Orthodox channel andrey tkachev. Spiritual mentors and modern elders of Optina

In Moscow

Christ is Risen! The Church celebrates Easter 52 times a year - exactly as many Sundays there are in a year, and Easter is celebrated every Sunday, so we, without sinning, without canceling anything, without violating anything, can be greeted with Easter words on the day of small Easter - on Sunday.

Today we celebrate with you the memory of All Saints, who have pleased God from time immemorial, known and unknown. I think there are more unknowns than known ones. This feast follows logically from the previous Sunday, which was the Sunday of the descent of the Holy Spirit upon the apostles.

The Holy Spirit descended on the Lord Jesus in the Jordan in the form of a dove, and before that a dove participated, a real dove, not a Spirit in the form of a dove, but a real bird - a dove - participated in the history of the world during the global flood.

I would like to tell you that the Holy Spirit behaves with a person in much the same way as the dove that Noah released from the ark behaved. As you remember, the water flowed for a very long time, the mountains got wet, and dark heavy waters, saturated with the corpses of people and animals, beat against the walls of the ark. Then the water stopped, and everything was covered with this water element, and in order to find a dry place, Noah released birds from the ark.

First a crow, then a dove. The dove flew and flew. Noah took his hand out of the ark ... By the way, the dove returned back, because there was no place for its legs to rest. Then one day he flew away and came back with a small prey - with an oil leaf in his mouth. And then he flew away - and did not return, which meant that he had found a place of rest for himself, and already the water began to sell, to leave the earth.

This is exactly how the Lord, the Holy Spirit, the Life-Giving Spirit, behaves with the human soul. He flies and arrives, he comes and goes, he is looking for a place of rest. Doesn't find it. Comes to a person and leaves a person. He comes again and leaves again. Many times a day the Holy Spirit visits a person and departs from him, not finding a place of rest for himself, because the person is as if covered with dirty flood water - all sorts of sins.

In some souls the Lord finds a small harvest - he brings a certain olive leaf in his mouth with him. It means someone did something good. What a good man has done is from the Spirit of God. The Apostle Paul says that we can not only do, but also think of nothing good from ourselves, but everything is a gift from the Lord.

The person says: "I forgave the enemy" and considers this a great sacrifice. Or take pity on an old man, a sick man, a beggar, a fugitive, a stranger, and so on - this is a great sacrifice. The man wanted to say nasty things and bit his tongue - this is a great sacrifice. A person earned the amount of X and X divided by 10, gave it into the hands of the poor - this is a great sacrifice. All these are oil leaves in the mouth of the Holy Spirit, in the beak of the Great Dove. But if he has already arrived and does not fly away, has found a place of rest and does not go anywhere, then this is already holiness. Wonderful is God in his saints, this is the God of Israel. Holiness is when God lives in a person. Holiness does not depend on human labor, holiness is a gift from God. And all people are called to holiness.

Here you and I are saints by calling. When the priest at the altar serves a service, he says: "Holy to the saints." “Saint is a dual number. This refers to the Blood of the Lord and the Body of the Lord. Holy - holy. To whom? To you.

And as if frightened by this vocation, people say: “What are you doing! What do you! One is holy! One Lord! Jesus Christ to the glory of God the Father." That is, I am not a saint, the Lord is holy. And we are holy by communion. The Lord is holy by nature, and we are holy by participation in him. He who is with God is holy.

What can we say about holiness, Christians? First, I will say that holiness is paradoxical. Holiness is unrecognizable upon close examination, point-blank. It is very easy to confuse a saint and a sinner. On the example of the most holy - the Lord Jesus. We see that His holiness was incomprehensible and rejected, that is, the saints are not understood. We think something about the saints, but the saints are different, they are completely different, they are completely different from what we want to imagine them to be.

Decency is not holiness. Holiness more. Righteousness is not holiness. Holiness more. Holiness is amazing and paradoxical. There are saints who are holy from their mother's womb. For example, John the Baptist. He knew the Lord while he was still in the womb. The Lord was in the womb of the Virgin Mary, the Forerunner was in the womb of Elizabeth, and the Forerunner was already playing in the womb, because he rejoiced in Christ in the darkness of the womb.

Man lives in the mother's womb in the water and head down, in the dark and eats through the navel, with his mouth, nose and ears closed - this is the most fantastic state of mankind. That is, you don’t need to read science fiction, you just need to read how a child lives in the mother’s womb. The Forerunner was still holy in the womb. Most saints are holy with holiness acquired in adulthood. For example, the martyr Boniface was a sinner, then he went and shed his blood for Christ. Most of the saints are people who have experienced the experience of sin, and painfully, with heaviness, with torment, have overcome this experience of sin in Christ. Most of these saints

A minority, much less, are such as St. Sergius of Radonezh, who from childhood on Wednesday and Friday did not take their breasts and fasted from a very young age, and went, went, went upstairs. But there are very few of them. Most of the saints are people who have had an experience of sin and then vomit the serpent out of themselves and struggle with their own experience of sin.

What else can we say about holiness? Let's say about it that it is hard to get and easy to lose. Holiness is acquired in decades, lost in half a minute. One extra word, one unnecessary look, one movement of anger - the work of decades has disappeared. David, how much a saint was a man, one look at a bathing woman - and committed adultery, murder, a child born of fornication died, and the nightmares went on. One look of a holy person can cross out all the holiness of the past life. You know this from your own experience, how hard we acquire virtues and how easily we lose them, and after many years we observe that we have not really gained anything.

However, dear Christians, today we should have a desire to become saints again. We must, first, name our enemies for ourselves. What are our sins? Our home. A man's enemies are his household. Our most dear sins, our most beloved outrages, our most dear calluses are our sins. Please remember today what sins you love the most, what sins you sin the most, and what you are not going to get rid of, and start getting rid of them today, because sins are our main enemy. When we die, they won't let us into heaven. "The soul would be glad to heaven, but sins are not allowed." Therefore, today we will reconsider our lives and try, try to start a war again with what we do not want to fight.

Then we will remember which of the saints we know. We know many saints, say Nicholas the Wonderworker, royal martyrs, but you ask yourself today - which of the saints do I feel? Because there are saints whom I do not feel, but there are saints whom I feel like relatives.

It so happened in my life that I served in the Church of the Great Martyr George for 12 years and every day I read an akathist to him, but I absolutely did not feel it. And then, five years after I left the church where I served, the church of St. George, one day on the feast of the great martyr, the feeling came to me that I love him. I got to know George 17 years later, after I was a priest, bypassing 12 years of daily prayers to him, that is, I did not feel him.

There are saints that a person feels, for example, Xenia the Blessed, or either the Great Martyr Barbara, or Saint Tatyana. Ask yourself which saints you do not just honor, but feel, love, because we are relatives with them. If a person moves to another city, he needs to know someone there, well, at least someone, at least a couple of phone numbers, so that there is where to throw the bones, so that there is someone to ask for bread. When we move to another life, we will need to know those who live there. Who lives there? lives there, Tatyana the Great Martyr lives there, those who lie in the Assumption Cathedral of the Kremlin - Alexy, Peter - the metropolitans of Moscow, they live there, we must know them. We must know those who are already living in the Kingdom of Heaven today. These are our people, we get to know them.

