Venerable Silouan of Athos as prophet and theologian
Venerable Silouan of Athos
Instead of a preface
When this article was already being prepared for publication, a Russian translation of the wonderful book by Zh.K. Larche “Reverend Silouan of Athos” (Moscow, 2015) – a fundamental study dedicated to the theology of the great elder. Jean Claude Larcher is one of the largest modern Orthodox theologians in the West. With the legacy of St. He knows Silouan not only as a patrolologist, but also due to personal continuity: his spiritual father, Archimandrite, was in correspondence with the monk. Sergius (Shevich); he also knew well the disciple and hagiographer of the saint, Archimandrite. Sophronia (Sakharova).
Many believers, becoming acquainted with the life and thought of Saint Silouan, are strengthened in their faith
All this could dissuade us from the intention of publishing our article, and perhaps we should have done so... But St. Silouan is a saint whose personality and writings have such an attractive power and scope that it is probably impossible even for a serious scientist to exhaust their meaning in the foreseeable future; and many simple believers, becoming acquainted with the life and thought of Saint Silouan, are strengthened in faith and hope. In addition, and this is the main thing, the genre of the article requires a different, less systematic approach than a monograph. So, having presented all these “justifications”, the author decides to offer his reflections on the experience of the saint. Silouan of Athos, fertilized and receiving new inspiration from the book of J.K. Larcher.
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Venerable Silouan of Athos
The early Christian Church did not yet know either dogma or theology as such.
But she knew in an incomprehensibly clear way what prophetic ministry was. The prophets of the 1st and 2nd centuries were itinerant ministers who visited Christian communities in different cities and spoke the word from God .
This could happen at the Eucharistic and prayer meetings in general; moreover, the prophets, according to the Didache, even had the right to offer thanksgiving, that is, to pronounce the Eucharistic prayer, spontaneously born in the Spirit here and now, instead of the bishop-presbyter, who said the prayer of the already formed liturgical canon. The prophetic word was understood by the Church as a “necessary creativity” for the salvation, consolation and strengthening of its members: you can all prophesy one after another, so that everyone can learn and everyone can receive consolation (1 Cor. 14:31).
Can an illiterate monk be considered a theologian, much less a prophet?
But what does all this have to do with someone who lived in the 20th century? Saint Silouan of Athos? Can an illiterate, albeit holy, monk, who even studied at school for only “two winters,” be considered a theologian, much less a prophet, and his notes, in which the same themes are constantly repeated, be recognized as theology of the highest level?
The question is not idle – until now. Many believers all over the face of the Earth love and venerate the Monk Silouan of Athos; they read with pleasure his notes, processed by Archimandrite. Sophrony (Sakharov) and published by him as part of the book “Elder Silouan”. But it is so unusual to consider them theological works that at one time even V.N. Lossky did not see anything worthy of study in them...
Archimandrite Sophrony Sakharov
And then Fr. Sophrony had to write an impressive-sized “commentary” on the personality and word of St. Silouana. In it, he explains what was then forgotten by many, but is now well-known fact: the concepts of “theology” and “theologian” in the Orthodox Tradition have a slightly different meaning than in the official, intellectual “school theology” (let the reader forgive me for the tautology).
Theology was always considered by the Fathers of the Church as the fruit not only (and in the opinion of some, for example, St. Simeon the New Theologian, not so much) of intellectual work as of prayer. I think we will not be mistaken if we say that the “first theology” - in the literal sense, “the word about God and from God” was precisely the prophetic ministry of the early Church. And it actually didn’t go anywhere, but only expressed itself in new forms. Beginning his famous “Homily for Holy Pascha,” the poet and intellectual St. Gregory the Theologian appeals not to his erudition and erudition, not even to Scripture, but to personal revelation from the Spirit: “He stood on my watch,” says the wonderful Habakkuk (Hab. 2:1). Now I will stand with him, according to the power and contemplation given to me by the Spirit, “I will look” and find out what will be shown to me and what will be “said””[1]. The next stage in the existence of the prophetic word about God is the desert. It was there, in the monastic cells of Egypt and Palestine, in the fire of superhuman feat, that the famous aphorism was forged, which, one might say, became the credo of the Orthodox Tradition, the meeting place of theology and asceticism: “If you pray purely, then you are a theologian”[2]. However, the hidden confrontation between “school” and “hermit” theologians, scholastic intellectuals and prayer books continued, so that even in the 10th century, St. Simeon, to whom his enemies, not suspecting that they were right, gave the mocking nickname “New Theologian,” passionately and very impartially denounced the “theologians” who knew about God only by hearsay...
