Every Christian who has taken the path of churching faces a lot of questions and bewilderments. One of these questions is the question of reading spiritual literature.
In the great variety of literature offered, it is very difficult for a beginner to figure out what to read first and what to leave for later. Before reading the books of church authors, it is necessary to remember that the holy fathers and devotees of piety “just like that” in order to leave a “mark in history” never wrote. Any of their works were written specifically for some reason.
The writings are an expression of their experience of life in the church. Therefore, when reading any work, you should carefully read the words, trying to grasp the main idea of the author. And this is very important: to discern the main thing, without focusing on the “forms”. Otherwise, the result may be the saddest. If, while reading, something seems incomprehensible, then most likely we are simply not mature enough to understand it.
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Holy Fathers - who are they?
Saints in Orthodoxy are people who have pleased God, revered by the Church for their righteousness, virtue and profession of faith. The Fathers of the Church, or Holy Fathers, are a narrower category of God's righteous people. This is how saints who made a significant contribution to Orthodox theology have been called since the end of the 4th century.
The theology and philosophy of the Church Fathers is called patristics (“pater” means “father” in Latin). This is a systematic presentation of the teachings of the Fathers.
The section of theological science that deals with the biography and list of the works of the Fathers is called patrolology.
Venerable John of Damascus, one of the Fathers of the Church (Orthodox icon)
Ladder
So, first of all, this is the classic of ascetic literature “The Ladder”. Ladder - translated from Slavic, means a ladder leading from earth to heaven. This is exactly what this book is titled. It was written by John, abbot of Mount Sinai, at the request of a pious monk. This book is intended primarily for monks. Therefore, it will be very difficult for the laity to apply her advice regarding external exploits.
But this is not what makes this book so valuable. We have already mentioned form and content. And the contents of this book are an invaluable source of spiritual experience. Experience in dealing with passions. How often do Christians confess and continue to sin again, not realizing that they need to fight with a completely different passion. John Climacus wrote that there are “mothers” of passion, and there are “daughters” that grow from mother passions. Anyone who tries to fight “daughter passions” without killing the “basic passions” is doing futile work. Based on “The Ladder,” even a visual diagram of the interaction of passions and vices has been drawn up.
Who is counted among the Holy Fathers
Loyalty to church teaching, holiness of life and general church recognition are the main criteria for being considered one of the Holy Fathers. Not all outstanding theologians have been awarded this “title.” In their writings, the Holy Fathers set forth the teaching of the Church. And with their righteous lives they confirmed its truth and salvation.
Archpriest Oleg Davydenkov notes that true theology is the “vision of God of the Trinity.” And it is impossible without communication with God (prayer), ascetic effort and constant work on oneself.
“Theology must necessarily be an integral part of man’s total service to God” (“Dogmatic Theology”).
Therefore, all the Fathers of the Church were holy ascetics.
Is it possible to use the phrase “holy father” to address a living Orthodox priest? No, such a tradition is present only in Western Christianity. In Orthodoxy, it is customary to address a clergyman using the following formula: father + name. For example, “Father Oleg”, “Father Andrey” or “father” or “father”, etc.
Ascetic experiences
I would also like to recommend reading the book of St. Ignatius Brianchaninov. All modern elders advised their children to study the works of this saint. He collected and systematized all patristic experience in his books.
His first two volumes, entitled “Ascetic Experiences,” are especially valuable. They contain the basic religious truths and experience of the ancient fathers, adapted for our time.
In his creations, Saint Ignatius strongly recommends looking for the spirit, and not the “letter.” He directly writes that the external ascetic feats that the ancient fathers performed are beyond the capabilities of modern man. The criterion for correct spiritual experience is not exploits or even miracles, but a deep repentant and humble feeling.
