Article from the encyclopedia "Tree": website

Dogmatic theology (dogmatics)- a section of theology aimed at revealing, justifying and systematically presenting Christian dogmas

As an independent theological science and academic discipline, dogmatic theology arose in the 17th-18th centuries in the West as a result of the differentiation of theology that occurred in line with the general specialization of knowledge. At the same time, the term “dogmatic theology” itself arose. Since in various Christian denominations the volume of dogmas, their content and interpretation do not always coincide, corresponding epithets are used to indicate the confessional features of dogma, for example: Orthodox dogmatic theology, Catholic dogmatic theology, Lutheran dogmatic theology, etc. In Protestantism, dogmatic theology is often also called systematic theology. The main branches of dogmatic theology are triadology, anthropology, amartology, Christology, soteriology, pneumatology, ecclesiology, sacramentology and eschatology.

History of Orthodox dogmatic theology

Unlike Western Christian confessions, the Orthodox Church does not attach decisive dogmatic significance to the following doctrinal monuments of antiquity: the so-called. The Apostles' Creed, the Athanasian Creed and the Creed of St. Gregory the Wonderworker, - preserving their historical significance.

The question of the sources of Orthodox dogmatic theology is connected with the problem of the so-called. symbolic books of the Orthodox Church, to which in Russian pre-revolutionary academic theology it was customary to include “The Orthodox Confession of Faith of the Catholic and Apostolic Church of the East” (1662) and “The Message of the Patriarchs of the Eastern Catholic Church on the Orthodox Faith” (1723). However, according to the remark of Prof. N.N. Glubokovsky, “essentially, in Orthodoxy there are no “symbolic books” in the technical sense of the word. All talk about them is extremely conditional and corresponds only to Western religious schemes, in contradiction with the history and nature of Orthodoxy.” The emergence of these confessions dates back to the period of decline of Orthodox theology, when it “was forced to arm itself with Western scholastic theological weapons and... this, in turn, led to a new and dangerous influence on Orthodox theology not only of theological terms not characteristic of it, but also of theological and spiritual ideas" (Vasily (Krivoshein). 2003. P. 46). Therefore, along with other confessions of faith and dogmatic decrees of the 16th and subsequent centuries, these texts cannot be considered as generally binding sources of Orthodox dogmatic theology, “as not having a general church character in their origin, as usually not high in the level of theological thought, and often divorced from patristic and liturgical tradition and as bearing traces of the formal and sometimes significant influence of Roman Catholic theology" (Vasily (Krivoshein). 2003. pp. 82-83).

Tasks, method and structure of Orthodox dogmatic theology

At the same time, the Orthodox faith presupposes the dual unity of a person’s dogmatic consciousness and his spiritual life. True dogmatics is always ascetic and is born after. true spiritual achievement, leading to the heights of knowledge of God. In turn, asceticism is dogmatic, that is, it is built in accordance with the theological experience of the Church, dogmatically expressed by the holy seers. The slightest damage to one of the aspects of this duality inevitably affects the other. A false dogmatic attitude, when strictly followed, leads to distortions in the field of spiritual life. False, delusional spiritual experiences become the source of false theological conclusions.

Thus, by its purpose, dogmatic theology is a sign system that gives a person the right perspective on the path to salvation, understood in the Orthodox tradition as deification. The most important characteristic of Orthodox dogmatic theology is its soteriological orientation. Dogmatic theology is built on a priori accepted divinely revealed truths and dogmas. However, the totality of dogmas is not given in Revelation in the form of a specific list of theses. Therefore, the primary task of dogmatic theology is to identify the actual dogmas from the many contained in the Holy Scriptures. Scripture and Holy Tradition of non-dogmatic (spiritual-moral, liturgical, church-historical, canonical, etc.) provisions, then interpret them in the spirit of the uninterrupted church tradition and, finally, point out their soteriological significance.

In their content, dogmas are unchanged - in the process of church history, only changes in their terminological expression and clarification occurred in accordance with changes in rational assimilation and the nature of the heresy that arose, which necessitated a response. Therefore, for dogmatic theology it is important to show the historical context in which dogmas were conceptualized and formulated in the language of concepts.

Dogmatic theology was formed on the basis of the Creed, a more or less complete and detailed interpretation of which is the majority of ancient dogmatic-systematic works. In the 17th-18th centuries, first in Protestant and Catholic, and then in Orthodox theology, dogmatics acquired a clear structure and began to be built in accordance with two main sections: “About God in Himself” (De Deo ad intra) and “About God in the outside” " (De Deo ad extra), each of which was divided into subsections containing corresponding chapters. The section “About God in Himself” was divided into two subsections: “About the One God in Essence” and “About the Trinity God in Persons.” The section “About God in the Outside” included subsections: “About God the Creator,” “About God the Provider,” “About God the Savior,” “About God the Sanctifier,” “About God the Judge and Giver.” Despite the adjustments made to this scheme by some dogmatists, in general it was generally accepted in Orthodox dogmatic theology of the 18th - early centuries. century. The exception was attempts at a conceptual presentation of dogmas, when the principle of systematization was not a specific structure for constructing dogma, but some dogmatic idea accepted as the key one, for example. the idea of ​​the Kingdom of God in the dogmatic-apologetic lectures of Archbishop. Innokenty (Borisova), the idea of ​​God's love from prof. A.D. Belyaeva, the idea of ​​the Sacrifice of Christ as an expression of His love by Archpriest. Pavel Svetlova.

The relationship of dogmatic theology to other theological sciences

Dogmatic theology is inextricably linked with other church-scientific disciplines. Exegesis, Church history, patrolology, liturgics, based on the dogmatic consciousness of the Church, help in identifying the sources of dogmatic theology and contribute to their correct interpretation. Asceticism, pastoral theology, moral theology, homiletics, church law point to the practical application of the truths substantiated by dogmatic theology and their vitality. Comparative (accusatory) theology and apologetics, considering the doctrine of the Orthodox Church in comparison, on the one hand, with heterodox doctrine and, on the other, with non-Christian worldviews, rely on dogmatic theology and at the same time provide it with material for a more detailed understanding and interpretation of dogmas. In addition, dogmatic theology also uses individual achievements of secular sciences, especially philosophy, many of the terms and concepts of which have found their application in Christian theology.