And now it’s 1938. Russia is in the midst of Stalin's terror. <…> And in the Russian St. Panteleimon Monastery on Athos, an elderly schema-monk with rough peasant hands, Father Silouan, who lived for 40 years in his native monastery and during the last years of his life kept diary entries “out of obedience” to his student, the young and sophisticated hierodeacon Sophronius , who once became acquainted with and was amazed by the thoughts of the elder, conveys these very notes to Fr. Sophronia with the words: “I am an illiterate person, and you are educated. Correct my writings and make them known to the world ..."[3].
St. Panteleimon Monastery
Knowing all these circumstances, it’s time to be surprised by instinct – or insight? - Elder Silouan. After all, even before meeting Fr. For years, Sophronius wrote short notes “on the table”, without any visible hope and, probably, without the desire to see them published. Nevertheless, the elder addresses his notes, if I may say so, to the widest audience: “O people of the Earth”, “O all people” - these are the frequent appeals of the monk...
Prophetic calls. For a prophet is one who knocks relentlessly, trying to awaken the hearts of those to whom he addresses. The voice of one crying in the wilderness (Isaiah 40:3) - how accurately do these words apply to St. Silouan. In some letters to private individuals, Fr. Silouan even asked: “tell everyone to repent...”[4]. The monk prayed a lot so that his recipients would be given a living, creative, repentant word about God...
Prophetic ministry has one property - it is always a new word. After all, it is a personal revelation of God, passing through the heart of the speaker and addressed to the listener. But this is at the same time an ancient commandment (1 John 3:4), since it always comes from the same Source - from the ever-present Word of the Father, about whom it is said: Christ is the same yesterday and today and forever (Heb. 13:8) . Thus, the living word addressed to us here and now becomes an expression of the one ascetic Tradition for all times. “Tradition is the continuous action of the Holy Spirit in the Church, in the hearts of believers. Therefore, it cannot stop, and it is always new... as the Lord says: Behold, I am making everything new (Rev. 21:5),” states one of the “spiritual grandchildren” and followers of St. Silouana[5].
In the life of Silouan, the first and, perhaps, the main, brightest example of such a message, expressing the ancient and ever-new Tradition, were the famous words of Christ addressed to him personally: “Keep your mind in hell and do not despair.” These words were spoken at a moment of acute crisis, from which the ascetic was painfully searching for a way out: despite repeated visits from grace, he could not free himself from sinful thoughts and in reality saw demons who were interfering with his prayer...
For every saint, you can find a moment in life when God gives him a deeply personal “word of salvation”
Perhaps for every saint one can find a moment in life when God gives him some kind of special service, a deeply personal “word of salvation” that leads a person from a dead end or crossroads to a straight path, and subsequently determines his spiritual structure and the nature of his achievement. Anthony the Great heard in the church the words “Give your property to the poor and come, follow Me” (cf. Mark 10:21); Arseny the Great was told: “Run from people and you will be saved.” Father John of Kronstadt perceived it as his special mission to pray for everyone who asked him about it, and made the liturgy the center of his life. Seraphim of Sarov became famous for his Easter joy...