I’ll end today with what I read from one Athonite monk, he said this: “If I go to heaven, if such an amazing event happens, and I still go to heaven, I will be surprised at three things there: the first thing is that I am in paradise, am I in Paradise; secondly, I will be surprised that I will see there those whom I did not expect to see there; and third, I will be surprised that I will not see there those whom I 100% expected to see.”

Here it is, paradise, amazing, incomprehensible, surpassing all understanding, in which you and I must live not for our merits, but for the merits of the Lord Jesus, for his incarnation from the Virgin Mary, for his humble life on earth, for his great preaching manifested in signs and wonders, for his blood shed on Golgotha, for his holy Resurrection. On the day of the Last Judgment, we will have to not only be afraid, but also rejoice, because we will recognize him, whom we love, and his blood, and his flesh in us today, we took communion. We recognize the saints we love, call to prayer. We will learn a lot, and no one will take our joys from us. Therefore, having called you to holiness, I wish you to enter paradise sooner or later.

Today's Eucharistic gathering is paradise before paradise, it is a small paradise on the threshold of paradise. Therefore, every Sunday we will gather in churches here or in another place, we will be saturated with the Eucharist, we will strive to be saints, for it is God's will that our holiness is that we abstain from every sin. We will strive to where Tatiana, Filaret, John of Kronstadt, the royal martyrs, Nicholas the Wonderworker, Seraphim of Sarov, so that we can be with them at their feet, as they say in one ancient prayer: “Gather us, Lord, under the feet of your saints whenever you want and as you wish, only without shame.

Amen. Christ is Risen!

Holy Spirit and the work of Christ

Jesus Christ tied the hearts of the closest disciples to Himself. It is the closest, because some of the words and deeds of the Savior led to the fact that many of His disciples departed from Him and no longer walked with Him (). Seeing many departing, Christ asked the twelve: “Do you also want to depart?” To which Peter answered on behalf of all: “To whom shall we go? You have the verbs of eternal life "().

So, the close circle of disciples remained with Christ, recognizing in Him the Son of God (), and the rest had to leave. They may have been of those whose hearts are like shallow and stony earth. On this earth, the seed sprouts quickly, but just as quickly withers, having no depth. These others were attracted in Christ by the glory of miracles, the expectation of public honor, or something else earthly, human. They could also be money lovers, adventurers, seekers of spiritual adventures - those of whom there were so many in subsequent Christian history and from whom the Church constantly suffers. And although the twelve were also not free from passions (they argued about primacy, asked for the nearest places, etc.), they would not have remained with Christ if human motives had prevailed in their hearts. Love for Christ, attachment to Him as to the unrevealed until the time King of Israel should have been greater.

Three swiftly passed years, which were lived together in preaching, ministry, travel, were bottomless in content. These marvelous years were a school of love for Christ and a school of close bonding with Him of apostolic hearts. Therefore, when they seized Him, and humiliated Him, and publicly insulted Him, and finally killed Him, there was no limit to the fear and despair of the apostles. The meaning of life died for them together with Christ who died on the Cross, and the future for them was shrouded in the same gloom into which the tomb of the Savior plunged after closing the entrance to it with a stone. Even during the last conversation, when Christ spoke about the need to leave, His words filled their hearts with sorrow.

(). Now they fully felt the same sadness, only multiplied many times over. Only the words remained incomprehensible: It is better for you that I go; for if I do not go, the Comforter will not come to you; but if I go, I will send Him to you ().

Christ accomplished “His work”, which he spoke about in a prayer to the Father: I glorified You on earth, completed the work that You instructed Me to do (). But this was not yet the end of God's work. In the history of the world already redeemed by the Son, the Third Divine hypostasis, the Spirit, still had to enter fully and hypostatically. The Spirit did not start anything from the beginning, but had to continue the work of Christ. He had to remind the disciples of all the words of the Savior, instruct them in every truth (). Possessing, together with the Son and the Father, the wealth of the Godhead common to all the Three, the Spirit will have to act not in His own name, but in the name of Christ risen from the dead, just as Christ acted not in His own name, but in the name of the Father who sent Him. Thus it is natural for Divine Persons to glorify not themselves, but the Other. He will glorify Me, because He will take from Mine and proclaim to you ().

And what did the disciples of Christ, led by Him, manage to do during the earthly life of Christ? Many miracles, abundance of signs, crowds of people. All this was. But was there faith? And was the worldwide preaching of repentance possible, if Christ did not go away and send another instead of Himself? It is the coming of the Comforter that gives birth to the Church and makes possible a profound change in human life. The Holy Spirit makes the very knowledge of Christ possible, since no one can call Jesus Lord unless the Comforter gives it to the person. As we move away from the times of Golgotha ​​and the Resurrection, the Church will have to realize more and more deeply the justice of the previously spoken words: It is better for you that I go; for if I do not go, the Comforter will not come to you; but if I go, I will send him to you.

From now on, He will have to be in the Church not a faceless force or energy, but a living and active Person. So alive that the brothers gathered at the first apostolic council called the Spirit the first in their decisions, before all people: It is pleasing to the Holy Spirit and to us ... (). The Spirit commands: Separate Me Barnabas and Saul for the work to which I have called them (). Sending the apostles to one country, He also forbids them to go to another, just as He did not allow them to preach in Asia (). In a word, he lives in the Church just as personally as Christ did during his time among the disciples. Only the Spirit, manifesting power, does not reveal His Person, thereby emphasizing His consubstantiality with the meek and humble incarnate Son of God. He revealed Himself, but revealed Himself in humility and humiliation. He humbled Himself, taking the form of a slave (). And the Spirit hides His Face, imparting to believers strength, wisdom, reasonable meekness, and other virtues that it possesses.

Many people try to lead a spiritual life. In fact, the phrase “spiritual life” is worn out in the same way as the most holy word “love”, and is often used in relation to earthly, spiritual phenomena that do not lead to Heaven. It is necessary, indeed it is necessary to restore the true meaning and use of words, so that the world does not collapse. But even where there is religious inspiration, and efforts, and ascetic labors, that is, what is understood by many as “spiritual life,” one must understand that without the action of the Holy Spirit, human efforts will remain only human efforts. The apostle says simply and sharply: He who does not have the Spirit of Christ is not His (). And in this regard, several events in the book of Acts seem particularly significant.

The first concerns the conversion of the eunuch of the Ethiopian queen. He was at worship in Jerusalem and, returning home, read Isaiah in the chariot. The Holy Spirit told Philip to join the chariot, after which the apostle instructed the eunuch about the meaning of what was being read and baptized him. This event is described in the 8th chapter of Acts. The second event took place in Ephesus, where Paul found disciples who had been baptized with the baptism of John. He asked these if they had received the Holy Spirit, and they replied that they had not even heard if there was a Holy Spirit (). Paul instructed them, and baptized them, and then laid hands on them, whereupon they were filled with the Holy Spirit. To these two events adjoins the third, which took place through Peter. The Spirit told him to go to the house of the centurion Cornelius and preach the gospel there. Cornelius was not a Jew, but believed in the One God, prayed and did many good deeds. He was just as much a proselyte, or a stranger, as the Ethiopian eunuch, that is, a person who did not belong to Israel by the flesh, but who had faith. There, in the house of Cornelius, after Peter's sermon, the Holy Spirit was poured out on the Gentiles, and Peter considered that it was impossible to refuse baptism with water to those who received the Spirit. Cornelius and his household were baptized by an apostle who, more than anyone else, eschewed fellowship with non-Jews.

