Types of Religious Lives

[note: This is one of the essays included in Essential Writings: Mother Maria Skobtsova published by
Orbis Books.
by Mother Maria Skobtsova
Mother Maria Skobtsova died on !ood "riday# $%&'# in (avensbrck
concentration ca)p near Berlin. The *cri)e+ of this Orthodo, nun and
(ussian refugee -as her effort to rescue .e-s and others being pursued
by the /a0is in her adopted city# 1aris# -here in $%23 she had founded a
house of hospitality. 4"or a detailed life# see "r. Sergei 5ackel6s
biography# 1earl of !reat 1rice. "or a short biography# see .i) "orest6s
*Mother Maria Skobtsova: /un and Martyr.+7 The follo-ing essay -as
-ritten in $%28 and discovered in $%%9 by 5elene :lepinin;<r=akovsky
in the archive of S.B. 1ilenko. The (ussian te,t -as published in the
su))er of $%%> by the 1aris;based =ournal# ?estnik# /o. $89 4@@;@@@
$%%87# pp. ';'A# and is also posted on the St. 1hilaret -eb site in
Mosco- at: http:BB---.stphilaret.orgBtypes.ht)l.
@f -e study carefully the historical situation in -hich -e find ourselves
or# )ore accurately# those types of piety -hich our present;day situation
has produced# -e can discern# ob=ectively and dispassionately# various
categories of people -ho do not understand )an6s religious calling in the
sa)e -ay. Each category has its o-n positive and negative
characteristics# and it is entirely possible that only the su) of the)
-ould give a proper overvie- of the )ultifaceted nature of Christian
life. On the other hand# -hen classifying types of religious life -ithin
Orthodo,y one )ust al-ays bear in )ind that alongside the co)pletely
distinctive representatives of one or another type# the )a=ority of people
-ill represent so)e kind of co)bination of t-o or even )ore types of
religious life. @t is very difficult to re)ain -ithin the fra)e-ork of
i)partiality and ob=ectivity -hen classifying and defining these types#
because in reality each individual is attracted to his o-n concept of
Christianity and repels any understanding that is not his o-n. @n this article @ can only say that @ -ish to
)ake every effort to avoid such partiality.
The five types
@f# -hile observing Orthodo, believers# you enter into conversation -ith the) and read the various
Orthodo, books and =ournals devoted to religious issues# you are at once struck by the incredible
)ultifacetedness of their understanding of the spiritual life. @f# ho-ever# one )akes an atte)pt to
classify this variety into )ore or less closely defined categories# then @ -ould say that at this given
)o)ent -ithin Orthodo,y there are five types of piety: 4$7 synodalD 437 ritualistD 427 estheticalD 4&7
asceticalD 4'7 evangelical.
To be sure# such a classification is to so)e e,tent arbitrary. Eife is )uch )ore co)ple, than this# and it
is very likely that there are other categories -hich @ -as unable to discern. But even this arbitrary
classification is of great help in understanding )any events in our lives. To a certain degree# it also
per)its one to understand one6s o-n personal sy)pathies and antipathies# one6s o-n spiritual path.
Each spiritual type has its o-n# at ti)es very co)plicated history# its o-n co)ing into beingD each is
deter)ined by the diverse circu)stances of its origin. < person finds hi)self in one or another group
not only as the result of so)e internal inclination# but also because he is# to so)e e,tent# predeter)ined
for it by the )ilieu fro) -hich he co)es# by his upbringing# education and other influences. @ -ill
atte)pt to characteri0e each category fro) the point of its historical origins# its )oral attributes# its -ay
of life 4and even its special skills7# the e,tent of its spread# the creative potential contained -ithin it#
and its relationship to the current proble)s of Church life.
Synodal Piety
The (ussian e)igration flo-ed into Europe# one )ight say# before it had cooled do-n after its struggle#
still seething -ith passionate fury at having been deprived of the ideals of that great (ussian land# of
the *White+ idea# etc. @t carried -ith it not only its o-n )iserable baggage# not only its bayonets and
regi)ental banners# but portable churches -ith iconostases )ade out of cloth stretched over -ooden
fra)es# sacred vessels and vest)ents. <nd having landed on foreign soil# it set up not only branches of
the <ll;"orces Fnion# but its o-n churches. "or )any the Church -as a vital reGuire)ent for their
souls. "or )any# a kind of inescapable attribute of the idea of (ussia as a !reat 1o-er# -ithout -hich it
-as difficult to speak of nationalis)# of loyalty to the traditions and ordinances of the past. The Church
-as a reliable and recogni0ed political and patriotic sy)bol. So)eho- its inner )eaning did not attract
)uch attention. The i)portant thing -as to co))e)orate the anniversaries of the tragic deaths of
national heroes or the anniversaries of the establish)ent of glorious regi)ents. @n church it -as
possible to organi0e sole)n# sober de)onstrations of one6s unity# one6s loyalty. One could participate in
services of intercession for the departed# kneel on one knee during the singing of Me)ory Eternal
[endnote: :neeling on one knee# instead of both# -as the accepted )ilitary stance# eagerly i)itated by
boys and any other )ale -ith even the re)otest ;; real or i)agined ;; connection -ith the )ilitary.
4Translator7# gather around the senior officer present. ?ery often a considerable degree of ingenuity
and energy -ere e,pended in fashioning a censer or seven;branched candle stand out of e)pty food
tins# or in converting so)e drafty barracks into a church. The e,istence of the Church -as essential# but
the )otivations for this need often -ere of a national rather than ecclesial character.
@f -e try to discover the origin of such an attitude# it isn6t hard to find its roots in the previous
ecclesiastical epoch# the so;called *Synodal 1eriod+ of the Church. "ro) the ti)e of 1eter the !reat
our (ussian Orthodo, Church beca)e an attribute of the autocratic (ussian State# one depart)ent
a)ong other depart)ents# and took its place in the syste) of govern)ent institutions# absorbing into
itself the govern)ent6s ideas# e,periences# and the taste of po-er. The State granted it protection#
punished offenses against the Church# and in return de)anded conde)nation for offenses against the
State. The State appointed the Church6s hierarchs# kept an eye on their activities -ith the help of the
Chief 1rocurator# assigned ad)inistrative tasks to the Church# and )ade it a party to its political
e,pectations and ideals.
<fter t-o hundred years of such a syste)6s e,istence the inner structure of the Church -as itself
changed. Spiritual life -as pushed into the background# -hile on the surface one had an official State;
sanctioned religiosity# -ith certificates being issued to civil functionaries certifying that they had been
to Confession and Co))union# since -ithout such a certificate the functionary could not be considered
a loyal sub=ect fro) the State6s point of vie-. This syste) led to the creation of a special religious
psychology# a special religious type# -ith a particular kind of )oral foundation# a particular kind of
church)anship and a special -ay of life. "or generation after generation people -ere schooled in the
idea that the Church is of ut)ost i)portance# so)ething absolutely necessary# but still it -as only an
attribute of the State. 1iety -as one of the State virtues# necessary only because the State had need of
pious people. The priest -as an overseer appointed by the State to look after the correct perfor)ance of
religious functions by loyal (ussian sub=ects. <s such he -as a respected figure# but nevertheless as an
individual he en=oyed no )ore respect than did other functionaries -ho looked after social order# the
ar)ed forces# finances# etc.
The Synodal 1eriod sa- a co)pletely defeatist treat)ent of the clergy# the utter absence of any
distinctive status# and even a tendency to treat the) as inferior# not allo-ing the) entry into so;called
*society.+ 1eople -ent to Confession once a year because this -as -hat -as reGuired. They got
)arried in Church# they bapti0ed their children# buried their dead# stood through prayers of intercession
on royal festivals# and H -hen they -ere particularly pious H served <kathists. But the Church -as
so)ething Guite separate fro) the rest of life. 1eople -ent there -hen it -as called for H and it -as
certainly not called for to overdo one6s churchiness. This -as perhaps done only by the Slavophils# -ho
by their conduct slightly )odified the established# for)al# official tone of polite relationship to-ard the
Church. @t is only natural that the synodal type of piety -as grounded# in the first instance# on the
cadres of the 1etersburg )inisterial bureaucracy# that it -as linked specifically -ith bureaucracy and so
-as spread throughout (ussia through provincial bureaucratic centers to the local representatives of
State authority.
This -hole syste) foreordained that the )ost religiously gifted and fervent believers -ould find in it
no place for the)selves. They either -ent to )onasteries# seeking to separate the)selves co)pletely
fro) all superficial Church activity# or they si)ply revolted# freGuently protesting not only against the
Church6s institutional syste) but against the Church itself. This is the origin of the anti;religious
fanaticis) of our revolutionaries# -hich so rese)bled# in its earliest )anifestations# the fla)ing passion
of true religious life. @t attracted to itself all those -ho thirsted for an inner ascetic challenge# for
sacrifice# selfless service and disinterested love H all of -hich the official State Church could not
offer. @t )ust be said that during the Synodal 1eriod even the )onasteries succu)bed to this general
process of disintegration of the spiritual life. The all;po-erful ar) of the State -as e,tended over the)#
over their )orals and -ay of life# and they -ere turned into official cells of the overall ecclesiastical
establish)ent.
Thus there re)ained in the Church for the )ost part either those -ho -ere luke-ar)# those -ho could
keep their religious i)pulses under control# or those -ho could channel their spiritual needs into the
syste) of State values. @n this -ay a syste) of )oral ideals developed. /o doubt -hat -as held in the
greatest estee) -as good order# a respect for the la-# a certain reserve# along -ith rather fir)ly
e,pressed feelings of obligation# respect for one6s elders# a condescending concern for one6s =uniors#
honesty# love of "atherland# a reverence for authority# etc. /o special e,ertions -ere reGuired.
Creativity -as suppressed in the interests of good order and the general purposes of the State )achine.
1odvi0hniki so)eho- failed to appear in provincial cathedral churches. 5ere there -ere people of a
different sort: rectors# cal)# businesslike cathedral archpriests thoroughly fa)iliar -ith the Iivine
Services -ho )ade every effort to conduct the) sole)nly and -ith grandeur in splendid and
)agnificent te)ples# superb ad)inistrators and organi0ers# custodians of Church property# official
functionaries of the synodal establish)ent# honorable people# conscientious# but uninspiring and
uncreative.
<nd the cathedrals H the cro-ning e,pression of the synodal architectural crafts)anship H -ere
over-hel)ing in their )assiveness# their spaciousness# their gilt and )arble# -ith huge cupolas#
resonant echoes# i))ense royal doors and costly vest)ents. Colossal choirs perfor)ed special
@talianate and seculari0ed ecclesiastical chants. The i)ages on the icons could hardly be seen# having
been encased in gold and silver covers. The deacon could hardly lift the book of the !ospels# -ith its
heavy binding# and he read it in such a -ay that at ti)es it -as i)possible to understand a single -ord.
But it -as not his =ob to )ake the reading understandable: he had to begin -ith a kind of uni)aginably
lo- ru)ble and end in a -indo-;rattling bello-# sho-ing off the )ighty po-er of his voice.
Everything had but a single purpose# everything -as in har)ony -ith each aspect of the epoch6s
church)anship# everything had as its ai) a display of the po-er# -ealth# and indestructibility of the
Orthodo, Church and the great (ussian State -hich protected her.
5o- -idespread -as this kind of ecclesiastical psychologyJ Certainly# one ought not to i)agine that
this -as the only type of religious consciousness# but -ithout a doubt any other kind -ould have to be
searched for diligently# since the *official+ type -as so overpo-ering. This is especially clear if -e take
into account that alongside such a understanding of ecclesiastical life and religious -ays# -e developed
our o-n intense for) of atheis). These people# as Soloviev accurately observed# laid do-n their lives
for their friends -hile believing that )an evolved fro) apes. Thus it -as possible to find an outlet for
love# sacrifice and heroic deeds outside church -alls. But -ithin the Church anything -hich -as
different# -as# by that fact alone# in opposition: it flo-ed against the current and -as persecuted and
belittled. This ecclesiastical psychology -as based on a very solid -ay of life# and this -ay of life# in
turn# -as nourished by it. Tradition per)eated everything# fro) prayer to the kitchen. "ro) -hat has
been said it should be obvious that on such soil one could hardly e,pect to see creative forces gro-.