Systematization of Christian doctrine in the ancient Church

Attempts to systematically present and interpret revealed dogmas were made already in the first centuries of church history. Elements of systematization are present in the works of early Christian teachers - sschmch. Justin the Philosopher, Athenagoras, sschmch. Irenaeus of Lyons, St. Theophilus of Antioch, Clement of Alexandria, Tertullian and others.

The first systematic presentation of Christian doctrine was the work of Origen (late 2nd-3rd centuries) “De principiis” (On the Principles), which points to the sources of the doctrine of the Church - the Holy. Scripture and Holy Tradition, and then the main dogmas are sequentially considered - about the Holy Trinity, about rational created beings, their primitive state and fall, about the incarnation of God the Word, about the actions of the Holy Spirit, about the resurrection of the dead and the final Judgment. In his presentation of Christian doctrine, Origen did not avoid a number of significant errors: the recognition of the pre-existence of souls and the inevitable final restoration of all rational beings, including the devil, to their original sinless state.

The next systematic exposition of the doctrine of the Church in time (IV century) is “Catecheses” (Catechetical Teachings) and “Catecheses mystagogicae quinque” (Sacramental Teachings) of St. Cyril of Jerusalem. “Catechetical teachings” are a dogmatic interpretation of the creed of the Church of Jerusalem addressed to the catechumens; “Sacramental teachings” introduce the newly enlightened to the Orthodox teaching about the main church sacraments - Baptism, Confirmation and the Eucharist. However, this work is more catechetical than dogmatic-theological in nature. "Oratio catechetica magna" (Great Catechetical Word) by St. Gregory of Nyssa is of great value in this regard. This presentation of basic Christian dogmas is characterized by theological depth and philosophical persuasiveness. "Expositio rectae confessionis" (Exposition of Divine Dogmas) Blessed. Theodoret of Cyrus (IV-V centuries) clearly and concisely conveys the church teaching about the Holy Trinity and the Divine Names, then consistently examines the entire history of God's economy - from the Creation of the world to the Second Coming of Jesus Christ.

In the Western Church, the first attempts at systematic exposition of Christian doctrine were undertaken by Bl. Augustine (IV-V centuries) in the works “Enchiridion” (Guide to Lawrence, or On Faith, Hope and Love), “De doctrina christiana” (On Christian Teaching), “De civitate Dei” (On the City of God). The treatises “De ecclesiasticis dogmatibus” (On church dogmas) by Gennadius of Marseille (5th century) and “De fide” (On faith, or On the rule of faith) by Fulgentius of Ruspia (5th-6th centuries) are also systematic.

History of Dogmatic Theology in the Roman Catholic Church

A distinctive feature of the theology of the scholastics was the desire to conceptualize dogmas and their detailed analysis using the categories of rational thinking. Extracted from revealed sources, a dogma was first established as an initial thesis, then subjected to critical evaluation, so that ultimately a new theological “discovery” was made through intelligent interpretation. A logical connection was established between various dogmas, uniting them into a formally consistent system. This approach involved identifying the implicit truths of faith, which, when revealed through the intellect, were called theological conclusions. Thus, theology began to be perceived no longer as an experimental knowledge of God, the fruit of spiritual contemplation, but as one of the scientific disciplines, although the first among others - in this sense the word “theology” began to be used, starting with Abelard.

In the formation of Catholic dogmatic theology, the first important result of the scholastic method was Op. "Quatuor libri sententiarum" (Four Books of Sentences) by Peter of Lombardy (12th century), which is a clearly ordered presentation of the main themes of Christian doctrine from the doctrine of God to the doctrine of the end of the world. Initially, a number of theological conclusions of Peter of Lombardy were subject to sharp criticism, but at the IV Lateran Council (1215) they were completely freed from suspicion of heresy; his “Sentences” became the main textbook on theology in Catholic universities until the Reformation.

The impetus for the development of Roman Catholic dogmatics was given by the Reformation. Some theologians saw the reasons for the intellectual crisis that befell the Catholic Church in the dominance of scholasticism and, starting from it, tried to create a new scientific and theological method that would be built not on a rational-philosophical, but on an exegetical and church-historical basis (M. Cano, I. Maldonat). However, the dominant direction in Catholic theology of the 16th - first half of the 17th centuries was the contrarian direction, which saw its task in the precise formulation of Roman doctrine as opposed to the new Protestant teachings (I. Eck, I. Emser, I. Cochleus, K. Vimpina, I. Dietenberger, A. Pigge, G. Witzel, I. Fabri, P. Canisius, card. Gasparo Contarini, G. Seripando, etc.). The presentation of dogmas here was polemical in nature, emphasis was placed on the differences between Catholicism and Protestantism. Within the framework of this approach, Catholic doctrine was determined at the Council of Trent (1545-1563). The card is recognized as the largest representative of contrarian theology. Robert Bellarmine, who wrote the lengthy Op. "Disputationes de controversiis fidei christianae adversus hujus temporis haereticos" (Discourses on controversial issues of the Christian faith, against the heretics of our time). At the same time, in the same period in Catholic. The Church had a galaxy of theologians, mostly Spanish, who strived for a positive disclosure of dogmas and were guided by the classical scholastic systems. This current was named second scholasticism(D. Bañez, L. Molina, F. Suarez, G. Vazquez, etc.).

Protestant dogmatic theology

Along with these brief dogmatic manuals, during the same period three voluminous systems of dogmatics appeared in Russia: “Orthodox Dogmatic Theology” by Metropolitan. Macarius (Bulgakov) (5 volumes, published in 1849-1853), “Orthodox dogmatic theology” by Archbishop. Philaret (Gumilevsky) (2 volumes, published in 1864) and “The Experience of Orthodox Dogmatic Theology with a Historical Presentation of Dogmas” by Bishop. Sylvester (Malevansky) (1878-1891).

"Orthodox-Dogmatic Theology" Met. Macarius was the first attempt in Russian theology to scientifically classify and mutually unify the accumulated dogmatic material. It is distinguished by a clear structure, logical order and clarity of presentation. Method of Metr. Macarius is close to the orthodox or church-apologetic method of Western dogmatic systems of the 17th century. As a thesis in "Orthodox Dogmatic Theology" a brief formulation of dogma is used, in most cases taken from the "Confession of the Orthodox Faith" by Metropolitan. Peter (Tombs) or "Messages of the Patriarchs of the Eastern Catholic Church on the Orthodox Faith." Then the thesis is confirmed by biblical and patristic quotations and justified by arguments from reason. The shortcoming of the essay is that the author was unable to free himself from the bonds of scholasticism. For him, a dogma is a complete theoretical formula that must be logically justified and forcibly accepted. Hence the dryness and lifelessness of the essay, the tension of the evidence.