The meaning of the Holy Fathers
Saint Philaret of Chernigov calls the Fathers of the Church “successors of the apostolic spirit.” By their grace-filled purity of soul and the gifts of a God-enlightened mind, they offered us the “pure Truth of Christ” (“Historical Teaching about the Fathers of the Church”). The Truth of Christ means a genuine saving creed, not distorted by false interpretations. That is why such outstanding personalities are figuratively called “fathers.” After all, for all Orthodox Christians they became mentors in the faith.
The most authoritative Fathers of the Church were noted at the Ecumenical Councils. The Holy Fathers include Dionysius of Alexandria, Gregory of Nyssa, Amphilochius of Iconia, Cyril of Alexandria, Gregory the Theologian, Cyprian of Carthage and many others. Protopresbyter John Meyendorff in his “Introduction to Patristic Theology” notes that
“Divine revelation is not limited by any chronological framework; the Holy Spirit works through people of all times.”
Therefore, not only church writers of the first centuries of Christianity are called Holy Fathers. Some lived in the Middle Ages (Patriarch Photius, Gregory Palamas), and in the relatively recent past (Theophan the Recluse, Ignatius Brianchaninov, Silouan of Athos).
Saint Ignatius Brianchaninov points out that the teachings of the Holy Fathers were inspired by the Holy Spirit, and calls on every Christian to listen to them:
“As one of one mind and one accord with the Holy Fathers, you will be saved... He who is guided by them has, without any doubt, the Holy Spirit as his guide.”
Invisible abuse
The next book recommended for reading by Orthodox Christians is called “The Invisible Warfare.” It was written by the Athonite monk Nicodemus, nicknamed Svyatogorets. The book was translated from Greek by Saint Theophan the Recluse. This book describes the inner struggle that occurs in the soul of every person leading an attentive spiritual life.
The value of this book for our time lies in the fact that it reveals the essence of Christian achievement. She points out that the whole point of Christianity is to fight sin within yourself. This collection of instructions is permeated with centuries of experience in the fight against sin. He teaches that the beginning of sin is a thought that is born within us. And it is up to the person to reject or accept this thought.
Holy Fathers and Doctors of the Church
There is also the concept of “Teacher of the Church”, which has 2 meanings. Firstly, this is what the most famous Holy Fathers are called. Among them are Athanasius the Great, John Chrysostom, Basil the Great and others.
In another sense, the Doctors of the Church are those outstanding theologians who were not canonized. These include, for example, Clement of Alexandria, Tertullian, Origen, etc. Some of their teachings were rejected by the Church and recognized as heretical. However, at one time these individuals managed to make a significant contribution to the development of theology.
Let's sum it up
Reading spiritual literature is a great way to join the Christian church. The books of the Holy Fathers are well suited for this purpose: John of Sinai, John of Kronstadt, St. Ignatius Brianchaninov, Paisius the Holy Mountain, Theophan the Recluse.
It is the works of these Holy Fathers that will help you find answers to questions of faith, presented in understandable, simple human language. When writing their creations, authors often had to use the texts of the Bible. This feature contributed to the provision of accurate information.
The texts of the Holy Fathers will help to reveal the essence of existence, the nature of many things and events. When reading such books, you need to think about every word. And try to get to the truth. Spiritual development is a fundamental commitment for a person of faith.
Could the Holy Fathers be wrong?
The Holy Fathers are the undisputed authorities of theology. But it should be understood that they did not invent a creed. They were not creators, but witnesses and guides of the Truth, which was preserved and professed by the Church. However, sometimes in their writings the Fathers of the Church expressed their own opinions, based on subjective experience. This is the reason that the Holy Fathers often have different and even opposing points of view on various issues.
For example, Ignatius of the Caucasus and Theophan the Recluse, who lived around the same time, had different views on the nature of angels and the human soul. The first argued that angels and souls have a certain corporeality. The second insisted on their incorporeality. However, this disagreement does not relate to the area of fundamental dogmatic truths. It did not prevent the Church from canonizing both theologians.