All three of these baptisms were performed by Philip, Paul, and Peter under inspiration and under the direct influence of the Holy Spirit. But not only this makes them related. They are all done on people who have already led a religious life, but have not yet received the Spirit. The eunuch reads Isaiah, Cornelius prays and does alms, the disciples in Ephesus confess the repentance of John. Do we not see in these New Testament stories three living illustrations of the words spoken by Seraphim of Sarov? He taught that neither almsgiving, nor prayer, nor the preservation of purity, nor anything else done with faith, has no value in itself, but is only a way and a means to acquire the Holy Spirit, to enter into deep communion with Him. This applies to all of us who are called Christians. Many of us pray, many make pilgrimages, many study the Scriptures. But there are far from so many of us who have given themselves to God as a living sacrifice, a pleasing saint, for reasonable service (). And we are often barren because the Comforter does not help our deeds. Relying on ourselves, we are often like children who say “I myself” and cannot do anything right.

Not someone and somewhere, some distant unbelieving people, but we ourselves need to be filled with the Spirit. Everything else is a means. But the crown of all will not be our efforts, but the gracious visitation of the Comforter, who must first test us sufficiently and find us worthy of His coming. It is for this coming that we pray, saying: "Come and dwell in us, and cleanse us from all filthiness, and save, O Blessed, our souls."

Pray to the Lord of the harvest...

People often criticize the Church. There is nothing strange in this.

People scold the Church most often in the person of its ministers. Excusing themselves, if not in everything, then in many ways, people tend to look for obvious and unconditional holiness in priests, and if they don’t find it (or simply don’t notice it), then just hold on. One point in this matter interests me greatly. Namely, criticism in the spirit of compassion. Only such criticism is necessary. Everything else is like the indifferent swearing of a drunk person. He walked past, met the gaze of the one he did not like, belched a curse, nasty and indifferent, and wandered on with the gait of a tired man. Such a verbal reaction to the surrounding reality is full of forums, blogs, and some printed publications.

In order not to join the ranks of a large army of indifferent detractors and malicious scoffers, church reality must be criticized precisely in the spirit of compassion. And this same spirit must first be acquired.

The Gospel contains one direct call, which, as it is fulfilled in practice, is capable of giving a person both a vivid sense of belonging to the history of the Church, and the right to criticize the Church and its ministers, without falling into theomachism or evil Ham's joy at the sight of someone else's nakedness.

This call was uttered by the Lord Jesus Christ at the sight of crowds of people who were exhausted and scattered, like sheep without a shepherd. (See ) Then He told the disciples, “The harvest is plentiful, but the laborers are few; Therefore pray to the Lord of the harvest to send out laborers into His harvest.

Being Alpha and Omega, that is, the beginning and end of world history, being the one about Whom it is said that “everything is from Him, to them and to Him,” the Lord nevertheless gives people the right to influence the preaching of the Gospel and the moral state of the world. He does not bring laborers into the harvest Himself, but commands us to pray for it.
Thus, as Pascal said, prayer gives a person the right to become a cause. We are no longer just links in chains of cause-and-effect relationships that do not depend on us, but we can break these chains and become the cause of good changes ourselves. We can through the prayer of faith.

Much of what was said to the apostles must be heard as spoken to you personally. For example, it is necessary to hear the words with the ear of the heart: "Take, eat, this is My Body." And in the same way, you need to treat the command to pray for bringing laborers to the ripe fields. These fields are such that no matter how many workers with rolled up sleeves there are, there will never be too many of them. Even if we imagine that our people, disoriented and entangled in three pines, will receive in abundance shepherds who know how to love, pity, endure and pray, then it will be necessary to continue to ask. Continue, since Orthodoxy is not the faith of only the Russian people, but the Universal Truth, and other peoples, just like us, need such workers. But let's not get ahead of ourselves and dream. Dreams need to be grounded and pulled by the legs, just like a novice ascetic ascending to heaven. The question in this case is not like how to beat obesity, but how not to die of exhaustion. Everyone who loves God and the Church needs to pray to the Father of the Lord Jesus Christ about the mentioned spiritual needs. But especially to those who are not averse to slandering the priesthood and church life.

They must do this in order to have the right to criticize. So that, when once again they grumble dully and annoyedly that “they wanted the best, but it turned out as always,” and when they hear in response: “Have you prayed at least once for the Church to criticize it like that?”, they were able to answer, "Yes, I prayed."

I would very much like that in such verbal skirmishes the critics of the Church were able to say even more. For example: “Many times at night, sometimes all night long, I prayed with tears and pain that God would give our people, our city, our parish worthy shepherds and preachers. I made vows and vows, I gave up bad habits, made secret donations and made pilgrimages, if only the Lord would accept my requests. I did not pray alone, but called my brothers and sisters in faith with me to prayer for the same needs. I did my best and will continue to do so. I have the right to mourn our church plagues and speak out loud about it.” Oh, how I long to hear such words! It is terrible to think and sweet to imagine what qualitatively different words will sound from the lips of not just a critic, but a praying critic. Perhaps a person who weeps in prayer for the fate of the Church is not at all capable of criticism. Perhaps he likes silence more, as it is written: “Therefore, the reasonable is silent at this time, for this is an evil time” (). Indeed, in the most difficult times, it is not the one who speaks loudly who is smart, but the one who is silent and prays. But if this caring and praying person is nevertheless capable of criticism, then it must necessarily be exactly the kind of criticism that we want. After all, we do not want (I hope) the constant “approval” and sweet-sugary speeches that everything is fine with us. Until the very moment of entering the Kingdom of Heaven, neither a person nor society can be all right. Therefore, we need analysis, and sober reflection, and a sensitive warning. We need a creative approach to being with its mysteries and tied knots. This is criticism in its classical interpretation, criticism in the mode of compassion, in the spirit of love for the Church and recognition of her dignity as a Mother. A cautious, measured word, born not with the tip of the tongue, but with a believing heart, what could be better? We hear too many words aimed at pricking, hitting, ridiculing, cursing, humiliating, hammering a nail into the coffin, spitting, splashing either saliva or poison. And just as Nekrasov says, “We call this moan a song,” so in our country such an attitude to the word is recognized as the fruit of freedom of speech. With such fruits, it is not surprising to unlearn how to use the word in some other way. It is not surprising to unlearn the word to create, bless, heal, show the way and relieve pain. Let us return from the problem of the use of the word in general to the narrow problem raised at the beginning.

The degree of condemnation decreases exactly to the extent that a person admits that he himself is guilty of the negative events taking place.

