7s that is the' the7sel4es are out to get entertain7ent an" te7ptations. True at ti7es the' "ont ha4e 7eans but 7ore often the' "ont ha4e non5acFuisiti4eness si7plicit' hope in ;o" an" a taste for silence.) J6aint Philaret Metropolitan of Mosco/ an" >olo7na 6or"s @Mosco/8 0tch' 9o7 1&&+A 35&. +#7Dor"an 07en 0. R. &hristian S irituality in the &atholic Tradition @Ro7e5?iublin 1&&+A #3#.

    For there shall arise false &hrists, and false ro hets, and shall shew great signs and wonders; insomuch that, if it were ossible, they shall deceive the very elect @Mt #+8#+A. Man' false Christs an" false prophets ha4e appeare" throughout the histor' of Christianit' but the last of the7 /ill "iffer b' their (great signs an" /on"ers.) These signs an" /on"ers /ill lea" a/a' 7an' superficial gullible Christians fro7 the 7ost i7portant thing in lifeJthoughts of eternal sal4ationJan" "ra/ the7 into 7agic occultis7 schis7s an" sectsJin a /or" into paganis7. Bn"oubte"l' the i"ea of the oneness of all religions /ill taEe hol" of e4er'ones consciousness @that there is onl' one religion an" all the e:isting religions are onl' 4ar'ing 7o"ificationsA. This (one religion of the future ) as <iero7onE 6eraphi7 @RoseA /rote /ill possibl' retain the pre4ious for7 of 7ultiple confessions. ,ut it /ill essentiall' be an i"eolog' because in peoples 7in"s /ill occur a catastrophic tra"ing of the search for the >ing"o7 of <ea4en an" its righteousness for the thirst for an earthl' Eing"o7 an" all its pleasuresI a tra"ing of spiritual goals for /orl"l' pagan ones so that all the force of this (religion) /ill be "irecte" to/ar"s acFuiring e:clusi4el' earthl' goo"s. More than an'thing else in <ol' 6cripture the 7ost 7eaningful sign of the co7ing en" of histor' is sai" to be the reign of antichrist.

    The antichrists characteristics are "escribe" as 2an of sin @ the son of erdition; who o oseth and e,alteth himself above all that is called 'od, or that is worshi ed; so that he as 'od sitteth in the tem le of 'od, shewing himself that he is 'od.@ That 6ic"ed @ whose coming is after the wor"ing of Satan with all ower and signs and lying wonders.@ And with all deceivableness of unrighteousness in them that erish; because they received not the love of the truth, that they might be saved @# Thes #83M 1*A. And there was given unto him a mouth s ea"ing great things and blas hemies; and ower was given unto him to continue forty and two months @Re4 1385A. 6aint Uosi7a of 6olo4Ei points out one of the ob4ious an" si7ple signs of the co7ing of antichrist8 (!hen 'ou hear that Christ has appeare" on earth then Eno/ that this is the antichrist.)+#1 <e is not talEing about the appearance of 7an' false christs @these are his forerunnersA but about one uni4ersal (christ.) After uniting all the nations he /ill beco7e the Eing of the /orl" @and ower was given him over all "indreds, and tongues, and nations RRe4 1387SA. 6aint Ephrai7 the 6'rian /rote that (of all peoples H the De/s /ill honor hi7 an" reLoice the 7ost at his reigning.)+#& The 7ass 7e"ia /ill be gasping in ecstas' shouting about hi7 to all the en"s of the /orl". An"
    +#1Cite" fro7 6aint $gnatius ,rianchinino4 ibi". +8#71. +#&<o7il' #& on the co7ing of the ?or"I <o7il' 1*- on antichrist.

    one of the central if not 7ain points of this propagan"a /ill be that all of the 0l" Testa7ent prophecies about the Messiah are suppose"l' fulfille" in hi7. <e will be born of a virgin @but a le/" one an" through unnatural 7eansAI 7ost liEel' he /ill ha4e the signal na7e Emmanuel @7eaning (;o" is /ith us)AI he /ill feign sufferings suppose"l' for the goo" of 7anEin"I he /ill be /ithout a "oubt liEe 7anEin"s sa4ior fro7 all catastrophe a triu7phantl' anointed "ing; he /ill be gi4en the throne of )avid @accor"ing to tra"ition antichrist /ill be a De/AI he /ill proclai7 immortality gaine" through genetic engineering that he /ill besto/ upon his faithful subLectsI he /ill sprea" abroa" the co7ing of an eternal "ingdom an" eternal life here on the earthI+3* he /ill restore eace on earthI he /ill suppl' an abundance (of all earthl' goo"s) @there /ill be no 7ore e:pen"iture on ar7a7ents the /orl" population /ill not e:cee" the so5calle" (gol"en billion ) an" scientificCtechnological progress /ill reach the heights of "e4elop7entA. 2urther7ore people /ill gla"l' sacrifice their free"o7 for the saEe of co7fort. !ith the help of e:cee"ingl' cruel la/s an" total technological control o4er e4er' hu7an being he /ill full' /ipe out cri7e on the earth an achie4e7ent /hich /ill be pur4e'e" as 4ictor' o4er e4ilI an" so on. All of this /ill beco7e conclusi4e e4i"ence for 4er' 7an' De/s that he is the pro7ise" Messiah an" for
    +3*Co7pare /ith ?E 18338 And he shall reign over the house of %acob for ever; and of his "ingdom there shall be no end.