Sometimes the Holy Fathers made mistakes. After all, individual Christians are not immune from them, unlike the Church, the pillar and foundation of the truth (1 Tim. 3:15). For example, John Chrysostom made an erroneous assumption about the date of birth of Christ. And Gregory of Nyssa for a long time professed the doctrine of apocatastasis, which was not accepted by the Church. This is the name given to the idea of the universal salvation of sinful souls living in hell. It should be noted that at the end of his life the theologian nevertheless abandoned this idea. Therefore, not all the creations of the Holy Fathers are equally true. The holiness of a certain person recognized by the Church does not at all extend to everything said and written by him.
Wide choice
It is difficult for a beginner to get used to the variety of religious works that are currently offered. It is not clear where to start and what topics to be interested in. One of the most important warnings to the reader should be the fact that the books of the Holy Fathers were written for a specific purpose. And she was not idle. To create each of the works there had to be a specific reason. Therefore, reading does not promise to be easy.
The books of the Holy Fathers reflect the life experience of many generations of Orthodox Christians. Therefore, studying such literature requires careful attention to every word. The main idea is important, not the design. Otherwise, you can interpret everything in your own way without knowing the truth. When the reader cannot comprehend the book, he will still need to develop spiritually before starting to read.
Why do we need the works of the Fathers if we have the Bible?
It is necessary to understand that Divine Revelation is transmitted to Christians in two ways. The first is the Holy Scripture, that is, the totality of the canonical texts of the Old and New Testaments. The second is Holy Tradition (received from God and successively transmitted teachings of the Church), including the creations of the Holy Fathers. Orthodox Christians believe the words of Christ:
“The Holy Spirit will guide you into all truth” (John 16:13).
And this instruction occurs not only through the apostles, but also through the Holy Fathers and Ecumenical Councils.
Moreover, Tradition is primary (that is, arose earlier) in relation to Scripture. This is obvious from the biblical text. For example, we know that God communicated with the Old Testament patriarchs and they learned the Truth, and also passed it on orally to their descendants even before the existence of the Bible. Thus, we can conclude that Holy Scripture is a recorded part of Holy Tradition. And without each other they do not exist. The apostles urged Christians to follow the Tradition:
“Therefore, brethren, stand steadfast and hold fast the traditions which you were taught either by our word or by our letter (2 Thess. 2:15).
Priest Georgy Maximov points out that
“The truth of the Revelation of God was given not to just one person in the Church, even a very pious and wise one, but to the entire Church, therefore, not the testimony of one person, but the general testimony of its saints expresses this truth.”
Metropolitan Hilarion (Alfeev) notes that the experience of the Holy Fathers helps us in
“preserving oneself in this ever-changing world, preserving the ideals and principles of Christian life in everyday life.”
My life in Christ
The second book recommended for reading is the Diary of Archpriest John of Kronstadt. It's called "My Life in Christ."
In this diary, Father John made notes about the spiritual experience he was experiencing, the experience of life in the church. He was once asked where he got such ardent faith in the Savior. To which he replied: “I lived in the church.”
This book can be recommended to people when they are attacked by thoughts of unbelief, despair and cowardice, which will inevitably be on the path to churching. Father John was assigned to a church in a working-class port town called Kronstadt. This town is almost entirely mired in sins. Continuous drunkenness, theft, and fights were commonplace for him. And among all this, Father John appears, who managed to awaken the feelings of the believers. He organizes temperance societies and hospices, restoring the image of God among the people. This is the true lamp of faith.
Holy Fathers: do they always have the last word?
Is the opinion of the Holy Fathers on any issue final? And did they say everything? It is important to understand that the teaching of the Church does not evolve in its content. After all, this is not a philosophical system or political theories. It only manifests itself through the saints, being the Revelation of the Holy Spirit. And this happens continuously for centuries. The saints lived and worked within a certain historical context. This means that views on certain things (not counting dogmas) can be supplemented and changed over time.
For example, the doctrine of the Holy Trinity or Christ’s redemption of humanity from sin are dogmatic positions that the Church has never changed. And the rule adopted by the Holy Fathers at the Council of Chalcedon on the ordination of women at least 40 years of age as deaconesses is an outdated norm. Now in the Orthodox Church there is no rank of deaconesses.