If we are dissatisfied with the priesthood, its behavior, the quality of its ministry, the level of its education, then we should ask ourselves: “Have I ever prayed that the Lord would bring good workers to the harvest?” If the answer is negative, if I have never prayed, and even thought about it, then, firstly, part of the blame undoubtedly lies on my shoulders, and secondly, I have no right to condemn I am gone, as a person completely alien to the Church with its pains and joys. If, however, I begin - at least occasionally and so far without tears - to pray in general and in particular about the priesthood, then strange and unexpected changes will come. Firstly, the desire to be sarcastic and grumble will give way to the desire to be silent and regret. And secondly, out of nowhere, the number of zealous, warm-hearted, sincere pastors will begin to increase in the Church over time, and we cannot fail to notice this.

The Criterion of Our Churchness

Any object and phenomenon must have characteristic features in order to recognize it and distinguish it from the rest. This also applies to religious life. There is such a way of life or such actions that allow a religious society to say about a person “he is not ours”, “he is godless”, and the like.

For Jews, the main criteria are kinship with Abraham, the law on food (kashrut), circumcision and the Sabbath. It was on the basis of a specific understanding of these laws that they condemned Christ: This Man is not from God, because he does not keep the Sabbath (). There are basic provisions of Islam that should be followed: prayer, almsgiving, fasting in the month of Ramadan, hajj to Mecca.

What do we have? What is the criterion for belonging to the Church of Christ?

The greatest danger that lies in wait for us, if we wish to answer this question, is the possibility of confusing the general and the particular, the everlasting and the momentary, the obligatory and the accidental. In the troubled years, the Muscovites did not recognize Marina Mnishek as their own because she did not bathe in the bathhouse on Saturdays and did not observe fasts. This was enough for a person to be labeled a traitor or a spy. And thank God, but - for those times. For our era, these criteria are insufficient. In the fairy tale "Humpbacked Horse" there are such lines:

... that he leads bread and salt with a demon,
Doesn't go to God's church
Catholic holding a cross
And fasting meat eats.

As you can see, there is a strict evaluation system. Following a centuries-old tradition of distinguishing between insiders and outsiders, our Christians today are often inclined to simplistic approaches. Even for the first time, they strive to give a complete rule to a person going to communion, consisting of three canons and a follow-up. They are unaware that this is an unbearable work for a person who has just begun churching, who is not familiar with the Slavic text and who still does not know how to pray for a long time. The same categoricalness happens in relation to Wednesday and Friday, trousers and skirts, cosmetics and tobacco ...

For Christians, always and everywhere, a significant difference is the indispensable participation in the Sunday liturgy, the frequent communion of Christ's Mysteries, the understanding of worship and love for it, i.e. Eucharistic dimension of life. The nature of the Church is eucharistic and liturgical, and this is what everyone should have, everywhere and always.

“They gather together on the day of the sun and sing songs to their Christ as God,” Roman officials said in reports about the “sect” of Christians.

On the first day of the week we gather in churches and celebrate the small Pascha, we sing of the Risen Christ and are saturated with the Holy Mysteries - we can say this about ourselves. This is the main thing.

In the liturgy we vividly feel our brotherhood. There is no brotherhood where there is no common Father. And it is precisely as the Firstborn between brothers that Christ brings us to the Father and makes us a family. This sense of family is also the eternal companion of the true Church. If different ordinances are performed in the temple, then one is also performed outside the temple, namely, the "mystery of the brother." This is the name of the ability to look at a person as a close relative and the ability to sacrificial love in relation to this person. A virtuous life, a life according to the commandments, all the diversity of which is contained in the commandment of love, constitutes the second criterion of a true Christian.

There was a time when women did not sing in temples. There was a time when they were baptized with two fingers. There was a time when the all-night vigil lived up to its name, because it was served at night. There was a time when there was no electricity, and the temple was lit only by candles and lamps. There are thousands of these differences, just as there are thousands of them when comparing a small child with him thirty years later. But the main thing is the same. Man - he is a child or an old man - the same. And the Church lives with a sense of inner unity. She is the same not because her rituals are unshakable and external forms are unchanging. It is the same because in its depths the resurrected Christ is mysteriously contemplated - the same yesterday and today, and forever ().

The Lord forbids us to judge and condemn, but does not forbid us to think. Judgment or evaluation is an inevitable property of thinking. Understanding the diversity and confusion of the surrounding reality, thinking about the Church and her fate, being afraid to make mistakes in matters related to the truth, we should be guided by the main criteria. The truth of Christ (which is also the truth of the Church) is eucharistic and virtuous.

Jealousy

Somehow, imperceptibly, the idea penetrated into our consciousness and firmly entrenched there that the preaching of the Gospel should give birth to nothing but continuous sweet fruits: compunction, peace, tearful rapture and soft fluffiness. Meanwhile, Paul asks the Corinthians, “What do you want? shall I come to you with a rod, or with love and a spirit of meekness?” (). That is, a wand (a stick, if you like) is supposed. Why else would a bishop have a staff? And how can it not be assumed if Christ Himself, being the Good Shepherd, not only sweetly plays the preaching flute, but also carries a staff in His hands. With it He shepherds the nations, protects His sheep, and crushes some enemies like clay pots, which both the Psalms and Revelation speak of a lot.

It is difficult for a modern person to hear and read about this. He became voluptuous, and the whole gospel for him shrank only to one sweet and distant, like a fairy tale, words. And everything peppered, everything fresh and bitter, like those breads and herbs with which Israel is supposed to eat Easter, moved away from the contemporary. He became impoverished inside, enriched outside. That is why it is still difficult to understand that the secondary goals of the preaching of the Apostle Paul could be, for example, the desire to arouse jealousy in people. “Be jealous,” he says, “of great gifts,” and he calls the faithful to exploits of love, which are higher than martyrdom and speaking in tongues. Or again: “As an Apostle to the Gentiles, I will glorify my ministry. Shall I not stir up jealousy among my relatives according to the flesh, and save some of them?” (). It's not about what we associate with "jealousy" in amorous affairs, in matters of family fidelity, and so on. It's about something else. God Himself is God the Zealot. “Or do you think that the Scripture says in vain: “The spirit that dwells in us loves jealously”?” ().

And so Paul preaches that people should be jealous, like Elijah. He seems to be saying that you were placed high and called even higher, but you neglected your calling, were lazy, relaxed. And since the holy place is not empty, others have taken your place, others, therefore, will receive your reward. Can you imagine what a shame it is to lose the birthright, as Esau once did! To be called - and not to go. But to go and come back halfway is even worse.

For the apostle Paul, this is one of the sources of unceasing pain. “I speak the truth in Christ, I do not lie, my conscience testifies to me in the Holy Spirit, that great sorrow for me and unceasing marking of my heart: I would like to be excommunicated from Christ for my brothers, my relatives according to the flesh, that is, the Israelites” ( ). In this sorrow, in the torment of the heart and the consent to be excommunicated from Christ for the sake of the brothers, Paul is like Moses, who agreed to perish himself, if only the people were preserved and would not be destroyed for apostasy. Why is Paul suffering? Because without a knife, it cuts the contrast between who the Jews should be and who they actually are. For, he writes further, “to them belong the adoption, and the glory, and the covenants, and the statute, and worship, and the promise; their fathers, and from them Christ according to the flesh, who is over all God, blessed forever, amen ”(). And in order to arouse jealousy in his relatives, kindle in them the desire to aspire to Christ, he tirelessly preaches to the pagans.