    the o4er/hel7ing 7aLorit' of Christians that he is the a/aite" Eing @e4en anointe"NA sa4ior of the /orl" Christ in <is secon" co7ing. And all that dwell u on the earth shall worshi him, whose names are not written in the boo" of life of the !amb slain from the foundation of the world @Re4 1381A. This is ho/ De/s an" Christians together /ill recei4e the one /ho /ill "estro' the7 all. The so5calle" (/on"ers) /orEe" b' antichrist an" his protdgds /ill especiall' i7press both belie4ers an" unbelie4ers. $n or"er to be sa4e" fro7 sicEness an" especiall' fro7 "eath people are often /illing to sacrifice their conscience an" honor an" bo/ "o/n to /ho7e4er e4en to satan hi7self. 6aint $gnatius /rote a re7arEable state7ent about the thirst for 7iracles an" the cause an" effect of this passion8 <a4ing lost hu7ilit' an" the recognition that the' are un/orth' not onl' to /orE /on"ers but to e4en to see the7 people thirst for 7iracles 7ore than e4er before. $n their into:ication /ith self5 opinion self5reliance an" ignorance people grasp in"iscri7inatel' recElessl' an" bol"l' at an'thing 7iraculous.H This ten"enc' is 7ore "angerous than it e4er has been. !e are gra"uall' nearing the ti7e in /hich a 4ast spectacle of 7ultitu"inous an" astoun"ing false /on"ers /ill appear an" "rag to "estruction those /retche" nurslings of carnal57in"e"ness /ho

    /ill be capti4ate" /on"ers.+31

    an"

    "ecei4e"

    b'

    these

    For when they shall say, Peace and safety; then sudden destruction cometh u on them, as travail u on a woman with child; and they shall not esca e @1 Thes 583A. ManEin" has sought for peace an" safet' throughout histor' an" /ith the for7ation of one go4ern7ent on earth an" one /orl" ruler this goal can actuall' be attaine". 0nl' then /ill su""enl' co7e the "estruction of 7anEin". The ?or" sai" For as a snare Rthe last "a'S shall it come on all them that dwell on the face of the whole earth @?E #1835A. The Apostle Paul speaEs of ho/ su""enl' /ill co7e the final uni4ersal catastrophe8 The day of the !ord so cometh as a thief in the night @1 Thes. 58#A. 3. 3u7erical 6igns People are especiall' prone to gi4e all these e:ternal facts an air of irrefutable religious significance. An" this /ill beco7e one of the causes of that terrible catastrophe /hich 6aint $gnatius @,rianchanino4A foresa/8 (0ur tribulations shoul" be 7ore 7oral an" spiritual. ?ost salt Rcf. Mt 5813S foretoEens the7 an" clearl' re4eals that Rthe RussianS people can an" /ill beco7e the instru7ent of the genius of geniuses /ho /ill finall' e7bo"' the i"ea of a /orl" 7onarch'.)+3# (?ost salt) is /hat 6aint $gnatius calls the state of 0rtho"o:' in Russia
    +316aint $gnatius ibi". +83#3M3#+. +3#6aint $gnatius &ollected !etters @6aint Petersburg 1&&5A 3o. ++.

    the (genius of geniuses) is antichrist an" our people are the instru7ent of his reign. 6aint $gnatius points to the 7ain reason for Christian apostas'8 (<e /ho has not recei4e" the >ing"o7 of ;o" /ithin hi7self /ill not recogniGe antichrist an" /ithout fail he /ill un/ittingl' beco7e his follo/er.)+33 And for this cause 'od shall send them strong delusion, that they should believe a lie @# Thes #811A. 3ot recei4ing the >ing"o7 of ;o" /ithin oneself 7eans the spiritual "egeneration of Christians. Their 7in" @the seal on the forehea"A an" all their acti4it' @the seal on the right han" as a s'7bol of a persons acti4it'A are totall' i77erse" in cares o4er this life aloneI o4er /hat to eat "rinE an" /ear unto co7plete forgetfulness of the >ing"o7 of ;o" an" its righteousness @cf. Mt -831M33A. This absolute 7aterialis7 /ill beco7e the (na7e) of antichrist an" his greatest i"eolog'. The nu7ber --- is not 7entione" b' acci"ent in the Re4elation of 6aint Dohn the Theologian. This nu7ber is essentiall' the ,iblical s'7bol of 7a77onJthe Eing"o7 of earthl' abun"ance glor' an" 7ight. This co7es fro7 an historical fact in the reign of >ing 6olo7on /hen the De/ish nation ha" reache" the height of its prosperit'. 0nl' the weight of the gold that was brought to Solomon every year was si, hundred and

    +336aint $gnatius ibi". +8#-7.