The dogmatic system of the archbishop. Philaret (Gumilevsky) was built in accordance with the rational-philosophical method of Western Christian dogmatics of the beginning. XIX century, - in particular, the influence of the Catholic dogmatic systems of G. Klee and F. von Brenner is noticeable here. According to Justin (Popovich), "Written in a philosophical-critical spirit, [it] devotes a lot of space to apologetic-rational explanation and justification of dogmas". At the same time, the archbishop. Philaret has a desire for historical illumination of dogmas. According to Prof. N.N. Glubokovsky, Archbishop Philaret failed to show the movement of Eastern theological thought. At the same time, in comparison with the Dogmatics of Metropolitan Macarius, this work is a significant step forward as it is deeper in content.

At the beginning of the century, the 4-volume “Orthodox Dogmatic Theology” appeared by Archpriest. Nikolai Malinovsky (1910); the work did not contribute anything significantly new to the development of Russian dogmatic science, since it was focused on the dogmatic systems already existing in Russia and was of a compilative nature.

Sergius Bulgakov's "Mystical Theology of the Eastern Church" received universal recognition in the Orthodox Church. A supplement to this work is “Dogmatic Theology” - a course of lectures by V. Lossky, posthumously published by his students. The author, without going into the history of theological disputes, was able to show in a brief and at the same time very capacious presentation the depth and unity of the theological thought of the holy fathers of different eras. The basis of the entire dogmatic system of V. Lossky was the doctrine of the Divine energies of St. Gregory Palamas. This work is perceived as a living testimony of Orthodoxy. In a relatively small course, of course, it was impossible to cover all issues of dogmatics equally fully. The author touches on some important dogmatic topics only in passing (for example, the doctrine of the Sacraments). In this work, the influence of the previous works of Rev. George Florovsky and less - “Dogmatika” by Bishop Sylvester.

In Russia, starting from the 1950-60s, dogmatic theology began to be revived thanks to the works of Archpriest. Liveria Voronova, prot. Pyotr Gnedich, V.D. Sarychev and others.

In Greece, Serbia, and Romania, dogmatics as a scientific and theological tradition began to take shape only at the turn of the 19th and centuries. Of the Greek dogmatists, the most famous are Z. Rosis, H. Androutsos, K. Diovuniotis, I. Karmiris, P. Trembelas. In the Serbian Church at the beginning of the 20th century. The dogmatic manuals of Archpriest were widespread. Savva Teodorovich, L. Raich, prot. Milos Andzhelkovic, Rev. S. M. Veselinovich; in the present Since then, the three-volume “Dogmatics of the Orthodox Church” by Archimandrite has received general recognition in the Orthodox world. Justin (Popovich). The largest Romanian theologian of the 20th century is Archpriest. Dumitru Staniloae, author of the dogmatic codes “Orthodox Christian Teaching” (1952) and “Textbook on Dogmatic and Symbolic Theology” (1958).

Literature

• Anthony (Amphitheaters), Archbishop. Dogmatic theology of the Orthodox Catholic Eastern Church, with the addition of a general introduction to the course of theological sciences. St. Petersburg, 18628;
• Filaret (Gumilevsky), Archbishop. Orthodox dogmatic theology. Chernigov, 1864. Parts 1-2;
• aka. Review;
• Macarius (Bulgakov), Metropolitan. Orthodox dogmatic theology. St. Petersburg, 1868;
• aka. A guide to the study of Christian Orthodox dogmatic theology. M., 1898;
• Belyaev A.D. Divine Love: The Experience of Revealing the Most Important Christs. dogmas from the beginning of Divine love. M., 1880;
• aka. Dogmatic theology // PBE. 1903. T. 4. P. 1126-1150;
• Vvedensky A.I. Comparative assessment of the dogmatic systems of Metropolitan. Macarius (Bulgakov) and Bishop. Sylvester (Malevansky) // CHOLDP. 1886. Book. 2/4. pp. 127-352;
• aka. On the issue of methodological reform of Orthodoxy. Dogmatists // BV. 1904. No. 6. P. 179-208;
• Sylvester (Malevansky), bishop. Theology. 1892. T. 1. P. 1-172;
• Hall F. J. Introduction to Dogmatic Theology. N. Y., 1907;
• Malinovsky N.P., prot. Orthodox dogmatic theology. Serg. P., 1910. T. 1;
• aka. Essay on Orthodox dogmatic theology. Serg. P., 1912;
• Hilarion (Troitsky), Archbishop. Comments, amendments and additions to “Orthodox Dogmatic Theology” by Archpriest. N. P. Malinovsky. Serg. P., 1914;
• aka. Theology and freedom of the Church: (On the tasks of the liberation war in the field of theology) // BV. 1915. No. 3. P. 98-134;
• Florovsky. Paths of Russian theology;
• Congar Y. A History of Theology. Garden City (N.Y.), 1968;
• Lossky V. Mystical theology. 1991;
• aka. Dogmatic theology. 1991;
• McGrath A. Theological thought of the Reformation: Trans. from English Od., 1994;
• Muller D. T. Christian dogmatics: Trans. from English Duncanville, (Tech.), 1998;
• Felmy K.H. Introduction to modern Orthodox theology: Trans. with him. M., 1999;
• Lortz J. History of the Church, considered in connection with the history of ideas: Trans. with him. M., 2000. T. 1-2;
• Meyendorff I., protopr. Byzantine theology: Trans. from English Minsk, 2001;
• aka. Rome, Constantinople, Moscow: Ist. and theologian. research M., 2005;
• Glubokovsky. 2002. pp. 6-19;
• Lisova N. N. Review of the main directions of Russian theology. academic science in the XIX - early XX century // BT. 2002. Sat. 37. P. 6-127;
• Gnedich P., prot. The dogma of atonement in Russian theology. science of the last 50th anniversary (1st half of the XX century) // Ibid. pp. 128-151;
• Vasily (Krivoshein), archbishop. Symbolic texts in the Orthodox Church. Kaluga, 2003;
• Justin (Popovich), St. Collection creations. M., 2006. T. 2: Dogmatics Orthodox. Churches.
• Davydenkov O., priest. Dogmatic theology: Course of Lectures. parts I and II. M.: St. Tikhon's Theological Institute, 1997:
• http://www.sedmitza.ru/lib/text/431669/ (electronic version)
• Alypiy (Kastalsky-Borozdin), archim., Isaiah (Belov), archim. Dogmatic theology: A course of lectures. Holy Trinity Sergius Lavra, 2002:
• http://azbyka.ru/otechnik/bogoslovie/dogmaticheskoe-bogoslov...ij/ (electronic version)
• Macarius (Bulgakov), Metropolitan. Orthodox dogmatic theology. St. Petersburg, 1868
• Mikhail Pomazansky, archpriest. Orthodox dogmatic theology in a condensed presentation. - Holy Trinity Monastery, Jordanville, 1963; - Platinum, California, 1992
• Mikhail Pomazansky, protopresbyter. Orthodox Dogmatic Theology. - Klin: Christian Life Foundation, 2001; - M., Publishing Council of the Russian Orthodox Church, Publishing House "Dar", 2005; - Klin: Christian Life Foundation, 2015:
• https://azbyka.ru/otechnik/Mihail_Pomazanskij/pravoslavnoe-d...ie/ (electronic version)
• Ξεξάκης Γ. Νικόλαος. Ορθόδοξος Δογματική. Τόμος Α΄ Προλεγόμενα εις την Ορθόδοξον Δογματικήν. (Xexakis Nikolaos. Orthodox Dogmatics. Volume 1: Introduction to Orthodox Dogmatics). – Αθήνα 2000, 2006.
• Ξεξάκης Γ. Νικόλαος. Ορθόδοξος Δογματική. Τόμος Β΄ Η Θεολογία του ομοουσίου. (Xexakis Nikolaos. Orthodox Dogmatics. Volume 2: Theology of Consubstantiality) – Άθήνα: Εννοια, 200 6.
• Ξεξάκης Γ. Νικόλαος. Ορθόδοξος Δογματική. Τόμος Γ΄: Η περί δημιουργίας διδασκαλία. (Xexakis Nikolaos. Orthodox Dogmatics. Volume 3: The Doctrine of the Creation of the World.) - Άθήνα: Εννοια, 2006.