Imagine that a certain Greek preacher, seeing (God forbid) the complete spiritual impoverishment of his own people, goes to poor African villages and there preaches the gospel, baptizes, serves the Liturgy, changes morals. He has the right to say to his relatives: “Greeks! How low have you fallen! The Gospel is written in your language and mine, the apostles preached on our lands, the most famous and great fathers of the Church came from us, worship in all its beauty was formed here. The relics lie in the temples, the icons look at you with sadness. Theology used to flow like rivers among us, but now it barely oozes like a small stream! What is this? Seeing you half-dead, unwilling to rise again through repentance, I preach to distant nations and strangers. Not only so that they are saved (this is necessary and obligatory), but also so that you wake up. Aren't you ashamed? Others receive your crowns. Jealous for the former glory and correct yourself! This is exactly how St. Paul addressed the Jews, impatient to see with his own eyes how the first become the last. In the same way, he later said to newborn Christians in the Spirit: “Don’t you know that those who run in the races all run, but one gets the reward? So run to get "(). Don't sleep, run. Even take an example from athletes (the lists are an analogue of an athletics stadium). They sweat, wear themselves out for the sake of vain praise, but how will you enter the Kingdom of Heaven with laziness and without struggle? After all, it will be unbearable later, when you, who were proud of the merits of your ancestors or other grace that has been manifested through the ages, will see yourself bypassed or even driven out. That is the meaning. Christ spoke in the same spirit, marveling at the faith of the Capernaum centurion: “I tell you that many will come from the east and the west and will sit down with Abraham, Isaac and Jacob in the Kingdom of Heaven; and the sons of the kingdom will be cast out into outer darkness: there will be weeping and gnashing of teeth.

Does this concern Russians or only Jews and Greeks? Concerns. We, too, should be cut without a knife by the contrast between what we are called to and how we actually live. Many of the words of Revelation apply directly to us. For example: “Remember where you fell from, and repent, and do the former works; but if not, I will soon come to you, and I will move your lamp from its place, unless you repent ”(). Remember Suvorov, but also temper yourself. Honor Sergius of Radonezh, but do not be lazy to practice singing, vigils and fasting. Marvel at the wisdom of the saints, but do not refuse to acquire wisdom by reading and meditating. Look, Koreans read the Gospel and Africans sing hymns, in that part of the world they adopt abandoned children, and in another they refuse meat. Well, how can these ascetics, philanthropists and prayer books far overtake us all - won't we burn with shame, being in the tail? You are the heir of great ancestors, but if you yourself did not replenish the common piggy bank, but only took from it and boasted of someone else's glory, then where will you go at the Court - to the right or to the left? Look at what vast expanses the previous generations settled and mastered, what temples they built, what books they wrote, what enemies they utterly smashed! Look into the eyes of the peasants in old photographs! Indeed, today not every professorial face has the same calm mind and genuine nobility. Now let's look at us today. Forces are no longer always enough, not only to develop previous works and master new ones, but even to keep what is.

Why? From the spirit of relaxation that has penetrated flesh and bone. You need to wake up and work hard. You can't be warm. Warm is disgusting, like melted ice cream. You need to be boiling hot water to brew tea, or cold to the point of aching to refresh and cheer up. This is also what Revelation says: “I know your works; you are neither cold nor hot; oh, if you were cold, or hot! But, as you are warm, not hot and not cold, then I will spew you out of My mouth ”(). The communist was cold to God, but cold, says the Lord, is better than warm, that's why in those years they flew into space, and BAM was built, and the back of the fascist was broken. A warm one won't do it.

People need to be encouraged, not lulled. This is the apostolic spirit - "Will I incite jealousy?" People, of course, often want to be scratched behind the ear like a kitten. And this is clear to everyone, since we are all “smeared with one world”. Everyone in the court of conscience will say: I am like that. But God has other judgments, other thoughts and intentions. He says: “Therefore I smote through the prophets and smote them with the words of my mouth” (). Here's how - He beats and strikes, and we, even hearing such words about God, are very surprised.

Do not wonder. Better wake up and be zealous for the Lord Almighty and His glory, seek before all other searches for the Kingdom of God and its righteousness. Fear those who flatter and caress, and listen to the warning sound of the trumpet. After all, the main thing is that no one stole our crowns, no one ate before our eyes what our hands worked on. And for this, spiritual vigor and spiritual zeal are needed - the true fruits of the real preaching of the Gospel.

OLEG MIKLASHEVSKY

Orthodox Ukraine noted with hidden satisfaction that on the seventh anniversary of the enthronement of His Holiness Patriarch Kirill, during the Divine Liturgy in the Cathedral of Christ the Savior, a sermon before communion was delivered by Archpriest Andrei Tkachev. Until 2014, this priest headed the Missionary Department of the Kyiv diocese; previously served in Lviv ...

Lvov - Kyiv - Moscow. In the everyday sense - "steps of career growth." In the case of Fr. Andrew, an outstanding Christian preacher and writer, - something else, here, as if according to the Gospel:

"When they persecute you in one city, run to another"(Matt. 10.23).

“And if they do not receive you anywhere, then when you go out of that city, shake off the dust from your feet as a witness against them.”(Luke 9.5).

It seems so.

In his native Lvov, he was a clergyman of the only Orthodox church in the city, St. George the Victorious; served there for a full 12 years, since 1993. At that time, Orthodox Ukraine noticed him for the first time and remembered him on some Kyiv television broadcasts as a preacher who could express his thoughts sharply and vividly. After the "Orange Revolution", which warmed up Russophobic sentiments to the extreme degree at that time, we see Fr. Andrew in the city of Kyiv, the rector of the church of St. Agapit of the Caves, and a little later, since 2007, at the same time the rector of the church of St. Luke of Crimea.

In the political turmoil in which Ukraine existed, turning into a huge dark pool with its muddy bottom life, he did what he had to: brightly preached, taught, hosted several small TV shows, wrote books, engaged in a pretty magazine "Otrok"…

About the authorities of the orange time, Fr. Andrei had a definite opinion, which he did not conceal:

“The authorities in Ukraine are anti-Russian forces, traitors, spiritual descendants of Mazepa… These people know how to steal, sing their song, and then constantly complain about their fate… If Ukrainian politicians don’t get smarter and don’t begin to understand that everything that happens in Ukraine happens for a reason, then in the end this country will simply disappear ... "

It was December 2008. Having sung his own, Yushchenko dissipated like smoke, but the tectonic zone that gave birth to him, of course, remained in place. In May 2011, Fr. Andrei spoke about Galicia and his vision of the future:

“Insignificant in extent, the region, not the most important in many respects, will impose its point of view on history, on the world, on life throughout Ukraine, which will resist. Ukraine has been living in this rocking mode for a long time. They will not accept what they are, and they will be. It is necessary to strengthen statehood in order not to make the whole of Ukraine hostage to one small hyperactive specific region.”

