SAINT ANTHONY THE GREAT
A few words about the life and writings of St. Anthony the Great Instruction of St. our father Anthony the Great about life in Christ About good morality and holy life, in 170 chapters The Charter of Hermit Life a) The external course and external order of such a life b) The structure of the inner life Conclusion Sayings of St. Anthony the Great and legends about him About renunciation of the world General answers to the question: what to do? The force that drives and supports deeds Leaders of jealousy How to kindle jealousy? Feats and good deeds, in particular, the final goal of everything and the height of perfection. The Perfection of St. Anthony and glory in heaven Explanation of some sayings of St. Anthony the Great
Slavic translation and meaning in pre-revolutionary Russia
One copy of the Philokalia - probably from Saint Macarius himself - was sent to St. Paisius (Velichkovsky). On it he made an inscription in Greek with his own hand [5]. After some time, Saint Paisius himself and his disciples translated most of the book into the Slavic language.
Metropolitan Gabriel (Petrov) of St. Petersburg, a faster and prayer book, appreciated the importance of the book and decided to publish the translation. Elder Paisios feared “ that arrogant people would not begin to misinterpret the holy teaching contained in it (the book) and, by studying it arbitrarily, without proper guidance and order, would not fall into conceit and delusion, and thereby give rise to the debasement of the shrine
"[6], but Metropolitan Gabriel convinced him to publish the book. In 1791, a student of the Monk Paisius, monk Athanasius, brought the Greek edition of the book and its Slavic translation to St. Petersburg.
Metropolitan Gabriel gave the translation to experts in the Greek language from the Alexander Nevsky Academy for correction, and then gave it to Yakov Dmitrievich Nikolsky, a teacher of the Greek language at the Trinity-Sergius Lavra, for revision and correction. The checked and corrected text was published at the Synodal Printing House in Moscow in 1793.
The appearance of the book became a landmark event for the Russian Church. The Philokalia contributed to the revival and spread of the hesychast tradition in many monasteries in Russia. It is known, for example, that St. Seraphim of Sarov not only constantly read the Philokalia himself, but also recommended that his visitors study this book. To the greatest extent, the influence of the “Philokalia” affected the development of the tradition of Optina eldership, which generously fertilized Russian culture. The book was republished through the efforts of St. Philaret of Moscow - the second edition was published in 1822, and the third in 1832. A selective retelling of the Philokalia into colloquial Russian was carried out by St. Theophan the Recluse and published in 1877.
REVEREND ABBA ISAIAH
Brief information about our venerable father Isaiah, Abba Nitria and his writings Words of the venerable Abba Isaiah to his disciples: 1. Abba Isaiah's commandments to the brethren who lived with him 2. About the natural law 3. About the state of the novices and celliots 4. About the journey of those living in cells , and about conscience 5. About commandments to the faithful, and about the economy of those who want to live in peace with each other 6. About those who want to remain silent with good silence 7. About virtues 8. Sayings 9. Commandments for those who have renounced the world 10. Another word (to those who have renounced) 11. About the mustard seed 12. About wine 13. About those who struggled and accomplished their good deeds 14. Acts of crying 15. About renunciation of the world 16. About the joy that occurs in the soul that wants to work for God 17. About thoughts when renouncing the world and pilgrimage 18. About forbearance 19. About passions 20. About humility 21. About repentance 22. About the action of the new man 23. About perfection 24. About dispassion 25. To Abba Peter, his disciple 26. The words conveyed by Abba Peter, his disciple Isaiah 27. About “take heed to yourself” (Deut. 15, 9) 28. About the branches of evil 29. Sobs Rules and advice for new monks Sayings of Abba Isaiah About guarding the mind: 27 chapters Chapters about asceticism and silence
Compilation
The Corinthian Metropolitan, Venerable Macarius (Notara), was the first to systematically collect from libraries and publish manuscripts of ascetic and high theological works. The most significant fruit of his work was the Philokalia. His associate in collecting and publishing patristic texts, the Monk Paisius (Velichkovsky), reports about the motives that motivated him, in his letter to the Bulgarian elder Theodosius. Firstly:
«
His Eminence Cyrus Macarius, former Metropolitan of Corinth, from his young age so much indescribable, by God's action, to the books of the fathers, sobriety and attention of the mind and silence, and mental prayer, that is, done with the mind in the heart, teaching, the love of acquisition, as all one's life is on the most diligent exaction of these, and laborious with his own hand, as if he were skilled in external teaching, and determined the prescription that was much dependent on the hands of the red-scribes
» [1].
