Not of this world. the universe in children's eyes. Strange people, out of this world - who are they?

Bishop of Tauride Mikhail (Gribanovsky; 1856-1898) - archpastor, educator, spiritual writer. His book “Above the Gospel” (first edition - St. Petersburg, 1896; subsequently reprinted more than once) is a collection of essays and reflections on Holy Scripture. These are not theological interpretations of the text; Bishop Michael writes about how the gospel words with our life - the everyday life of every person - encouraging us to build it according to Christ’s covenants, “doing good in ourselves and others.” Written at the end XIX century, more than a hundred years ago, these reflections are surprisingly modern and relevant for us, Christians of the century XXI.

We offer readers one of the chapters of the book “Above the Gospel” by Bishop Michael (Gribanovsky).

Our calling is not here on earth, our homeland and our goal are there, in the world to which the Lord has called us. With this thought we are sometimes inclined to justify our inattention to what surrounds us and our coldness towards the people with whom we live. With it we also cultivate in ourselves that dreamy, objectless mood in which we place our heaven somewhere in a spatially inaccessible distance and completely divorced in all respects from our earthly life. We are ready, almost with a telescope in our hands, to look for that world where we will suddenly be transported by a mysterious wave from above. From the heights of distant celestial perspectives, in the imaginary grandeur of an inhabitant of a distant planet that will appear in the future, we, at best, only look condescendingly at that small sphere of activity and at that corner of nature that lies ahead of us in our present life. People who do not sympathize with the Church use this to point to the Church’s teaching about that life as some kind of dark and pointless mysticism.

Is it so? And are we right?

We Christians are not of this world. But this does not mean that our world is somewhere billions of miles away, somewhere beyond endless star worlds. Not at all. He is within us, in the nature around us, in every place, in every soul. He is separated from us not by distant external spaces, but only by the surface of the same life, which on this same earth embraces us from all sides. His light and breath are directly close to us; they surround me from the inner depths of my spirit this very minute, here, in this place where I am writing, in my own soul, which I now feel, because of this same nature and environment that currently surrounds me.

To spiritualize and enlighten your every movement in life - this means going to a kingdom that is not of this world.

Striving from this world to the next does not mean rushing and rushing somewhere into the boundless starry distance, into the unknown spaces of suns and constellations. No, it means simply going inside what is within us and around us. In my soul, whatever it is now, something higher, nobler and holy still shines through, good thoughts, feelings and desires, the same soul, but only in a more perfect and beautiful form of being. To go there, to that clearing, to become accustomed to what is revealed through it, to get used to its atmosphere, to weave our life threads from it - this means to go to that heavenly world to which we are called by the Lord. There is a lot of bad things in my body, but in it, in its God-created form, in the waves of its vital energy, one feels the highest beauty, the highest goodness of being, a reflection of the pure happiness of life. To lower your spirit and your heart into this noblest element of your own body, into this perfection of it ideal forms, contained within us, to inhale only the purest aroma of life, wafting in its harmonious manifestations; straining and gathering your life's attention only into this refined bright area of ​​your own bodily self-awareness, without letting yourself go and not allowing the rough waves of lust to spill over, without succumbing to external and internal disharmonious influences, spiritualizing and enlightening your every life movement - all this means to go to a kingdom that is not of this world.

Nature is all around me, on this piece of space that hugs my eye. If I carelessly run over it with my consciousness or treat it rudely outwardly, then it does not represent anything special to me: I either pass by it, or outwardly use it, or destroy it. But as soon as I look at her with love, with a whole feeling and consciousness, like a child, like God, without running away in all directions, but completely surrendering to her, every leaf of the tree, every tiny flower, every blade of grass, and grass will suddenly shine for me, such radiant heavenly beauty, will shower me with such warmth and light of life, such grace of every curve and every tone, that heaven will open up to me with my own eyes... What does this mean? Where does this wonderful transformation come from? Very simply: we penetrated into what we saw daily from the outside; we have felt with our whole feeling that integral life of nature, which we constantly fragment with our scattered external consciousness; in contemplation of love, we surrendered for a moment selflessly to this tree, this flower, instead of selfishly thinking whether it is possible to cut down one and pick another. In a word, in this wonderful moment nature remained the same, but we entered that enlightened divine world of its existence and its forms, which is contained in it, but which we, due to absent-mindedness and rudeness, had not noticed until now... Try to give your deep and whole-hearted attention to everything living around us, everything that exists around us, every blade of grass and thing, to enter with your peaceful heart into that bright and beautiful being that penetrates everything and is reflected in everything - to contemplate everything in God, renouncing oneself - this means to go to a kingdom that is not of this world.