Holy Righteous John of Kronstadt
Sometimes the saints received their “word” directly from God, and sometimes it was given through other people (thus, St. Righteous John of Kronstadt literally saved the future elder Father Alexy Mechev, who was grieving over the death of his wife, with his advice: “Go out to the people, take their grief - and it will be easier for you..."). The stories of the ancient fathers of the desert are filled with questions: “Tell me a word for salvation.” This means that, despite all the individuality of the paths, the words of the saints that Tradition conveys to us have a universal meaning. They can become a guide for us too - it’s just important to know your limits, so that, as St. Petersburg says. Silouan, “don’t overwork your soul.” Becoming a beacon for many believers, the example of the life of a particular saint is revealed as a prophetic call addressed to the entire Church for many years and even centuries to come. Let's say, the “Easter” message of St. Seraphim and the “liturgical revival” manifested in the person of St. right John of Kronstadt, were realized only gradually, as trials, persecutions and the “dark night” of the 20th century multiplied.
Athonite Elder Joseph the Hesychast
It seems that the word spoken by Christ to St. Silouan, is also an arrow aimed at the era ahead. Now it is just beginning to be realized and spiritually nourish the faithful, reaching more and more people with its effect. Together with the revival of “smart work” on Athos through the disciples of Elder Joseph the Hesychast, this word revives not only monks and clergy, but also many “ordinary” believers around the world.
Let us first try to reflect on the word of Christ given to Silouan, knowing that it is impossible to exhaust its meaning - this would mean, at the very least, becoming equal to the venerable father... We can only approach the foot of this mountain, from which the “thunders and lightnings” of Sinai silently sound ( cf. Ex. 19, 16-22; Heb. 12, 18-24), and reverently listen to what God will say to his new, next Moses, the saint, facing the whole world.
“Keep your mind in hell and do not despair”
We will not be mistaken if we say that the words addressed by Christ to St. Silouan, became not only the leitmotif of his spiritual life, but also the key to his theology. This in itself is surprising, because in the Reverend’s notes, where he reflected his innermost experiences, there is not much reflection on this topic. It says much more about the love of God, about grace, about Christ’s humility... We love to read it. These words warm the heart. According to St. Nikolai Velimirovich, “when you read St. Simeon the New Theologian (a saint who made radically high demands on a Christian - G.V.), then despair approaches the soul, and when you read Silouan, hope grows in the heart.”
All this is true. But, as Fr. writes. Sophrony (Sakharov), the idea that it is always easy with saints is an illusion; they can inspire and warm, but they cannot save you from the need for heroism. And so, the commandment of Christ to “keep your mind in hell” turns out to be those narrow gates through which Silouan entered the Kingdom of love and light and through which he invites us to go too... Only after passing through them can you see those treasures “on the other side” of the door, which are like pearls scattered throughout the saint's notes, and understand their true meaning.
The meaning of this prophetic message is bottomless. It seems that not only every word in it is important, but even the comma. And although new generations of believers and theologians are thinking about it, it never tires of attracting attention. We will try to think first about the first, “negative”, and then about the second, “positive” component of this phrase.
What is “hell” St. Silouana? First of all, these are not just difficult, sorrowful circumstances (although it is characteristic that the monk received this WORD at the beginning of a century unprecedented in terms of the scale of tragedies and catastrophes, as well as depression, suicide, etc.). Otherwise, there would be no need to command to “keep” the mind in this: when it’s hard, a person’s mind is already chained to the source of his pain.
Hell is a place without hope, or rather, a state of hopelessness. But, again, if we were talking only about sorrows (external or internal), then it would be absurd and destructive for God to prescribe such a thing to a person. This would be nothing more than the sin of despondency, grave in its impact on the soul.
Then what kind of “hell” is this, in which you need to “keep your mind” by some special effort? Biography of the elder Fr. Sophrony, who himself knew a similar state, explains: this is the hell of repentance .