5ere everything is channeled to-ard conservation# to the preservation of the foundations# to the
repetition of feelings# -ords and gestures. Creativity de)ands so)e ne- kind of challengeD here there
-as none# neither in the field of ideas# nor in the field of arts# nor in the -ay of life. Everything -as
strongly guarded and protected. @nnovation -as not per)itted. There -as no need for any creative
principle. The synodal type of religious life# -hich pro)oted other values along -ith spiritual ones#
na)ely those of the State# of a -ay of life and of a particular tradition# not only distorted and confused
the hierarchy of values# but often si)ply replaced Christian love -ith an egotistical love for the things
of this -orld. @t is difficult# even i)possible to see Christ# to e,perience a Christiani0ation of life#
-here the principle of the seculari0ation of the Church is openly proclai)ed. This type of piety -as not
up to the difficult task of rendering to !od -hat is !od6s and -hat is Caesar6s to Caesar.
Iuring its lengthy e,istence it )ore and )ore freGuently let Caesar triu)ph. Through it the (o)an
e)peror conGuered Christ# not in the circus arena# not in the cataco)bs# but at the very )o)ent -hen
he recogni0ed the 5eavenly :ing: at that very )o)ent the subversion of Christ6s co))and)ents by
the co))and)ents of the secular State began. One can acGuire synodal piety through one6s education#
through habit and custo)# but in no -ay can one acGuire it through a desire to follo- in the footsteps of
Christ. "ro) a historical point of vie- this orderly syste) had already begun to sho- cracks by the end
of the nineteenth century. Suddenly a guest appeared in the Church# and not an entirely -elco)e one:
the (ussian intelligentsia. We shall speak )ore about his role later# but at first this role -as only
shallo-ly rooted in the Church6s life. @t -as )ore a pheno)enon on the fringes of the Church.
Everything changed decisively fro) the )o)ent of the "ebruary [$%$8 revolution and# in the Church#
these changes -ere reflected in the <ll;(ussian Church Council [of $%$8;$> and the restoration of the
1atriarchate.
5o-ever i)portant these changes -ere to the Church6s historic -ay of life# they could not# of course#
suddenly change people6s psychology and refashion the te)per of their souls. Because of this the
e)igration brought -ith it into foreign lands )e)ories of the (ussian Church6s Synodal 1eriod# its
-ay of life# its art# its clergy# its understanding of the Church6s role and significance in the overall
patriotic sche)e. @t is very likely that even no- the synodal type of piety predo)inates. This is easy to
de)onstrate if -e bear in )ind that the -hole of the :arlovci group [endnote: The group of bishops#
priests and faithful# based in :arlovci# Serbia# -ho after $%3$ declared the)selves ad)inistratively
independent of St. Tikhon# the 1atriarch of Mosco-. They -ent on to for) the (ussian Orthodo,
Church Outside of (ussia. in our Church lives precisely in accordance -ith this ideology# uniting
Church and State# preserving the old traditions# not -anting to take cogni0ance of the ne- conditions of
life and continuing to preach Caesaro;papis). /ot everyone -ho belonged to the synodal psychology
-as attracted e,clusively to that special group.
Every-here# in spacious cathedrals and in provincial )akeshift churches# -e can find people -ho
confess their )e)bership in the Orthodo, Church and along -ith this# believe that the Church is
si)ply a necessary attribute of (ussian sovereignty.
@t is difficult to have t-o vie-s on -hether this psychology has any correlation -ith the current
proble)s of the Church6s life. @n the first place# life today de)ands creative efforts fro) us so urgently
that no grouping -hich lacks a creative agenda can e,pect to succeed. Moreover# there is no doubt but
that on the historical plane the Synodal period has co)e to an end -ith no possibility of returnD there is
no basis for assu)ing that the psychology -hich it engendered can survive it for long. @n this sense it is
not i)portant ho- -e assess such a religious type. Only one thing is i)portant: -ithout a doubt it is
dying and has no future. The future challenges the Church -ith such co)ple,# ne- and crucial
proble)s that it is difficult to say off hand to -hich religious type it -ill give the possibility to prove
itself and reveal itself in a creative )anner.
Ritualism
The ne,t type of religious life# that of the strict ritualist# bears traces of an entirely different origin.
Co)pared to the synodal type it is archaic# but it has never died out. @t intert-ined itself -ith the
synodal piety# standing over against it# but never struggles -ith it. Synodal piety encountered strict
ritualis) in the Church fro) the )o)ent of its o-n origin# since the -hole of Muscovite (us6 -as
per)eated -ith its spirit. The Old Believer Schis) gre- out of it and absorbed its strengths into itself.
By )odifying itself and beco)ing )ore co)ple,# it has endured even do-n to our ti)e. @t is# perhaps#
the )ost frightening and inert re)nant inherited fro) Muscovite (us6.
There is no doubt that the creative and theological level of Muscovite piety -as e,tre)ely -eak.
Mosco- adopted )any things fro) By0antiu)# but so)eho- )anaged to )iss its creative intensity.
Mosco- reforged all the turbulent and antino)ian vibrancy of the By0antine genius into an i))ovable
for)# a cult of the letter# a cult of tradition# a repetitious rhyth)ical gesture. Mosco- -as able not only
to free0e its By0antine heritage# but even )anaged to dry up its Biblical heritage# ossifying it and
depriving it of its grace;filled# living spirit. @n the -ords of an ancient prophet# it started to pile up
*co))and)ent upon co))and)ent# rule upon rule.+ @t perceived the splendid flo- of By0antine
rhetoric as so)ething that should not be touched# introducing it into its o-n obligatory order of service#
rituali0ing every i)pulse# enveloping every religious lyric -ith the for) of la-.
The e,tre)e e,pression of this stagnant# splendid# i))ovable# protective spirit -as the Old Believer
Schis). @n a sense it has great )erits: it has preserved for us e,a)ples of ancient icon painting# it has
preserved the ancient chant# it has kept in a safe place# a-ay fro) the flo- of life# one )o)ent in the
develop)ent of piety and fi,ed it once and for all. But -ith all this it confused the hierarchy of values
of the Christian -ay of life# preferring torture and even death not only in defense of the t-o;fingered
sign of the cross# but for the right to -rite *@sus+ instead of *@isus.+
5ere it is not a Guestion si)ply of illiteracy. The issue is )uch )ore serious# as beca)e obvious in the
follo-ing period. We are dealing here -ith belief in a particular kind of )agic# not =ust of a -ord# a
na)e# but of each letter -hich )akes up the na)e [i.e. @sus. < frightful retribution has been visited
upon the Old Believers for their treat)ent of Christ6s truth. !o inside an Old Believer )eeting house. @t
contains everything -hich they have held dear throughout their -hole history. @t has priceless icons in
the ancient styleD it has ancient booksD it resounds to a special chant sung according to the old kriuk or
*hook+ notation H all those things for -hich they struggled and endured )artyrdo). @t lacks only one
thing: its )agnificent iconostasis# co)pletely covered -ith icons in )assive )etal-ork covers# shelters
nothing# it preserves nothing. "or behind the iconostasis is a blank -all# to -hich the iconostasis is
fi,ed. There is no sanctuary# no altar table# no table of oblation# since there is no Mystery# no
Sacra)ent.
Everything has been preserved e,cept the living spirit of the Church# its theanthropic# deifying
sacra)ental life. Only the splendid for) re)ains.
One )ust give so)e thought to this pheno)enon. 5ere people have received a punish)ent for their
victory# for having attained their ai)s. 5aving once distorted Christ6s truth# they -ere left -ith its
e)pty shell. One should think about this every ti)e -e are te)pted to replace spirit -ith for)# love
-ith ritual. @n this te)ptation the sa)e danger lies in -ait for us: to be left -ith for) and ritual# but to
forfeit spirit and love. @t is very likely that this sy)bol of a Church -ithout a sanctuary is often
reflected in hu)an souls.
While losing the living spirit of Christianity# the Church of the eighteenth and nineteenth centuries has
not been able to e,tirpate -ithin itself that Mosco- spirit of ritual correctness: -hat is prescribed# -hat
is per)itted# -hat is to be preserved. Moreover# the hu)an soul# freGuently stifled in the official# cold#
State;sanctioned Synodal Church and not finding any -ay to so)e kind of living source of faith# -ould
flee fro) the Synodal understanding of piety into the ar)s of ritual correctness# placing this in
opposition to official conventionality. (itual correctness has so)ething in co))on -ith ecclesiastical
aesthetics and asceticis)# but in its essence it is so)ething different. @t is si)ply that the stress is not
placed there.
What is the )oral te)per of the strict ritualistJ What is his spiritual )ake;upJ 5is greatest desire is for
absolute spiritual order# the co)plete subordination of the inner life to an e,ternal rhyth) -hich has
been elaborately -orked out in the )inutest detail. This e,ternal rhyth) enco)passes everything
-ithin itself. Outside the Church he kno-s the spiritual significance of every detail of life. 5e keeps
the fast. 5e lives day in and day out follo-ing the Church6s cycle of services. 5e lights vigil la)ps at
prescribed ti)es. 5e )akes the sign of the Cross correctly. @n Church he like-ise stifles any i)pulse#
per)its no deviation fro) the established gestures. 5e kneels at the proper )o)ent during services# he
bo-s and crosses hi)self at the proper ti)e. 5e kno-s for certain that it is a cri)e to kneel fro)
1ascha to 1entecost# he kno-s ho- )any ti)es he -ill go to Confession during the year and# above all#
he has )astered the Order of Services to the )inutest detail. 5e is angry and indignant if anything is
o)itted during Church services# because that is not to be done. Ket at the sa)e ti)e he is co)pletely
indifferent -hen -hat is being read is inco)prehensible or -hen it is being read too rapidly. This is not
the person -ho prefers )e)orial services# services of intercession and akathists over others. /o# his
)ost loved services are the rarest ones# above all those of !reat Eent. 5e especially delights in the
co)ple,ity of services -hen a fi,ed feast coincides -ith a )ovable oneD for e,a)ple# -hen the
<nnunciation falls during the last days of 5oly Week.
"or hi) the for) and structure of the service freGuently overshado-s the inner content of individual
prayers. 5e )ost certainly is a fanatical cha)pion of Church Slavonic. "or hi) the use of (ussian in
Church is al)ost blasphe)y. 5e loves Slavonic because he is used to it# and does not -ant to change
even the obviously unsatisfactory# ungra))atical and inaccurate translations fro) the !reek. The
lengthy readings by the psalo)shchik i))erse hi) in a particular at)osphere of piety# giving a
specific rhyth) to his spiritual life. This is -hat is i)portant# -hat he really -ants. The content does
not really interest hi). 5is prayers are lengthy# and he has an established and unchanging Lrule6 for
the). This rule freGuently reGuires the repetition of the sa)e prayers# and al-ays in the sa)e place.
The !ospel and the Eord6s 1rayer are not singled out -ithin the general structure of his rule: they are
)erely a part of a har)onious -hole established once and for all.
@f you tell hi) that you don6t understand so)ething# either in essence or because the psalo)shchik is
reading too rapidly# he -ill ans-er that it isn6t necessary to understand# it is only necessary to achieve a
particular at)osphere of piety during -hich occasional -ords co)e through clearly -hich are
understandable and necessary for you.
Such a person6s spiritual life is -orked out in the s)allest detail. 5e kno-s the special techniGue for
bringing oneself to a particular spiritual state. 5e is able to teach you ho- to breathe# in -hat position
to )aintain your body during prayer# and -hether the legs should be near a -ar) or near a cool place.
@f one analy0es this special pheno)enon# it beco)es clear that basically it does not depend on Eastern
Christianity# for one senses here the distinctive for)s of Iervishis) and echoes of 5induis) and# )ore
significantly# a passionate belief in the )agic of the -ord and of co)binations of -ords# of gestures
and seGuences of gestures. There is no doubt but that this belief in )agic has beneath it very real roots.
Much can be achieved -ith this )ethod: a very great degree of self;discipline# a large )easure of
control over oneself and over all the chaos of the hu)an soul# even control over others# a co)plete
structuring of one6s inner and outer life H even a certain kind of inspiration under the la-.