    si,ty<si, talents of gold @# >gs &81+A that is thirt'5 t/o tons 7*7.#- Eilogra7sN +3+ 3ot recei4ing the >ing"o7 of ;o" /ithin oneself also 7eans accepting the one /ho pro4i"es foo" an" sho/s. The 7aLorit' of superficial belie4ers seeE precisel' such a Eing an" sa4ior. The ;ospel stor' of the fi4e thousan" /ho /ere fe" /ith fi4e loa4es of brea" illustrates this point /ell8 Then those men, when they had seen the miracle that %esus did, said, This is of a truth that ro het that should come into the world. 6hen %esus therefore erceived that they would come and ta"e him by force, to ma"e him a "ing, he de arted again into a mountain himself alone @Dn -81+M15A. Mo"ern scientificCtechnological progress has gi4en this the7e ne/ an" serious i7pulses. The' are boun" up /ith the possibilit' for total control o4er e4er' person e4en o4er his beha4ior to a large e:tent. $n the opinion of a nu7ber of co7puter technolog' e:perts there alrea"' are real possibilities for 7ass control o4er people. The' confir7 that the institution of a s'ste7 of total co7puter control on our planet is not so far off an" /ill be co7plete" so7e/here bet/een the 'ears #*1* an" #*#*. $n connection /ith this the Fuestion of (three si:es)+35 is also un"erstan"able. $ts ps'chological
    +3+(Accor"ing to ancient e4i"ence an" preser4e" coins the nor7al /eight of the De/ish gol" sheEel /as 3.77 GolotniEs @1-.37 gra7sA H a talent /as 3 *** sheEels) @E. 3iurstre7 E". #iblical Encyclo edic )ictionary (Mone') RToronto 1&15S 1*3A. That is one gol" talent /as eFual to +& Eil. 1** gr. +35The nu7ber --- in <ebre/ correspon"s to the phrase (cha57eleE le5israel ) /hich 7eans (the Eing of the $sraelites.)

    particularit' consists in the concrete 4isibilit' of this s'7bol an" thus its i7pressi4e significance to the ine:perience" consciousness. <eightene" focus upon this apocal'ptic nu7ber is sti7ulate" also b' the fact that although fro7 the technological an" generall' 7athe7atical co7puter science point of 4ie/ it is not reFuire" b' s'ste7s of co7putation ne4ertheless 7an' consi"er that it has beco7e ubiFuitous in these s'ste7s. Clearl' those /ho are foisting this sign upon societ' believe in its 7agical po/er an" /oul" liEe to instill their belief in this i"ol into e4er'one Christians first of all. ,ut the Apostle Pauls reaction to all pagan beliefs is uneFui4ocal8 an idol is nothing in the world @1 Cor 18+A. That is all pagan 7'stical signs @nu7bers "epictions curses 7agical spells sorcer' etc.A b' the7sel4es /ithout faith in their significance ha4e no ower or authority whatsoever o4er a Christian /ho belie4es in the ?or" Desus Christ an" is 7arEe" b' <is <ol' 6acra7ents. <o/e4er one Fuestion arises8 since this nu7ber is gi4en in the <ol' 6criptures as the na7e of antichrist coul"nt our in"ifference to/ar"s its use be the cause of our un/itting acceptance of the 4er' beast that the <ol' 2athers /arne" us of% $n or"er to clarif' this 7atter /e 7ust "efine /hat is 7eant b' unwitting. 6aint $gnatius gi4es us a thorough ans/er to this Fuestion8 9uring the ;o"57ans earthl' life lo4ers of this /orl" cro/ne" their e4il /orEs b' their "enial of

    Christ an" "eici"e @cf. Mt #383#A an" in the last "a's of this /orl" the' /ill cro/n the7 b' accepting antichrist an" ren"ering hi7 re4erence as go" @cf. Dn 58+#A. ?o4e of the /orl" is a terrible thingN $t enters a 7an unnoticeabl' an" gra"uall' an" once it has entere" it 7aEes hi7 a cruel an" unboun"e" 7aster. People gra"uall' prepare" the7sel4es an" acFuire" the spiritualCps'chological 7oo" /hich is capable of "eici"e. The' prepare the7sel4es little5b'5little acFuiring the "isposition an" character capable of accepting antichrist @cf. Col #87M1#A. +3Thus the lover of this world-that is a person /ho li4es accor"ing to the (ele7ents of this /orl") rather than the ;ospel co77an"7entsJ/ill accept the antichrist in a 7anner unnoticeable to hi7self. <e /ill therefore gra"uall' an" unnoticeably accept the i"ea an" spirit of antichristian i"eolog' /hich is entirel' "e4ote" to the creation of heaven on earth, since the spiritual /orl" or <ea4enl' >ing"o7 "oes not e:ist for hi7. Mo"ern theolog' @so far 7ostl' !esternA is "ra/n into this i"eolog' 7ore than at other ti7es in histor' an" 7aEes it the foun"ation of the Churchs 7ission on earth. The Churchs acti4ities @first of all social an" culturalA beco7e top priorit' in this conte:t. As a result it is not the /orl" /hich acFuires the Church but rather the Church /hich beco7es /orl"l'. An illustration taEen fro7 this 7o"ern realt' is 7ore than sufficient8 priests
    +3-6aint $gnatius ,rianchanino4 ibi". 583*1.