We are not of this world; but this does not mean that we have turned away from this nature, we are looking into some kind of emptiness, into something dark and completely unknown. No, that world is only enlightenment, refinement and spiritual flowering of this. We look at the same thing that others look at, but we see in it a world that for others still remains hidden. Apparently, in the dead, the inner spiritual life trembles for us; in the mute - heavenly verbs sound for us; in the random and mechanical - a wonderful meaning and the highest rational beauty are revealed to us. Can we imagine what the inconspicuous flower - the lily - said to the heart and eyes of the Lord when He prostrated all the glory of Solomon before her?

And this spiritually opening world of beauty and higher life is not an illusion, not the poet’s fantasy. He exists, he really exists behind the same forms, behind the same nature that surrounds us. What is for the poets of this world only an idea, a dream, then, in an even more enlightened form, for a Christian is not of this world - the highest real reality in which he lives, which is hidden for bodily eyes and unclean hearts, which is not expressible by rude human beings. language and cannot be imagined in pale earthly colors.

This “other world” is in the same environment and in the same people among whom we live

We are not of this world. This, however, does not mean that we should internally alienate those people with whom real life brings us together, and dream of other beings who would be more suitable to our ideal. Yes, we must be as far as possible from everything bad both in ourselves and in others; our duty is to fight this tirelessly and mercilessly. But this bad thing is what alienates people from each other and creates enmity and disorder between them. By moving away from this, a Christian leaves precisely this elemental world, where people are mutual enemies, into a world where they can be friends and brothers. But this world is not in the dreamy heights of fantasy, but precisely in the same environment and in the same people among whom we live. No matter how much they quarrel with each other, they still feel that there is some upper world good feelings: love, truth, benevolence and self-sacrifice. From the outside and due to the inertia of passions, they wage a fierce mutual struggle, but inside they cannot help but honor the common, single shrine of all, which invisibly and inaudibly penetrates the very depths of their sinful souls. It is in this real shrine of the real people around us that there is “that” world in which we must live as Christians.

The people of this world think that this shrine is only one dream, only a non-existent ideal: that it is only in personal fantasy and in the good impulses of everyone and does not represent anything truly powerful and existing. She brightens up this difficult and prosaic life with her dreams, but she herself is only a dream and nothing more. A man dies, his body scatters, and the dream disappears like fog.

A Christian directly experiences the reality of this shrine with his spirit. He feels that this world of love and harmony already exists, is already in the depths of the spirit in each of those around him, he just needs to want and be able to enter it. He realizes that this is not just his creation, not just his good impulse, but a more, much more objective and eternal reality than everything else that apparently lies ahead of us. He penetrates to that inner depth where the people warring around him have come together with the unknown roots of their spiritual existence and are immersed in a blessed world Kingdom of Heaven. This world is inside them, but only so deeply and behind so many covers and masks, often woven by themselves, that they do not know it well and do not fully feel all the beauty and power of it. real life. The Christian sees him and goes to him.

To open in our neighbors the heaven that has opened in us is the surest and most appropriate path to a kingdom that is not of this world.

The Christian must fully desire this inner kingdom. But this does not mean that he should therefore be inertly inactive or idly dreaming in this world. The gracious life of heaven opens up for us as the earth freely enlightens. To make our soul and body pure and holy, to raise the nature around us to its most perfect forms; to enlighten the entire sphere of the concrete life given to us, to give life to our neighbors with the breath that we ourselves receive from above; convey to them that joy, that grace that embraces us; to open in them the heaven that was opened in us; to give your life to them so that it will be reborn and bloom in them - in short, to imitate Christ, the apostles, saints and martyrs - this is the most faithful and proper path to a kingdom not of this world.