But one thing -hich this -ay of life does not achieve is# of course# love. One can *speak -ith the
tongues of )en and of angels# and have not love+ 4$ Cor. $2:$7. To be sure# acts of love and
benevolence enter into the rhyth) of the strict ritualist6s life. The strict ritualist kno-s that he )ust
help the poor# especially during !reat Eent. @n his ti)e he has sent kalachi [-heat)eal loaves to those
confined in prison. 5e )ight even organi0e a benefit# build al)shouses and put on dinners for his
poorer brethren. But the basic )otive for such activity is that it is prescribed# that it enters into the
general rhyth) of his life# that it has beco)e part of his ritualist concept of things. @n this sense he has
a greatly developed feeling of obligation and obedience. Thus his relationship to others is deter)ined
by a self;i)posed obligation and not on a spontaneous feeling of love to-ard the).
<t the present ti)e this type of piety has rather a tendency to gro- and spread. This e,pansion can
easily be e,plained if -e take into account all the )isfortune# abandon)ent# neglect and e,haustion of
the conte)porary hu)an soul. This soul is not looking for a challenge: it is afraid any challenge -ill be
a burden beyond its strengthD it can no longer either seek for anything or accept the possibility of being
disenchanted. The austere and rarefied air of sacrificial love is beyond its strength. @f life has passed it
by and given it no e,ternal -ell;being# no e,ternal stability# then it turns -ith special 0eal to-ard
internal -ell;being# to-ard the utter deter)inacy and legiti)acy of its inner -orld. @t thro-s over the
chaos a solid cover of -hat is prescribed# -hat is per)itted# and the chaos ceases to tor)ent it. @t
kno-s the effectiveness of )agical incantations# often e,pressed in inco)prehensible syllables. Eike
the dervish# it kno-s the po-er of a gesture or a pose. @t feels protected and tranGuil. <ll these
particularities of the strict ritualist path deter)ine its gro-th in our ti)es. @n all likelihood a long period
of develop)ent a-aits it.
@t )ust be noted here that fro) another point of vie- also our era )ay e,pect to see the further
develop)ent of strict ritualis). We can see today an al)ost universal thirst for definite# concrete
directives of so)e kind: ho- to believe# -hat to fight for# ho- to behave oneself# ho- to speak# ho- to
think. We see that the -orld has a thirst for authoritative leaders -ho can lead a blind and loyal )ass
behind the).
We kno- of the e,istence of the )ost frightful dictatorship that ever e,isted# a tyranny over ideas. The
infallible center H the 1arty# for e,a)ple# or the Eeader# the "hrer H -ills that -e think and act in one
-ay# and the individual# -ho believes in the infallibility of the directive# easily# -ith astounding and
inco)prehensible ease# restructures his inner -orld to correspond -ith this directive. We kno- of the
presence of State;i)posed philosophies and -orld;vie-s. @f -e grant that so)e-here the Church )ight
beco)e# if not supportive then at least tolerant of this# it -ill then be inundated -ith ne- cadres of
people -ho have been brought up on )andatory directives# and strict ritualis) -ill i))ediately teach
the) -hich path they )ust follo-# -here there is less doubt# -here the directives are )ore precise and
better regulate one6s -hole life# -here finally# the entire chaos of the hu)an soul is ta)ed and driven
into the allotted cages. 5ere the success of ritualis) is absolutely foreordained.
But at the sa)e ti)e it is i)possible to speak of its creative possibilities. @ts very principle# a constant
repetition of rules# -ords and gestures# e,cludes any possibility of creative tension. "ro) ancient ti)es
strict ritualis) has been opposed to prophesy and creativity. @ts task -as to preserve and to repeat# and
not to tear do-n and rebuild. @f it does# in fact# co)e out on top# then this -ill )ean the e,tinction of
the creative spirit and freedo) in the Church for )any decades.
The )ain Guestion# ho-ever# -hich should be addressed to strict ritualis) is this: ho- does it respond
to Christ6s co))and)ents concerning love for !od and love for other people. Ioes it have a place for
the)J Where -ithin it is the person to -ho) Christ ca)e do-nJ @f it can be granted that very often
there is e,pressed in it its o-n kind of love for !od# it is difficult to see in -hat -ay it e,presses itself
in love for people.
Christ# -ho turned a-ay fro) scribes and 1harisees# Christ# -ho approached prostitutes# publicans and
sinners# can hardly be the Teacher of those -ho are afraid to soil their pristine gar)ents# -ho are
co)pletely devoted to the letter# -ho live only by the rules# and -ho govern their -hole life according
to the rules. Such people consider the)selves in good spiritual health because they observe everything
that is prescribed by spiritual hygiene. But Christ told us# it is not the healthy -ho are in need of a
physician# but the sick. @n fact# -e have today t-o citadels of such an Orthodo,y H traditional# canon;
based# patristic and paternal Orthodo,y: <thos and ?alaa). < -orld of people far re)oved fro) our
bustle and our sins# a -orld of faithful servants of Christ# a -orld of kno-ledge of !od and
conte)plation.
<nd -hat do you suppose )ost upsets this -orld of sanctityJ 5o- does it regard the present cala)ities
-hich are tearing us apart# the ne- teachings# heresies perhaps# the destitution# the destruction and the
persecution of the Church# the )artyrs in (ussia# the tra)pling do-n of belief throughout the -hole
-orld# the lack of loveJ @s this -hat )ost alar)s these islands of the elect# these pinnacles of the
Orthodo, spiritJ /ot at all. What strikes the) as the )ost i)portant# the )ost vital# the )ost burning
issue of the day# is the Guestion of the use of the Old or /e- Style Calendar in divine services. @t is this
that splits the) into factions# this that leads the) to conde)n those -ho think other than they do# this
that defines their )easure of things.
@t is difficult to speak about love against this background# since love so)eho- falls outside both the
/e- and the Old Style. We can# of course# state that the Son of Man -as Eord of the Sabbath# and that
he violated that Sabbath precisely in the na)e of love. But -here they do not violate it# -here they
cannot violate it# this is because there is no *in the na)e+ nor is there love. Strict ritualis) reveals itself
here to be a slave of the Sabbath and not the -ay of the Son of Man. <nd truly there is so)ething
threatening and o)inous here# precisely because in <thos and ?alaa)# the ancient centers of traditional
Orthodo, spirituality# a person can find an ans-er to only one Guestion out of all those -hich are raised
by life: -hether the Church )ust live according to the Old Style or the /e-. @nstead of the Eiving !od#
instead of Christ crucified and risen# do -e not have to do here -ith a ne- idol# a ne- for) of
paganis)# -hich is )anifested in argu)ents over calendars# rubrics# rules and prohibitions H a
Sabbath -hich triu)phs over the Son of ManJ @dolatry in the -orld is frightening -hen it betrays
Christ in the na)e of the State# the nation# a social idea# or petty bourgeois co)fort and -ell;being.
Still )ore frightening# ho-ever# is idolatry -ithin the Church# -hen it replaces Christ6s love -ith the
preservation of the Sabbath.
Aesthetic Piety
@t is difficult to trace the origins of the aesthetic type of piety. @t has probably had its representatives
during all ages# easing off slightly only at ti)es -hen the Church -as faced -ith challenges causing
great spiritual tension# -hen the Church -as being shaken by internal struggles# -hen it -as being
persecuted# and -hen it -as obliged to vindicate the very essence of Christianity. Even the origin of
Christianity in :ievan (us6# according to the ancient legend# -as deter)ined by a -ell;kno-n act of
aesthetic piety. St. ?ladi)ir co)pared religions not on the substance of their inner content# but on the
strength of the i)pression )ade by their e,ternal for)s. Thus he chose Orthodo,y for the beauty of its
singing# for the grandeur of its rites and for that aesthetic e,perience -hich so shook hi). The -riters
of Muscovite (us6 have produced long and )oving descriptions of Orthodo,y6s beauty. Even the
nineteenth century# not kno-n for any special aesthetic sensitivity# produced such a great e,a)ple of an
Orthodo, aesthete as :onstantin Eeontiev# for -ho) beauty contained -ithin it a )easure of truth and
-ho# having re=ected the religiously e)pty bourgeois -orld because it -as )onstrous# reached out to
Orthodo,y because in it there -as beauty.
/o -onder# then# that in the t-entieth century# -hen t-o factors converged H a bright and talented
outburst of aestheticis) a)ong the cultural upper strata of (ussian life and the entry of a large nu)ber
of people fro) that cultural stratu) into the Church H the aesthetic type of piety -as al)ost
over-hel)ing and deter)ined )any things. "or a start# it identified very great treasures fro) the past.
<esthetics has al-ays been linked -ith a kind of cult of antiGuity# -ith a kind of archaeology. @t is not
surprising# therefore# that during the period -hen it flourished# ancient (ussian art -as rediscovered.
<ncient icons -ere found# restored and studiedD )useu)s of iconography -ere establishedD schools of
iconography -ere defined and describedD (ublev and others began to be appreciated. The ancient chant
began to be restored. :ievan and ?alaa) chants found their -ay into the repertoire of Church singingD
church architecture beca)e better kno-n thanks to a great nu)ber of publications on the history of art.
Without a doubt# all these are positive achieve)ents.
But alongside this aesthetic approach to religion there began to gro- up a particular )oral )ind;set#
-hose characteristics are Guite easy to detect. Beauty and the appreciation of beauty are al-ays the
province of a s)all )inority. This e,plains the unavoidable cultural elitis) of any aesthetic stance.
When defending aesthetic values# a person divides the -hole -orld into friends -ho understand and
appreciate its values# and ene)ies# the profane cro-d. @)agining that the foundation of Church life is
its beauty# this person then divides all )ankind into a *little flock+ -ith special aesthetic sensitivity#
and the )ass of those un-orthies to be found beyond the pale. @n the )ind of such an individual# the
)ystery of the Church belongs only to the elect. /ot only -ill prostitutes and sinners never sit at the
feet of Christ# but all those -ho are too si)ple and unrefined -ill like-ise be e,cluded# so that he
hi)self )ay find satisfaction through the lofty aesthetic beauty of the divine services# etc.
Because he takes aesthetics to be the sole criterion of -hat is proper# the sole )easure of things# this
person thinks of hi)self as part of so)e kind of intricate co)position and feels obliged not to spoil it#
not to disturb it. 5e accepts its general rhyth)# but then introduces that rhyth) into his o-n inner life.
Eike the strict ritualist# he structures his o-n personal -ay of life and sees in this his greatest virtue.
The aesthete is al-ays attracted by the archaic. <t ti)es he )ay even be attracted to a type of popular#
peasant artistry. "ro) this there develops a subtle attraction to-ard specific portions of the services#
to-ard individual hy)ns# the !reat Canon of <ndre- of Crete# etc. Often the artistic value of that
)aterial is assessed# and# if there isn6t any# that is taken into account and he is then entranced by its
antiGuity# or struck by its stately co)position# or by the rhyth)ic success of the -hole of the divine
service.
<esthetic criteria gradually replace the spiritual and eventually displace all other considerations. The
people in the Church are looked upon as either a cro-d of -orshipers# props needed for the proper
rhyth) of -orship# or as tedious and annoying barbarians -ho# by their ignorance# clu)siness and#
occasionally# by their personal sorro-s and special needs# encroach upon the general grandeur and
orderliness of the service.
The aesthete loses hi)self in clouds of incense# delights in the ancient chants# ad)ires the severity and
restraint of the /ovgorod style of iconography. 5e -ill condescendingly take note of the so)e-hat
naive -ording of a hy)n. 5e has partaken in everything# he is sated# afraid to spill his treasure. 5e is
afraid of tasteless detail# of the hu)an -oes -hich provoke sy)pathy# he is afraid of hu)an -eakness
-hich provokes disgust. <ll in all# he doesn6t like the petty# confused# disorgani0ed -orld of the hu)an
soul. /o doubt it -ould be difficult to find love -ithin the aesthetic type of religious life. /or# -ould it
see)# is there even a place in it for hatred. There is only that cold# e,acting conte)pt for the profane
cro-d and an ecstatic ad)iration for beauty. There is a dryness# often verging on for)alis). There is a
concern for the preservation of oneself and one6s o-n -orld# -hich is so -ell structured and
har)oni0ed# fro) the intrusion of anything that )ight offend or upset that har)ony. Even fiery souls
-ill gradually cool do-n through the inescapable chill of aestheticis) 4:onstantin Eeontiev# for
e,a)ple# had a fiery soul by nature7. They insist on putting a chill on everything that surrounds the)#
looking for so)e kind of an eternal ice# for so)e eternal pole of beauty# for an eternal /orthern Eights.