    e4en 7onEs in theatres an" at all Ein"s of less than chaste perfor7ancesI 7onasteries thro/ing parties sho/s an" secular concertsI Church organiGations gi4ing rocE5concerts etc. An" all this is being 4ie/e" as the Churchs 7ission in the /orl"N !hat /ill the Church beco7e fro7 such a (7ission%) Thus gradually and unnoticeably Christians an" the Church taEe on the nor7s an" i"eals of a life /hich is entirel' pagan an" antichristian an" so /ill the' also naturall' accept the antichrist hi7self as 7anEin"s sa4ior an" greatest benefactor. 6aint $gnatius ,rianchanino4 /rote (!hoe4er has not confir7e" an" culti4ate" his faith b' hearing of the "ee"s of faith /ill be easil' "ecei4e" b' the teaching of a lie that has taEen on the appearance of truth.)+37 The thought of the possibilit' of unnoticeably "en'ing Christ as the result of an e,ternal dece tion @for e:a7ple the three si:es e7be""e" in the bar co"eA "ecisi4el' contra"icts one of the 7ost i7portant con"itions of the 0rtho"o: 2aithJthat 7ans sal4ation or "estruction "epen"s uncon"itionall' upon his conscious 7orall' free choice of either Christ or antichrist a choice 7a"e through his /a' of life @He that believeth and is ba ti(ed shall be saved; but he that believeth not shall be damned RME 1-81-SA. As all the saints confir7 ;o" <i7self cannot sa4e us /ithout our o/n /ill. $t is e4en less possible for so7eone to "estro' a person /ithout his conscious "enial of Christ an"
    +37$bi". #813&.

    conscious acceptance of another as the sa4ior of the /orl". The acceptance alone of this nu7ber as a sign of belief in antichrist 7aEes it "estructi4e for the Christian. As long as he "oes not ha4e this belief the nu7ber b' itself bears no threat for it has no religious 7eaning.+31 Possibl' the antichrist /ill 7aEe this nu7ber his (7arE) @as oppose" to the Cross of ChristA of acceptance of hi7 as hu7anit's sa4ior. Then its acceptance of it in this ca acity /ill trul' signif' apostas' fro7 the ?or" Desus Christ. ,ut be'on" this 7eaning an' fear in a Christian of this nu7ber is a sign of superstition an" is /ithout a "oubt a source of 7alicious Lo' to those /ho preach this belief /ho liEe a certain ani7al lea4e their traces e4er'/here. Mo"ern progression of apocal'ptic 7oo"s an" e:pectations is boun" up /ith the ob4ious "egra"ation of 7ans 7oral state an" especiall' of his rulersI an" of those rapi"l' increasing ten"encies to concentrate political infor7ational technological econo7ic an" 7ilitar' po/er into a 4er' tight circle of international (super7en ) /ho are free fro7 7oral an" other higher hu7an sensibilities an" 7oti4es. A clear picture can be "ra/n fro7 all this of ho/ a one5/orl" go4ern7ent coul" be create" the hea" of /hich /ill be chosen out of this ban" of (go"s ) ha4ing unli7ite"
    +31$n circular 3o. #-+1 fro7 the <ol' 6'no" of the <ellenic Church 2eb. & 1&&1 is /ritten (The Q7arE be it the na7e of antichrist or the nu7ber of his na7e /hen the 7o7ent of its establish7ent co7es /ill onl' bring "enial of Christ an" unification /ith antichrist /hen it /ill be accepte" 4oluntaril'.) J Electronic &ards and the 2ar" of Antichrist @Mosco/ 1&&&A 13.

    (co7puter) po/er an" /ho /ill establish a uni4ersal ensla4e7ent of e4er'one on earth both in"i4i"uall' an" nationall'. All of this 7atches perfectl' /ith apocal'ptic prophecies about a totalitarian regi7e un"er a uni4ersal ruler /ho /ill call hi7self the (christ an" sa4ior) of all 7anEin". The logical outco7e of this ne/ /orl" or"er un"er con"itions of spiritual 7oral ecological energ' "e7ographic an" other crises afflicting the 7o"ern /orl" ob4iousl' liEe/ise 7atch the 7eaning of those final e4ents in the life of hu7anit' about /hich the Re4elations of 6aint Dohn the Theologian speaEJthe terrible "estruction of the entire planet. V V V The search for the >ing"o7 of ;o" al/a's resists the pagan spirit of 4ain curiosit' especiall' /hen interpreting 7atters boun" up /ith signs of the last ti7es. This spirit fills the soul i77easurabl' 7ore /ith the thought of the co7ing of antichrist than /ith that of Christs co7ing. $t instills 7ore faith in the (7agical po/er) of three si:es than in the 9i4ine po/er of the li4ing5creating Cross of ChristI it instills all sorts of superstitions inclu"ing a belief in the effecti4eness of antichristian signs b' the7sel4es in"epen"ent of the holiness or sinfulness of the Christians life. 6uch false faith "enies the Apostles /or"s about ho/ an idol is nothing in the world @1 Cor 18+A an" 7aEes the (belie4er) tre7ble before all sorts of ("e7onic) in4entions of the electronic age. The Apostle Paul calle" this deceivableness of

    unrighteousness in them that erish; because they received not the love of the truth, that they might be saved. And for this cause 'od shall send them strong delusion, that they should believe a lie @# Thes #81*M11A. Therefore the Church "oes not cease to a"7onish that onl' those /ho purif' the7sel4es b' Eeeping the co77an"7ents an" repentance /ill trul' "iscern the last ti7es an" the 7an of sin the son of per"ition @cf. # Thes #83A an" /ill sal4ificall' behol" the glorious 6econ" Co7ing of Christ.