Thus, the believer in “that” kingdom enters into the most inner communication with the people around him, although often unknown to them. It is not in addition to them that he seeks the heaven to which he is called, but in them and through them. He goes to that world through active communication with his neighbors in this world, be it in the sphere of thought, deed or invisible prayer and love. What may seem like the solitude of a Christian is only an appearance. He is closer to his neighbors than the neighbors themselves are to each other and to themselves. He does not dream, but actually lives in that real world that our earthly dreams hide from our spirit. His kingdom is “not of this world” - not in the foggy distance of time and space, not in the abstract emptiness of inventions and ghosts, like those of earthly poets and thinkers, but now, in this moment, in this small space, in this environment, between these neighbors. Through them, in their own depths, he sees the enlightened wonderful world of that kingdom of all beauty, life and harmony, which always embraces them, but into which they cannot enter, uncontrollably sliding along the shiny surface of this world into a series of grandiose unfolding before them. external prospects. The Kingdom of God is within you(Luke 17:21).

Not of this world

Not of this world
From the Bible. The Gospel of John (chapter 18, v. 36) contains the words of Jesus spoken by him to the Roman governor in Judea, Pontius Pilate: “Jesus answered: My kingdom is not of this world...” In other words, it is not subject to earthly laws and traditions .
Playfully and ironically: about people immersed in their activities or dreams, far from reality.
- the sketch “The Aeronaut”, written by the actor and oral story, the author of many “folk sketches” Ivan Fedorovich Gorbunov (1831 - 1895). Near hot air balloon a crowd of people has gathered, who are lively discussing exactly how the ball will fly and why a certain tailor, flying with the German owner of the ball, agreed to this risky flight: “The tailor hired to fly... The merchants hired... - Tailor! - Drunk? - No, through, as it should be. - Why is he flying? - The man is confused, and he flies. Apparently, a good life won’t make you fly, which means you’ve become overwhelmed...”

encyclopedic Dictionary winged words and expressions. - M.: “Locked-Press”. Vadim Serov. 2003.

Not of this world

An expression from the Gospel, the words of Jesus: “My kingdom is not of this world” (John 18:36). Applies to people immersed in dreams, blissful, free from worries about the real.

Dictionary of catch words. Plutex. 2004.

See what “Not of this world” is in other dictionaries:

NOT OF THIS WORLD- who to be; seem Far from real, everyday life, unable to understand simple things. This means that person (X), being detached from everyday worries, abstractly perceives what is happening, commits things that are incomprehensible from an everyday point of view... ... Phraseological Dictionary of the Russian Language

Wed. Pity... yes! This young, serious, wary life aroused pity in me. God knows why! Not from the sowing earth, I thought, although in fact there was nothing ideal in the expression of the face... Turgenev. Strange story. Wed. Dead... ...

Unadapted, unadapted to life, impractical, dreamer Dictionary of Russian synonyms. out of this world adj., number of synonyms: 7 stupid (104) ... Synonym dictionary

Wed. Arouse people's attention powerful of the world What could the lyre serve more worthily?.. Nekrasov. Elegy. Wed. The newcomer went to make visits to all the dignitaries... it’s a pity that it’s a little difficult to remember all the powerful of this world... he even appeared... ... Michelson's Large Explanatory and Phraseological Dictionary

Adj., number of synonyms: 22 deceased in God (22) ended (114) ... Synonym dictionary

Not of this world- wing. sl. An expression from the Gospel, the words of Jesus: “My kingdom is not of this world” (John 18:36). Applies to people immersed in dreams, blissful, free from worries about the real... Universal additional practical Dictionary I. Mostitsky

Not of this world. Wed. Pity... yes! This young, serious, wary life aroused pity in me; God knows why! “Not from the earth,” I thought, even though there was nothing “ideal” in the facial expression.... Turgenev... ... Michelson's Large Explanatory and Phraseological Dictionary (original spelling)

Get away from this world- Outdated. High The same as Departure into eternity. It was better to move away from the world than to fall into the hands of the hateful. Why didn't you leave the world? (A.K. Tolstoy. Prince Silver) ... Phraseological Dictionary of the Russian Literary Language

Predic. 1. About a person who is extremely unadapted to life. 2. About a dreamer, visionary. Ephraim's explanatory dictionary. T. F. Efremova. 2000... Modern explanatory dictionary of the Russian language by Efremova

Books

• Philosophers of This World, Robert Heilbroner. Briefly: New edition of the handbook for economists around the world. Abstract: It is generally accepted that economics is a gloomy and uninteresting science. Robert Heilbroner's book "Philosophers of this World",…

The Church is paradoxical and antinomic: it is not only the Body of Christ, but also an organization, and therefore there is always the danger of introducing the elements of the world into it. What dangers await the Church, which has declared its active presence in society? How can Christians not confuse otherworldliness with anger at “not ours” and the pride of a tax collector who is not like everyone else?

