Over the past ten years, Schema-Archimandrite Abraham (Reidman), confessor of the Novo-Tikhvin Convent in Yekaterinburg, has been holding conversations with the laity and monastics. In this conversation, Fr. Abraham discusses what anger is, how to deal with it, and in what cases anger is useful and even necessary.

I want to start this conversation with two real life examples. One of my spiritual sons is an extremely quick-tempered person, often of other people. However, he did not notice it at all. It happened that they would tell me that when he was talking with someone, he almost got into a fight again, I didn’t ask him: “Well, how could you not restrain yourself? Why did you have to be so rude to someone?” And he answered me, quite sincerely: “What are you! Why rude?! We spoke very politely to each other."

Second example. I knew a famous preacher who Soviet time He helped many people come to faith or establish themselves in it, distributed religious literature. Once he decided to convert a woman who was fond of Zen Buddhism to Orthodoxy. But it ended unexpectedly and tragically: it was not he who converted her to his faith, but she converted him to hers ...

From our further conversation, it will become clear to you what I brought these illustrations to and how they are interconnected.

Let's talk about anger today. What it is? On the one hand - a natural, natural property of man. On the other hand, it is one of the most important and widespread passions. How should we deal with the fact that we have anger? Sometimes people go to two extremes. One extreme is not to see in anger, namely in its everyday manifestations: irritability, slander, nothing terrible. The second extreme is to recognize any manifestation of anger as a sin and avoid it in any case. Both of these extremes are dangerous for humans. When is it wrong to be angry and when is it possible?

First, let's talk about what kind of anger is unacceptable, for what kind of anger we will answer before the Lord at the Last Judgment. This is anger as a passion, which is expressed in irritation with people and circumstances. Especially condemned by the Gospel. It seems that any Christian should know this. But often we, blinded by the destructive passion of anger, do not notice it in ourselves at all. And if we notice, we almost always justify it. Even at confession, when we hear an instruction from the priest: in vain, they say, you shouted at such and such a person, we are indignant: “Yes, you don’t know! This is such a person - if you do not shout at him properly, he will not do anything. Or: “Just judge for yourself what the situation was like. How could you not be angry?!" And another does not notice the action of anger in himself at all, it seems to him that he behaves very restrainedly and naturally. That's just the surrounding - strange people! - for some reason they are constantly offended.

Of course, we all know the commandment of the Savior about not being angry with your brother in vain, but in fact we do not attach any importance to it. It seems to us that our everyday, domestic irritation means nothing, and the threat does not apply to us: Whoever says to his brother: “cancer” is subject to the Sanhedrin; and whoever says: "insane", is subject to hell fire. We boldly speak to our neighbors much more offensive, caustic words. Even if we love a person, anyway, succumbing, we definitely want to hurt him. And we do not calm down until we satisfy our passion, that is, we do not bring a person into an appropriate state. If he still manages to remain calm, then this leads us into an extraordinary rage. We start to say: “Oh, so you don’t care, you don’t care, it doesn’t concern you ?!” and we can't get over it.

We must always remember that the passion of anger has tremendous destructive power. It not only corrodes the soul of the most angry, but also hurts (in the best case, hurts!) Many people around him. And now I don’t even mean some extreme manifestations of anger, but I’m talking about our usual everyday irritation, which is manifested in our gestures, gaze and, of course, in words. Very often we do not follow at all what and how we say to our neighbors, we do not think about what will come of it.

But a rude word can hurt a person for life. We said something rude in passing to a person, for example: “Well, you are a fool!” and forgot about it, forgave him, as they say, for his stupidity. But by doing so, we violated. We continue to live our lives, but the person is offended, he has a wound in his soul.

You need to understand that the word is not a trifle at all. Maybe we have been so perverted by the Marxist, materialistic ideology that it seems to us: if something can be picked up, felt, then it really exists and has some meaning, but if something is simply said, then it means nothing. . We kill people with words, sometimes in the most literal sense. Such examples are known: the boss called a subordinate to him and scolded him so much that the latter had a stroke or a heart attack. And it happens that an offended person, being upset, does some irreparable stupidity or, say, gets into an accident.

The destructive power of anger is clearly visible in all sad human history. Many great commanders and conquerors reveled in this passion and saw in it the meaning of their lives. Of course, fame also mattered to these commanders, but, of course, without love for such an unnatural state as enjoyment from, it would be impossible to accomplish many, many, from a human point of view, great deeds - such as those performed, for example, by Genghis Khan or Alexander the Great. And it doesn’t matter at all whether we condemn them or approve them, whether we consider them terrible people or bow before them.