Also:
«About the printing of such books from ancient times, this truly blessed Cyrus Macarius Metropolitan has had such a desire, so that these holy books will not come into everlasting oblivion and destruction from the face of the earth, in which they have come
» [1].
Saint Macarius searched for and copied manuscripts of ascetic works included in the Philokalia in 1775-1776 in the libraries of Patmos, Chios and, mainly, Athos, where he worked with “ inscrutable zeal and great care.”
."
[…] “ More than anyone else, in the vivliofika of the glorious and great monastery of Vatopedi (Makarius) found a priceless treasure, that is, a book about the union of the mind with God, collected from all the saints by great zealots in ancient times, and others about prayer, which we have not yet heard books
" [2]. However, probably none of the collections found by Saint Macarius was the only basis for the “Philokalia,” which Macarius himself collected in parts and united with his plan - to show the asceticism and mystical experience of the ancient ascetics [3]. The title of the collection was borrowed from the collection compiled by Saint Gregory the Theologian between 357 and 360. The “kindness” in the name refers to the spiritual beauty that a Christian receives as a result of following the collected instructions. Saint Macarius collected the texts he copied into one book by 1777.
ABBA EVAGRIY
Information about the life of Abba Evagrius Chapters about the active life of Anatoly Evagrius the monk - about the active life, one hundred chapters Sayings of the holy elders Evagrius the monk depiction of monastic life, in which it is taught how Evagrius the monk should strive and remain silent 33 chapters of analogies, or likenings to His sayings about spiritual life, according to His alphabet - other sayings About the eight thoughts to Anatoly His thoughts, combined with the article about the eight thoughts Instructions to the brethren living in the monks and hospices of Him - instructions to virgins About the various vicious thoughts of the head of Evagrius the monk - Sayings
Introduction
Offering lovers of spiritual reading the well-known Philokalia
in the Russian translation, with an addition to it, we consider it our duty to say a few words about what the Philokalia is.
This word translates its Greek name - Фιλοκαλια
, which means: “love of the beautiful, the sublime, the good.”
Most closely, it contains “the interpretation of the hidden life in the Lord Jesus Christ.” Hidden in our Lord Jesus Christ, the truly Christian life begins, reveals itself and ascends to perfection, in its own measure for each, according to the good will of God the Father, by the action of the grace of the Most Holy Spirit inherent in Christians, under the leadership of Christ the Lord Himself, who promised to be with us all the days inseparably . The grace of God calls everyone to such a life; and for everyone it is not only possible, but also obligatory, because it contains the essence of Christianity. But not all who are called are partakers of it, and its actual partakers do not all partake of it to the same extent. The chosen ones enter deeply into it and ascend highly in its degrees. Its manifestations, as well as the richness of the region in which it is revealed, are no less abundant and varied, like the phenomena of ordinary life. And if everything that happens there could be clearly understood and clearly depicted: enemy attacks and temptations, struggles and victories, falls and rebellions, the emergence and strengthening of various manifestations of spiritual life, the degree of general success and the characteristic state of mind and heart, interaction in freedom and grace to all, a sense of the closeness and distance of God, a feeling of providential omnipotence and position of oneself, - final and irrevocable, - in the right hand of the Lord, with the putting aside of all one’s methods of action, with incessant, intense action - if only all this, and much more , inseparable from true life in the Lord, could be clearly and intelligibly depicted, it would present a picture that is as attractive as it is instructive - a picture similar to a world journey. Travelers write travel notes about everything they encounter on their way that is worthy of attention. The chosen ones of God also wrote their notes, having traced all the paths of spiritual life in different directions, about everything that they encountered and experienced in this arduous journey. But the fate and purpose of both notes is not the same. Those who have no means of traveling can, without moving from their place, form quite approximate concepts and ideas about foreign countries by reading the travel notes of other travelers, because the forms of life of all creatures are more or less like one another, no matter what countries they are in. appeared. This is not the case in relation to experiences of spiritual life. Only those who walk the path of this life can understand them. For those who have not entered into it, this is a completely unknown science, but even those who have entered into it cannot suddenly understand everything. Their concepts and ideas become clearer as they march and deepen into the land of the