The strangest and )ost incredible thing of all is the possibility of the spread of the aesthetic type of
piety a)ongst (ussians# -hose souls# as a rule# are lacking in har)ony# )easure and for). One )ight
think that their fiery te)pera)ent# their pithy sayings and# at ti)es# chaotic style -ould serve to
guarantee that aestheticis) is no danger for the). 1erhaps there is a kind of a *la- of contradiction+ in
effect here# forcing a person to seek in a -orld outlook -hat -ill supple)ent his inner characteristics
rather than e,press the). 1erhaps he finds it i)possible to get along -ith his inner chaos# to endure it#
and as a result# )oves to-ard the other e,tre)e. <nd yet one often sees H )uch )ore freGuently than
one )ight i)agine H a strange suppression of that fla)e# al)ost a)ounting to spiritual suicide# -hich
changes fire into ice H an i)pulse to-ard i))obility# an all;out search for a rhyth) of e,ternal# given
for)s. There is no doubt# of course# that the aesthetic type of Orthodo, piety# -hich by its very nature
belongs to the higher cultural levels of the (ussian people# cannot count on a nu)erically -idespread
disse)ination.
The issue# ho-ever# is not nu)bers# but precisely the Guality# in a cultural sense# of these repositories of
Orthodo, aesthetics. @n spite of their s)all nu)bers they could have and still can have a strong
influence on the life of the Church in all its aspects. What is the nature of this influenceJ 5o- great is
its creative i)pulseJ 5ere one )ust speak about one e,traordinary# parado,ical fact. The true guardians
of creative activity# throughout the )ost diverse ages# nations and peoples# have al-ays valued the
genius or talent of others. These aesthetes# -ho -ere subtle critics and e,perts in the )ost )inute
details and nuances of the various artistic schools# have never at any ti)e or any-here provided
creative leadership the)selves# perhaps =ust because they -ere so subtly and so intensely assessing the
-orks of others. This has al-ays resulted in a particular personal psychology shared by )useu)
curators# collectors# e,perts and catalogers# but not by creative artists.
Creativity# even that -hich produces the )ost subtle -orks of art# is in its essence so)ething rather
crude. Creativity# -hich ai)s at achieve)ent and affir)ation# is al-ays discarding so)ething# re=ecting
so)ething# de)olishing so)ething# and clearing a place for so)ething ne-. @t thirsts so strongly for the
ne- that it regards everything that has already been created# everything that is old# as nothing in
co)parison -ith the ne-# and often destroys the old. The psychology of a )useu) keeper is
inco)patible -ith that of the creative individual: one is conservative# the other revolutionary. What
conclusions can -e dra- about the future of this type of ecclesiastical pietyJ Our harsh# stressful and
agoni0ing life e,perience turns to the Church -ith all its aches and pains# -ith all its harsh intensity.
Our life today certainly de)ands creativity# a creativity -hich is able not only to reconsider and change
-hat is old# but also to create so)ething ne-# respond to ne- proble)s# penetrating ne- and often
uncultured# traditionless strata of society. The Church -ill be s-a)ped -ith si)ple people. The Church
-ill be over-hel)ed by their proble)s. The Church )ust descend to their level. This -ould see) to
seal the fate of the aesthetic elite.
But precisely because it is select# elite# precisely because it is capable of for)ulating its ideas and
e,pressing itself and considers itself the guardian of all the Church6s treasures and truth# and is
incapable of betraying# lo-ering or changing its o-n conception of the Church6s beauty# and is
incapable of sacrificial love H for all these reasons it -ill defend its understanding of the Church as a
fortress# it -ill guard the Church against invasion by the profane )asses -ith its very life. The cro-d
-ill shout: *We are being eaten up by soresD -e have been poisoned by hatred and the social struggleD
our -ay of life has been ruinedD -e have no ans-ers to Guestions of life and death: O .esus# save usM+
But bet-een Christ and the cro-d -ill stand the guardians of Christ6s sea)less robe# -ho -ill
announce to the cro-d that hatred and struggle have distorted their faces# that their everyday labors
have destroyed in the) that e,alted gift# the ability to ad)ire beauty.
But life itself is a thing of great beauty# of -hich only those are capable -ho have been instructed by it.
Mellifluous chants# ho-ever# and softly )odulated reading# the odor of incense and a blessed#
so)niferous at)osphere of beauty -ill -rap in )ist the sorro-ful i)age of Christ# -ill bring
la)entation to an end# -ill cause heads to be do-ncast# -ill cause hope to die. "or so)e this
enveloping grandeur -ill be a te)porary lullaby# others -ill recoil fro) it H and a great chas) -ill
appear bet-een the Church and real life. The aesthetically;)inded custodians of grandeur -ill preserve
that chas) in the na)e of har)ony# rhyth)# order and beauty.
The profane# on the other side# -ill )ake no atte)pt to leap across the chas) because they have been
left -ith the pain# the struggle# the bitterness# the ugliness of life. They -ill cease to believe that -ith
such heavy baggage it is possible H and necessary H to approach the Church. <nd then# -ithin that
)iserable and godless -orld# there -ill arise H if they have not arisen already H false Christs and
false prophets# sectarian preachers of various kinds and in varying degrees of shallo-ness and
)ediocrity H Baptists# Evangelicals# <dventists# etc. H -ho -ill offer to these hungry people so)e
kind of an ele)entary refor)ulation of the truth# so)e i)poverished surrogate for religious life# so)e
s)all dollop of good -ill and ranting hysteria. So)e -ill respond to this. They -ill respond first of all
to a basic hu)an concern for their needs. But they -ill not be able to discern i))ediately that instead
of true and traditional Orthodo, Christianity# they are being treated to a Guestionable# se)i;literate
hodgepodge of starry;eyed idealis) and charlatanis). But the opiate -ill have its effect. <nd it -ill
further deepen the chas) bet-een the Church and the -orld. 1rotected carefully by the lovers of
beauty# protected by a sense of delusion and hatred of the -orld# the chas) )ay be there for ages.
The eyes of love -ill perhaps be able to see ho- Christ hi)self departs# Guietly and invisibly# fro) the
sanctuary -hich is protected by a splendid iconostasis. The singing -ill continue to resound# clouds of
incense -ill still rise# the faithful -ill be overco)e by the ecstatic beauty of the services. But Christ
-ill go out on to the porch and )ingle -ith the cro-d: the poor# the lepers# the desperate# the
e)bittered# the holy fools. Christ -ill go out into the streets# the prisons# the hospitals# the lo- haunts
and dives. <gain and again Christ lays do-n his life for his friends.
What is our beauty and our ugliness in co)parison -ith Christ# his eternal truth and eternal beautyJ
Ioes our beauty not look ugly -hen co)pared to his eternal beautyJ Or# is it not the reverseJ Ioes he
not see in our ugliness# in our i)poverished lives# in our festering sores# in our crippled souls H does
he not see there his o-n divine i)age and a reflection of his eternal glory and eternal beautyJ <nd so
he -ill return to the churches and bring -ith hi) all those -ho) he has su))oned to the -edding
feast# has gathered fro) the high-ays# the poor and the )ai)ed# prostitutes and sinners.
The )ost terrible thing is that it )ay -ell be that the guardians of beauty# those -ho study and
understand the -orld6s beauty# -ill not co)prehend Christ6s beauty# and -ill not let hi) into the church
because behind hi) there -ill follo- a cro-d of people defor)ed by sin# by ugliness# drunkenness#
depravity and hate. Then their chant -ill fade a-ay in the air# the s)ell of incense -ill disperse and
So)eone -ill say to the): *@ -as hungry and you gave )e no food. @ -as thirsty and you gave )e no
drink. @ -as a stranger and you did not -elco)e )e# naked and you did not clothe )e# sick and in
prison and you did not visit )e.+
@t is the idolatry -hich characteri0es the aesthetic type of piety that -ill bring this about# for it has
-ithin it so)ething that should serve only as Christ6s outer gar)ent# an offering of hu)an genius
brought lovingly to Christ. But -hen the splendor of the Church# its beautiful chant# the har)ony and
order of its services beco)e an end in the)selves# they take Christ6s place. 1eople begin to serve this
grandeur in itself# and grandeur beco)es an idol to -hich hu)an souls are sacrificed H one6s o-n as
-ell as others6. <ll the ugliness of this -orld# its sores and its pain# are pushed to one side and obscured
so that they -ill not disturb true piety. Even the suffering and death of the Eord hi)self# his hu)an
e,haustion# acGuires an aura of beauty# inviting ad)iration and delight. Eove is a very dangerous thing.
<t ti)es it )ust reach do-n into the fatho)less lo-er levels of the hu)an spirit# it )ust e,pose itself
to ugliness# to the violation of har)ony. There is no roo) for it -here beauty# -hen once discovered
and sanctioned# reigns forever.
<nd here# as a result# Christ6s servants# the priests H the successors of the <postles and disciples H are
not reGuired to follo- in the steps of the <postles and disciples and to heal# to preach# and to spread
abroad the Eord6s love. One thing only is reGuired of the): that they be servants of the cult# that they be
priests al)ost in the pagan )eaning of that -ord. < priest is =udged by ho- )uch he kno-s and loves
the ustav# by ho- )usical he is# ho- good is his voice# ho- coordinated are his )ove)ents# etc. @t isn6t
i)portant -hether he# like a good shepherd# kno-s his flock and -hether he -ill leave the ninety and
nine to find one lost soul and -hether he -ill re=oice greatly because it has been found.
< sinister pheno)enon is occurring no- in Soviet (ussia. There# everything is forbidden to the Church
H -hether to preach# to teach# to carry out charitable -orks or any organi0ed activity# or to bring
believers together for a co))on life. One thing only is per)itted: to perfor) divine services. What is
thisJ ChanceJ So)ething the Soviets overlookedJ Could this not be a subtle psychological ploy# based
on the fact that -ithout acts of love# -ithout a life of open spiritual struggle# -ithout the Word of !od
our Orthodo, divine services are capable of nourishing only those -ho are already believers# -ho
already to so)e e,tent understand H but are po-erless to -itness to Christ6s Truth before a seculari0ed
and !od;deprived hu)anity. < spiritually hungry person -ill cross the threshold of the church and
)ake the appropriate response to the beauty of the services held in it# but he -ill not receive sustenance
for his spiritual hunger# because he -ants not only beauty but also love# and ans-ers to all his doubts.
@n this -ay the authorities# -ith their reGuire)ents# have barricaded the doors to the Church. 5o- often
it happens that# at the reGuest of a particular group of faithful# the doors of the church are effectively
locked# -hen no secular authority de)ands it# but -here the cold hearts of her children fence it off
fro) the -orld in the na)e of an abstract# )easured and arid for) and beauty. @n a sense it )ight be
better for the Church if it did not have official per)ission to conduct divine services and instead -ould
gather secretly# in the cataco)bs# rather than having per)ission only for divine services# and in this
-ay ending up -ith no possibility of sho-ing to the -orld the -hole e,tent of Christ6s love in every
e,perience of its life.
Ascetic Piety
The ascetic type of religious life is not uniGue to Christianity. @t has e,isted at all ti)es and in the
history of absolutely every religion. This by itself sho-s that it is the e,pression of so)e essential
characteristics of the hu)an psyche. Thus Christianity is not alone in being characteri0ed by the
presence of asceticis). <sceticis) is a co))on characteristic of 5induis) and @sla) and is present
also in ancient paganis). Moreover# asceticis) -as a typical feature of the nonreligious )ilieu so
characteristic of nineteenth;century revolutionary )ove)ents. One could even say that those periods in
the life of the Church -hich have not been i)bued -ith asceticis) have been periods of decline and
decay# stagnant and undistinguished. @t )ight also be said that even periods of secular history -hich
have not borne the i)print of asceticis) have given evidence of sterility and a lack of creative talent.