He should (and you think so!) Then give time on the first channels so that not insane politicians and journalists playing their games, not laughers reign on the screens, but so that a passionate word about Truth and Christ lives there - life would not crumble like bloody crystal .

The attitude of Andrey Tkachev to Euromaidan is known. A couple of weeks before the coup, he was in a sermon spoke :

“There will be only bitter pills ahead from the Almighty Lord God, who will treat us with bitter medicines ... Revolutions do not lead to good. Revolutions rebel against the power of one, and on their hump they bring to power much worse scoundrels, who then act inhumanly and godlessly with these stupid people who dragged them into power on their recalcitrant hump. Is this incomprehensible to anyone? It turns out that no one understands. Maybe except for one or two people, maybe except for you. Revolution is a madness…”

He spoke emotionally about the European revolutionaries, shocking the creators of the Maidan, who believed that they were right about something:

“I pray that the Lord will instill fear and trembling in the hearts and bones of the rebels ... Let the reptile devour the reptile - I will not regret them. These are the terrible enemies of our future, and the terrible enemies of today, the present ... "

About the time:

“The time for war has come. Our war is a war of prayer…”

It is not without reason that he formulates in Suvorov's way - a graduate of the Suvorov Military School; then he studied for two years at the Red Banner Military Institute of the USSR Ministry of Defense at the faculty of special propaganda (with a specialization in Persian), which he did not graduate from, but graduated from the Kyiv Theological Seminary.

It could be expected that the orange-Maidan media - like "Religion in Ukraine" - would snap their teeth, stomp their hooves. It happened. In the late years of Metropolitan Volodymyr’s life, Metropolitan Alexander (Drabinko) became his sinister shadow, who busily selected “his own people” for key positions in the UOC, such as Archpriest Georgy Kovalenko, the “Speaker of the UOC”. A well-known functionary, an admirer of the revolution, Archpriest George immediately responded to Fr. Andrew on Facebook: “And from Fr. Andrei would like to hear the words of explanation of his position and see the readiness for repentance, to which he called his parishioners.. Father Andrei Tkachev was summoned to the Kyiv Metropolis to give explanations about the sermon about the "Maidan" - about his visionary words. The next is known. The preacher readily expressed regret that the Ukrainian Orthodox Church had to endure informational attacks because of him “at this difficult time for Ukraine”; admitted that he had indeed exceeded the degree of his competence as a preacher and was ready to bear any punishment, since he continued to be an obedient son of the Orthodox Church.

When asked why he was leaving, he answered simply: "It's time". Questions about threats and possible pressure - ignored: “I don’t want to hear anything about it and I don’t want to answer anything about it. Don't even ask me questions like that!»

Summing up the "line", as he put it, under the Kievan period, as if reporting, Fr. Andrey said about four things he did:

“At the parishes, we tried to liturgically enliven our lives, so that people would not just stand, but actively participate in the service, memorize liturgical texts, sing them together ... We revived the liturgical fraternal kiss in the parish before “I Believe” and other things that enliven the service and return to apostolic simplicity. We studied the Holy Scriptures - both in circles and at home, very closely, very actively. We raised the cultural level, held lectures on music, on painting, on poetry, on literature, so that we could have something richer within ourselves than we had before. And - fraternal mutual assistance, raising money for the needy, helping the sick, and so on and so forth, living fraternal relations in which the parish turns into a community in which people get to know each other, help each other, need each other, take communion from one cup and find real life in it... And all I'm interested in is Christianity in its true dimension. I have done this and will do it elsewhere.”

When in Moscow the confessor of the gymnasium of St. Basil the Great took the blessing of His Holiness for the service of Father Andrei in the gymnasium, Patriarch Kirill said:

"Great purchase!"

Prot. Andrei Tkachev among the students of the Gymnasium of St. Basil the Great. September 12, 2014

Home church of St. mts. Tatiana at Moscow State University. Transfiguration of the Lord, August 19, 2014

When meeting teachers, Fr. Andrew delivered a sermon that hardly anyone who heard will forget:

“... just think - you spiritually nourish future diplomats, teachers, engineers, military leaders and those in power. We need to warm up (like cute chickens) and educate our future well. Then, perhaps, our children will forgive our sins, and the Lord will tell us: “Well, come in, your children asked for you!”

Since August 2014, Fr. Andrey is a supernumerary priest of the Church of the Resurrection of the Word on Uspensky Vrazhek, in the center of Moscow.

... “This is how God loves us, that he gave us to live in such incomprehensible and serious times,- used to say something about. Andrei, expressing not only his mood. - I don't have any joy. But there is hope in me that the Almighty God will pulverize the head of the ancient serpent, and together with the ancient serpent will pulverize the heads of those who serve the ancient serpent. And I know who serves him. And you probably guess."

For Orthodox Ukraine, the word of Father Andrey is still important. She is waiting for him.

Prot. Andrey Tkachev. Sermon on Tatyana's Day, January 25, 2015 at the House Church of St. mts. Tatiana at Moscow State University

Prot. Andrey Tkachev in the altar of the House Church of St. mts. Tatiana at Moscow State University. June 12, 2014

Seeing Archpriest Andrei Tkachev

On Sunday, October 29, the farewell ceremony took place for Archpriest Andrei Tkachev, who was a supernumerary cleric of our church for three years.

Meeting the wishes of Father Andrei, His Holiness Patriarch Kirill of Moscow and All Russia blessed him to release him from supernumerary service in our church and appoint him as a full-time cleric of the church of St. Basil the Great at the Orthodox gymnasium of the same name in the village of Zaitsevo, Odintsovo district, Moscow region, in order to devote all his strength to pastoral, preaching and teaching activities among the students of this wonderful educational institution and their parents.

For three years and three months, Father Andrei served in our church, combining his service with us with teaching at the gymnasium and with services in the church of St. Basil. This church was at first under construction, and then the priest could devote more time to the Church of the Resurrection of the Word. Then, for the succession in our parish, Father Andrei had one liturgical day left - Friday evening and Saturday morning. Today, the temple in Zaitsevo is ready for regular worship, on Sundays there are more than a hundred communicants in it. I had to make a choice...

Our parishioners fell in love with Father Andrei as a tireless and ardent preacher of the word of God, a zealous servant of the Lord's altar, a caring confessor and a caring adviser. Breaking up was not easy.

Our rector Archpriest Nikolai Balashov and Archpriest Andrei Tkachev celebrated the Sunday Liturgy together. Father Andrew gave a wonderful sermon on the topic of the gospel reading of the day about the sower, which is so close to the image of the preacher's ministry.

At the end of the service, Father Nikolai turned to Father Andrei with a warm farewell word and presented the priest with an icon of St. Spyridon of Trimifuntsky. “We are grateful to God and Father Andrei for the fact that this time of joint service in the life of our parish was. Outstanding shepherds and evangelists served here. We try as best we can to keep what they have commanded, and, as far as possible for us, to imitate them in their service. We hope that this time of service with us was useful for Father Andrei as well.” Highly appreciating the labors of his colleague and testifying to the extraordinary talents given to him by God, our rector expressed the wish to often see Father Andrei at festive divine services as a guest of our church. On behalf of the grateful parishioners, Archpriest Nikolai handed Father Andrey a bouquet of roses.