    Absolute i"ea 31M3# Agnosticis7 17 AEsaEo4 Constantine 13- 137 15& AEsaEo4 $4an 13- 137 15& A7brose of 0ptina 6aint 11 &+ 177 1&& A7erican Ci4il ?iberties Bnion 1-+ A7pere An"rd5Marie 73 An"ree4 $4an MiEhailo4ich &# Angela ,lesse" 111M11& ani7istic h'pothesis +*M+# Anisi7o4 A. 2. +Ansel7 of Canterbur' Archbishop 1+ Anthon' the ;reat 6aint 173I on the reason for hu7an suffering 75M7anthropo7orphis7 51 #*+ ##1 ##3 #3+ anthroposoph' #15 #1antichrist #&5M3*+ anti5/orl" #1-M#11 Antono4 M. 15# apologeticsI orientation 1+ archO. See Fuintessential substance Aristotle 1* 11 135 Arsenie4 3. 6. 5* #** #*1 #*&M#11

    Augustine ,lesse"I on creation #1&I on e:istence of ;o" 15I on free"o7 15+I on 7eaning of religion #1I on re4elation 111 ,aptis7 1++ 1+5 1+7 17* 1&- #-* #-1 #-# #-3 ,arsanuphius an" Dohn 6aints #& #++ #-&I on free"o7 1-* ,arsanuphius the ;reat 1+- 1-* &5 #-& ,asil ,ishop @PreobraGhensE'A 171 ,asil the ;reat 6aint 1&5 ### #-7 ,er"a'e4 3icholas A. #15 ,erg ?e4 6e7eno4ich 1*3 133I on intelligent "esign 13I on reliabilit' of scientific Eno/le"ge 1*# ,ergson <enri 11& ,ibleI co77on re4elation in 1-&M7*I contra"ictions in 7+I 7onotheis7 in 57I in 0l" Testa7ent religion ##1M#33I prohibition in B.6. of 1-+ ,ogopoGnanie 7M1 ,ohr 3iels 115 171I on causalit' 11 ,roglie ?ouis "e 73 ,u""his7 17- #*1 #*# #*3 #1#

    ,ulgaEo4 6ergei 3# 1#1 1#+ 135 #11 #1&I on the essence of religion #+M#5I on 2euerbacE +5I on free"o7 15+I !ight 3nwaning 5+I on Me"ie4al 7entalit' 1+1M1+#I on free"o7 155I on origin of religion 53I on Protestantis7 1+3M1++I on religious e:perience &5M&- &-I causalit'. See cos7ological argu7ent Chalce"on 131I council of 1++ #13 #13M#15 CherEashin PI 1*1 Chr'santhus Archi7an"rite @Re7i4ste4A 57 Cicero #*I +n the 4ature of the 'ods 5&I on truth of ;o"s e:istence 5M1Cle7ent of Ro7e 6aint &+ 1&+ Co7te August 115 Corpernicus 3icolaus 7# cos7ological argu7ent 1*M1# creation of the /orl"I Christian 4ie/ #11M#&*I creationist or e4olutionist #1*M#1+I "ualistic 4ie/ #77I in 9i4ine re4elation #77M#71I pantheistic 4ie/ 71M#1* &rime and Punishment 1&M&* &riti7ue of Practical *eason #-M#7 &riti7ue of Pure *eason #-M#7 C'ril of Ale:an"ria 6aint #13 9a4ies P 13

    "eis7 5 -#M-+ -)e rerum natura. See ?ucretius Titus Carus 9escartes Rend 15 9i7itrie4 6.I #1* 9irac Paul 1*1I on causalit' 11 "iscern7ent of spirits 11# 9i4ine Re4elation 1-& #1& ##5 9orotheus Abba 1+7 #1* #35 #+9ostoe4sE' 2eo"or 11I on 7oral la/ 1&M&* 9ubinin 3. 3. +1 9u7as Dean5,aptiste 73 ecolog' Christian #1+M#1Einstein Albert 1** 1*1 1*# 1*1 135I Evolution of Physics 1*3I on intelligent "esign 13 Epictetus 1-1 eFual rights 1-5 1-- 1-7 eschatolog' "efine" #&3M#&+I nu7erical signs 1+7M 1+& 3*1M3*e:orcis7 1&3 1&+ 2eli: MinuGGi #*& 2euerbach 31 51 15I h'pothesis of ++M+5I !ectures on the Essence of *eligion +3M++I The Essence of &hristianity ++ 2e'n7an Richar" 1*3 1*+ 1*-