Materials used

• Zaitsev A. A., “Dogmatic theology” // Orthodox Encyclopedia, T. 15, pp. 542-548:
• http://www.pravenc.ru/text/178718.html (material used partially)
• "4. Russian school of dogmatists (chapter from the book) // Alypiy (Kastalsky-Borozdin), archimandrite, Isaiah (Belov), archimandrite. Dogmatic theology: A course of lectures. Holy Trinity Lavra of St. Sergius, 2002:
• http://azbyka.ru/otechnik/bogoslovie/dogmaticheskoe-bogoslov...7_5 (electronic version on the portal ABC of faith

  Prof. N. N. Glubokovsky. Russian theological science in its historical development and the latest state. - Warsaw, 1928. - P. 6.

On the night of December 29-30, 1916, the life of one of the most mysterious and controversial characters in Russian history of the 20th century was cut short. Then in St. Petersburg, conspirators led by Prince Felix Yusupov killed the “holy elder” and favorite of the imperial family Grigory Rasputin.

A slightly revealed secret

In childhood, nothing foreshadowed the simple village boy - the son of a cab driver in the large village of Pokrovskoye, in the Tobolsk province - Grisha Novykh - future greatness and scandalous fame. He grew up as an inquisitive, intelligent child who loved popular books with bright pictures, ordinary children's fun and pranks. It seemed that over time, after graduating from the parochial school, he was destined to take on the worries of the household and continue his father’s cab driver’s trade, remaining in complete obscurity and leading the quiet, measured life of his ancestors.

However, when Grisha was twelve years old, an event happened to him which, as it later turned out, lifted the veil of his unusual future for the boy. This fact, or rather its secret meaning, was described decades later by Rasputin's biographer Fulop-Miller.

And then, in the fall of 1881, Grigory and his older brother Mikhail went outside the village to the river. It so happened that his older brother fell into the river and began to drown. Without hesitating for a second, Grigory, already distinguished at that time for his daring and fearlessness, rushed into the water to help Mikhail. However, the low water temperature and lack of strength caused both to soon sink.

Luckily for them, a peasant was passing nearby, who, hearing the children’s screams, saved the children. Mikhail, who suffered from pneumonia, soon died. And Gregory, shocked by the death of his beloved brother, fell into a state of fever that tormented the boy for several weeks. It was during attacks of illness that in delirium Gregory had visions, the meaning of which he could not understand at the time. Upon recovery, he told his father about what he had seen, who gave Gregory a good spanking and ordered him not to tell anyone else about them.

The essence of the visions was that young Grisha saw himself “indulging” in golden toys in rich rooms “with many portraits and marble floors,” surrounded by well-dressed and beautiful people trying to please all his whims. Then for the first time the boy felt that he suddenly found himself in the royal mansion - exactly as he had imagined it in his childhood fantasies...

Walking behind the plow

The boy very soon forgot both about his illness and about those visions for which he was beaten by his father. Years passed, and Gregory turned into a short, but well-built, strong and resilient man, burdened with ordinary peasant concerns. After the death of his father, Grigory began to work as a cab driver, spending all his free time in taverns and communicating with the opposite sex, with whom, despite his ordinary appearance, he was a great success.

It was at this time that Grigory Novykh received the nickname Rasputin for his wild lifestyle. Soon he married a charming black-eyed blonde, who was considered the first beauty in the village. However, family life did not change the lifestyle of Grigory Efimovich, who spent his days in labor and household chores, and his nights in drinking establishments and brothels and did not think at all about his special mission in this world.

In the spring of 1898, he witnessed such an unusual phenomenon that he decided to radically change his entire subsequent life.

