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Teachers There are people who believe that you can trust God, but you can trust these kinds of things, that are very serious. Well, it's the opposite.

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Because God has a plan for all our lives, and all our lives are in chaos. Or God has everything, from the most trivial needs of a person to the most important ones. It's very clear to those who study ancient religions and art,

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and all these teachings, how He manifests Himself, how He conducts Himself to a person in the study of art. There is such a teaching in the study of art, which is called the story of Sophie, or the story of Sophie, that is, how Sophie, the divine mind and the divine gift of a person, manifests itself in the study of art. How God speaks to a person, how He manifests His will, and His relationship, and His love for a person through the story.

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Such a direction, such a view of history, such a view of science existed, it has now appeared. Father Alexander Borisov says that the culture of the late 19th and early 20th centuries is of particular importance for us. Indeed, what we do now, we are still going back there, because there was a choice, in addition to the fact that it is still a necessary heroism for us,

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because we need to be reborn now, and to remember those paths we still have to go. And these Russian religious philosophies, and then, as Father Alexander Borisov says, Father Alexander Mim, who says that the Western philosophers invented nothing in the 20th century, and that it was no longer possible to say so, this is how this direction of history of Sophie existed,

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which began with Vladimir Solovyov, which spoke of how we should look at history, how we see, as in history, as in life, in the world, as in the formation and gradual evolution of human culture, human history, human thought, and the appearance of God. Father Alexander Mim reflected this line.

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All his six volumes, his books, they are directed exactly to this direction. He speaks exactly about this. And then it turns out that the study of science turns into a curse. And then it turns out that there is nothing that is equal to the study of God.

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And the study of science, which seems to be such an academic and completely independent course of people's studies, becomes the most intense. It turns out that, while studying history, we find ourselves in the very center of the idea of man and God, of what is called the house of construction, that is, how God arranges the world, how He carries out salvation in the world.

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In history, it was not in history, but in the only and absolutely nominal fact, when God paid for Christ's coming to the world. All existing humanity is ready for this, and all the consequences are due to the implementation of those possibilities and those tasks that God took with Him when He came to the world.

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In this way, if we look at it, the most unexpected things open up. First, it turns out that man is not alone at all. He is not alone, that the society that we are accustomed to in our impoverished and difficult society feels like a load, a disturbance,

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a threat to our lives, some strange, incoming forces from which we would like to get rid of. This society was not prepared for God at all. It was not prepared for God as a possibility, as a unity of people for the implementation of the common goal, for the help of God, but for the house of construction, for the implementation of salvation and for the achievement of the universal goal of the world,

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which is the path of unity, the path of unity of work and life. I am proud that all the works of all the books of Father Alexander are dedicated to this. And maybe it will be possible to make such a cycle, so that you can gradually, by the time, see how people went to the implementation of this main spiritual task,

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the main task of the spiritual possibility. Now I just wanted to pay attention to these problems and say that science, as far as I know, is collected in the range of different professions, and it is important to see how it can correctly create a point of view on the single path of humanity, on the path of salvation, on the path of the Spirit, on the path of religion, faith.

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I would like to say that the path I am standing on is a document of the history of antiquity, and the way of antiquity. It is very good to talk about this path. Here we need to talk about many, many important things for a modern person. I hope that somehow we can start talking about this in more detail and systematically. Thank you. Now we will take the topic of the Shemeshek, which is our topic.

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I would like to say that the word in the Hebrew meaning is exactly, correctly, and truly. In the Hebrew meaning, it is confidence in the truth. In the Hebrew word, there is a lot of definition. It is confidence, absolute faith, the absence of any doubt,

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the fact that there is a God, that this is a state of consciousness, and the subject is higher, not lower, not above. Therefore, I can say that faith is hope, hope, and that faith is the state of mind, of conscience. There are many things that can be said about this word. For example, to take the word faith, and not to say that it is to believe, it means to believe in the truth of something, of someone.

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The one who is true is the one who is true, and the truth is the one who is true. There are many interesting words on this topic. For example, such is not the faith of the righteous, which torments, but the one who is tormented. Further, the word faithlessness. It says that it is dog, dog faith. That is, he speaks of atheism, and he is right to say that atheism is a type of faith.