The image of hell here is accurate - it is no coincidence that it is associated with the underworld, we say: “the depths of hell.” A person descends with his mind into such a depth where the truly inescapable, “hopeless” ugliness of his soul is revealed to him, that is, the fatal distortion of the image of God in it. Such a “descent” of the mind into the heart can happen gradually, or it can happen relatively quickly: there is always an unpredictable relationship between Divine grace (without which such a risky descent is generally impossible) and human efforts. Efforts consist in the daily “keeping of the commandments” (attempts to fulfill them in their entirety, given to us by the Gospel), “keeping conscience” in relation to God, neighbors and even things[6], and, of course, prayer. All this determines the greater or lesser intensity of repentance. At a “high degree”, a “connection of the mind with the heart” can occur, sought through the feat of mental prayer.
According to St. Righteous John of Kronstadt, “to see your sins in all their multitude and ugliness is truly a gift of God.” But this is a terrible gift. In order to receive and retain it, in order for it to determine the very “structure of the soul” of the ascetic (and not become just a short-term experience), remarkable determination and courage are needed. Perhaps greater than for any other business on earth[7]. And therefore such a gift is not given to everyone. When the young monk Fr. Sophrony (Sakharov) recommended a similar action to one of his brothers (“stand on the brink of despair”), then the next day Elder Silouan—this is where their acquaintance began—corrected him: “You are right, but he is not able to do it. Let’s go to my cell and we’ll talk...”
But let’s assume it was successful, as in the case of St. Silouan. A person not only considers himself a sinner with his mind, but also with his heart he sees his sinfulness - in all its ugliness and darkness. Having made many attempts to change, he learns from experience: no moral or ascetic efforts can change this situation. The “hopelessness” of the situation for our efforts alone is connected with this: this is impossible for humans (Matthew 19:16). The complete defeat of sin is so great that you see: this is not just “quantitative” depravity (“my sins have multiplied more than the hair of my head”), but qualitative : the ontological fall of Adam, which distorted the very nature of man. But a person cannot qualitatively change his very being (ontology), that is, from a fallen state to “walking straight” before God[8]. He can only fight specific manifestations of sin, like a gardener pulling out weeds, the roots of which are hidden deep in the soil of the heart and therefore give rise to more and more parasitic shoots.
What is the way out of this tragic situation? There is only one: to call on the One who alone can wash and “make whiter than snow” the garment of the soul. Call it a repentant cry, when tears flow from the eyes or only from the heart, or better yet, from the whole being of a person. This repentant desire permeates all asceticism, worship, and “spirituality” of our Church[9].
Venerable John Climacus
And such crying is closely connected with the second part of the word given by St.
Silouan: “don’t despair.” If a person, immersed in his inner “hell,” despaired, he would not be able to cry. After all, crying is a signal: Lord, save me, I am perishing! (cf. Matthew 14:33). And you can only “signal” to the One who is, the One who is always there and is not only ready, but also eager to save us. The cry itself speaks of this desire for God: gradually a person understands that his search and longing for God is nothing more than a reflection of the Divine “search” addressed to us: “Adam, where are you?” And also, as the fathers say, gradually the one who cries begins to hear God’s answer in his soul. In different forms: deep peace, joy, and sometimes even rejoicing, with which crying is dissolved, and special chosen ones - in the form of the appearance of the Uncreated Divine Light. Then crying becomes joyful .
“He who always cries constantly eats the bread of joy,” writes Climacus paradoxically[10]. a cure for despondency, which is so difficult and incomprehensible to us . After all, crying itself, even not yet dissolved by joy, already turns all a person’s strength to one goal: to reach the Lord. If this becomes a constant desire, a dominant feature of inner life, then it automatically puts a barrier to any harmful, obsessive states that flood us in everyday life: resentment, anger, disappointment, bitterness... If such states do not immediately go away, then you can always try to transform them, as Fr. later said. Sophrony, into the “spiritual energy of prayer”, into the same cry.