One warm sunny day, he was walking across a field behind a plow, when he suddenly heard women’s voices behind him, singing church hymns. Surprised, Grigory stopped his horse, turned around and froze in amazement, amazed by what he saw. Later, many years later, he told his friend Dmitry Pecherkin about this vision like this: “A woman of amazing unearthly beauty was walking very close to me. It was the Holy Virgin who appeared from the gilded rays of the midday sun. Thousands of angels sang a solemn hymn behind her, and the voice of the Virgin Mary echoed them..."

The vision lasted a few minutes, but it shocked Gregory so much that he fell unconscious next to the horse. Rasputin woke up only in the evening. He was feverish. Exhausted, he trudged home, tormented by doubts about the correctness of his way of life. Gregory understood that what he saw was a sign from above, in obedience to which he had to leave carousing, taverns, horses, arable land, family and home and start his dissolute life anew.

The thorny path to glory

And Rasputin decides to give up everything. First, he goes to a monastery in Verkhoturye and enters the Khlysty sect that settled there. The notorious sect, persecuted by the authorities, practiced cleansing from sins through satiety with bodily pleasures. For Rasputin, who loved sensual pleasures and was accustomed to thinking freely, the company of the Khlysts turned out to be more than suitable. Then he went to the hermit Elder Macarius, who blessed him to leave his home and family forever and go on a journey across the earth. From that time on, his long wanderings throughout Siberia began, during which his fame as a “holy man” grew.

According to Rasputin himself, since 1900, he often hears unfamiliar voices that tell Gregory to perform certain actions, and sometimes sees strange pictures - fires and floods or, conversely, blooming paradises in which he has the good fortune to reside. This, perhaps, explains Rasputin’s unusual behavior, which surprised and sometimes frightened everyone who had the opportunity to communicate with him. So, during a conversation, an elder could suddenly fall to his knees and begin to pray frantically, or, interrupting the meal, fall into a kind of trance, which could last either a few minutes or long hours...

One of the most vivid and last visions Rasputin experienced was in 1904, when he first arrived in St. Petersburg. Then he, still little known in the capital, came to ask for shelter at the local seminary, where with his prudence and quick-witted mind he made a very positive impression on the rector, Father Feofan. The next morning, Father Theophan decided to introduce the unusual guest to a highly respected priest in the capital, Bishop Hermogenes.

In 1915, talking about this incident to his close friend Vyrubova, the maid of honor of Empress Alexandra Feodorovna, Rasputin said that, while waiting in the bishop’s reception room for a meeting, he suddenly felt “his head was clouded.” Then he heard the ringing of bells and the singing of the hymn “God Save the Tsar!” A carousel of faces unfamiliar to him at that time spun before Gregory’s mind (whom he later recognized as Emperor Nicholas II, Empress Alexandra Feodorovna, Tsarevich Alexei, Duma deputy V.M. Purishkevich, Prince F. Yusupov and other famous characters in the Russian political arena of those years) . After this, Rasputin saw a terrible battle taking place in heaven, from where streams of blood poured onto the earth. According to Gregory, “a suffocating stench entered his nostrils, and horror seized him”...

It was from that time that Rasputin’s popularity in the Russian capital began to rise unprecedentedly and his approach to the reigning family began. However, at the same time, according to the testimony of Rasputin himself and people who knew him during the years of extraordinary political influence, the visions completely stopped visiting Gregory. Providence seemed to have forgotten about him, shining at court in all his greatness and glory...

A few hours before his death, already in a trap - the semi-basement of the Yusupov Palace on the Moika - the unsuspecting Rasputin smugly told Felix Yusupov: “I am protected from the evil eye. They tried to kill me several times, but the Lord always thwarted these plots. It will be bad for anyone who raises a hand against me, because providence is on my side...”

Alas, that night providence forever turned its back on the man whom some called the “holy elder,” and others called the devil in human form.