    2ilato4 .la"i7ir 73 2lorensE' Pa4el 31 73 1#5 115I on ascesis #--I on holiness #-3M#-+I on >ant #-I on paganis7 #*2loro4Es' 32oltG .. Ri7ba +* 2rancis of Assisi 6aint 11-M117 #*3 #7* 2ranE Phillip 1*7 2raGer 6ir ;eorge 13+ free"o7I free /ill 153M15+I an" lo4e 151M1-*I social 155M15-I spiritual 15+M155 15-M157 ;alileo &1 ;al4ani ?uigi 73 ;la"Eo4 ,. $. 1#+ ;lagole4 6. 6. +7 #*+ ;o"I e:istence ofI logical argu7ents forI cos7ological argu7ent 1*M1#I 7oral argu7ent 1-M 17I ontological argu7ent 1+M15I ps'chological argu7ent 15M1-I religious5 e:periential argu7ent 1&M&3I teleological argu7ent 1#M1+I stocE obLections to 7#M7& ;ogol 3icholai 11 ;orbo4sE' A. 11+ 11;regor' of 6inai 6aint 1&#M1&3 ;regor' the Theologian 6aint 13 #55 <egel #5 3*M3+ -3 -+ 7*I secon" theore7 1#7

    <eiler 2rie"rich #11 <eisenberg !erner 11#I on causalit' 11I on reliabilit' of scientific Eno/le"ge 1*+I on absolute truth an" rational thinEing 1#7I uncertaint' principle 131M13# <eraclitus 1#1 <ertG <einrich 115 <ilarion @TroitsE'A 6aint 1-- 1&<in"uis7I Pantheis7 in -+I .e"as 57 <obrinE ,en #&* homo homini )eus est ++ hu7an rights 15&M1-* <u7e 9a4i" 11 $"ol !orship #*&M#11I roots of #11 $gnatius of ?o'ola 6aint 1&1M1&#

    $gnatius 6aint @,rianchanino4A 1# 177 #35 #3-I on antichrist #&- #&1 3**M3*1 3*#M3*3I on Catholicis7 #5-M#51I on correct pra'er #+-M#+1I on hu7an righteousness #& 1+7 #+3I on antichrist 3*1M3*3I on ascesis an" hu7ilit' #-7M#-1I on correct thoughts #37I on "iscern7ent of spirits 11#M117I on e:corcis7s 1&5M1&7I on faith in Christ #31M#3& #+*I on free"o7 1-1M1-&I on goo" "ee"s 37 #+#M#+3I on hu7ilit' an" repentance #+*M#+1I on Eno/ing 'ourself #+1I on last "a's #&&M3**I on lo4e #71M#7#I on 7iracles 17&I on rule an" sub7ission 151I on spiritual instructors #5#M#53I on unti7el' "ispassion #++M#+-I on 4ision of o/n sins 11#M113I on prelest #+1M#5*I on science of sciences #1-I on seeEing loft' gifts #5&I on theologiGing 33 #&+ $saac the 6'rian 6aint #5 #& 7- 71M7& &1 &+ 117 13& 151 155I on 9i4ine lo4e #71I on e:corcis7 1&-I on a 7erciful heart #7+M#75I on "eception of 4isions 113I on free"o7 155I on hu7ilit' #+#I on seeEing loft' gifts #5&I on suffering 7- 71I on 4irtue #+# #-7I on pra'er /ith repentance #7#I unti7el' "ispassion #+5 Da7es Apostle 1* 7- 11 1+7 11& Dohn Apostle 1#+ 1-* 17- #*7

    Dohn Cassian 6aint 17- 1&1 #5*I on e:corcis7 1&7M1&1 Dohn Chr'sosto7 6aint #3+ #-&I on e:corcis7 1&5 1&7 Dohn Cli7acus 6aint 113 #51 #-7 #7# Dohn of >ronsta"t 6aint 11 1-- 177 Dohn the Prophet 6aint #& 1+- #++ Dung Carl 13+ Dustin the Philosopher 6aint &+ #11 #3&I on see" of Truth in all nations #** >alino4sE' P 1-3 >ant $77anuel #-M31 35 1-*I categorical i7perati4e 11I on causalit' 11I on free"o7 155I postulate of practical reason &1M&# >aGiutinsE' .a"i7 .. 1*& 111 >e7pis Tho7as 115 >epler Dohannes 7# >era7 >. 51 >ho7'aEo4 Ale:ei 1#& 151M15# 15& >iree4 A. A. 1-7 >iree4sE' $4an #3 1#& 15& >ocheto4 A. 3. #*# >opnin Pa4el .. 1*+M1*5 11* >o4ale4sEa'a 6ofia 73