Since religious life de)ands of )an sacrifice in the na)e of higher spiritual values# it is al-ays ascetic.
<t the sa)e ti)e# at its deepest# creative life is also a -ay of asceticis)# since it also de)ands total
sacrifice in the na)e of higher creative values. @t can be said that asceticis) has never died out -ithin
the Church. There have been periods -hen it -as dor)ant# -hen it -as the achieve)ent only of
solitary souls# -hile the )ost co))on and the )ost characteristic type of religious life -as actually
anti;ascetic.
Bearing this in )ind# it see)s to follo- that it is al)ost i)possible to speak about the ascetic type of
piety on the sa)e basis as the other types -hich are )ore or less elective# -hereas asceticis) touches
upon the eternal depths of religious life. But apart fro) such genuine and eternal asceticis)# there is
another e,traordinary pheno)enon about -hich -e )ust speak and -hich -e )ust isolate and
distinguish so)e-hat fro) the ascetic tendency in general.
This special ascetic type has its roots not in Christianity but rather in the Eastern religions and has
entered Christianity as a sort of a special influence fro) these religions# )odifying the original
understanding of asceticis). The difference does not lie in the )ethods of carrying out the ascetic ideal
in life. These can be of various kinds# but all these variations are applicable every-here and do not
point to a basic difference in their inner purpose. The basic differences are to be found in -hat
)otivates an individual to enter upon the path of asceticis). There can be any nu)ber of )otivations#
)any of -hich are# in varying degrees# inco)patible -ith Christianity. There are even )otivations
-hich are in radical contradiction to Christianity. We -ill start -ith these.
These are especially characteristic of 5induis)# and on their basis the yogis have arisen. These days
they sound like the funda)ental principles of all kinds of occult teachings# of theosophy and
anthroposophy. Their ai) is the acGuisition of spiritual po-er. <sceticis) is a kno-n syste) of
psycho;physical e,ercises -hich control and )odify a person6s nor)al behavior and are directed
to-ard the attain)ent of special attributes of po-er over the soul and over nature. @t is possible# by
deter)ined and repeated efforts# to sub=ect the body to the -ill. One can achieve tre)endous psychic
changes -ithin oneself and a )astery over )atter and spirit. .ust as a gy)nast )ust e,ercise to achieve
de,terity# =ust as a -restler )ust follo- a specific regi)en to develop his )uscular strength# =ust as a
singer )ust practice scales in order to perfect his voice# so )ust an ascetic of this type follo- specific
directions# )ust e,ercise# )ust repeat the sa)e routine over and over# )aintain a special diet# sensibly
schedule his ti)e# curb his habits# order his life H and all this to develop to the )a,i)u) those forces
-ith -hich he has been endo-ed by nature.
The task of such asceticis) is deter)ined by the principle of consolidating one6s natural talents#
developing the) and being able to apply the). @t does not look for any kind of transcendence# nor does
it e,pect the inspiration of any kind of supernatural po-er. @t neither considers this nor believes in it.
<bove it at a certain level a curtain;like fir)a)ent is tightly stretched# and there is no -ay to pass
beyond it. But it kno-s that in this circu)scribed -orld of nature not everything is fully utili0ed# that
there is tre)endous potential# that it is possible# -ithin its confines# to attain po-er and control over all
living and e,isting things# -ith but a single# li)ited e,ception H over all# that is# that is found beneath
that tightly dra-n# i)penetrable fir)a)ent of heaven. /ature6s po-ers are i))ense# but even they
have their li)its. "or an occult asceticis) of this kind there e,ists no unli)ited or ine,haustible source
of po-er# and thus its task is to accu)ulate# consolidate# preserve# e,pand and utili0e all natural
possibilities. <nd on this path tre)endous achieve)ents are possible.
What ans-er can be given to this particular for) of spiritual naturalis)J The only thing in this -orld
)ore po-erful than this is the Church6s teaching about spiritual poverty# about the spending# the
sGuandering of one6s spiritual po-ers# about the ut)ost i)poverish)ent of the spirit. The only
definition of self -hich is )ore po-erful than it are the -ords: *Behold the hand)aid of the Eord.+
<lthough these -ords in the)selves define both the essence of the Christian soul and the -hole of the
Christian response to the natural po-ers of the hu)an being# there is no doubt but that an occult
relationship to asceticis) -hich is contrary to Christianity has been introduced into our piety by -ay of
ancient Eastern influences# through Syria and her particular type of religiosity. There is no need to
overrate this influence of asceticis) on Christianity# but nonetheless# it e,ists.
There is also another respect in -hich asceticis) can cease to be a )ethod for attaining higher spiritual
values and beco)e an end in itself. <n individual )ay carry out one or another for) of ascetic e,ercise
not because it frees hi) fro) so)ething or because it offers hi) so)ething# but si)ply because it is
challenging and de)ands an effort. @t provides hi) nothing in the outer -orld# nor does it contribute
anything to the content of his spiritual e,perience# nor does it advance hi) on his inner path. @t is
unpleasant for hi) to li)it hi)self to one particular sphere H so it is in the na)e of this
unpleasantness that he )ust do this. The sur)ounting of an unpleasantness# as the only goal# e,ercise
for the sake of e,ercise# is at best a -orking;out of a si)ple sub)ission to disciplinary challenges and
is# of course# a distortion of the ascetic path.
<ll of the above are )ere trifles -hen co)pared -ith the funda)ental conflict of -orld vie- -hich
no- characteri0es Christianity. This conflict concerns the )ost essential# the )ost funda)ental
understanding of the goal of the Christian life and divides# as it -ere# the Christian -orld into t-o basic
points of vie-. @ a) speaking here of the salvation of the soul.
There is no doubt but that the salvation of the soul is the )ature fruit of a true and authentic Christian
life. The Church cro-ns her saints and )artyrs# her passion;bearers and confessors -ith the
incorruptible cro-n of eternal life. @t pro)ises 1aradise# the :ingdo) of heaven and eternal
blessedness. The Church teaches that the :ingdo) of heaven is taken by violence# by force. This is
confessed by Christians of all convictions and persuasions. <nd as a result# the Guestion of the salvation
of the soul proves a s-ord -hich cuts through the -hole spiritual -orld of Christianity. 5ere -e find
t-o co)pletely different conceptions -hich lead to different )oral la-s# to different standards of
conduct# etc. @t -ould be difficult to deny that both concepts have notable and saintly cha)pions# that
both vie-s en=oy incontrovertible authority -ithin the e,perience of the Church.
There have been -hole periods -hen Christian asceticis) has been colored by one or the other shade
of understanding. Both schools have their syste)s# their principles and their practical rules. Open up
the )assive volu)es of the 1hilokalia# read the 1aterikon# listen H even in this day H to ser)ons
about ascetic Christianity. Kou -ill see at once that you have there a serious school of asceticis)# -ith
a )assive -eight of tradition. Kou need only to accept its ordinances and follo- its path. But -hat is it
likeJ What are its teachingsJ
So)eone -ho bears in hi)self all the stain of <da)6s sin and is called to salvation through the blood
of Christ has before hi) =ust one goal: the salvation of his soul. By itself this goal deter)ines
everything for hi). @t deter)ines his hostility to-ard anything that stands in the -ay of salvation. @t
defines all the )eans used to attain it. < hu)an being here on earth is placed# as it -ere# at the start of
an endless path to-ard !od. Everything is either a hindrance or a help along that path. @n essence there
are t-o polar entities: the eternal Creator of the -orld# the (edee)er of )y soul# and this )iserable
soul of )ine -hich )ust strive to-ard hi). What are the )eans for progress along this pathJ The first
step is the ascetic )ortification of one6s flesh. @t is prayer and fasting. @t is the re=ection of the values of
this -orld and of all attach)ent to the). @t is obedience# -hich )ortifies the sinful -ill =ust as fasting
)ortifies the sinful# passionate flesh.
"ro) the point of vie- of obedience# all the )ove)ents of the soul and the -hole co)ple, of e,ternal
activities -hich are the responsibility of that particular person )ust be e,a)ined. 5e cannot decline to
do the)# for he is obliged to carry the) out conscientiously if they are given to hi) as an obedience.
But he should not i))erse his soul in the) co)pletely# since the soul should be filled -ith one thing
only: the striving for its o-n salvation. The -hole -orld# its -oes# its suffering# its labors on all levels
H this is a kind of a huge laboratory# a kind of e,peri)ental arena# -here @ can practice )y obedience
and hu)ble )y -ill. @f obedience de)ands that @ clean out stables# dig for potatoes# look after leprous
persons# collect al)s for the Church# or preach the teaching of Christ H @ )ust do all these things -ith
the sa)e conscientious and attentive effort# -ith the sa)e hu)ility and the sa)e dispassion# because all
these things are tasks and e,ercises of )y readiness to curb )y -ill# a difficult and rocky road for the
soul seeking salvation. @ )ust constantly put into practice virtues and therefore @ )ust perfor) acts of
Christian love. But that love is itself a special for) of obedience# for -e are called and co))anded to
love H and -e )ust love.
That love should be used as a standard is self;evident: it is the )easure of all things. But -hile @ love @
)ust re)e)ber at all ti)es that the funda)ental ob=ective of the hu)an soul is to be saved: to the
e,tent that love assists )e in )y salvation# to that e,tent it is beneficial for )e. But it )ust
i))ediately be curbed and curtailed if it does not enrich but robs )e of )y spiritual -orld. Eove is the
sa)e kind of devout e,ercise# the sa)e kind of activity# as any other e,ternal act. One thing alone is
i)portant: )y standing obediently before !od# )y relationship -ith !od# )y turning to-ard the
conte)plation of his eternal goodness. The -orld )ay abide in sin# it )ay tear itself apart -ith its o-n
sicknesses H but all these things are utterly insignificant -hen co)pared -ith the i))ovable light of
the Iivine 1erfection# -hile all this -orld is si)ply a trial field H a -hetstone# so to speak# on -hich @
can hone )y o-n virtue. 5o- can @ even think that @ )ight give so)ething to the -orldJ @ -ho a)
nothing# -ounded by ancestral sin# covered -ith sores because of )y o-n personal vices and sinsJ My
ga0e is turned in-ard on )yself# @ see only )y o-n loathso)eness# )y o-n scabs and -ounds. @t is
about these that one )ust think# for these that one )ust repent and -eep. One )ust eli)inate
everything that stands in the -ay of salvation. There is really no roo) to -orry about the )isfortunes
of others H unless by -ay of the e,ercise of virtue.
That6s ho- it is. @n practice# you -ill not i))ediately figure out that this is ho- such a person
understands Christ6s teaching about love. 5e is )erciful# he visits the sick# he is attentive to hu)an
)isery# he even offers people his love. <nd only if you pay close attention -ill you perceive that he is
not doing this out of self;renouncing and sacrificial love# laying do-n his life for his friends: he is
doing it as an ascetic e,ercise# for this is ho- he -ill nurture# this is ho- he -ill save his o-n soul. 5e
kno-s that# as the <postle said# love is the greatest thing of all# and that for the salvation of the soul in
addition to any other virtues there )ust be love. <nd he -ill train hi)self in this# along -ith the other
virtues. 5e -ill teach hi)self# he -ill force hi)self to love H so long as it does not lay hi) -aste# so
long as it is not dangerous. < strange and fearso)e holiness H or likeness of holiness H unfolds itself
along this path. Kou -ill see a genuine and clear line of real ascent# of refine)ent# of develop)ent. But
along -ith this# you -ill feel a certain coldness# an e,traordinary spiritual stinginess# a kind of
)iserliness. The other person# the other person6s soul H a stranger6s# of course H beco)es not the
ob=ect of love# but a )eans for the benefitting of )y o-n soul. Such an understanding of Christianity is
often the lot of strong and )anly souls. @t can prove a te)ptation for the )ore -orthy# )ore self;
sacrificing souls# for those closest to the :ingdo) of heaven. The te)ptation lies in its e,traordinary
purity# its intensity# in its deceptive and yet attractive type of holiness. What can one sayJ 5o- can one
co)pare one6s o-n luke-ar) state# one6s o-n lack of heroic action -ith this vast and vigorous spirit#
striding for-ard -ith giant stepsJ 5o- can one possibly avoid being te)ptedJ
There is only one thing that can shield you against such te)ptation: *Though @ speak -ith the tongues
of )en and of angels# and have not charity# @ a) beco)e a sounding brass# or a tinkling cy)bal. <nd
though @ have the gift of prophecy# and understand all )ysteries# and all kno-ledgeD and though @ have
all faith# so that @ could re)ove )ountains# and have not charity# @ a) nothing. <nd though @ besto- all
)y goods to feed the poor# and though @ give )y body to be burned# and have not charity# it profiteth
)e nothing+ 4$ Cor. $2:$;27.