Paradoxical as it may seem, only true spiritual crying allows you to deeply, deeply retain the fire of Joy, Pentecost, and rejoicing in the Lord in your heart. Without crying, this joy is fragile - even if it is given from above, and not artificially created by man or inspired by the enemy. The experience of Orthodox asceticism has shown that the joy given at the beginning of a Christian’s path is taken away after some time, and a time of testing comes. Even if it seems to a person that he has lost this joy through sin, it is still providential: it is necessary to strengthen ourselves in humility before we receive Joy as our inalienable property. Probably, most of us believers are on a long - life-long - path to returning to the fullness of joy of the Father's House, where a wedding feast will be arranged for us...
The Spirit of God agrees to fill a person’s heart only if he has a strong desire
In the meantime, the ascetic truly “takes up his cross.” He lives in a state of crucifixion between two poles: it is impossible for people to be saved - and everything is possible for God. The tension of all spiritual and mental forces is enormous, because... both of these truths equally require assimilation, as deep as possible for a given person. confirmation of the first truth - impossible for a person - daily and hourly (and with sobriety, the feat of struggling with thoughts for prayer - every minute). But the second position is the only one worthy of being called truth, because it speaks of the truly Existing One - entirely in the power of the Grace of God. This is his secret. It is impossible to “force” God to have mercy on me, a sinner, - one can only beg . And beg not in order to “incline” Him to mercy (as it may seem at first), but only in order to expand your heart and prepare your soul to accept the Gift that He Himself is. And reveal the direction of your will. Here is the secret of human freedom. Unfortunately, the Spirit of God is so delicate that it agrees to fill a person’s heart only with his strong desire... And this is also the reason that any sin, even mental, causes diminishment or abandonment by grace. The Lord seems to be saying: “You choose not Me - well, I don’t dare linger any longer...”.
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As we see, the word of St. Silouana speaks of a very intense measure of repentance, inaccessible to most of us. And then - to what extent can we use it?
Archim. It was no coincidence that Sophrony (Sakharov) told his spiritual children-monks: “Don’t even think about imitating St. Silouan – you risk ending up in a psychiatric clinic.” But he once added: “And yet the word of St. Silouana is the basis of ascetic life”[11] (commanded, according to the conviction of Father Sophrony, to all Christians).
I think both of these statements are important. Indeed, it is impossible to artificially “induce” yourself to cry and repent when they are not given - such an attempt, at best, will end in nothing, and at worst, it will involve such neuropsychic mechanisms that will lead to delusion or even insanity. At the same time, repentance is the basis of the spiritual life of any Christian, if he wants to go to God along the main path, confirmed by all Orthodox Tradition and therefore a safe path.
Therefore, for us, “hell” can simply be consciousness, at first more mental, of one’s sinfulness, the daily manifestations of which cannot be ignored if a person “pays attention to himself” at least a little. As attention develops and deepens (which is facilitated by attentive prayer), work on oneself, and struggle with sin, the mind can become closer to the heart. This happens naturally when a person increasingly feels the need for a Savior from his sin and therefore calls on Him more and more often...
The rest is a matter of grace. If she helps, then, according to the testimony of those who have passed this path, the mind will descend into the heart and unite with it. Maybe not forever, but moments of such connection will be given to a person[12]. And there, in his heart or close to it, a person will see more and more clearly the picture of the tragic damage inflicted on all of us by the sin of Adam. There a cry will be born, which will testify that a person does not despair ...
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It’s scary to write about something that you yourself haven’t experienced. But we believe the testimony of the fathers. And therefore, with such confidence in them, these testimonies, with such faith - greater than in our own opinions or experiences - we call Silouan’s word prophetic, addressed to our era. Apparently, at least for some of the sons of the catastrophic age, who truly survived the “hell” of world wars, concentration camps, genocides - and the heirs of this age, who bear the responsibility for understanding everything that happened - the Lord prepared, as a medicine, the “hell” of repentance. While in this hell, the penitent suddenly realizes that at the core of the world tragedy lies the sin of Adam, which is his own sin . But it is not at all by chance that the saint who received such a word later wrote and spoke so much about the mercy of God and His compassionate love for man...