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Only this faith is what our life does not make sense. The universe does not make sense. There is also such a word as faithlessness. In general, everything that concerns the lack of faith or some kind of abstinence from it,

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is very often used in Russian. For example, faithlessness is what breaks faith. This is a thing that is very often condemned. Thus, to summarize this technological invention, we can say that faith is a fundamental phenomenon, and very complex and multifaceted. Faith is not only the certainty of God's goodness.

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Faith is complete trust in Him, and faith is His faithfulness, His openness. And this faith is never deceived, never deceived. Faith has a saving power. Every believer is ready to know this on his own experience, and this is evidenced by the Bible on many of its pages.

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If you remember, the words of Christ were repeated many times in England, and the people were treated as the most important people. Remember, in the time of Hannah Young, who came to pray for her lucky Christ's daughter, the woman who gave her a blood-sucking ointment to her back, to the edge of her dress,

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she told everyone, Faith will save you, and will bring you to the faith of your own. And the main point of faith, I think, is that it opens up the reality. Not the reality that we see with our usual, long eyes, but a different, higher reality.

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And this is due to the fact that man is different from all other representatives of the living world, those who are spiritual beings, those who are created in the image and likeness. As a spiritual being, he can directly communicate with a higher spiritual being. In one of the books of Alexander Sartor, there is an interesting argument that many philosophers,

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writers, including Sartor, Camus, wrote many times, and they talked about the complexity and meaninglessness of faith. That is, a person is somehow lagging behind, some terrible, inhuman, and meaningless force, and a person is, as it were, in the right of disbelief.

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And Father Alexander writes that they forgot one thing, that the very concept of absurdity is possible only when a person has a concept of meaning. Because if he did not have it, then a person would be in this absurdity as if he were in the first class, and he would not notice anything.

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And since he has a proper concept of meaning, he gets tired of all this, he does not like it, of course, and he cannot be meaningful. This means that the concept of meaning, the desire to find this meaning is in a person. A person has a need for food, and this is absolutely objective.

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A person has a need for water, and this is absolutely objective. But he also has another need, a need to see the meaning of life, to understand the meaning of his life and the meaning of the universe. And if such a need is there, then this desire to see the highest meaning,

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this is not a completely painful state, but a completely normal state. Dostoevsky said that God fights against the devil and fights against the battle of the heart of man. And this is certainly true, but we can also say that he fights against the whole society, and all of humanity.

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And faith in this battle plays a key role. There is one subtlety here. Faith is not something absolutely positive, positive. Faith always has a sign, plus or minus.

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It has two rings, positive and negative. And from here there are two types of spirituality, which are connected with different forms of realization of our spiritual nature. One type is connected with the realization that we are created in the image and likeness of the Father. And from here the aspiration to social creativity, love of the Father, and the desire to serve the Father,

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corresponds to this first image. And if a person leaves this first image, and goes far away, then spiritual moral values and spiritual moral values arise. And there is another type of spirituality, which is connected with another form of realization of this spiritual nature.

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Let's suppose that the Fascists, the Nazis, the Nazis of the Chinese-German cult of the past, let's say, the Columbian America, all of them are connected with spirituality, with the spiritual nature of the Father. We can recall the words of the ideologist Nasser Ismaili Tarek Rosenberg, who said that the New Faith is being born, the myth of the blood.

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This is also spirituality. And now, by the way, many people talk about something very similar, also about blood and the hand. The Apostle says that if they believe, but they do not do it, they do not change the nature of their faith, and they remain themselves.

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And the current state of the world is also indicative of this. You know, this is a song that Joseph E. Hitchcock sang in the poem, and it is not only a metaphor. It is similar to how mushrooms, in the summer, are deprived of all the soil,

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deprived of all the moisture, they suck out all the dirt and become poisonous. Similarly, our souls, deprived of all the water, of the faith, they attract the forces of evil, they become understable, and they are overwhelmed by dark thoughts, evil feelings, hatred, evil.