Why is the liturgy sometimes called the angelic ministry? Because angels are always present at the Eucharist and help the clergy to celebrate it.
According to the testimony of Elder Jacob of Euboea, who more than once received wondrous visions of God, as soon as the priest says the initial exclamation at the liturgy, the Heavenly Forces immediately flock to the altar. Another righteous man, Saint John of Kronstadt, wrote: “At the proskomedia, all the saints, starting with the Mother of God, are called to participate in the service of the liturgy. All the saints and all the angels participate in the service with the priest.”
The Monk Euthymius the Great († 473) told some of his disciples that he often saw an angel performing liturgy with him.
In 1892, the Monk Anatoly Optinsky (Zertsalov) came to St. Petersburg. Here he met with Righteous John of Kronstadt. Father John invited St. Anatoly to his church in Kronstadt. When the liturgy began, Father John saw that two angels were serving together with the Monk Anatoly.
The Sacrament of Holy Communion, celebrated during the liturgy, unites heaven and earth into one union. This unity, invisible to the eyes of ordinary people, appears in all its beauty before the spiritual gaze of the saints.
—
“People are blind and do not see what happens in the church during the Divine Liturgy. Once I served the Liturgy and could not make the Great Entrance because of what I saw. Suddenly I felt someone pushing me on the shoulder and leading me to the holy altar. I thought it was a psalm-reader. I turn around and see a huge wing placed on my shoulder by the Archangel and leading me to the great entrance. What happens in the altar during the Divine Liturgy! Often I can’t stand it and sit down, at which time my co-workers think that something is wrong with my health, but they don’t know what I see and hear.”
Elder Jacob.
—
The Monk Seraphim of Sarov was granted a special vision of grace during the Divine Liturgy on Maundy Thursday, which was performed by the rector, Father Pachomius, and Elder Joseph. When, after the troparions, the monk said, “Lord, save the pious,” and, standing at the royal doors, pointed his orar at those praying with the exclamation “and forever and ever,” suddenly a bright ray overshadowed him. Raising his eyes, the Monk Seraphim saw the Lord Jesus Christ walking through the air from the western doors of the temple, surrounded by the Heavenly Ethereal Forces. Having reached the pulpit. The Lord blessed all those praying and entered the local image to the right of the royal doors. The Monk Seraphim of Sarov, looking at the wondrous phenomenon in spiritual delight, could not utter a word or leave his place. He was led arm in arm into the altar, where he stood for another three hours, his face changing from the great grace that illuminated him.
—
In his notes, the abbot of Feodosia (Popov; † 1903) cites his grandmother’s memories of her childhood, when she was seven or eight years old. “In church, I stood at the very pulpit, opposite the Royal Doors, and vigilantly watched all the actions of the priest. The reason for my observations of the priest was that once, on a holiday with my parents at mass, I saw above the throne, a little higher than the head of the priest, right above the holy chalice, a soaring Dove, which was white as snow and motionless, barely noticeably fluttering its wings , stayed in the air. And I saw this not once, and not twice, but several times, which I told my friend about, and she and I always, as soon as we heard the bell ringing, we ran with all our might, wanting to outrun each other, and Let us stand together at the pulpit, waiting for the appearance of the brilliant white Dove. And how we loved Him because He was so white and so handsome!
But there were days when we could not wait for this miracle, which took place only during the service of the old priest Rosnitsky. It was only during his service that we always saw our Dove. This did not happen under another priest. When we told our parents about this, and our parents told priest Rosnitsky, since then my friend and I have never seen the wonderful Dove again.”
—
The great Athonite ascetic Hieroschemamonk Tikhon († 1968) celebrated the liturgy in his secluded Athonite temple with the help of only one monk-singer. He did this because he wanted to freely indulge in deep prayer in the altar, completely alone. When the Cherubic Hymn began, Father Tikhon usually immersed himself in spiritual contemplation for twenty to thirty minutes. Therefore, the monk repeated the Cherubic Song many times until he heard the steps of Father Tikhon walking from the altar to the Great Entrance. Once after the service the singer asked:
- What do you see, old man?
- Cherubim and seraphim praising God. My guardian angel releases me only after half an hour, and then I continue the Divine Liturgy.
Sometimes Hieroschemamonk Tikhon performed the liturgy without the help of a singer. However, there was still singing in the temple! One day Theoclitus Dionysiatus visited the elder. Father Tikhon was in the church, and touching singing was heard from there. Theoclitus wanted to go inside, but the door was closed. Not wanting to disturb anyone by knocking on the door, he decided to wait for the end of the service near the temple. Soon the singing died down, and after a while Father Tikhon opened the door. Going inside, Theoclitus found no one there except Father Tikhon. This amazed him, and he realized that angels were singing at the liturgy.
—
The Valaam schema monk Kyriak had a vision during the liturgy. He stood in the altar, and when the serving priest exclaimed: “Thine from Thine, offered to Thee, for all and for all,” an extraordinary fragrance poured out from the throne. When the priest began to pray for the condescension of the Holy Spirit on the presented Gifts, Cyriacus saw that the altar was filled with cherubim, which surrounded the throne. The priest was engulfed in fire, and as soon as he bowed to the ground before the throne, a white dove flew from above and began to hover over the paten. Then the dove flew to the top of the holy bowl and, clenching its wings, sank into it. And immediately the angels, falling on their faces, bowed to the holy throne. When the priest exclaimed: “Quite about the Most Holy One,” the Heavenly Powers again bowed to the ground. After singing “It is Worthy to Eat,” they bowed for the third time. Then the angels surrounded the priest, overshadowed his head with a wonderful shroud, and after that they became invisible.

Sometimes some people claim that they had a vision of saints, the Virgin Mary or Angels. The Holy Fathers advise treating such phenomena with caution, so as not to fall into spiritual delusion, since demons can also come in this form. We have collected sayings of Athonite saints that will help you understand which visions are true - from God, and which are false, from the evil one.

1. “It is better to advise such people (ed. - who talk about the visions they have had) to be careful and restrained. This attitude towards visions is more reliable, because not all people are able to discern whether a vision was from God or from the devil.”

2. “A person becomes a laughing stock for demons. And then they mock him with the help of pictures and visions, phenomena and revelations, symbols and numbers, prejudices and fortune-telling and a whole bunch of superstitions. May God protect us from such perversion!”

(Reverend Joseph the Hesychast)

3. “Twice I was delighted, twice I was wrong. Once the enemy showed me the light, and my thought told me: “Accept this, this is grace.” Another time I accepted one vision and suffered a lot for it.”

(Reverend Silouan of Athos)

4. “If the Saint who appeared to a person was really a Saint, and the person did not accept this vision, then God knows in what way to notify the soul of this person and lead it to where He wants. Attention is necessary, because (instead of the Saint) a tangalashka may come, who will turn on the (demonic) “TV” and begin his broadcast...”

(Reverend Paisiy Svyatogorets)

5. “One day at the end of the vigil, when they sang “Let every breath praise the Lord...”, I heard King David in the sky singing praises to God. I stood in the choir, and it seemed to me that there was neither roof nor dome and that I saw an open sky. I told four spiritual men about this, but no one told me that the enemy laughed at me, and I myself thought that demons cannot glorify God and that, therefore, this vision was not from the enemy. But the charm of vanity overcame me, and I began to see demons again. Then I realized that I had been deceived, and I revealed everything to my confessor and asked for his prayers; and for his prayers I am now saved, and I always pray to the Lord to grant me the spirit of humility.”

(Reverend Silouan of Athos)

6. “One saw the Most Holy One, the other angels, when his soul departed. And now this happens. That before death they see visions so that God will take them away in peace. And since I heard something like this, I ran when they were dying with a thirst to see, to hear what they were saying.”

(Reverend Joseph the Hesychast about the desert elders)

7. “Even if a vision is from God, a person should not accept it the first time. God, seeing how His creation - man - does not accept the vision (does not get upset, but on the contrary), in some way, becomes touched. After all, such an attitude towards vision shows that a person has humility.”

(Reverend Paisiy Svyatogorets)

8. “What does the Lord say? “Blessed are the pure in heart, for they will see God” (Matthew 5:8). He does not say: “Blessed are those who see phenomena, visions, revelations.”

(Reverend Joseph the Hesychast)

9. “I remember one woman who did not receive any help from people and therefore had the right to Divine help. God, wanting to help this woman, gave her a certain vision. However, after this vision, the devil inspired her with the following thought: “Who knows, maybe God has honored you with such a vision because He intends you for some higher mission!” From the moment she began to believe such devilish suggestions, the devil began his work and she fell under his power. However, in the end, God again had mercy on her. She had a vision, and she heard a voice telling her: “Write a letter to Father Paisius and describe all the visions that you had.” She wrote me a letter and told me about all the visions she had. The evil one has torn it to pieces. Yes, all her visions were real, but almost all of them were from the tempter. Of all the visions she had, only the first and last were from God. Wanting to bring her to her senses and help her free herself from delusion, God allowed this last vision to happen. Ultimately, the unfortunate woman listened to my advice and managed to extricate herself (from the network) of those diabolical visions that she had.”