Hegumen PETER (Meshcherinov), rector of the Moscow Danilov Monastery Metochion in the Moscow region, employee of the Patriarchal Center for the Spiritual Development of Children and Youth at the Danilov Monastery, church publicist, reflects.

— What does “not of this world” mean? Christ speaks these words about the Kingdom of God (“My kingdom is not of this world”; In. 18:36), but how does this relate to the Church as an earthly community?

— The otherworldliness of Christ's Kingdom in the context of the Church can be described as follows. Every phenomenon of this world is fraught with death. Everything natural is born, develops to a certain completeness and dies. The life of man and society has its end; empires cease to exist, social forms die out; works of art are destroyed, etc. Everything that is rooted in this world is subject to suffering, illness and death. The Church is the only phenomenon on earth whose vector is exactly the opposite: not from birth to flourishing, and then to extinction and death, but through dying and death (and death on the cross) - to birth in eternal life. By the grace of Christ, the Church removes man from the determined power of the elements of the world and already in earthly life places him before Christ, transfers his existence from the earthly mode to the heavenly one, so that the Christian already here on earth tastes, or rather “anticipates”, “as through dim glass, divinatory" (1 Cor. 13: 12), but at the same time completely real - "The kingdom of God has come with power" (Mark 9: 1).

By “this world” we mean, of course, not nature, beautifully created by God, or human nature; we're talking about about the damage to man caused by the Fall. St. Isaac the Syrian writes: “...the word world there is a collective name that embraces what is called passions... The composition of the collective name that embraces individual passions is also called the world. And when we want to name passions collectively, we call them peace; and when we want to distinguish them by the difference in their names, we call them

passions... And the passions are the following: commitment to wealth; bodily pleasure; the desire for honor from which envy flows; desire to be in command; arrogance at the splendor of power; desire to dress up and be liked; the search for human glory, which is the cause of rancor..." and others (Word 2). The life of an individual Christian, like the life of a church community, according to the ascetic teaching of the holy fathers, should represent a feat of struggle against passions.

The Church also provides help for this feat, proclaiming the gospel of Christ to the world. Those who respond to it and enter the Church receive grace-filled strength to follow the path of Truth and Life. Therefore, the relationship of the Church with the world should be built on the basis of, let’s say, the maximum possibility of preaching life in Christ - and preaching not only in word, but also in deed.

The Gospel pays great attention to the “methodology” of evangelism. “Behold, I am sending you out as sheep among wolves: therefore be wise as serpents and innocent as doves” (Matthew 10:16), says the Lord. The Apostles of Christ carefully guarded themselves from the spirit of the world, and they turned humanity to Christ by methods that were not at all worldly. “...We could appear with importance, like the Apostles of Christ, but we were quiet among you, just as a nurse tenderly treats her children” (1 Thess. 2: 7). “We do not cause anyone to stumble in anything, so that the service is not blamed, but in everything we show ourselves as servants of God, in great patience, in adversity, in need, in difficult circumstances, under blows, in prisons, in exiles, in labors, in vigils, in fasting, in purity, in prudence, in generosity, in kindness, in the Holy Spirit, in unfeigned love, in the word of truth, in the power of God, with the weapon of righteousness in the right and left hand, in honor and dishonor, with censure and praise: we are considered deceivers, but we are faithful; we are unknown, but we are recognized; we are considered dead, but behold, we are alive; we are punished, but we do not die; we are saddened, but we always rejoice; We are poor, but we enrich many; we have nothing, but we possess everything” (2 Cor. 6: 3-10).

The world opposes both this gospel and the very life of Christians: “in the world you will have tribulation” (John 16:33); “All who desire to live godly in Christ Jesus will suffer persecution” (2 Tim. 3:12). But the Church should not be afraid of such external hostility - “take courage: I have overcome the world” (John 16:33), Christ tells us. And we need to be afraid that worldly principles do not penetrate into the Church - “let not the arrogance of worldly power creep in under the guise of sacred rites; and may we not gradually and imperceptibly lose the freedom that our Lord Jesus Christ gave us with His blood” (8th rule of the Third Ecumenical Council).