@f you =udge the true essence of things by this criterion# you -ill begin to perceive that such ascetic
renunciation of the -orld is an e,tre)e for) of egois)# an i)proper and inad)issible act of self;
preservation. <nd then there -ill be so)e strange co)parisons# so)e surprising coincidences. "or such
a dia)etrical opposition of one6s *@+ to the -hole -orld can and does take place for other# non;ascetic
H and even non;religious H reasons. <re not the true representatives of *this -orld+ cut off fro) the
-orld by an i)penetrable -all of absent loveJ /o )atter -hat their particular concern in life )ay be#
-ithin their conscience there al-ays e,ists that i)passable chas) bet-een their *@+ and the -orld. The
)ore egotistical H the )ore *seculari0ed+ H such people are# the further re)oved they are fro) the
genuine life of the -orld# the )ore the -orld is for the) a kind of inani)ate co)fort or inani)ate
tor)ent over against -hich they set their ani)ate *@.+ @n this sense -e see that opposites do coincide.
We see here at both e,tre)es the affir)ation of one6s o-n uniGue *@#+ the affir)ation of a grasping#
greedy and )iserly love of one6s o-n property# be this property -hat one acGuires through spiritual
e,perience of the ascetic path or through the e,ternal and )aterial benefits of -orldly success. What is
significant here is the possessive and )iserly relationship to-ard that property.
What can be said# then# about the role such an asceticis) can play in the life of the ChurchJ 1erhaps
this Guestion needs to be approached fro) the opposite direction. The )ore horrible and sinful is the
-orld# the )ore passionate is the desire to get a-ay fro) it# the )ore difficult it is to love its i)age#
distorted by hate and suffering# and# in general# the greater is the re=ection of love. The )ore difficult
the path -ithin the distorted life of this -orld# the greater is the nostalgia for the heights. Today the
-orld is e,tre)ely unhealthy and even dangerous for an ascetic -ho is seeking salvation. 1rudence
therefore clearly de)ands that one avoid contact -ith it so as not to e,pose oneself to danger. The
fervent intensity# ho-ever# of the ascetic spirit -hich has been present in the hu)an soul in all periods
of history has al-ays borne off individual souls to-ard those heights -here they can go to shake the
-orld6s dust fro) their feet# perfor)ing the one task -orthy of )an H the saving of one6s o-n soul.
5ere @ -ould like to pause and touch upon so)e of the uniGue characteristics of today6s -orld -hich
)akes it even )ore unbearable for so)eone -ho thirsts for ascetic detach)ent and heroic effort
4podvig7 for the salvation of his soul. There is no doubt as to the inner and outer unhappiness and
)isery of the -orld today. There is the threat of i)pending -ar# the gradual dying out of the spirit of
freedo)# the revolutions and dictatorships -hich are tearing the people apartD there is class hatred and a
decline in )oral principles. @t -ould appear that there are no social ills -hich have not affected
conte)porary life. Ket at the sa)e ti)e -e are surrounded by cro-ds of people -ho are oblivious to
the tragedy of our age. <t the sa)e ti)e -e are surrounded by boundless self;satisfaction# a total lack
of doubt# by physical and spiritual saturation# by an al)ost total overdose of all things. But this is no
*feast during the plague.+ [endnote: The "east during the 1lague is the title of a play by 1ushkin#
published in the $>2As and based on .ohn WilsonNs City of the 1lague. To feast during a plague carries
-ith it its o-n enor)ous tragedy. @t is =ust one step# one hair6s breadth fro) religious contrition and
enlighten)ent. @n it there is so)ething of the courage of despair. <nd if so)eone happens to be there
-ho -ants to give his love to the -orld# it -ill not be hard for hi) to find -ords of denunciation# of
su))ons# and of love.
Today# in a ti)e of plague# one as a rule counts one6s daily earnings and in the evening goes to the
cine)a. There is no talk of the courage of despair because there is no despair. There is only utter
content)ent and total spiritual Guiescence. The tragic nature of the psychology of conte)porary )an is
self;evident. <nd every fiery prophet# every preacher -ill be in a Guandary: on -hich side of the caf
table should he sitJ 5o- can he cast light on the nature of today6s stock )arket gainsJ 5o- can he
break through# tra)ple and destroy this sticky# gooey )ass that surrounds the soul of today6s philistineJ
5o- can he set the people6s hearts on fire -ith his -ordsJ [endnote: < reference to 1ushkinNs poe)#
OThe 1rophet#O -hich ends -ith Oand set the hearts of )en on fire -ith your Word.O The trouble is#
they are covered -ith a thick# i)penetrable# fireproof substance that you cannot burn through. Will he
provide ans-ers for their doubtsJ But they have no doubts about anything.
Will he denounce the)J But they are Guite satisfied -ith their )odest acts of charity. <fter all# they
don6t feel -orse than anyone else. Should he depict for the) the co)ing =udge)ent and the eternal
blessedness of the righteousJ But they don6t really believe in any of this H and any-ay# they are
co)pletely satisfied -ith the blessings of this age. But this stagnation# this inertia# this self;satisfaction
and feeling of -ell;being -hich characteri0es conte)porary )an is so)ething very difficult to take
into one6s heart and to love# since it provokes perple,ity rather than co)passion. <nd this produces still
)ore reasons for -anting to shake the dust fro) one6s feet# since it is obvious that no a)ount of
participation in such a petty life can change anything in it.
<t this point there develops a particularly elevated type of spiritual ego;centris). <nd -ith it all other
types of ego;centrist like-ise appear. One is crushed by one6s o-n i)potenceD one has co)e to kno-
clearly and attentively all one6s sins# all one6s faults and failures. One sees the nothingness of one6s soul
and constantly un)asks the snakes and scorpions that are nesting there. Such a person repents of his
sins# but his repentance does not free hi) fro) thoughts of his o-n nothingness. 5e is not transfigured
because of it# and again and again he returns to the one thing that interests hi) H the spectacle of his
o-n nothingness# his o-n sinfulness. /ot only the cos)os as a -hole and all hu)an history# but even
the fate of an individual person# his suffering# his failures# his =oys and his drea)s H all these fade
a-ay and disappear in the light of )y o-n do-nfall# )y o-n sin. The -hole -orld is colored by the
glo- fro) the fire of )y o-n soul. More than that H the -hole -orld is so)eho- consu)ed in the
conflagration of )y soul.
This particular understanding of Christianity# at that very )o)ent# de)ands a )ost profound analysis
of self# a struggle against the passions# a prayer for one6s o-n salvation. Only one kind of prayer to the
Creator of the universe# to the 1antocrator# to the (edee)er of all )ankind is possible for such a person
H a prayer for oneself# for one6s o-n salvation# a prayer for )ercy for oneself. So)eti)es this is a
prayer for -hat are really a-ful and frightful gifts. <nd so)eti)es the Creator of the universe is
reGuired to fulfil )y prayerful petitions for so)ething -hich is not very great H @ a) only asking hi)
for *sleep peaceful and undisturbed.+
Spiritual ego;centrist replaces the goal of true asceticis). @t cuts off such a person fro) the universe
and )akes hi) into a spiritual )iser H and then this )iserliness Guickly begins to develop and gro-#
because he begins to notice that the )ore he acGuires# the e)ptier his soul beco)es. This occurs
because of a strange la- of the spiritual life# -hereby everything that is not distributed# everything that
is saved# everything that is not lovingly given a-ay so)eho- degenerates# beco)es corrupt# is
consu)ed in fla)es. The talent is taken a-ay fro) the one -ho buries it and is given to the one -ho
-ill lend it at interest. "urther accu)ulation )akes one )ore and )ore e)pty. @t leads to dryness# to
spiritual nu)bness# to the co)plete degeneration and destruction of one6s spiritual essence. < uniGue
process of self;poisoning by spiritual values takes place.
Every type of ego;centrist al-ays leads to self;poisoning and a certain satiation# to the i)possibility of
any true understanding. @t can be boldly stated that spiritual ego;centrist is co)pletely sub=ect to this
la-. <nd this self;poisoning can so)eti)es even lead one to absolute and total spiritual death.
This is perhaps the )ost frightening pheno)enon that can a-ait anyone. <nd it is especially
frightening because it is difficult to discern# because it i)perceptibly replaces true spiritual values -ith
false ones# because at ti)es it reGuires that one rise up against profound# e,alted but i)properly
understood Christian values -ithout -hich such a rising up is i)possible H it reGuires that one rise up
against asceticis).
The Evangelical Path
@ -ill no- )ove on to characteri0e the evangelical -ay of spiritual life# -hich is as eternal as is the
procla)ation of the !ood /e-s# al-ays alive -ithin the boso) of the Church# shining for us in the
faces of saints and at ti)es lighting -ith the reflection of its fire even righteous people outside the
Church. 45ere one )ust i))ediately introduce a clarification so as to prevent -ell;intentioned or
deliberate )isinterpretations of the evangelical -ay of religious life. Obviously it has no relation to the
current evangelical sectarianis) -hich has e,tracted only a selected list of )oral precepts fro) the
!ospel# added to this its o-n distorted and i)poverished doctrine of salvation H about being *born
again+ H spiced this up -ith hatred of the Church# and then proclai)ed this peculiar hodgepodge as a
true understanding of Christ6s !ospel teaching.7 The evangelical spirit of religious consciousness
*blo-s -here it -ill#+ but -oe betide those ages and those peoples upon -hich it does not rest. <nd at
the sa)e ti)e# blessed are they that -alk in its paths H even those -ho kno- it not.
What is )ost characteristic of this pathJ @t is a desire to *Christify+ all of life. To a certain degree this
notion can be contrasted to that -hich is understood not only by the ter) *enchurch)ent#+ but also the
ter) *Christiani0ation.+ *Enchurch)ent+ is often taken to )ean the placing of life -ithin the
fra)e-ork of a certain rhyth) of church piety# the subordination of one6s personal life e,perience to
the schedule of the cycle of divine services# the incorporation of certain specific ele)ents of
*churchliness+ into one6s -ay of life# even ele)ents of the Church6s ustav. *Christiani0ation#+ ho-ever#
is generally understood as nothing )ore than the correction of the bestial cruelty of )an6s history
through inoculation -ith a certain dose of Christian )orality. <nd in addition to this it also includes the
preaching of the !ospel to the -hole -orld.
*Christification#+ ho-ever# is based on the -ords# *@t is no longer @ -ho live# but Christ -ho lives in
)e+ 4!al. 3:3A7. The i)age of !od# the icon of Christ# -hich truly is )y real and actual essence or
being# is the only )easure of all things# the only path or -ay -hich is given to )e. Each )ove)ent of
)y soul# each approach to !od# to other people# to the -orld# is deter)ined by the suitability of that act
for reflecting the i)age of !od -hich is -ithin )e.
@f @ a) faced -ith t-o paths and @ a) in doubt# then even if all hu)an -isdo)# e,perience# and
tradition point to one of these# but @ feel that Christ -ould have follo-ed the other H then all )y
doubts should i))ediately disappear and @ should choose to follo- Christ in spite of all the e,perience#
tradition and -isdo) that are opposed to it. But other than the i))ediate consciousness that Christ is
calling )e to a particular path# are there any other ob=ective signs -hich -ill tell )e that this doesn6t
=ust appear this -ay to )e# that it is not a fig)ent of )y i)agination or )y e)otional feelingJ Kes#
there are ob=ective indications.