spirit. As one’s own experiences of spiritual life increase, the indications of the experiences noted by the holy fathers in the scriptures become clear and understandable. With all this, however, the depiction of various manifestations of spiritual life, contained in the patristic writings, is not a wasted gift for all Christians in general. It makes it clear to everyone that if he has not yet experienced what is said in this description, it means that the way of life established for him, despite the fact that his Christian conscience puts up with it, is not complete perfection, better than which there is nothing to desire, and beyond which there is nowhere to go. By making this clear, it cannot help but arouse jealousy for success, it cannot help but beckon forward, pointing out there something better than what he possesses. For those who have embarked on the path to the best and most perfect, it gives the necessary instructions in doubtful and perplexing cases, when there is no available experienced guidance, and when this very thing encounters intractabilities that do not allow giving final decisions that would eliminate any hesitation in the marcher. It is very important to know how and where to step in a certain case, so as not to make a mistake. And here some fatherly saying disperses the darkness, shining like a ray of lightning in the middle of the night. In general, this is a spiritual greenhouse, into which the believer, reading the instructions about the phenomena of spiritual life, enters with his consciousness and heart, and there, subject to the tangible influences of excited contemplations, he feels that he is hovering at this very moment in some other atmosphere, luminous and life-giving. These are joyful moments, and in continuation of them, various offspring are usually born and mature on the tree of spiritual life. And therefore, it is not surprising that someone who has experienced this, as soon as he finds a free moment, rushes to experimental descriptions of spiritual life, just as someone who loves profit rushes to places that promise profit, and a lover of pleasure to places of pleasure. At the same time, he often wants to breathe in the revitalizing and encouraging spiritual air. And yet this is not idle curiosity. No, this is a matter of essential necessity for the success and well-being of our spirit. That is why among true Christians there has always been and is a need to have patristic writings on spiritual life at hand. But as much as the feeling of such a need is commendable, it is equally obligatory to satisfy it on behalf of those who have the duty to do so and the strength to do so. She was always satisfied, both with editions of these writings in their entirety - for example: Saints Macarius, Isaac and Ephraim the Syrians, Climacus and many others, and no less with collections of them. Among such collections is the well-known Philokalia
, as the best of them. It is clear now that there is a Philokalia. It gives us the words and principles of sacred sobriety, i.e. and complete discussions and short sayings about the inner spiritual life, with all its characteristic manifestations and activities. This is a book compiled to satisfy the spiritual needs of those who are zealous for spiritual success. Those who read it know what treasures of spiritual wisdom are hidden in the Philokalia: they read it and enjoy it. But while enjoying and being edified by reading it, they do not hide their sorrowful regret that much in the book remains incomprehensible, not in terms of the height and depth of its content, but because of the outdatedness of the translation. Therefore, the need for a new translation of this book is obvious. This need has been recognized for a long time, and was satisfied to a certain extent by the translations published in the “Christian Reading” from the first years of its publication, and by the publications of individual articles included in the Philokalia, such as: St. Maxima (about love; it is in the Greek Philokalia), Hesychius, Peter of Damascus. The compiler of this collection initially had in mind: only to check what has already been translated, to further translate what has not been translated, and to give readers the Philokalia in the Russian translation - complete, in the same composition as it is in Greek. But then he came to the conviction that it is necessary for us to increase the Philokalia even against the volume that it has in Greek. Because, although the Greek Philokalia is more complete than the Slavic, it still does not contain everything that the holy fathers gave us as a guide to spiritual life, and with which we would like to provide both benefit and consolation to those who love such reading. Hence the proposed collection is the same Philokalia, only enlarged. Our new collection follows in the footsteps of the previous Philokalia. But, noticing that the father whose article is placed in it has other articles, he turns to them, and if he finds them consistent with his character, he takes them into himself. Also, noticing that among the fathers from whom the articles were borrowed there were other fathers who left us writings about spiritual life, he enriches himself with them. So at