(Reverend Paisiy Svyatogorets)

10. “When we cry and humble our souls, then the grace of God protects us, but if we leave crying and humility, we can be carried away by thoughts or visions. A humble soul does not have visions and does not desire them, but with a pure mind it prays to God, but a vain mind is not pure of thoughts and imagination and can even go so far as to see demons and talk to them.”

(Reverend Silouan of Athos)

11. “...so that the devil does not deceive us with the help of fantasies and imagination. Imagination is a good thing, and if used wisely, it has great power. People susceptible to delusion imagine what they see or read the way they want. And then they believe that the picture painted by their imagination is real. In order for these unfortunates to receive help, they must be under constant [spiritual] supervision, because the devil is constantly fooling them.”

(Reverend Paisiy Svyatogorets)

12. “The Fathers say that in the presence of an enemy vision the soul will feel confusion. But it is only a humble soul that does not consider itself worthy of a vision that will feel either embarrassment or fear when the enemy acts, and a vain soul may experience neither fear nor even embarrassment, because he wants visions and considers himself worthy, and therefore the enemy easily deceives his. Fight your enemies with humility. When you see that another mind is fighting with your mind, then humble yourself, and the fighting will stop."

(Reverend Silouan of Athos)

I, the great sinner John of Kronstadt, write the vision I saw, I convey to you this truth, everything that I saw and heard in the night vision of January 1901. I am in quiet trepidation about what will happen to the sinful world. The wrath of God will soon and unexpectedly befall our damnation. I write, and my hands are shaking, and tears are covering my face. Lord, give me strength and strength, truth and Your will to describe everything I have seen from beginning to end! This is how this vision happened: after evening prayer, I lay down to rest a little from my fatigue; it was twilight in the cell. A lamp was burning in front of the icon of the Mother of God. Less than half an hour has passed, I hear a slight rustle, someone touched my left shoulder, a quiet voice gently said to me: “Get up, servant of God John, walk according to the will of God!” I stood up and saw next to me a wondrous old man, white-haired, in a black robe, with a staff in his hand: he looked at me tenderly, and I almost fell from great fear; my arms and legs trembled, and I wanted to say something, but my tongue did not obey, the elder crossed me and I felt light and joyful. Then I crossed myself. Then he pointed to the western side of the wall with the same staff so that I would look at that place. The elder inscribed the following numbers on the wall: 1913, 1914, 1917, 1924, 1934. Then suddenly the wall was gone, I followed the elder across the green field and I saw a mass of wooden crosses, thousands standing on the graves: large wooden, and clay, and gold. I asked the elder: “What kind of crosses are these?” He kindly answered me: “These are those who suffered for the faith of Christ and, being killed for the word of God, turned out to be martyrs!” And so we move on. Suddenly I see a whole river of blood, and I asked the elder: “What kind of blood is this? How much was spilled? The elder looked around and said: “This is the blood of true Christians!” Then the elder pointed to the cloud, and I see a mass of white lamps burning, I see they began to fall to the ground, one after another, in dozens and hundreds. When they fell, they all dimmed and turned to dust. Then the elder said to me: “Look!” And I see seven burning lamps on the clouds. I asked: “What are these falling lamps?” - “These are the churches of God that will fall into heresy, and the seven lamps on the clouds, these are the seven Apostolic, Cathedral churches, will remain until the end of the world!” Then the elder pointed upward, and now I see and hear the singing of angels, they sing: “Holy, Holy, Holy, Lord of hosts!” A large crowd of people walked with candles in their hands, with joyful shining faces. There were bishops, monks, nuns, a lot of lay people, young people, even young men and children. I asked the wonderful old man: “What kind of people are these?” - “These are all those who suffered for the holy Catholic, Apostolic Church, for the holy icons from the destroyers!” I asked the great old man if I could join them? The elder said: “It’s too early for you, be patient, there is no blessing from God! “And again I see a gathering of infants who suffered for Christ from King Herod, and they received crowns from the King of Heaven. And so we move on and go into a large temple. I wanted to cross myself, but the elder told me: “Don’t! Here is the abomination of desolation!” The church was very gloomy. On the throne there is a star with a star, resin candles burn and crackle like firewood; the cup stands filled with a strong stench; prosphora with a star; in front of the throne stands a priest, his face like pitch, and under the throne is a woman, all red, with a star on her forehead, shouting throughout the entire temple: “I am free!” God, it's scary! People began to run around the throne like madmen, shouting, whistling, clapping their hands, and began to sing prodigal songs with their mouths. Suddenly lightning flashed, terrible thunder roared, the earth trembled and the temple collapsed, the woman, the people and the priest fell into the abyss. Lord, how scary, save us! I looked back. The old man saw something, and I see. “Father, tell me, what kind of terrible temple is this?” - “These are ecumenical people, heretics, who left the holy Catholic Church and recognized the newly renewed one, in which there is no grace of God: one cannot fast and commune in it!” I got scared and said: “Lord, woe to us damned ones - death!” The elder calmed me down and said: “Don’t mourn, just pray!” And now I see a mass of people, they are walking terribly thirsty, with stars on their foreheads. They saw us and shouted loudly: “Holy fathers, pray for us. It’s very difficult for us, but we ourselves can’t do it. Our fathers and mothers did not teach us the law of God. We don’t even have the name of Christ, we have not received peace, the Holy Spirit, and we have rejected the sign of the cross!” And they cried. I followed the elder. - "Look!" And he pointed to me with his hand. I see a mountain of human corpses, stained with blood. I was very scared and asked the elder what kind of corpses were these? - “It was the monastics who rejected and did not accept the seal of the Antichrist, suffered for the faith of Christ, the Apostolic Church and accepted martyrdom and died for Christ. Pray for God’s servants!” Suddenly the elder turned to the north side and pointed with his hand. I look - the royal palace. Dogs, ardent animals and scorpions run around him, roar, climb, and gnaw with their teeth. And I see the King sitting on the throne. The face is pale, courageous, and reads the Jesus Prayer. Suddenly he fell like a corpse. The crown was sleeping. The anointed one was trampled by the beasts. I was scared and cried