— Today, the Church, after many semi-underground years of existence in Russia, has set a course for dialogue with society, for its active presence in the life of society. Does this threaten her “otherworldliness”? What will be its “otherworldliness”?

— In itself, dialogue with society cannot pose any threat to the Church. The point is in the characteristics of this dialogue. If the Church, following a completely natural impulse to “straighten up” after persecution, to restore its significance and prestige, gets carried away by this and crosses a certain line, then the dialogue with society turns into a monologue; and this is precisely what threatens the essential otherworldliness of the Church. Quite a few “outside” people perceive many church and social actions as a desire to impose themselves, to “get into the liver.” Let these people be wrong; but this is where dialogue is needed - and it is sometimes replaced by completely mundane actions: force, coerce through the state, etc. It is impossible to imagine that the apostle. Paul appealed to the authorities of that time to assist in the success of the gospel preaching... It must also be taken into account that today the words A very heavily devalued. The best argument in the dialogue between Church and society is an example of a pure, moral evangelical life not only of individual Orthodox Christians, but also of the entire Russian church community; This is where the otherworldliness of the Church will be revealed.

— They often say “not of this world” about an eccentric, in Dostoevsky’s language — an “idiot.” How close is this to the Gospel meaning of the expression “not of this world”? Is the church a “church of weirdos”? But what about the active priests who are restoring churches and monasteries (a truck of concrete there, two trucks of sand here, a team of builders from Moldova, and a deputy from the regional council promised to pave the road, etc.).

- You never know what they say. Christianity “is foolishness to those who are perishing, but to us who are being saved it is the power of God” (1 Cor. 1:18). In fact, that continuum of otherworldliness in which everyone must reside Orthodox Christian, is a work of God’s grace. If a Christian is able to receive this grace, he is enriched with other gifts of God, and becomes wise. And this wisdom “coming from above”, it is “pure, peaceful, modest, obedient, full of mercy and good fruits, impartial and unfeigned” (James 3: 17). To outsiders, this may indeed sometimes seem like “eccentricity”; but a Christian, being wise, will behave in such a way that normal people will eventually be able to respect this eccentricity... And such unearthly wisdom not only does not interfere with the activities of the priests, but even helps a lot.

— “Unworldliness”—does this mean life according to different laws than the world? If we simply have different laws (as Tertullian wrote: “a different order of submission,” not to Caesar, but to God) - then how are these laws fundamentally different? After all, in the Church everything is like everyone else: there are canons (laws-rules); whoever violates them is punished (well, not to prison, but to penance); there is also subordination, etc. The Gospel law is only for inner life Christian? How is it expressed in the Church as an organization?

— Here we need to define the concept of “law.” If we talk about the law as the unwritten elements of life, then, of course, the Church must live according to completely different laws than the world. The laws of this world are “the right of the strong,” power, money, lies, lust, vanity, pride... The laws of Christianity are an “inverted pyramid,” in the words of Archimandrite Sophrony (Sakharov), when “by this everyone will know” that we are Christ’s “ disciples, if we have love for one another” (John 13:35). “...Kings rule over nations, and those who rule them are called benefactors, but you are not so: but whoever is the greatest among you is like the least, and he who is in charge is like one who serves” (Luke 22: 25-26) - this is the complete opposite of the prevailing relations in the world.

If the law is understood as law, then here the concepts of Church and society converge. In society, law regulates, as Vladimir Solovyov puts it, lowest level morality, precisely limiting the most rude and evil manifestations of the elements of this world. In European Christian civilization, to which Russia also belongs, law is based, in addition to the ancient Roman tradition, on evangelical morality, which fertilized the life of Europe for almost two thousand years (therefore, it is very strange when Orthodox Christians disdain law). In the Church, law also regulates the external relations of Church members, from which (as well as from subordination) there is no escape while we live in this fallen world.

As for the relationship between the Church as the Body of Christ and the Church as an organization, everything depends on the goal. If the goal church organization- to give people in given historical, cultural, social and other conditions the maximum opportunity for life in Christ - then otherworldliness will be perfectly combined with law. If in And If the vision of the church's purpose is distorted, this opens the door for the elements of this world to dominate the life of the church.