Genghis Khan, for example, already in his old age asked his close associates: “What is happiness?” They talked about different things, and he stated: "Happiness lies in killing your enemies and raping their daughters and wives." Imagine, a person lived his whole life and came to such an idea! The passion of anger was the driving force of his great conquests - in the murder was his happiness ...

It seems that such a state is too terrible for an ordinary person to reach it. But everything starts small.

I'll give you an example. A person who is used to being angry over trifles does not notice how his passion extends not only to the person who somehow interfered with him in this moment, but also, for example, for the whole nation. Sometimes people hate a certain nationality. For example, someone ran into some person, for example a Jew, and he, as it seemed to him, outwitted him. He resented this man. But not only was he offended by specific person- he was offended by all his representatives: they, they say, are all like that. And not only that, in his opinion, all Jews are like that - they have always been like that. Thus, the anger of man has spread to the entire nationality: to all the generations that have ever lived, live and will live.

To many, this seems normal. Perhaps there are people among us who would agree with this man. But in fact, the passion of anger is actually at work here.

Therefore, we must by all means guard against anger as against sin. At the same time, it cannot be said that Christians are not allowed to be angry at all. It would be impossible: anger, as we have already said, is a natural property of a person, and it must receive some kind of development in a person. The holy fathers say that anger against passion and against it is even necessary. If we do not get angry, for example, at delusions, then we will accept them. I have met such overly calm people who justified all the sectarian teachings, not in the sense that they agreed with them, but found some meaning in everything. This can lead to the fact that a person loses the greatest treasure that he has - true faith.

Therefore, a hostile, angry feeling towards any deviation from the truth is necessary. This does not mean that if I met some sectarian who imposes his beliefs on me, became indignant and began to push him out of the temple, then I acted righteously. This, I will say again, is about anger not against a person, but against delusion. The ancient holy fathers were filled with this zeal. They could take pity on the heretic, they could feed him, give him drink, give him some kind of human help, but they never justified his deviation from the truth.

Our Lord Jesus Christ also had a feeling of anger. And, knowing that He is a perfect, sinless Man, we see that the anger that He experienced is a necessary, natural property of a morally perfect person. I will give two that describe how the Lord was angry at human error.

“And he came again to the synagogue; there was a man with a withered hand. And they watched him to see if he would be healed on the Sabbath to accuse him. He says to the man who had the withered hand, stand in the middle. And he said to them: Shall we do good on the Sabbath, or do evil? Save your soul or ruin it? But they were silent." That is, the people who were present there showed perseverance. Not knowing what to answer, their silence showed, so to speak, mute resistance. And pay attention to the following words. “And looking at them with anger, grieving for the hardness of their hearts, he said to the man, Stretch out your hand. He stretched out, and his hand became healthy, like the other. This wrath of the Savior was not against people, but against that moral hardness, petrification of the heart, in which they were.

Another case. “The Passover of the Jews was approaching, and Jesus came to Jerusalem and found that oxen, sheep, and doves were being sold in the temple, and money changers were sitting. And, having made a scourge of ropes, he drove everyone out of the temple, also sheep and oxen; and scattered the money of the money changers, and overturned their tables. And he said to those who sold doves, Take this from here, and do not make my Father's house a house of commerce.

Here is an example of the completely frank anger that the Savior showed towards people who abuse God's long-suffering. Is it possible, from the point of view of worldly common sense, to assume that this was done in cold blood? It says here: He drove everyone out of the temple. How did he kick them out? Did he say, "Come out, please"? He pushed them out, He made a whip and beat the animals with it, the oxen mooed, the sheep bleated. Imagine: human screams, discontent, the roar of animals... Moreover, the Lord scattered the money of the money changers and overturned their tables. Is it possible to tip the tables in a completely calm state? Of course, this was an extreme manifestation of anger, indignation.

Giotto. The expulsion of merchants from the Temple

Forgive me for such words, but it was an extraordinary scandal. And yet, here the wrath of the Savior was also directed against the moral state of the Jews, and not against themselves.

Of course, in life it can be difficult for us to show righteous anger and completely not succumb at this time to unrighteous anger, anger as a passion. But in other cases, it is better to show righteous anger with some admixture of sin than to show complete indifference, for example, to the fact that some delusions are being imposed on us. In other cases, on the contrary, it is better not to show righteous anger, so as not to succumb to sinful anger. A lot of reasoning is needed here, and not always everything will be extremely unambiguous and clear.

For a Christian, anger against his passions is also very important. When a person treats his passions indulgently, then he easily follows this or that sinful desire. And one must always have a feeling of hatred, which the Savior speaks of: no one can be My disciple if he does not hate his soul. Hatred is a constant, never passing anger in the strongest degree, and if we do not have this anger, we will never learn to fulfill the commandments.