In addition to the historical, the everyday context is also important. Thus, most of the Holy Fathers were monks. In this regard, in their works some issues that are relevant for the layman are poorly studied. For example, the Fathers of the Church did not delve into the topic of relations between a man and a woman.
Archpriest Andrei Tkachev recognizes the immutability of dogmatic teaching, but argues that
“The fathers could not define the area of everyday morality, behavior, attitude towards various types of sin forever... No one who lived in the 5th century can describe in detail my mode of behavior in the 21st century, no matter how holy it may be. The fathers said a lot. But they couldn’t say everything and didn’t have the right! Everything they said needs to be studied, and applied only by adapting to the conditions.”
So, Orthodox Christians must be guided by the opinions of the Holy Fathers. However, one must always take into account historical changes and the possibility of human errors of theologians on secondary issues.
Words of Elder Paisius the Holy Mountain
Paisius the Svyatogorets also teaches about this struggle with thoughts. This Athonite monk had only eight classes of education, but his heart, cleansed of passions, became the receptacle of the Holy Spirit. He was canonized as a saint by the Ecumenical Patriarch.
Now the works of Elder Paisius have been published in five volumes. These are words, instructions, stories that were spoken at different times to people who visited him. Both monks and lay family people will be able to find answers to a wide variety of questions in his creations. His instructions cover such topics as raising children, public service, choosing a spouse, and relationships with loved ones. And it is especially valuable that Elder Paisios was our contemporary and, living in our difficult, evil times, was able to embody the Christian ideal in life. His life once again confirmed that Christ is the same before and now.
Prayers to all the saints who have pleased God from all eternity
Troparion, tone 4
And throughout the whole world Thy martyr,/ as with scarlet and visor,/ Thy Church is adorned with the blood,/ with them cries out to Thy Christ God:/ unto Thy people Thy bounties have come down,/ peace Grant to Thy habitation, // and to our souls great mercy.
Translation: With the blood of Your martyrs who suffered throughout the world, clothed as in purple and fine linen, through their lips Your Church cries out to You, O Christ God: “Send down Your mercies to Your people, grant peace to Your people and great mercy to our souls!”
Kontakion, tone 8
Like the firstfruits of nature, to the Planter of creation,/ the universe brings to You, Lord, God-bearing martyrs./ By those prayers in the deep world Thy Church, // Thy residence, has been preserved by the Mother of God by many more kindly
Translation: As the first fruits of nature, to the Planter of all creation, the universe brings, to You, O Lord, God-bearing martyrs. Through their prayers and the intercession of the Mother of God, preserve Your Church - Your people in deep peace, O Most Merciful One.
Prayer 1
To you, O all holiness, as guiding lamps, who with your deeds illuminated the path of the Heavenly sunrise, I, a great sinner, humbly bow the knee of my heart and from the depths of my soul I cry: beg for me, O Lover of Mankind May the Lord of God not allow us to wander further into the paths of sin, but may He enlighten us my mind and heart with the light of my grace, as if we illuminate and strengthen it, I will be able to continue the rest of my earthly life on the right path without stumbling and through your intercession to the Most Good Lord I will be honored to be a small partaker of your spiritual meal in the Heavenly Palace of the King of Glory. To Him, with His Beginning Father and the Most Holy, Good and Life-Giving Spirit, be glory, honor and worship forever and ever. Amen.
Prayer 2
Holy God and rest on the saints, praised by the Trisagion voice in Heaven from Angels and praised on earth by men in His saints, giving grace to each according to the gift of X by Your Holy Spirit Christ and thus established Thy Holy Church, the same apostles, the same prophets, the same evangelists, and also shepherds and teachers, and through the word of the sermon, You yourself act all in all, many saints have been accomplished in every generation and generation, with various virtues pleasing You, and Having left us the image of our good deeds, having gone to You in joy, prepare the being, there were temptations themselves, and help us who are attacked!