— Sometimes “other-worldliness” is perceived as embittered opposition to the world: this is felt not only in the fight against the Inn, ecumenism, etc., but also in this approach that we are Orthodox and therefore will wear sashes, sundresses, frock coats, scarves , pronounce all words in a “church manner” and so on. And those who, say, dye their hair, love modern literature, painting, music, etc. - we will condemn because they “secularize” our “unearthly” Church. What can you say about this?

— There is confusion here, characteristic of our time. Majority church people Churchism is understood as the existing Orthodox subculture of today. The “subculturalism” of the church worldview is one of the most important current problems. The Church is universal; it embraces not only space and time, but also all phenomena of human life without exception. In the spiritual-ascetic plan, universal churchliness expels sin and passions from all these aspects of life, introduces into them the grace of God and the nobility of otherworldliness, which frees a person from being bound by this world and makes him wise and skillful in all his actions. Subculturalism narrows this universal horizon to the extreme and believes that Christian spiritual and moral life depends on clothing, food, certain aesthetic tastes, national interests or socio-political dispositions. That is why subculture is in fact a direct product of the elements of this world, an essentially pagan phenomenon and one hundred percent this-worldly. Where there is otherworldliness, and therefore genuine churchliness, there is no place so expressively described in this issue subculture.

— Christianity, as you know, “is a temptation to the Jews, and foolishness to the Greeks” (1 Cor. 1:23). Modern western culture- Hellenic. When we act based on religious motives (we give alms or don’t eat meat for almost two months) - for the “Hellenes” this is madness. But there is also back side- sometimes I want to feel special... If I’m so Orthodox, I behave deviantly, as if I’m trying to emphasize my otherworldliness - is this the otherworldliness that Christ spoke about?

— Modern Western (more precisely, globalist) culture is no longer Hellenic. Hellenic culture is the holy fathers: Basil the Great, John of Damascus, ascetic writers. (By the way, the perception of fasting that we have in our church life now is quite Hellenic.) Modern culture rather “enlightenment”, simplified in comparison with the culture of antiquity, and even more so with the great cultural tradition of the Church.

A deviant behavior- this is a practical revelation of the subculturality of the Church and is directly opposite to otherworldliness; their motivations are completely worldly. All otherworldliness is inside, in the heart, in the motivations and values ​​of a person. In addition, otherworldliness is gracious and knows how to behave so as not to embarrass or burden others. Otherness, I repeat, is wise; and deviance is stupid (both in the biblical and ordinary sense of the word), and exposes this stupidity to everyone, ensuring that because of us “the name of God is blasphemed among the Gentiles” (Rom. 2:24).

— The otherness of a Christian to the world is often understood as the fact that a Christian owes everything, “like a fool”: to forgive like a fool, to give in like a fool, to serve everyone like a fool, while the entire free world has long recognized that no one owes anyone anything.

— The world may have admitted this in words, but in reality man is entangled in the world’s obligations from head to toe. He must think, feel, look, read, listen, consume only this way and not otherwise, look, have a prestigious job, car, apartment, etc. And these are not written laws, but inhumane and cruel, like the embrace of a dragon, the elements of this world. And the Christian, armed with otherworldliness, breaks these chains; he is free and wise. And he, by by and large, does not even force himself to “not allow” everything that is generally accepted, but rationally and freely does not want to take part in the herd madness, because he has tasted the best.

— Doesn’t the otherworldliness of Christianity turn it into a kind of opposition? Doesn't it give reason to consider other people unenlightened? And, on the other hand, doesn’t it look in the eyes of “outsiders” that Christians “are not like people”?

— Christianity is not an opposition in political sense. But it is always critical: in relation to oneself, the world and the manifestations of its fallenness from an evangelical, moral and spiritual point of view. This criticism is not just grumbling with or without reason, but And sharing in the light of God’s grace the truth of life, both personal and social. And this is in And This really makes the perception of a Christian different from “like other people.” But since this perception is possible only “together with God,” by grace, it excludes contempt, exaltation and condemnation of any person.

A Christian should not have “everything like people” - not only in the subcultural, but in the moral and spiritual area. Christians should be the “light of the world” and the “salt of the earth” and live in such a way that people become like Christians; “so that everyone can see our good deeds and glorify our Heavenly Father” (see Matt. 5: 13-16).

The whole trouble lies precisely in the fact that in our church everyday life, for the most part, we have exactly that “everything is like people”...

Dmitry REBROV, Irina LUKHMANOVA