What does it mean to be angry with passion? Of course, this does not mean that a person, seeing some kind of passion in himself, should roll his eyes out of anger, blush and start spitting. To be angry, for example, with a lustful passion means to hate this filth in oneself, to hate this passion because it separates us from God, and to pray against it with all our might.

When a person hates some kind of passion in himself, he becomes angry at any, even a small thought of this passion that arises in his mind. By the way, the Monk Hesychius of Jerusalem in his teachings gives just such advice - to be angry at sinful thoughts: “When an enemy thought comes to you, throw on him with anger the words of an oath from your heart.”

Of course, if you take it literally, you get absurdity. A lustful thought has come to you, and you say: “May you perish, may you fail!” - nothing will change from this. We are talking about extreme rejection, sharp and strong resistance to this thought. If you do not have this inner resistance, then no matter how earnestly you pray, you will still succumb to the thought. Moreover, here you can not hesitate and hesitate. You can’t think: “Well, I don’t do anything like that ... You can’t sin, so at least I’ll dream.” Otherwise, we ourselves will suffer, we ourselves will cause suffering to ourselves because we behave half-heartedly, inconsistently.

Question. I am by nature a very angry person, I flare up at the slightest provocation. What should I do? I try to restrain myself, but it doesn't work. I'm starting to think I'll never change my character...

Answer. Seven troubles - one answer. We must pray without ceasing, call on the Lord Jesus Christ for help. If we begin to resist passion only with our own strength, only by exerting our will, of course, we will not be able to withstand it. When the grace of God is with us, we can overcome ourselves. When she is not with us, it means that we will definitely fall.

At the same time, of course, we must struggle with passion and our own willpower. What does it mean? This means that, for example, I endure not to say something in response. Or even in order not to show the person that I do not like his behavior. And when we to the end, with all our strength, strain to resist sin and at the same time we will also pray with all our might - then God will help us.

Of course, by no means should we expect that once we conquer anger, we will never be angry again. The enemy will attack us all the time and excite the passion nesting in our soul. And we ourselves are fickle people: today we sincerely want to be righteous, but tomorrow we forget about it. Not even tomorrow, but in a few minutes. And we sin in that respect in which we firmly resolved not to sin any more. Therefore, we must be prepared for a long-term struggle. And this daily struggle gradually eradicates anger in us and inculcates meekness. In addition, it must be borne in mind that passion operates in people to varying degrees. One struggles so that even a shadow of anger does not arise in his soul, and the other restrains himself from hitting a person in the heat of an argument, and for him this is already a great victory. But no matter what moral state we are in, there is no need to despair. It is necessary, as they say, to take up the mind and join the fight.

Question. Every time at confession I repent of being irritated with my husband, and after confession I repeat the mistake again. But the husband is also not always right: he watches films that are not appropriate for an Orthodox Christian, is lazy in household chores, and shares the beliefs of sectarians. So it comes down to divorce. How to be?

Answer. If you and your husband have a common confessor (of course, it is desirable for family people to have one confessor), you can tell him. If the confessor of the husband is different, you can still tell him. A good, serious confessor will certainly try to do something. If the husband is unbelieving and rarely goes to church, then there is only one thing left - to pray for him. And in any case, you need to behave with restraint. Your accusations will not make any sense. If a person has repeatedly rejected the denunciation, then it is clear that he will not accept it later. So be patient, humble yourself and pray. Perhaps, for the sake of your prayers, the Lord acts on his soul, and he will come to his senses. And if you drive yourself obsessively, then from such unreasonable piety, indeed, the marriage can be upset.

Question. Out of obedience, I sometimes have to reprimand the sisters. Sometimes I do it in a raised tone. It seemed to me that I was not at all annoyed with my sister, but simply annoyed that the task was not completed. The confessor told me that this is still a manifestation of anger, irritation. And I wonder: do I not see my passion?

Answer. What difference does it make, what is the cause of our irritation? Just imagine: let's say a mosquito sits on you and drinks your blood. You slapped him in annoyance. This does not mean that since the mosquito is to blame, then your irritation is justified. Otherwise, it turns out that you can’t be angry only at someone who is not guilty of anything. But if he really committed a misconduct, then you can shout at him. But then what about the commandment: Everyone who is angry with his brother in vain is liable to eat judgment? In all other cases, our irritation is in no way justified.

Here, in the note, it is said about the raised tone. When does the tone change? When a person expresses some of his feelings. The man reads in one tone: "I remember wonderful moment... "and says to a completely different person: "Get out of here." And why did he change his tone? Purely for musical reasons, or what? No. It means that there is some motive, some feeling appeared in the soul. What kind of feeling makes you raise your tone when your sister did something wrong? Probably not poetic inspiration and not a desire to show their vocal abilities.