It was “hellish” repentance that revealed St. To Silouan, the ocean of God’s love, before which every human sin is like a grain of sand, disappearing and forever dissolving in it[13]. Through merciless self-repentance, the love of God in Silouan’s soul became immeasurable and uncontrollable. He could not remain silent about her. For this he was even suspected of being a charmer...
A person who has completely descended into his own hell receives from God an “enlarged heart” [14] - the ability to compassionate others with extraordinary power. Go to their hell. Because such a person knows the value of suffering and the eternal value of the human soul. Then repentance will be transformed into compassion, which can embrace the whole world...
Hieromonk Vasily (Roslyakov)
It seems that here is the best commentary on the word St. Silouan will be the humble word of another, not yet glorified, martyr of our days. Shortly before his death, the Optina hieromonk Vasily (Roslyakov) wrote in his diary: “Elder Silouan writes: “and my damned soul will go down to hell”... The Lord allows you to go to hell, chaining your vision to the vision of your slandering heart, and to suffer and scorch yourself with fire. this slander. Faith keeps you intact in this flame of despair and consoles you with the fact that the Lord sees this and is always mercifully ready to come to our aid, but teaches us patience.
But something else is possible. Love your neighbor as yourself, pray for him as for yourself, thereby see [and not just perceive as an idea - G.V.] that the sins of your neighbor are your sins, go down to hell with them, with these sins, for the salvation of my neighbor.
Lord, You gave me love and changed me completely, and now I cannot do anything other than go to torment for the salvation of my neighbor. I groan, cry, am afraid, but I cannot do otherwise, for Your love leads me, and I do not want to be separated from it, and in it I find hope for salvation and do not despair to the end, seeing it in myself.”[15]
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Perhaps there are other ways to salvation. Perhaps the path of “hell” is not suitable for everyone. We do not undertake to judge. But we know that St. Silouan of Athos, as often happened in his notes, simply expressed with maximum accuracy what the Church (at least the ascetic Church) lived from ancient times. The monk himself refers to his predecessors in spiritual work.
Venerable Pimen the Great
This is Pimen the Great, who said to his children: “brothers, believe me, where Satan is, there I will be,” but at the same time he firmly hoped for the mercy of God; this is the unknown Alexandrian shoemaker, to whom God brought Anthony the Great from the desert so that he would learn one single thought: “Everyone will be saved, I alone will perish.” This is also a modern Athonite elder (now I can’t remember his name), who, having been in the world, was horrified... not by its, the world’s, sinfulness, but by his own. He said: “Everyone is moving towards their salvation, I am the only one who does not repent...”. This is, finally, the Apostle Peter, who, after a miraculous catch of fish (here we will use, as it seems to us, an interesting interpretation of the Gospel episode that we heard from a nun) hugs the knees of Jesus, but at the same time exclaims: “Depart from me, Lord! I am a sinful man! (cf. Luke 5:8). He realizes with horror his sinfulness - and at the same time cannot let go of the feet of Jesus...
But never before has this truth, which the ascetics lived, each in their own measure, lived from generation to generation, been so clearly and clearly formulated as in the conversation of the Lord with St. Silouan...
Let us summarize everything that has been said in the words of one of the spiritual heirs of the great St. Silouan - Archimandrite Simeon (Brüschweiler)[16]: “Rev. Silouan was a man of gigantic fortitude and was able to endure this form of asceticism, taken to the extreme, without falling into despair. But <...> such asceticism is not for everyone. This commandment is written in fire. Every person needs prudence to know to what extent he can approach this fire without being burned in it, without falling into despair or even madness, and how he can apply this covenant to his life, to his powers. For most of us, this first of all means a life of repentance, blaming ourselves for our mistakes, sincerely saying the words: “Grant me to see my sins, and not condemn my brother” <...> We all need to go through the fire of repentance in order to achieve Divine Light"[17].