In response, Archpriest Andrei Tkachev thanked the father rector, fellow clergymen, workers and parishioners of our church for their joint service, for the kind words addressed to him, promised not to forget our parish and regularly visit our holidays. “I am not disappearing anywhere, we are in the same Church, in the same diocese, under the common Patriarchal omophorion. There will be many opportunities throughout the year for us to meet and communicate. I found a church family for myself here. Thank you for accepting me. What will happen next - the Lord knows. But we are people of one Chalice, one Book, and we have one cause and one path. Christ is risen, the Church lives, there is a lot of work, we need to sow, we need to plow, we will do it together,” said Father Andrei.

After the service, Father Nikolai and Father Andrei took part in the traditional tea party with the parishioners, during which the priests answered questions from those present.

On this day, Archpriest Vladimir Vigilyansky, rector of the church of St. Basil the Great in Zaitsev, and his wife also visited our church and took part in the farewell meal. Father Vladimir, a constant friend of our parish, ordained a priest in our church on the day of his patronal feast, is also rector of the Church of the Holy Martyr Tatiana at Moscow University, where Father Andrei began his ministry after moving to Moscow.

It is not easy today to express criticism of Andrei Tkachev's father. Not so long ago, looking through the window of a bookstore, I discovered a dubious pseudo-scientific book, which I complained to the saleswoman. “You will not be pleased! came the offended reply. “Some people don’t like Tkachev either!” Alas, the dubious fame of a liberal again hurries ahead of me.

Therefore, I hasten to assure the admirers of the priest that I love Father Andrei Tkachev in my own way, as it is proper to love any Christian, in any case I do not hate him. I have been following his work since the late 90s, when in Kyiv two bright priests named Andrei, Tkachev and Dudchenko published the youth magazine SOS - Save Our Souls and wrote sharp, topical articles in it. What wondrous times were when in the Church we all did a common thing, and the conflict between Ukraine and Russia seemed unthinkable nonsense! Analyzing in the sermons and books of Father Andrei Tkachev what seems to me personally erroneous, I criticize not so much him as a certain trend in modern preaching and pastoral practice in general. At the same time, I also criticize myself, because I myself am related to moral Christian journalism, and if life had turned out a little differently (I would have married on time, would have taken the rank), I could literally repeat the same mistakes.

First of all, let's honestly answer the question: "Do you like being scolded?"

Orthodox upbringing, a certain erudition in the quotations of the holy fathers, suggest an answer like that it is useful to scold a Christian. Good is done by the one who reproves us; we often do not see our sins, even though we are the first among sinners. The one who sheds light on our abominations saves our souls.

Yes, it's helpful. Furacilin is also useful, but hardly anyone likes its bitter taste.

But the reaction to accusations is different. One woman drips tears: “Yes, I am so dirty, dirty! I'm the worst in the world!" Another, for example, a man is sharpened by bewilderment: “What should I do immediately to fix everything, at least start correcting it?”

Another question: “How do you react when you are scolded for nothing?”

Each of us has sins that especially torment our conscience. If the conscience is deaf, the task of the confessor is to awaken it, to force a person to change his life, or at least change his attitude towards sin. Sometimes in confession you raise your head from the lectern, and the priest silently, contritely shakes his head - this is how it works.

But to denounce sin publicly, regardless of anyone - to shoot sparrows from a cannon. Of course, if the sparrows are completely insolent ... It is especially "effective", say, to tell the monks about the dangers of abortion, the old women - about the unbridled youth who "buried their phones", the stern bearded men - about the dangers of ecumenism and same-sex marriages.

In theory, a person should listen and humble himself. Or delve into yourself, whether there is indirect guilt in this sin, or repeat “okay, I didn’t have abortions, I didn’t steal motorcycles, but I’m still the worst of all, because I fell asleep without reading the prescribed kathisma, or ate mayonnaise on Wednesday.”

In fact, the effect can be exactly the opposite. “Turned up” by the incessant search for sins, the bearded uncle, who has never been involved in either infanticide or attraction to his own sex, sighs with relief: “Finally! Be like other people." This is how the consciousness of the Pharisee is gradually formed: in the words of “the most sinful”, inside he is proud of his righteousness.

The first moral is that what a pastor should tell a person face to face does not necessarily have to be the subject of a public sermon.

But what, the Church to keep silent about the obvious vices of society? Is she not allowed to speak publicly?

It has. But look how the ever-memorable Bishop Anthony of Surozh did it in his conversations. How different even the tone differs from Andrei Tkachev's father! Vladyka's tone is calm, conciliatory. The goal is not to be horrified by the depth of sin, but to arouse compassion for the sinner. The listener himself will be horrified if he wants to, he is a thinking person. And it is better to feel sorry for the sinner (and yourself in his person) together with the priest. And turn to God for help in correction.

The second moral is: it is good when a shepherd speaks at least from his own spiritual experience. A formal letter from the Scriptures and the holy fathers can kill, but not give life. Especially if it is flavored with bright epithets.

Suppose a parishioner comes for an indulgence in fasting. It is not difficult for a father to observe a fast: his non-working mother prepares for him, and even the parish refectory. “Of course, the sick are supposed to be relieved,” the shepherd says from the screen. – For example, those who have open tuberculosis or cancer in the fourth stage. Do you know what it is? Batiushka is not a doctor, but visiting hospitals he himself must have seen dying cancer patients. But is it only for them to take care of their health, located on the threshold of the grave?

Another example: the ideal family. We all know what it should be according to Christian concepts. Alas, the ideal on earth is almost unattainable. What is better to “poke your face” at the ideal, reminding a person of his sinfulness, or using a specific example (better than his own, perhaps acquaintances, but not Saints Peter and Fevronia) to show what steps towards improving the family can be taken?

A special case is when the shepherd himself was seen in those sins that he most loudly denounces. What tone to choose here? How can a priest, addicted to alcohol, criticize this vice? Ruthlessly scourging from the pulpit or seeking compassion?

In the case of Father Andrei Tkachev, everyone knows his “anti-Ukrainian” views. Well, everyone is entitled to their opinion. But with this opinion he infected many of his Kyiv parishioners, who now, not without reason, are afraid for their future. Where is the father himself? Does he share experiences with his children? He has no time, he sings of the Russian world in Moscow and denounces the rotten West.

According to a good shepherd, it would not be worth speaking out about politics at all. Blessed are the peacemakers...

The third moral is: you have to prepare for the sermon. It may not be necessary to write a summary, as in a homiletics class in a seminary, but at least to think about a sermon, like any speech, is worth it.

The speech usually contains the main idea. Vivid images, fresh ideas, new facts are needed primarily to illustrate it. You can designate it as the topic of a lecture or sermon.

Unfortunately, some priests begin to speak with the intention of “blabbing” like a student at an exam. So jumping from bump to bump is obtained. If you look at the sermons of neo-Pentecostals on YouTube, it comes out exactly the same, only for an hour and a half ...

It is at the moment of such improvisations that absurdities arise, such as the desire to bring up a wife with a whip (almost according to Nietzsche). And I don’t want to refuse, you can always find such a formal “letter” according to which you are right.