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But we must say that this is always a free man. In fact, this person is always given an inner agreement, connected with the direction of his pain. That is, it is always a free man. I would also like to touch on such a topic as faith and culture.

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There is a work by Alexander himself, a remarkable work, which is called Faith and Culture. The question is whether it is possible to oppose one another, faith and culture. It is impossible to oppose, it is fundamentally wrong. Because faith is the root of all faith or spiritual life.

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And culture is the root of all fruit. And if culture were not the language of the Spirit, then there would be no Andrei Rublyov, no St. Petersburg cathedrals, no Sophia in St. Petersburg, nothing else. And, by the way, the Orthodox service itself is the very body of culture.

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And he himself in Vladivostok called the church action a symbiosis of arts. It can be said that, unfortunately, many people do not understand that these are things that are fundamentally connected to each other. That this is not a collective principle of unity in faith and culture. I would say that there are two factors at the same time.

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On the one hand, the negative approach of culture to some Christians, say, to the church, to the Christian hierarchy. And on the other hand, the opposite, the negative approach of the church to some, and maybe even more than some, to the cultural activity. This is caused by a misunderstanding and ignorance, a misunderstanding of what the Church is not only a contemporary religion, but also an indivisible religion. I also wanted to say that there are relations between such things as faith and knowledge.

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Very often, the Church has been presented with a question, until recently, that it is impossible to accept, scientific facts, or rather, to accept scientific facts, but how could God create such a faith in the grandiose universe in six days? But if all people would then see, I swear, if not in the original, then in the commentary, then they would see that the day, in fact, which they are talking about, and which is used in the synodal translation,

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is in the original Jewish word yom, the ancient Jewish, or the Greek word eon. I will not go into this for a long time. And in general, it is impossible to resist such claims, because it gives not scientific, I mean, the book of Isaiah, where the statement is made, but a symbolic, representative city.

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Because otherwise a person cannot comprehend all the complex phenomena that are behind it. The Bible, and the Scriptures, and faith do not compete with faith. At one time, Gandhi wrote a very good article, Faith and Knowledge, which says that they somehow somehow work in equal planes, they complement each other.

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Faith has to do with the subterranean material world, and faith has to do with the phenomena or entities of the world, not material, invisible, spiritual. And if, let's say, knowledge and science, in the very essence of this word, suggests teaching a person some kind of true discovery,

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then faith is different, intuitive or intuitive comprehension, through personal experience and personal experience, which is given not in the external, not in some kind of reality, but in the inner reality. And if science is relative, then faith is abstract.

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And if science is utilitarian, then faith is not utilitarian. That is why science can be non-moral, even amoral, and faith is always ethical. Science does not solve the problem of the meaning of life, and the problem of the meaning of life is only a question of the truth, and faith simply answers it.

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Besides, since knowledge and science are relative, science deals more with the mental sphere, maybe not with the human sphere, art deals with the sphere of feelings, and science deals with all spheres. Faith deals with all spheres, it is a common thing.

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That is why it captures both the mental sphere and the sphere of consciousness. Some of these words, even in the form of statements, for example, to define the object of faith, the word is the sphere of consciousness. But in fact, it could be said not in the sphere of consciousness, but in the merging of the object and the subject.

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Rational science is built on axioms that are not proven, but it still does not solve the problem. And the faith is based on the secret, it does not tell anything, it can only believe in the secret, which is revealed or not revealed.

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And perhaps we cannot talk about ethical progress from this point of view today, and therefore the progress of science is to a significant extent an unethical progress. And the fact that there is faith is a complete crisis in the world. How many of us have statements, statements of religion, of the people,

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and that people armed with alleged science have calculated our future, and soon we will all hear, the kingdom of God on earth, built from God, but they cannot do without faith. What they have created, what was called the Renaissance of Leninism or communism,

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it was all religions, as Osip Andreevich said at one time, it is inverted religion. It is a kind of hypocrisy, instead of religion of God, there was a religion of God's man, and there could be so much of this hypocrisy, although in all external aspects it is very similar to faith, that is, your own sacred pedestal, your own sacred altar, your own sun of saints,