We remember all these saints and praise their godly lives, we praise You who acted in them, and according to Your goodness, the gift of being a believer, we diligently pray to You, Holy of Holies: grant us sinners to follow their teaching, life, love, faith, patience, and their prayer help, and moreover, through Your all-effective grace from Heaven, they will be worthy of glory, praising Your Most Holy Name, the Father, and the Son, and the Holy Spirit, forever and ever. Amen.
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We are left to repent
And, as it were, echoes Saint Ignatius, another ascetic of piety, who lived quite recently in the 1960s. This is Abbot Nikon (Vorobiev). His book, “Repentance is Left to Us,” is a source of spiritual wisdom.
The book is written in the form of letters to different people. In an accessible form and simple language, Father Nikon instructs, consoles, and encourages his spiritual children. The main idea of his letters is that we are saved not by our own deeds and exploits, but only by the grace of God. The Lord cares about the salvation of each of us, but we can only accept without complaint and with gratitude everything that is sent down to us in the form of life circumstances.
Outside the Church there is neither Tradition nor Scripture
Tradition, like Scripture, exists only for the Church and only within the framework of the Church. Outside the Church there is neither Holy Scripture nor Holy Tradition.
Hieromartyr Hilarion of the Trinity directly writes about this: “Holy Scripture is one of the aspects of the common grace-filled church life, and outside the Church there is no Holy Scripture, in the true sense of the word.”
And Alexei Khomyakov noted that “neither Scripture, nor Tradition, nor deeds are incomprehensible to anyone living outside the Church.”
At first, such statements will seem declarative and, in some sense, even too loud. However, if we set the correct context, then all possible misunderstandings will disappear by themselves.
Let's say I really want you to discover the musical world of Stravinsky. Perhaps I even have a good understanding of his work and can give a whole lecture about it, and then send some more good academic articles. And you will obediently listen to all this, read it, assimilate it, but you will still not discover Stravinsky’s music for yourself. Because the most important thing did not happen - a meeting with this music, complete immersion in it, direct contact with how the orchestra performs it.
It’s the same with Scripture and Tradition. You can talk about them as much as you like; you can study hundreds and thousands of studies. But without a personal meeting, without directly building their lives according to Scripture and Tradition, they will remain just curious artifacts of human history.
And to meet them, to truly discover them, is only possible in the Church, which has been continuously living and breathing Tradition and Scripture for more than one millennium in the constant succession of the “doers” of Scripture and Tradition, that is, the saints.
Holiness is evidence of life according to Tradition and Scripture, the true embodiment of the fullness of Divine Revelation in the destinies of specific people, but first of all - in the life of Jesus Christ. Just as Stravinsky’s music only becomes truly revealed to us when we listen to it performed live, so
Tradition and Scripture are revealed to us only in their entirety when we are in the Church, when we participate in the experience of holiness. The most profound experience of Tradition is possible only in the sacrament of Communion. The Eucharist is the center of Tradition and Scripture.
Divine Revelation in its entirety was given to the Church once - on the day of Pentecost. All subsequent centuries, this Tradition in all its diversity was only unfolded and consistently explained by Christians.
And the decrees of the Ecumenical Councils, and dogma, and the teaching of the holy fathers, and the iconographic canon, and church architecture, and the biblical canon - all this is Holy Tradition.
Therefore, the teaching of the Church does not evolve and does not develop in its content. It only appears in the history of mankind, in the lives of holy people.
Blessed Augustine, who himself truly discovered Tradition and Scripture for himself when he met the great Saint Ambrose of Milan, once wrote the paradoxical: “I would not believe the Gospel if the authority of the Catholic Church did not prompt me to do so.” And we, following the great saint, can add: “I would not have believed in Tradition if the authority of the Catholic Church had not prompted me to do so.”
And the authority of the Church itself is the Holy Spirit who always lives in it.