    >rause >arl Christian 2rie"rich. See also Panentheis7 >u"ria4ste4 ..9. +5 5& 1& &1 >ng <anG #11 ?abGin 3?actantious #*M#1 ?aplace &1 13* ?ausiac <istor' 1&5 ?a4oisier Antoine ?aurent 115 ?eibniG ;ottfrie" 15 ?e7 6tanisla/ 1*!etters to S iritual &hildren. See 3iEon @.orube4A $gu7en ?o7onoso4 MiEhail 73 11# ?opatin ?e4 MiEhailo4ich -3M-+ ?ucian #*& ?ucretius Titus Carus 31 Macarius 6aint of Eg'pt &+ 15+ 113 1&* #51 #5+ #-5 #-&I on free"o7 153 7agic #15M#17I an" 7onotheis7 +* Male4ich >asi7ir #*3 Ma7chur Elena ArEa"ie4na 1*1 Ma:i7os the Confessor 6aint #-1 #1# Me"ie4al ti7es. See Mi""le Ages Melguno4 C. #1*

    Men"elee4 9i7itr' 73 Men"el ;regor 73 Men 2r. Ale:an"er. See 64etlo4 E77anuel Mes7er 2ranG Anton 11Mi""le Ages 11+ 1+1M1+# 1++ Milash 3ico"i7 #*& 7iracles 11 -1 &+ 175M11* 11+ 1&3 1&- 1&7 #17 #&# #&& Mono" DacFues 131 Monoph'site 1++ 7onotheis7 +1 5-M57 ##1 ##3 Mosco/ Theological 6e7inar' 11 Moto4ilo4 3icholai A. 33 1+1 #75 #1& 7'sticis7 -* 1#5M1#- 133 11+ 1&1 #*3 #*7 #11M#17 #31 #51 #7*I acFuire" #13I natural #1#I science an" 135 3aan ;usta4 1*- 1*&I (;o" the ,ible an" Eternit') 73I on anti57atter #1-M#11I on co77on sense criteria 1*1 3ali7o4 .asil' 1*-M1*7 naturalis7 #*7I roots of #11 naturalistic h'pothesis 31M+* 15 3estorian 1++

    3e/co7b 6i7on 115 3e/ Testa7ent Re4elation -*M-1 3e/ton $saac 73 1*# 1*1 3icholas $$ Tsar 1-3icolai >olchurinsE' 1# 3iEon $gu7en @.orube4A 11 1# 11&M1#5 3ilus of 6ora #5+ #55 #5-I on spiritual instructors #55 3ostra"a7us 17+ occultis7 1& 57 13+ 137 111 #1+ #15 #&7 0l" Testa7ent Religion 15-I as religion of Re4elation -*I chosenness of the De/s in ##5M##1I an" Christianit' ##1I "ifference in 7oral teaching #31M#33I "ifference in spiritual life #3*M#31I ;o"s pro7ises in #3*I i77ortalit' in ##3M##+I 7onotheis7 in ##1M##3I teaching on the Messiah in ##+M##5 0leg 9a4i"enEo4 Priest 1 +n *eligion1 S eeches to its &ultured )es isers 35 (0n the Absur"it' of RocEs 2alling fro7 the 6E' ) &#M&3 (0n the ;oal of Christian ?ife) 33 1+1 #-* #75 +n the 4ature of Things. See ?ucretius Titus Carus 0ppenhei7er Robert 1*+

    0ptina Monaster' 11 0pus Postu7u7 #1 +rthodo,y and the *eligion of the Future 37 1&1 0sipo4 Ale:ei $l'chI biograph' 11M1#I booEs b' 1#I publishe" articles b' 1# paganis7 5&I an" 7'sticis7 #13I an" natural Eno/le"ge of ;o" #**I 7eaning of #*5M#*7I naturalis7 an" #*1M#1*I root of #17M#1& PanstEha4 $.9. 31I ,asic =uestions about 6cientific Atheis7 +pantenteis7 -+ Pantheis7 -#M-5 #71M#1* Pascal ,laise 73 &+ Pasteur ?ouis 7#M73 11Paul Apostle #5 33 51 -* 7- 71 1+ 1#7 153 155 1-* 1-1 17* 175 #*- #*7 #17 ##1 #33 #+# #-1 #-# #-+ #71 #73 #75 #7- #1+ 3** 3*# 3*5 Pa4lo4 $4an 73 Penelis .. 9. 1+ #&* Peter Apostle 13 7+ &+ 173 #*- ##Peter 9a7ascene #5+ #-7 #-1I on 4ision of o/n sins #-7M#-1 Philaret Metropolitan @9roG"o4A 1- #1* #&-M#&7 Philaret of Chernigo4 Archbishop #1*

    Pillar and Foundation of Truth, The. See also 2lorensE' Paul Plato 1* Plutarch 1- #*1 PoEro4sE' A. $.I 57 pol'theis7 +1 57 1+1 #*&M#11 ##1M##3 Popo4 Ale:an"er 73 Positi4e .ie/ of the 0rigin of Religion 5+M5prelest 1#5 17& 113 11+ 115 1&# 1&7 #*- #1+ #31 #+1M#+& #+& #5* #53 #5- #57 #7* Pri7iti4e Culture +1 proofI ai7 of -&M7*I e7pirical -&M71I 7eaning of -1M-& prophec'I Christian 171M173 1&3I false 173M17& Ptole7aic theor' 1*# PushEin Ale:an"er 1-M17 P'thagoras 1#1 Fuintessential substance 1#1 Refor7ation 3# 1+#M1+3 1++ *eligion within the !imits of *eason Alone #7M#1 Renaissance #&7 re4elationI for7s ofI supernatural #*5I co77on 1-&M17&I in"i4i"ual 1-& 111M1&# RiuG M. #&*