Christ gave us t-o co))and)ents: to love !od and to love our fello- )an. Everything else# even the
co))and)ents contained in the Beatitudes# is )erely an elaboration of these t-o co))and)ents#
-hich contain -ithin the)selves the totality of Christ6s *!ood /e-s.+ "urther)ore# Christ6s earthly
life is nothing other than the revelation of the )ystery of love of !od and love of )an. These are# in
su)# not only the true but the only )easure of all things. <nd it is re)arkable that their truth is found
only in the -ay they are linked together. Eove for )an alone leads us into the blind alley of an anti;
Christian hu)anis)# out of -hich the only e,it is# at ti)es# the re=ection of the individual hu)an being
and love to-ard hi) in the na)e of all )ankind. Eove for !od -ithout love for )an# ho-ever# is
conde)ned: *Kou hypocrite# ho- can you love !od -ho) you have not seen# if you hate your brother
-ho) you have seen+ 4$ .n. &:3A7. Their linkage is not si)ply a co)bination of t-o great truths taken
fro) t-o spiritual -orlds. Their linkage is the union of t-o parts of a single -hole.
These t-o co))and)ents are t-o aspects of a single truth. Iestroy either one of the) and you destroy
truth as a -hole. @n fact# if you take a-ay love for )an then you destroy )an 4because by not loving
hi) you re=ect hi)# you reduce hi) to non;being7 and no longer have a path to-ard the kno-ledge of
!od. !od then beco)es truly apophatic# having only negative attributes# and even these can be
e,pressed only in the hu)an language -hich you have re=ected. 5e beco)es inaccessible to your
hu)an soul because# in re=ecting )an# you have also re=ected hu)anity# you have also re=ected -hat is
hu)an in your o-n soul# though your hu)anity -as the i)age of !od -ithin you and your only -ay to
see the 1rototype as -ell. This is to say nothing of the fact that )an taught you in his o-n hu)an
language# describing in hu)an -ords !od6s truth# nor of the fact that !od reveals hi)self through
hu)an concepts. By not loving# by not having contact -ith hu)anity -e conde)n ourselves to a kind
of a deaf;)ute blindness -ith respect to the divine as -ell. @n this sense# not only did the Eogos;Word;
Son of !od assu)e hu)an nature to co)plete his -ork of rede)ption and by this sanctified it once and
for all# destining it for deification# but the Word of !od# as the *!ood /e-s#+ as the !ospel# as
revelation and enlighten)ent like-ise needed to beco)e incarnate in the flesh of insignificant hu)an
-ords. "or it is -ith -ords that people e,press their feelings# their doubts# their thoughts# their good
deeds and their sins. <nd in this -ay hu)an speech# -hich is the sy)bol of )an6s interior life# -as
like-ise sanctified and filled -ith grace H and through it the -hole of )an6s inner life.
On the other hand# one cannot truly love )an -ithout loving !od. <s a )atter of fact# -hat can -e
love in )an if -e do not discern !od6s i)age -ithin hi)J Without that i)age# on -hat is such love
basedJ @t beco)es so)e kind of peculiar# )onstrous# to-ering egois) in -hich every *other+ beco)es
only a particular facet of )y o-n self. @ love that in the other -hich is co)patible -ith )e# -hich
broadens )e# -hich e,plains )e H and at ti)es si)ply entertains and char)s )e. @f# ho-ever# this is
not the case# if indeed there is desire for a selfless but non;religious love to-ard )an# then it -ill )ove
inevitably fro) a specific person of flesh and blood and turn to-ard the abstract )an# to-ard hu)anity#
even to the idea of hu)anity# and -ill al)ost al-ays result in the sacrifice of the concrete individual
upon the altar of this abstract idea H the co))on good# an earthly paradise# etc.
Two Types Of Love
@n this -orld there are t-o kinds of love: one that takes and one that gives. This is co))on to all types
of love H not only love for )an. One can love a friend# one6s fa)ily# children# scholarship# art# the
)otherland# one6s o-n ideas# oneself H and even !od H fro) either of these t-o points of vie-. Even
those for)s of love -hich by co))on consent are the highest can e,hibit this dual character.
Take# for e,a)ple# )aternal love. < )other can often forget herself# sacrifice herself for her children.
Ket this does not as yet -arrant recognition as Christian love for her children. One needs to ask the
Guestion: -hat is it that she loves in the)J She )ay love her o-n reflection# her second youth# an
e,pansion of her o-n *@+ into other *@+s -hich beco)e separated fro) the rest of the -orld as *-e.+
She )ay love in the) her o-n flesh that she sees in the)# the traits of her o-n character# the
reflections of her o-n tastes# the continuation of her fa)ily. Then it beco)es unclear -here is the
funda)ental difference bet-een an egotistical love of self and a see)ingly sacrificial love of one6s
children# bet-een *@+ and *-e.+ <ll this a)ounts to a passionate love of one6s o-n -hich blinds one6s
vision# forcing one to ignore the rest of the -orld H -hat is not one6s o-n.
Such a )other -ill i)agine that the )erit of her o-n child is not co)parable -ith the )erit of other
children# that his )ishaps and illnesses are )ore severe than those of others# and# finally# that at ti)es
the -ell;being and success of other children can be sacrificed for the sake of the -ell;being and success
of her o-n. She -ill think that the -hole -orld 4herself included7 is called to serve her child# to feed
hi)# Guench his thirst# train hi)# )ake s)ooth all paths before hi)# deflect all obstacles and all rivals.
This is a kind of passion;filled )aternal love. Only that )aternal love is truly Christian -hich sees in
the child a true i)age of !od# -hich is inherent not only in hi) but in all people# but given to her in
trust# as her responsibility# as so)ething she )ust develop and strengthen in hi) in preparation for the
unavoidable life of sacrifice along the Christian path# for that cross;bearing challenge -hich faces
every Christian. Only such a )other loves her child -ith truly Christian love. With this kind of love she
-ill be )ore a-are of other children6s )isfortunes# she -ill be )ore attentive to-ard the) -hen they
are neglected. <s the result of the presence of Christian love in her heart her relationship -ith the rest
of hu)anity -ill be a relationship in Christ. This is# of course# a very poignant e,a)ple.
There can be no doubt but that love for anything that e,ists is divided into these t-o types. One )ay
passionately love one6s )otherland# -orking to )ake sure that it develops gloriously and victoriously#
overco)ing and destroying all its ene)ies. Or one can love it in a Christian )anner# -orking to see
that the face of Christ6s truth is revealed )ore and )ore clearly -ithin it. One can passionately love
kno-ledge and art# seeking to e,press oneself# to flaunt oneself in the). Or one can love the) -hile
re)aining conscious of one6s service through the)# of one6s responsibility for the e,ercise of !od6s
gifts in these spheres.
One can also love the idea of one6s o-n life si)ply because it is one6s o-n H and enviously and
=ealously set it over against all other ideas. Or one can see in it too a gift granted to one by !od for the
service of his eternal truth during the ti)e of one6s path on earth. One can love life itself both
passionately and sacrificially. One can even relate to death in t-o different -ays. <nd one can direct
t-o kinds of love to-ard !od. One of these -ill look on hi) as the heavenly protector of *)y+ or
*our+ earthly passions and desires. <nother kind of love# ho-ever# -ill hu)bly and sacrificially offer
one6s tiny hu)an soul into his hands. <nd apart fro) their na)e H love H and apart fro) their
out-ard appearance# these t-o for)s of love -ill have nothing in co))on.
@n the light of such Christian love# -hat should )an6s ascetic effort beJ What is that true asceticis)
-hose e,istence is inescapably presupposed by the very presence of spiritual lifeJ @ts criterion is self;
denying love for !od and for one6s fello- )an. But an asceticis) -hich puts one6s o-n soul at the
center of everything# -hich looks for its salvation# fencing it off fro) the -orld# and -ithin its o-n
narro- li)its co)es close to spiritual self;centeredness and a fear of dissipating# of -asting one6s
energies# even though it be through love H this is not Christian asceticis).
What is the criterion that can be used to define and )easure the various path-ays of hu)an lifeJ What
are their prototypes# their pri)ary sy)bols# their boundariesJ @t is the path of !od)anhood# Christ6s
path upon earth. The Word beca)e flesh# !od beca)e incarnate# born in a stable in Bethlehe). This
alone should be fully sufficient for us to speak of the li)itless# sacrificial# self;abnegating and self;
hu)bling love of Christ. Everything else is present in this. The Son of Man lo-ered the -hole of
hi)self H the -hole of his divinity# his -hole divine nature and his -hole divine hypostasis H
beneath the vaults of that cave in Bethlehe). There are not t-o !ods# nor are there t-o Christs: one
-ho abides in blessedness -ithin the boso) of the 5oly Trinity and another -ho took on the for) of a
servant. The Only;begotten Son of !od# the Eogos# has beco)e Man# lo-ering hi)self to the level of
)ankind. The path of his later life H the preaching# the )iracles# the prophesies# the healings# the
enduring of hunger and thirst# right through his trial before 1ilate# the -ay of the cross and on to
!olgotha and death H all this is the path of his hu)iliated hu)anity# and together -ith hi) the path of
!od6s condescension to hu)anity.
What -as Christ6s love likeJ Iid it -ithhold anythingJ Iid it observe or )easure its o-n spiritual
giftsJ What did it regretJ Where -as it ever stingyJ Christ6s hu)anity -as spit upon# struck# crucified.
Christ6s divinity -as incarnate fully and to the end in his spit;upon# battered# hu)iliated and crucified
hu)anity. The Cross H an instru)ent of sha)eful death H has beco)e for the -orld a sy)bol of self;
denying love. <nd at no ti)e nor place H neither fro) Bethlehe) to !olgotha# neither in ser)ons nor
parables# nor in the )iracles he perfor)ed H did Christ ever give any occasion to think that he did not
sacrifice hi)self -holly and entirely for the salvation of the -orld# that there -as in hi) so)ething
held back# so)e *holy of holies+ -hich he did not -ant to offer or should not have offered.
5e offered his o-n *holy of holies#+ his o-n divinity# for the sins of the -orld# and this is precisely
-herein lies his divine and perfect love in all its fullness.
This is the only conclusion -e can co)e to fro) the -hole of Christ6s earthly )inistry. But can it be
that the po-er of divine love is such because !od# though offering hi)self# still re)ains !od# that is#
does not e)pty hi)self# does not perish in this dreadful sacrificial self;e)ptyingJ
5u)an love cannot be co)pletely defined in ter)s of the la-s of divine love# because along this path a
)an can lay hi)self -aste and lose sight of -hat is essential: the salvation of his soul.
But here one need only pay attention to -hat Christ taught us. 5e said: *@f any )an -ould co)e after
)e# let hi) deny hi)self# and take up his cross.+ Self;denial is of the essence# and -ithout it no one can
follo- hi)# -ithout it there is no Christianity. :eep nothing for yourself. Eay aside not only )aterial
-ealth but spiritual -ealth as -ell# changing everything into Christ6s love# taking it up as your cross.
5e also spoke H not about hi)self and not about his perfect love# but about the love -hich hu)an
i)perfection can assu)e H *!reater love has no )an than he -ho lays do-n his soul 4<?# (S?: life7
for his friends+ 4.n. $':$27. 5o- )iserly and greedy it is to understand the -ord *soul+ here as *life.+
Christ is speaking here precisely about the soul# about surrendering one6s inner -orld# about utter and
unconditional self;sacrifice as the supre)e e,a)ple of the love that is obligatory for Christians. 5ere
again there is no roo) for looking after one6s o-n spiritual treasures. 5ere everything is given up.
Christ6s disciples follo-ed in his path. This is )ade Guite clear in an al)ost parado,ical e,pression of
the <postle 1aul: *@ could -ish that @ )yself -ere accursed and cut off fro) Christ for the sake of )y
brethren+ 4(o). %:27. <nd he said this# having stated: *@t is no longer @ -ho live# but Christ -ho lives
in )e+ 4!al. 3:3A7. "or hi) such an estrange)ent fro) Christ is an estrange)ent fro) life not only in
the transient# -orldly sense of the -ord# but fro) the eternal and incorruptible life of the age to co)e.