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all these things were in the same place, which was lost when you went to the moon. As a historian, I can say that in the history of mankind there was no period that was without religious, always the first was the modern history. And about this, the sainthood of the saints, the great religions, the main events in world history are literally speaking about this,

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including the war revolution, the great philosophers, from Plato's Socrates to Pascal's Chateau-Goura, the great poets, like Spartan, Shakespeare, Pushkin, the great composers from Raphael to our days, the great composers from Bach to Schumann, everything is filled with the names of the saints. The history of mankind is, of course, a story of collapse, of the fall and disaster,

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but at the same time it is a story of resurrection, a story of breakthrough into the spiritual truth. We can say that we are dealing with some kind of divine pedagogy, that humanity is being brought up by man, but another thing is that man is very difficult to bring up, he is in his own world, and he does not bring up not only the other, but even his own.

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Although this is due to the fact that our world and faith are based on freedom, that is, a person has the freedom to come to faith, let's say, and to the truth, and there is a freedom to go and turn away from it, this is his business. But the reality is not that, but the departure from this is revenge, a person against humanity.

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In order to understand the meaning of history, you need to go beyond the limits. As with you, there are some stories, very expressive, written in the language of the world, by Daniel Andreev, although this is such a deeply poetic work, but each has his own opinion about this, because there are given archetypes of all possible kinds of behavior.

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Today's crisis of society is, in principle, a spiritual crisis, and it is precisely the repetition of these blocks of time of the past, because the spirit of paganism will not leave us, but will leave us. It will grow stronger, and its greatest danger is that it is mixed with the attributes of Christianity.

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This is such a phenomenon, this is a semi-pagan, semi-Christian world perception, which does not work for the good, and this inner darkness leads to the outbursts of the past. I would say that what is happening to us is the projection of our inner world into the outside, and not vice versa. Thus, the departure from the ideals, from what is called human values, from Christian values,

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led to spiritual depression, which continued for many generations and, in fact, continues to this day. The Bible says that the world will not revive. This is really so. And this says not only about the power of evil, but also that if these weakened, immobilized forces of good do not act,

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the world will be doomed to destruction in this case. And only openness to God, only love for oneself, for the Father, solidarity, only the recognition of eternal truths can save a person, only the projection of light. And this light is the ideal for us today.

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Faith has always lived, it lives now and it will never die. And what is happening is, of course, not culture and not science, but the spirit of a person, the sick spirit of a person, I would say, because a person with the help of a tool of reason becomes a victim of suicide. And who is the victim? Only himself, of course.

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Because it is true that the old saying that the last one is the fire, and evil can be only one. The apocalypse has become very relevant, the creation of the last book of the New Testament. This book speaks about the possible fate of humanity, it does not end, but it is a book of hope. Because we are not blind weapons of evil, we are not praying to the dead,

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we are not the ones who are pulling the strings, we are spiritual beings who can and should respond to the call of the devil. Thank you. I would like to say about the possibility of trial of the unbelievers, that is, in general, in the institution of the unbelievers, of the polytheists.

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It was extremely desirable, and in this direction my work was not very successful. Because now the most important work on the treatment of the heart is not in the road to the stadium, because, as it seems to me, the priest, after the mission, he gathers half a city, and in the church, after the meeting, he gathers 10-15 people, not only Orthodox, but also other confessors.

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And here we need such work with people, and of course, in reality, here the most important thing is to gather the whole community, it is important to be brave, to do the work of what we call a small group. And I think that in this small group the most important thing is to be a leader,

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that is, those who are in the same group, to create a group, to work as a leader, to help. In the beginning, I had a very close relationship with ecumenism. I am glad that I am not a Jew, because I have a very close relationship with it. Because our priest, St. John, he says that it is wrong to call the Christian Orthodox,

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because our brotherhood is in the darkness, because they are called, as they are now, in the case of the Orthodox, naturally, and they will be ready to give everything, to give everything in the end, and it will be pleasant for them to be prepared. I think that this is very simple characteristic of the human heart,

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namely pride and devotion, when a person, we think, is very proud, this is the best, the right, in him, the full understanding of the truth, and there is a simple word in Hebrew, that you can say, humility, humility, in fact, is about personal life, which is in the heart,