He who does not take up his cross cannot be My disciple (Luke 14:27). The cross of deep repentance is one of the hardest, but also the most grace-filled. And this is direct discipleship. Christ, having become man, descended from Heaven even to hell, and on Calvary He took our “despair” upon Himself: My God, my God, you have forsaken me in all things (Matthew 27:46). We are called from the hell of our passions, from the abyss of Adam’s sin, to ascend to Heaven and be deified. He descends, we ascend. We meet Christ at the crossing of the Cross...
And what a miracle that in prayer, wretched human prayer, Heaven and earth, hell and paradise, depth and height are united. Lord Jesus Christ is Heaven. Son of God - the Word descends into the hell of human sin... Have mercy on me - the mercy of the One who not only looks at us from Heaven, like the Father, but is Himself tempted in all the conflicts of human existence, in everything except sin. Who is behind me... A sinner is a recognition of my hell. Hell, into which God enters and transforms it with His omnipotent power...
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Venerable Seraphim of Sarov. Praying on the stone
In the book about St. Archimandrite Silouane Sophrony wrote: “many talk about the love of God, but few know that the path to it is repentance.” In fact, even if love, forgiveness, and the mercy of God are revealed to a person at the beginning of his journey (for example, in a vivid experience of conversion, or, as was the case with some saints, even in childhood), this experience can only be preserved and increased through repentance. This seems like a paradox, but patristic experience confirms it. St. Seraphim of Sarov experienced his “hell” - after the appearance of Christ, during a thousand-day standing on a stone - and one can only guess how his silent cry pierced the heavens: “God, be merciful to me a sinner.” This cry led the saint to perfection. It was he who melted his entire being so that his soul was able to accommodate the gift of constant Easter joy, so beloved by us in St. Seraphim. And this is the way the fathers have walked since ancient times. St. During his period of seclusion, Gregory Palamas prayed: “Lord, enlighten my darkness.” The Lord fulfilled his request literally, showing him His Uncreated Light...
And now, having gone through the fire of repentance, having learned at any moment (for example, when any passion awakens or thoughts are found) to plunge into it again, Silouan enters the Kingdom of love, contemplation and light in a royal way. It is this that emerges through the Reverend’s notes.
Believe in God and know Him
Venerable Isaac the Syrian
St. Silouan: believe in God and know Him. St. Isaac the Syrian: natural and spiritual knowledge. “In the feeling of it (spiritual knowledge - G.V.) another faith is born, not contrary to the first faith (from hearing - G.V.), but affirming that faith. They call it contemplative faith. Until then there was hearing, but now there is contemplation; contemplation is more certain than hearing”[18].
St. Silouan: grace in soul and body is the measure of the perfect. St. Isaac: “Love for God is naturally ardent and, when it attacks someone, it makes that soul enthusiastic. Therefore, the heart of one who has felt this love cannot contain and bear it, but... an extraordinary change is seen in it. And here are the tangible signs of this love: a person’s face becomes rosy and joyful, and his body warms up. Fear and shame recede from him... and he appears as if amazed. He considers terrible death to be a joy, the contemplation of his mind does not allow any suppression in thoughts about heavenly... The apostles and martyrs once reveled in this spiritual rapture (and so they could endure suffering and perform feats; Silouan has the same thought about the apostles and martyrs as bearers of great grace - G.V.)... May God vouchsafe us to achieve this madness!”[19]
“I have not come to the measure of my father”
In the world his name was Semyon Ivanovich Antonov. He was born in 1866 to an ordinary peasant family, received almost no education (he only managed to attend school for two winters) and in the future was supposed to marry and become a village owner, like his father.
Semyon had all the makings for this: from childhood he helped his father in the field and had great physical strength. With a blow of his fist he could break a thick board, but he held the horse, whose hooves were frozen into the ice, while the owner freed the animal from “captivity.”
Semyon really became like his father, but only in a different way. According to recollections, Ivan Antonov was distinguished by a sensitive heart, treated others with great love and had life wisdom: he never scolded his son, but tried to delicately point out his mistakes.