St. Anthony's former Philokalia included only his instructions in 170 chapters; the new collection includes other writings of St. Antonia. St. Macarius is omitted there (from him Metaphrast's periphrases of instructions in 150 chapters were added: our 7 words). Here are his instructions presented in some systematic order, in his own speech. From Isaiah the Hermit there are only 27 chapters - short sayings. Here are all his known 29 words in a new translation from Greek. The same was done in relation to Evagrius and St. Mark the ascetic. This is how things will proceed in the subsequent collection of articles. This is the image of the composition of the new Philokalia. It will follow the example of the previous one, with its addition, so as not to deprive lovers of this reading of anything that will be useful for guiding them to life according to God. Regarding the method of introducing articles, we consider it our duty to state that not all writings will be included in full. Many things are much more convenient to present in extracts. This will be done sometimes in some systematic order, and sometimes without it in the form of individual sayings. But the very instructions of the fathers will always be offered in their own words. The first book of the Philokalia is offered to readers in its new composition. It includes: 1) Scriptures of St. Antonia; 2) Extracts from the conversations of St. Macaria; 3) The words of Isaiah the hermit; 4) Instructions of St. Mark of the ascetic; 5) Writings of Evagrius the monk. The articles appear in this order in the Greek Philokalia. In our St. Cassian, standing there between Evagrius and St. Mark, postponed until the next book. We accompany our collection with a sincere desire that lovers of spiritual reading will find in it what the compiler wanted to put into it for them.
Conversation with the worldly
Elders Barsanuphius and John.
When you happen to be with the laity, and they begin to talk idlely, then, if you do not have a special need, leave; and when the need arises, then turn your mind to your prayer, not judging them, but recognizing your weakness. However, if they are disposed towards you, and you know that they willingly listen to the word of God, try to change this empty conversation into a useful one by telling them something from the lives of the saints.
St. Anthony the Great.
Intelligent people do not need to listen to all kinds of conversations, but only those that are beneficial, that lead to knowledge of the will of God; for it is the way by which people again return to life and eternal light.
There should be no rudeness in interviews; for intelligent people are usually adorned with modesty and chastity more than virgins. A God-loving mind is a light that shines on the soul, like the sun on the body.
When you meet a person who, loving to argue, enters into a struggle with you against truth and evidence, then, having stopped the argument, turn away from him, having completely petrified your mind. For just as bad water makes the best wines useless, so evil conversations corrupt people who are virtuous in life and character.
Don’t have conversations with everyone about piety and good living. I don’t say this out of envy, but because, to the most unreasonable, you will seem, I think, ridiculous. Like sympathizes with like, and there are few listeners for such conversations, or rather, they are very rare. It is therefore better not to say, for this is not what God wants for the salvation of man.
St. Mark the Ascetic.
If by chance someone falls into the circle of empty-mouthed people, let him consider himself guilty of such speeches, if not about the present, then about the past (because he himself chatted with them before).
During the conversation, do not hide what is necessary and useful for those present; only express pleasant things in direct speech, and cruel (strict) things in mysterious speech.
Forgetfulness in Greece
The modern history of Greece for many years has not been conducive to widespread awareness of the significance of the Philokalia. The national revolution, secular “enlightenment”, an alien government led by foreign and heterodox Bavarians, Westernism and positivism - all this pushed the influence of the monastic movement of the Kollivads to the margins of public life until the middle of the century. The second edition of the Philokalia was made by Panayiot Dzelatis only in 1893 and again came out in such a small print run that it immediately became a rarity. In the Great Greek Encyclopedia published in the 1930s, the article “Philokalia” speaks only about the collection of Gregory the Theologian, and not a word is said about the work of Saints Macarius and Nicodemus.
Documents, literature
- Life and writings of the Moldavian elder Paisius Velichkovsky
, M.: Publishing house. Optina Hermitage, 1847, “Preface” II, 224-225. - Une Moine de l`Eglise d'Orient, La priere de Jesus
, 62. - Tahiaos, E., Paisius Velichkovsky (1722-1794) and his ascetic-philological school
(in Greek), Thessaloniki, 1964. - Yannaras, H., Orthodoxy and the West in Modern Greece
(in Greek), Athens, 1996, 194-195. - Papadopoulos, S., Saint Macarius of Corinth.
The Founder of Philocalism (in Greek), Athens, 2000, 45-51.