These e,a)ples suffice to let us kno- -here Christianity leads us. 5ere love truly does not seek its
o-n# even if this be the salvation of one6s o-n soul. Such love takes everything fro) us# deprives us of
everything# al)ost as if it -ere devastating us. <nd -here does it leadJ To spiritual poverty. @n the
Beatitudes -e are pro)ised blessedness in return for being poor in spirit. This precept is so far
re)oved fro) hu)an understanding that so)e people atte)pt to read the -ord *spirit+ as a later
interpolation and e,plain these -ords as a call for )aterial poverty and a re=ection of earthly riches#
-hile others al)ost slip into fanaticis)# taking this as a call for intellectual poverty# the re=ection of
thought and of any kind of intellectual content. Ket ho- si)ply and clearly these -ords can be
interpreted in the conte,t of other evangelical te,ts. The person -ho is poor in spirit is the one -ho lays
do-n his soul for his friends# offering this spirit out of love# not -ithholding his spiritual treasures.
5ere the spiritual significance of the )onastic vo- of renunciation beco)es evident. Of course it does
not refer =ust to )aterial renunciation or a basic absence of avarice. 5ere it is a Guestion of spiritual
renunciation.
What is the opposite of thisJ What vices correspond to the virtue of renunciationJ There are t-o of
the)# and in real life they are freGuently confused: stinginess and greed. One can be greedy but at the
sa)e ti)e not be stingy# and even e,travagant. One can also be stingy but not have a greedy desire to
possess -hat is not one6s o-n. Both are eGually unacceptable. <nd if it is unacceptable in the )aterial
-orld# it is even less acceptable in the spiritual real).
(enunciation teaches us not only that -e should not greedily seek advantage for our soul# but that -e
)ust not be stingy -ith our soul# that -e should sGuander our soul in love# that -e should achieve
spiritual nakedness# that spiritually -e should be stripped bare. There should be nothing so sacred or
valuable that -e -ould not be ready to give it up in the na)e of Christ6s love to those -ho have need
of it.
Spiritual renunciation is the -ay of the holy fool. @t is folly# foolishness in Christ. @t is the opposite of
the -isdo) of this age. @t is the blessedness of those -ho are poor in spirit. @t is the outer li)it of love#
the sacrifice of one6s o-n soul. @t is separation fro) Christ in the na)e of one6s brothers. @t is the denial
of oneself. <nd this is the true Christian path -hich is taught us by every -ord and every phrase of the
!ospels.
Why is it that the -isdo) of this -orld not only opposes this co))and)ent of Christ but si)ply fails
to understand itJ Because the -orld has at all ti)es lived by acco))odating itself to the la-s of
)aterial nature and is inclined to carry these la-s over into the real) of spiritual nature. <ccording to
the la-s of )atter# @ )ust accept that if @ give a-ay a piece of bread# then @ beca)e poorer by one piece
of bread. @f @ give a-ay a certain su) of )oney# then @ have reduced )y funds by that a)ount.
E,tending this la-# the -orld thinks that if @ give )y love# @ a) i)poverished by that a)ount of love#
and if @ give up )y soul# then @ a) utterly ruined# for there is nothing left of )e to save.
@n this area# ho-ever# the la-s of spiritual life are the e,act opposite of the la-s of the )aterial -orld.
<ccording to spiritual la-# every spiritual treasure given a-ay not only returns to the giver like a -hole
and unbroken ruble given to a beggar# but it gro-s and beco)es )ore valuable. 5e -ho gives#
acGuires# and he -ho beco)es poor# beco)es rich. We give a-ay our hu)an riches and in return -e
receive )uch greater gifts fro) !od# -hile he -ho gives a-ay his hu)an soul# receives in return
eternal bliss# the divine gift of possessing the :ingdo) of heaven. 5o- does he receive that giftJ By
absenting hi)self fro) Christ in an act of the utter)ost self;renunciation and love# he offers hi)self to
others. @f this is indeed an act of Christian love# if this self;renunciation is genuine# then he )eets
Christ hi)self face to face in the one to -ho) he offers hi)self. <nd in co))union -ith hi) he
co))unes -ith Christ hi)self. That fro) -hich he absented hi)self he obtains ane-# in love# and in a
true co))union -ith !od. Thus the )ystery of union -ith )an beco)es the )ystery of union -ith
!od. What -as given a-ay returns# for the love -hich is poured out never di)inishes the source of that
love# for the source of love in our hearts is Eove itself. @t is Christ.
We are not speaking here about good deeds# nor about that love -hich )easures and parcels out its
various possibilities# -hich gives a-ay the interest but keeps hold of the capital. 5ere -e are speaking
about a genuine draining of self# in partial i)itation of Christ6s self;e)ptying of hi)self -hen he
beca)e incarnate in )ankind. @n the sa)e -ay -e )ust e)pty ourselves co)pletely# beco)ing
incarnate# so to speak# in another hu)an soul# offering to it the full strength of the divine i)age -hich
is contained -ithin ourselves.
This it is H and only this H -hich -as re=ected by the -isdo) of this -orld# as being a kind of
violation of its la-s. @t is this that )ade the Cross a sy)bol of divine love: foolishness for the !reeks
and a stu)bling block for the .e-s# though for us it is the only path to salvation. There is not# nor can
there be# any doubt but that in giving ourselves to another in love H to the poor# the sick# the prisoner
H -e -ill encounter in hi) Christ hi)self# face to face. 5e told us about this hi)self -hen he spoke
of the East .udge)ent: ho- he -ill call so)e to eternal life because they sho-ed hi) love in the
person of each unfortunate and )iserable individual# -hile others he -ill send a-ay fro) hi)self
because their hearts -ere -ithout love# because they did not help hi) in the person of his suffering
hu)an brethren in -ho) he revealed hi)self to the). @f -e harbor doubts about this on the basis of
our unsuccessful everyday e,perience# then -e ourselves are the only reason for these doubts: our
loveless hearts# our stingy souls# our ineffective -ill# our lack of faith in Christ6s help. One )ust really
be a fool for Christ in order to travel this path to its end H and at its end# again and again# encounter
Christ. This alone is our all;consu)ing Christian calling.
<nd this# @ believe# is the evangelical -ay of piety. @t -ould be incorrect# ho-ever# to think that this has
been revealed to us once and for all in the four !ospels and clarified in the Epistles. @t is continually
being revealed and is a constant presence in the -orld. @t is also continually being acco)plished in the
-orld# and the for) of its acco)plish)ent is the Eucharist# the Church6s )ost valuable treasure# its
pri)ary activity in the -orld. The Eucharist is the )ystery of sacrificial love. Therein lies its -hole
)eaning# all its sy)bolis)# all its po-er. @n it Christ again and again is voluntarily slain for the sins of
the -orld. <gain and again the sins of the -orld are raised by hi) upon the Cross. <nd he gives
hi)self H his Body and Blood H for the salvation of the -orld. By offering hi)self as food for the
-orld# by giving to the -orld co))union in his Body and Blood# Christ not only saves the -orld by
his sacrifice# but )akes each person hi)self a *christ#+ and unites hi) to his o-n self;sacrificing love
for the -orld. 5e takes flesh fro) the -orld# he deifies this hu)an flesh# he gives it up for the salvation
of the -orld and then unites the -orld again to this sacrificed flesh H both for its salvation and for its
participation in this sacrificial offering. <long -ith hi)self H in hi)self H Christ offers the -orld as
-ell as a sacrifice for the e,piation of our sins# as if de)anding fro) the -orld this sacrifice of love as
the only path to-ard union -ith hi)# that is# for salvation. 5e raises the -orld as -ell upon the Cross#
)aking it a participant in his death and in his glory.
5o- profound is the resonance of these -ords of the Eucharist: *Thine o-n of thine o-n -e offer unto
thee# on behalf of all and for all.+ The Eucharist here is the !ospel in action. @t is the eternally e,isting
and eternally acco)plished sacrifice of Christ and of Christ;like hu)an beings for the sins of the
-orld. Through it earthly flesh is deified and having been deified enters into co))union again -ith
earthly flesh. @n this sense the Eucharist is true co))union -ith the divine. <nd is it not strange that in
it the path to co))union -ith the divine is so closely bound up -ith our co))union -ith each other. @t
assu)es consent to the e,cla)ation: *Eet us love one another# that -ith one )ind -e )ay confess
"ather# Son and 5oly Spirit: the Trinity# one in essence and undivided.+
The Eucharist needs the flesh of this -orld as the *)atter+ of the )ystery. @t reveals to us Christ6s
sacrifice as a sacrifice on behalf of )ankind# that is# as his union -ith )ankind. @t )akes us into
*christs#+ repeating again and again the great )ystery of !od )eeting )an# again and again )aking
!od incarnate in hu)an flesh. <nd all this is acco)plished in the na)e of sacrificial love for )ankind.
But if at the center of the Church6s life there is this sacrificial# self;giving eucharistic love# then -here
are the Church6s boundaries# -here is the periphery of this centerJ 5ere it is possible to speak of the
-hole of Christianity as an eternal offering of the Iivine Eiturgy beyond church -alls. What does this
)eanJ @t )eans that -e )ust offer the bloodless sacrifice# the sacrifice of self;surrendering love not
only in a specific place# upon the altar of a particular te)pleD the -hole -orld beco)es the single altar
of a single te)ple# and for this universal Eiturgy -e )ust offer our hearts# like bread and -ine# in order
that they )ay be transubstantiated into Christ6s love# that he )ay be born in the)# that they )ay
beco)e *!od)anhood+ hearts# and that he )ay give these hearts of ours as food for the -orld# that he
)ay bring the -hole -orld into co))union -ith these hearts of ours that have been offered up# so that
in this -ay -e )ay be one -ith hi)# not so that -e should live ane- but so that Christ should live in
us# beco)ing incarnate in our flesh# offering our flesh upon the Cross of !olgotha# resurrecting our
flesh# offering it as a sacrifice of love for the sins of the -orld# receiving it fro) us as a sacrifice of
love to hi)self. Then truly in all -ays Christ -ill be in all.
5ere -e see the )easurelessness of Christian love. 5ere is the only path to-ard beco)ing Christ# the
only path -hich the !ospel reveals to us. What does all this )ean in a -orldly# concrete senseJ 5o-
can this be )anifested in each hu)an encounter# so that each encounter )ay be a real and genuine
co))union -ith !od through co))union -ith )anJ @t i)plies that each ti)e one )ust give up one6s
soul to Christ in order that he )ay offer it as a sacrifice for the salvation of that particular individual. @t
)eans uniting oneself -ith that person in the sacrifice of Christ# in flesh of Christ. This is the only
in=unction -e have received through Christ6s preaching of the !ospel# corroborated each day in the
celebration of the Eucharist. Such is the only true path a Christian can follo-. @n the light of this path
all others gro- di) and ha0y. One )ust not# ho-ever# =udge those -ho follo- other conventional# non;
sacrificial paths# paths -hich do not reGuire that one offer up oneself# paths -hich do not reveal the
-hole )ystery of love. /or# on the other hand# is it per)itted to be silent about the). 1erhaps in the
past it -as possible# but not today.
Such terrible ti)es are co)ing. The -orld is so e,hausted fro) its scabs and its sores. @t so cries out to
Christianity in the secret depths of its soul. But at the sa)e ti)e it is so far re)oved fro) Christianity
that Christianity cannot# should not even dare to sho- a distorted# di)inished# darkened i)age of itself.
Christianity should singe the -orld -ith the fire of Christian love. Christianity should ascend the Cross
on behalf of the -orld. @t should incarnate Christ hi)self in the -orld. Even if this Cross# eternally
raised again and again on high# be foolishness for our ne- !reeks and a stu)bling block for our ne-
.e-s# for us it -ill still be *the po-er of !od and the -isdo) of !od+ 4$ Cor. $:3&7.
We -ho are called to be poor in spirit# to be fools for Christ# -ho are called to persecution and abuse H
-e kno- that this is the only calling given to us by the persecuted# abused# disdained and hu)iliated
Christ. <nd -e not only believe in the 1ro)ised Eand and the blessedness to co)e: no-# at this very
)o)ent# in the )idst of this cheerless and despairing -orld# -e already taste this blessedness
-henever# -ith !od6s help and at !od6s co))and# -e deny ourselves# -henever -e have the strength
to offer our soul for our neighbors# -henever in love -e do not seek our o-n ends.