One day Semyon inadvertently prepared pork for lunch on a fast day - Friday - and took it to his father in the field. The father ate lunch and only six months later explained to Semyon that he had made a mistake. “Why didn’t you tell me then?” asked Semyon. “Son, I didn’t want to embarrass you.”
Semyon often recalled similar episodes associated with his father: “I did not come to the extent of my father. He was completely illiterate, and even read the “Our Father” with an error, saying “day” instead of “today” (he learned it by ear in church), but he was a meek and wise man.”
About love
Photo: Elitsy.ru
The Lord’s love is so ardent that you don’t want to tear yourself away from it and think about earthly things. Anyone who has experienced it can no longer be tempted by anything. But why doesn’t everyone recognize it? Because it is stolen from us by pride, hostility towards people, condemnation, lustful thoughts, and worldliness. For all this, grace is taken from us. And our soul, filled with despondency, lifeless, empty, does not know heaven and misses it, like Adam.
Archimandrite Sophrony - icon painter
Elder Sophrony considered icon painting to be the last remaining art on earth. Implying that only in icon painting has that correct “arrangement” of priorities been preserved, when the author’s creative ego fades into the background.
Sophrony (Sakharov) made some attempts at icon painting back on Mount Athos, but returned to this activity in full in Great Britain.
Here are some of the icons he painted:
Savior:
Virgin and Child:
Savior:
Icon of St. Silouan of Athos:
Body in a tavern, mind on Mount Athos
Pilgrims came to the village of Shovskoye near Tambov, where Semyon’s family lived, and talked about ascetics, shrines and distant monasteries. Semyon's father was a believer, but when his son began to ask to be allowed to go to the Kiev Pechersk Lavra, he said that first he had to undergo military service. Semyon became a soldier.
A soldier's life, especially if you are not at the front, is far from pious. However, during his service, Semyon became “fascinated” with Athos. At first, like many of his compatriots, he began to save money and make transfers to Athos, in order to at least in this way participate in monastic life.
One evening he and his friends celebrated a holiday in a tavern. Music was playing, everyone was drinking vodka and talking noisily, but Semyon was silent.
- Semyon, you are still silent, what are you thinking about? - asked one of the friends.
“I think: we are now sitting in a tavern, eating, drinking vodka, listening to music and having fun, and on Mount Athos they are now holding a vigil and will pray all night; So, which of us will give the best answer at the Last Judgment, them or us?
Then the other said:
- What a man Semyon is! We listen to music and have fun, and his mind is on Mount Athos and the Last Judgment.
When his service ended, he and the company clerk went to John of Kronstadt to ask for his prayers and blessings. It was not possible to meet the priest, and Semyon left him a short note: “Father, I want to become a monk; pray that the world will not detain me.”
He decided to leave for Athos. I stayed a little in my native village, got ready and soon sailed to the Holy Mountain.
Home of Semyon Antonov
Canonization of Sophrony (Sakharov)
The Orthodox Church of Constantinople (Mount Athos is under its jurisdiction) canonized Archimandrite Sophronius at the end of 2021, canonizing him as a saint.
The Russian Orthodox Church has not yet canonized Elder Sophrony. Perhaps this will happen soon.
Icon of the saint of the Constantinople Orthodox Church Sophronius (Sakharov).
Where was Elder Sophrony (Sakharov) born?
Archimandrite Sophrony (Sakharov) is a Muscovite. And the house where he lived for the first years is still preserved - Gilyarovskogo Street, 16a - a stone's throw from the Prospekt Mira metro station.
Sophrony (Sakharov) was born in 1896 into the family of a successful artisan, and, in part, this predetermined many things - the boy had the opportunity to show his creative abilities, he became interested in painting. In 1918 he entered the School of Painting, Sculpture and Architecture in Moscow.
In 1922, as a young man, he emigrated to Europe. There was no Christianity or thoughts about monasticism in his life yet.
Sergei Sakharov (future Archimandrite Sophrony) - self-portrait in his youth.