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and the heart is prepared, and you can do it yourself. I think that God will be pleased with the actions of the Church, and the confession, although, of course, is not difficult, and the Orthodox Church, considering it the most adequate for our world,

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must be so, as a human being, to be able to do it. Is the boundary between faith and faith, and faith and the Spirit, there is an experience of humanity, and my personal experience, of the movement of the heart, that people are so honest,

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that they are completely honest with themselves, and they have faith and faith, right, this is not so, this is not an honest question, but I would like to add something. It was just said, that Jesus Christ, the Apostle, says,

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you look at the heart and believe, and there is a person, who remembers that if he believes, but he has left the faith in God, there is nothing else, love for God, and now, for people, who are the most important to him,

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not faith in God, but love for God, faith and the commandment of the Lord, not only to love God, but to love God, and to love God, and to love the heart, and to love the Spirit.

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So, I think, that this is the difference, that in the world there is a difference between loving God, and loving the unloving. You can consider faith in God,

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that is, greater faith, and so on, but all these things are related to the false image of God, which you want to change, and you will not be able to do it,

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because you will not be able to love God. And the former example, the first example, is exactly this, that the Lord Jesus Christ, when He was a young man,

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He was going to be a priest, and He was going to be a priest, and a real man, a real man of God, He was going to be a priest,

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and He was going to be a priest. Why does God not want to change this? Why does He not want to change this state every twenty years? He is open to change,

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and He is open to change. I am still in the form of a first-generation priest, I am still a first-generation priest, I am still in the form of a first-generation priest,

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I am still in the form of a first-generation priest, I am still in the form of a first-generation priest, I am still in the form of a first-generation priest, I am still in the form of a first-generation priest,

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I am still in the form of a first-generation priest, I am still in the form of a first-generation priest, I am still in the form of a first-generation priest, I am still in the form of a first-generation priest,

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I am still in the form of a first-generation priest, I am still in the form of a first-generation priest, I am still in the form of a first-generation priest, from the ancient Greeks and the Buyans,

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used to be unreliable. And when we looked at the collection of his work, we concluded that he was artist of the 14th century, as he often is.

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He devotedly wrote pretty pictures of Pozhilkov's paintings. As for the work of Nazar, which is dated to the 14th century, by the Russian artist, there may be a significant amount of different authors.

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But the first one is Leonid Khrushchev. I remember him telling that he was a poet, a painter, and that he was a fan of Russian artists. And the fact of his birth, I think, is that he was born in the Middle Ages,

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and Khrushchev, as a palace, was not only a hero, he was a minister of the Russian Empire. That is, Pozhilko was a great instructor, and he could give only his work to the people who were not born in the Middle Ages. Don't you think that the Russian philosophers' superiority

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in the world of artists is a reason for the progress of the Soviet-Western philosophy, including the rules of culture, the language of literature, the English language, and the language of the artistic practice? Probably, Alexander's expression was too much nationalistic. But, you know, I don't want to talk about the Russian philosophy,

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but I will say that it's been shortened over our conversation. I think that it is about the fact that the Russians are getting worse, that the Russians are becoming more interesting. And there is no question that the philosophy of the Soviet philosophy is the same in the world of art.

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I believe in God, but I don't believe in anything else. I don't have any desire to live in the world of art. I don't know any meaning to it. I often hear people say, «God», more often than not, «Moralism».

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We need to know what is the meaning of it, and to know what is not. I think that yes, of course, there is no meaning. If we believe in God, we will not believe in His Word,

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the Word that is open to us and is sacred to us. And Jesus, for example, in the book of Revelation, says that the Word of God is slow, and that the Word of God is hard.

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The word of God is slow, and it is not opened to us. It is not opened to us. I think that it is practically possible to say

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that our faith in God, in the way that God moves the soul of a person, should be a moralism. And not just a spiritual feeling of God,

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but a feeling that we are in the world of art, and we are moving forward, we are moving forward. This is the beginning of the initiation,

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and now there is a meeting, and the beginning of the people's meeting. The initiation is the understanding of the divine, and the way of living in the world of art,

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