    Robertson Dohn M. #*1 RocEefeller Dohn 9. #1 RoGh"est4ensE' 3. P. #1 #3 #7 Ruse Michael #&*I on pri7ar' cause of the /orl" 13 Russell ,ertran" 1** 6a""ucees -1 6a7arin T. 15& sanctit' in 0rtho"o:' onI fruits of the 6pirit #7#M #7-I ;o" an" 7an #5&M#-*I holiness #-3M#-5I la/s of life #-5M#-&I lo4e an" "elusion #-&M#7#I scripture an" the Church #-#M#-+I steps of spiritual life #-*M#-# satanis7 -1 137 1+1 1-# 1-5 #*7 #1# #1+ 6chleier7acher #5 3+M37 -+ 6chopenhauer Arthur 116chrf"inger Er/in 73 scienceI an" 7agic 13+M135I an" 7'sticis7 13#M 135I faith an" Eno/le"ge in 117I 7eaning of &&I 7etho"s of 1*1M1*#I on criteria in 1*7M1*&I postulates of &&I reliabilit' of Eno/le"ge of 1*#I an" religion 111M113I truth is useful fiction in 13#I an" /ol" 4ie/ 1*&M116cientolog' -1

    6eraphi7 of 6aro4 6aint 11 33 &+ 1+1 #-* #75 #1& 6eraphi7 @RoseA <iero7onE 37 1#+ 1-3 1&1 #*1 6haEhno4ich M. $. 11# 6ilhouan the Athonite 6aint 7 social h'pothesis +-M53I gnosiological factor of +-I social factor of +social ser4iceI in the Church 1+*M15* 6olouEhin .. #1* 6olo4ie4 .la"i7ir 11 15 #1&I on free"o7 15+ 6olGhenits'n Ale:an"er 1-* 1-3 6pinoGa 3+ -3 -+ -5 #7& spiritual life the basics ofI Catholicis7 #5-M#51I correct pra'er #+-M#+1I correct thoughts #37M#31I faith in Christ #31M#+*I goo" "ee"s #+#M#++I instructor #5*M#55I Eno/ing 'ourself #+1I one truth #51M#5&I prelest #+1M#5*I unti7el' "ispassion #++M #+6taroEa"o7sE' M. A. -5 -suffering -+ 153I 7eaning of 7+M7&I of chil"ren 77 6uEho4 A. 9. 3& summum bonum #7 64etlo4 E77anuel +* 57 11+ #1# ### 64etlo4 P. Archpriet 7& #1&

    6'7eon the 3e/ Theologian 6aint #--I acFuisition of the <ol' 6pirit #-* #-#I on ,aptis7 1++ #-*M #-1I on fullfill7ent of Christs co77an"7ents #+1 #-1I on hu7ilit' #-&I on ine:pressible truth 1#7I on prelest 1&#I on spiritual instructors #51M#5# #55 s'nerg' 7+M75 1+# Tatian #*Ta'lor E. ,. #3 +1 Teresa of A4ila 6aint 11& Tertullian 171 #*7 #1* theis7 -# -+M-Theophan the Recluse 6aint 177 115 #-1 #7# #1&I on spiritual instructors #5# #55 Theoph'lact of ,ulgaria ,lesse" 1&theosoph' #1# #13 #1+ Theresa of ?isieu: 6aint 1&*M1&1 TiEhon 6aint of Ua"onsE 1+- #7# Ti7ofee4 .. 9. 3& 5# Tito4 ,. +& Tiuche4 2eo"or 15 ToEare4 6ergei +1 +# +3 +1 Tolsto' ?e4 11I pantheis7 of -+ To/nes Charles 73 1*1 13+ To'4iainan >. 15#

    Transcen"ental Me"itation -1 TrubetsEo' E4gen' 151I on creation #11M#1# TrubetsEo' 6ergei #1&I on ontological argu7ent 15 truthI Christian un"erstan"ing of 131M1+# Tseren 2. 51 T'lor E"/ar" +1 3nwaning !ight. See Bulgakov, Sergei BspensE' 3. 9.I 1&+ .e"anta #*#M#*3 .i4eEanan"a 6/a7i #*#M#*3 .olta Alessan"ro 73 .oltaire -3 .ull' ?. 51 !iener 3orbert 1*1 !orl" Council of Churches 15* !orl" reason. See Absolute i"ea /orl" soul 35 !orl" spirit. See Absolute i"ea /orl" /hole 35 UaraisE' Archpriest Ale:ei 1&7 Uel"o4ich TaEo4 11 UenEo4sE' .. .. #11 #&1 Uosi7a of 6olo4Ei 6aint #&1 Uubo4 A. ,. 57 U'bEo4ets .. 2. +1 +&

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