“But all this does not concern the father! - Admirers of Father Andrei's talent will tell me. “You are denouncing someone imaginary!” I gladly agree with them. It is better to admit the mistake and keep the peace.

However, I dare to formulate a fourth moral.

In Christ there is neither male nor female. Being a “real man” is not a virtue at all, but only a natural state for a Christian. Masculinity is not righteousness. And even strength (physical, imperious) is not a “bonus”, but a responsibility, a dangerous tool entrusted to a person. "Put down the mighty from the throne and exalt the humble..."

The temptation to “be a real peasant” today breaks many male characters: both lay and pastoral. Women, unfortunately, are often psychologically attached to someone who is stronger. Moreover, it is one thing for a confessor, who is obliged to regulate family affairs, and another for a husband who is only looking for a way to faith ... And especially if the priest is also outwardly handsome. There may not be any prodigal passion in thoughts, but everything looks ambiguous. Conclusion: this topic should be dealt with very carefully.

If we talk about gender relations, then at the heart of many family crises is disrespect for each other. Why is the spouse not forgiven what is easily forgiven to a neighbor? “I laid my life on him! The trouble is that a person is bad in principle! And women just as accurately respond to our male disrespect with disrespect on their part: yes, we do not live up to their expectations. But what is better, to force a woman to respect herself with the help of a fist, or to open new horizons to replace her (albeit incorrect) expectations in front of her?

The same applies to respect between parents and children, and in the Church between confessors and flocks. You should not despise all "these intellectuals", rotten liberals, Americans and Ukrainians. Many of the laity make moral demands on themselves that are tougher than pastors make on themselves - I know from experience.

We still respect Father Andrei Tkachev as a bright, albeit not an impeccable speaker. Does he respect us?

Ostap Davydov

executive secretary, literary editor of the children's Orthodox educational magazine "Kolokolchik"
(literary and artistic almanac for children's and family reading).

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For a long time, religious activity remained under the ban of the authorities, but today no one oppresses Christians in Russia. Thanks to the authoritative preachers of the Church, most Christians advance religiously, expanding their own horizons of spiritual life. The activities of the clergyman Andrey Tkachev are especially distinguished.

Missionary activity of the archpriest

The clergyman of the Orthodox Church of Russia is a cleric (reader) of the church of St. Basil the Great. A. Tkachev bears the title of mitred archpriest, preacher and missionary, and is also a TV presenter. This person does not stop there, is not afraid to confirm what was said earlier, writes books and actively preaches.

Read about church leaders canonized as saints:

The biography of Archpriest Andrei Tkachev indicates that the clergyman was born on December 30, 1969. Ukrainian Lvov became his hometown. The child was baptized in early childhood and taught in a Russian school. When he was 15 years old, he entered a military school, and then continued his studies at the Military Institute. I did not finish the course, because I did not have a particular desire to gain specific knowledge. While serving in the army, he gets acquainted with the holy book of Hinduism - the Bhagavad Gita.

On a note! According to Archpriest A. Tkachev, the conversion to the Christian faith came from the realization of nonsense and longing, which he felt as early as adolescence. The formation of a priest was influenced by a certain friend from Lvov, who was fond of reading the Gospel.

• Returning to his hometown, the young man tries the professions of a loader, sexton and security guard in an Orthodox monastery. After some time, Andrei Tkachev enters the seminary, having listened to the advice of senior priests.
• During his studies, he met the future archimandrites Longin and Kirill. For not attending lectures, he loses his place in the seminary. The archpriest admits that he could not master the full-fledged education because of his active lifestyle.
• According to the biography, Andrei Tkachev received the rank of deacon in the spring of 1993 in the city of Lvov. And in the autumn of this year he becomes a priest. A. Tkachev was in the clergy of the Church of St. George for 12 years. During this time, he read religious treatises on Christian foundations and taught the Law of God, which in schools is called ethics.
• In 2005, the archpriest, who signs an agreement to participate in religious programs, sold his apartment and moved to Kyiv. While he did not have an official document on the transfer, he served in several monasteries.
• In the period from 2006 to 2014, he served as rector of the church of Agapit of Pechersk. In 2013, he took up the post of manager of the missionary department. A year later, Andrei Tkachev moved to Russia and was appointed to the Moscow clergy.
• Today the priest is the rector of the church built in honor of Basil the Great. Andrey Tkachev reads sermons, writes books, articles and participates in a number of television programs for Orthodox TV.

Role of journalist and writer

In his books, the clergyman tries to convey to his contemporaries the idea of ​​serving the Almighty. Calling himself a journalist, Andrei Tkachev writes articles on acute social topics for the Russian people and does not forget to introduce divine guidance into his own thoughts.

The priest is trying to reveal the topicality and hopes that the works of his pen will be relevant in 100 years. The most popular essays include:

• "Return to Paradise" - collections of the author's reflections on topics close to every Christian.
• "Letter to God" is a collection of vivid episodes from the life of saints and ordinary people.
• "The Air of the Heavenly City" - the stories of the archpriest about the saints of the Almighty.
• “The Fugitive from the World” - in this book, the archpriest examines the personality of the philosopher G.S. Skovoroda and notes that the study of his works is a complex matter that requires a prayerful approach.

A complete list of the priest's published books can be found on his official website. http://www.andreytkachev.com/knigi/

The author's small works absorb his worldview, eloquently and succinctly reveal to the reader the incidents that happened to Christian ascetics. The author, through his sermons, calls on the common people to turn to the commandments of the Son of God and keep them.

Read about the commandments of God:

Most of the stories are built in the form of a dialogue between the author and the priest, where the reader finds answers to intriguing questions. Andrey Tkachev touches on the subject of childbirth, emotional complexes, relations between a man and a woman. The clergyman does not bypass more important substances: God, life and death, old age.

The archpriest is well versed in human psychology and determines the causes of the appearance of the passions of life. In his works, laymen find answers to questions that have long been of interest to them.

In addition to writing books, priest Andrei Tkachev is involved in the development of websites on the topic of Orthodoxy, and also writes articles for religious magazines.

Preacher's thoughts

The sermons of Andrey Tkachev occupy a sufficient place in his missionary activity. The clergyman directs his words to all segments of the population. Old people and young people, believers of various faiths and atheists listen to him with equal attention. In the speeches of the archpriest there is no excessive pomposity and desire for persuasion. The priest speaks in simple and clear language.

Many sermons can be heard during meetings with the archpriest, or can be found on his official website on the Internet.

Advice! There is also Elitsy.ru - a project where you can listen to instructions and ask questions to the missionary.

Andrey Tkachev's sermons have a modern look and are often seasoned with authoritative quotations from the ancient sages. This allows you to destroy the illusory nature of the material environment and reveals the regularity and predestination of all events. The archpriest claims that a person becomes stronger within society, but spiritually improves - in the distance. Loneliness is necessary, because life among people gives rise to a certain underdevelopment. In order to preserve and increase health, avoiding bad influence, a person needs solitude.

On a note! Speaking of love, the clergyman calls for a short time away from society in order to restore his emotional strength, because today's realities have completely changed social guidelines.

The missionary also conducts a lot of explanatory work among young people in social networks.