bitterly. The elder took me by the right shoulder: I see Nicholas II in a white shroud. There is a crown of green leaves on the head, a pale, bloody face, and a golden cross on the neck. He quietly whispered a prayer, and then said to me with tears: “Pray for me, Father John. Tell all Orthodox Christians that I died as a Tsar-Martyr courageously for the faith of Christ and the Orthodox Church. Tell the Apostolic shepherds to serve a fraternal funeral service for me, a sinner. Don’t look for my grave!” And then everything disappeared into the fog. I cried bitterly and prayed for the Tsar-Martyr. My arms and legs were shaking from fear. The elder said: “God wills it so!” Pray and tell everyone to pray!... Look!” And so I see such a mass of dead from hunger lying around, others eating grass and greens. And the corpses of some are devoured by dogs, and there is a terrible stench. Lord, people have no faith! They spew blasphemy from their lips and for this - the wrath of God! And now I see a whole mountain of books, and between those books there are worms crawling, spreading a terrible stench. I asked the elder what kind of books these were? - “Godless, blasphemous, who will infect all Christians with blasphemous teachings!” And so the elder touched the books with his staff, they caught fire, and the ashes were carried away by the wind. Further I see a church, there are a lot of memorials lying around. I bent down and wanted to read them, but the elder said: “These are commemorations that have been lying around for many years, and the priests have forgotten them: they don’t read them, there is no time, but the deceased ask to pray!” I asked: “When will they be remembered?” And the elder said: “The angels are praying for them!” And so we walked on, and the elder walked so quickly that I could barely keep up with him. - "Look!" - said the old man. I see a large crowd of people coming, driven by terrible demons who beat them with stakes, pitchforks and hooks. I asked the elder: “What kind of people are these?” The elder replied: “These are those who renounced the holy faith and the Catholic, Apostolic Church and accepted the New Renovation Church. These were priests, monks and nuns, laymen who rejected marriage, drunkards, blasphemers, slanderers. They all have terrible faces and there is a stench from their breath. The demons beat them, drove them into a terrible abyss, and a stinking fire came out of there. I was terribly scared, crossed myself: “Deliver, Lord, from such a fate!” Here, I see a mass of people, old and young, all in terrible attire, hanging a huge five-pointed star; on each corner there are twelve demons; in the middle - Satan himself with terrible horns, a straw head, he emitted a malicious foam on the people, expressed in the words: “Get up, branded with a curse...” Suddenly a lot of demons with brands appeared and seals were applied to the whole people: on the foreheads and above the elbows, on hands of the right. I asked the elder: “What is this?” - “This is the seal of the Antichrist!” I crossed myself and followed the elder. He suddenly stopped and pointed to the east with his hand. I see a large cathedral of people with joyful faces, crosses in their hands, candles around; in the middle stood a high throne, white as snow: on the throne was the Cross with the Gospel, on the throne in the air was a golden royal crown: on it was written in gold letters: “For a little time.” Around the throne stand patriarchs, bishops, priests, monks, nuns, and laity. Everyone sang: “Glory to God in the highest and peace on earth!...” I crossed myself with joy and thanked God. Suddenly the elder waved his cross upward three times, I saw a mass of corpses covered in human blood, and angels were flying over them: they were taking the souls of those killed for the word of God. The angels sang: “Hallelujah!” I looked and cried loudly. The elder took me by the hand and did not order me to cry: “God wants it that way. Our Lord Jesus Christ suffered and shed His most pure blood for us. So those who do not accept the seal of the Antichrist will become martyrs; they will all shed their blood and receive the Heavenly crown!” Then the elder prayed for the servants of God and pointed to the east. The words of the prophet Daniel came true: “the abomination of desolation.” Now I finally see the Jerusalem Bath. There is a star above the bath. Millions of people are crowding inside the temple and still trying to enter. I wanted to cross myself, but the elder held my hand and said: “Here is the abomination of desolation!!” We also entered the temple. It was full of people: I see the throne, tallow candles are burning there; on the throne is a king in bright red purple; on the head there is a golden crown with a star. I asked the elder: “Who is this?” He said: “Antichrist!” Tall, eyes like fire, black eyebrows, a wedge-shaped beard, a fierce, cunning, sly, scary face. He himself is on the throne, and he stretched out his hands to the people. He had claws on his hands like a tiger, and shouted: “I am the king and GOD and ruler. Whoever does not accept my seal will die!” All the people fell down and worshiped him; he began to put a seal on their foreheads and hands in order to receive bread and not die of hunger and thirst. Suddenly, the servants of the Antichrist brought several people with their hands tied to bow to him. They said: “We are Christians, we all believe in our Lord Jesus Christ!” The Antichrist took their heads off in an instant: Christian blood flowed. Then they brought the young man to the throne of the Antichrist so that he would bow, but the young man said loudly: “I am a Christian, I believe in our Lord Jesus Christ, and you are a messenger, a servant of Satan!” - “Death to him!” - shouted the Antichrist. Those who accepted the seal fell and worshiped him. Suddenly thunder roared, thousands of lightning flashed, arrows struck the servants of the Antichrist. Suddenly a large arrow flashed and fell with a fiery fire on the head of the Antichrist, he waved his hand, the crown fell and broke into dust: millions of birds flew and pecked at the servants of the Antichrist. I felt the elder take my hand. We move on, and I again see a lot of Christian blood. Then I remembered the words of John the Theologian in Revelation: there will be blood... “even to the bridles of horses.” “Oh, my God, save me!” I see angels flying and singing: “Holy, Holy, Holy is the Lord of Hosts!” The elder looked around and went: “Don’t grieve, soon, soon the end of the world will come!” Pray to the Lord, God is merciful to His servants!” The time has come to an end. He pointed his hand to the east, finally fell to his knees and prayed: I prayed with him. The elder began to quickly separate from the ground to a height: then I remembered what the name of this elder was, then I loudly exclaimed: “Father, what is your name?” - “Seraphim of Sarov! - the old man answered affectionately. “What you saw, write to Orthodox Christians!” Suddenly it was as if a large bell had struck above my head, and I heard the ringing and woke up. - “Lord, bless, help with the prayers of the great elder! You revealed to me, the sinful servant John, the priest of Kronstadt!”