Question. You said that one cannot be angry with people, but one can be angry with heresies and delusions. I didn't quite understand how to apply it in specific case, for example, in a dispute with some sectarian. And in every case, is it necessary to engage in polemics with a mistaken person?

Answer. Consider two real life examples. Here I am talking with a sectarian one on one. He imposes some of his beliefs on me, and I know for sure that they are wrong. I am inwardly indignant at the blasphemy that this man raises against the Orthodox Church.

But what should I do if I see that it is impossible to convince him? If I start yelling at him, indignant, what will it give? Then I will boil with anger for several more days, but I still won’t bring any benefit to a person. Therefore, it is better to hold on to your indignation and put up with it. Of course, it is necessary to speak out quite definitely: they say, I am an Orthodox Christian, and I do not agree with what you say, - to say something in a few words, the simplest. But do not enter into an altercation, especially an angry one.

Another case. The sectarian speaks to me. I am also convinced that I am right, and nothing will shake me, but there is another person nearby who listens to our argument and thinks: “Which of them is right? Orthodox or sectarian? If in this case I think about my peace of mind - and a person always seeks peace of mind, because irritation does not bring any consolation - then I endanger the hesitant witness to our dispute. Therefore, for his sake, I must strain all the forces of my soul and mind, enter into an argument with this sectarian and try to convince him.

If I do not have knowledge, I do not have arguments, then I must ask God for help. In the end, I must definitely, categorically speak out: this and that is wrong, but this and that is right. Even this simple statement, if combined with a sense of faith and reverence, may turn out to be stronger than the most sophisticated, cunning proofs of this sectarian.

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vPZ IPYUEF, YUFPVSH NSC UDEMBMY CHUE CHPNPTSOPE DMS UPITBOEOYS UCHPYI UENEK, RTETSDE YUEN RTYOSFSH LBLPE-MYVP OEZBFYCHOPE TEYOYE. fPZDB GENERAL OEURBUEOOSCH NHTSSHS Y TSEOSCH PVSEBFEMSHOP RPFSOHFUS L zPURPDH. obn PYUEOSH CHBTsOP UFBFSH OBUFPSENY RTEDUFBCHYFEMSNY vPZB CH UCHPYI WENSHSI!.

“...eUMMY LBLPK VTBF YNEEF TSEOH OECETHAEKHA, Y POB UZMBUOB TSYFSH U OIN, FP PO OE DPMTSEO PUFBCHMSFSH EE; Y TSEOB, LPFPTBS YNEEF NHTsB OECHETKHAEEZP, Y PO UZMBUEO TSYFSH U OEA, OE DPMTSOB PUFBCHMSFSH EZP. YVP OECHETHAEK NHTs PUCHSEBEFUSS TSEOPA CHETHHAEEA, Y TSEOB OECHETHHAEBS PUCHSEBEFUS NHTSEN CHETHHAEYN. ... eUMMY TSE OECHETHAEYK IPYUEF TBCHEUFYUSH, RHUFSH TBCHPDYFUS; VTBF YMY UUEFTTB CH FBLYI UMHYUBSI OE UCHSBOSCH; L NYTH RTYJCHBM OBU zPURPDSh. rPYUENKh FSH ЪOBEYSH, TSEOB, OE URBUEYSH MY NHTsB? yMY FSC, NHC, RPYUENKH ЪOBEYSH, OE URBUEYSH MY TSEOSCH? fPMSHLP LBTsDShK RPUFHRBC FBL, LBL vpz ENH PRTEDEMYM, Y LBTsDShK, LBL zPURPDSh RTYJCHBM. FBL S RPCHEMECHBA RP CHUEN GETLCHBN. (IPT. 7:12-17)

JTBB "OECHETHAEYK UHRTHZ PUCHSEBEFUS CHETHAEYN" CHPCHUE OE POBUBEF, UFP FPF RPUME UNETFY BCHFPNBFYUEULY RPRBDEF ABOUT OEVP. uFPVSH PLBBFSHUS ABOUT OEVE, ENH OHTSOP MYUOPE RPLBSOYE. h FYI UFYIBI BRPUFPM rBCHEM DBEF TELPNEODBGYY OE FPTPRYFSHUS U TBCHPDPN, CHEDSH ITYUFYBOE BL UCHPY UENSHY - PFCHEFUFCHEOOOSCH: vP IPYUEF YUETEI OYI URBUBFSH YI OECHETKHAEYI CEO YMY NHTSEK. (LPOEYUOP, OBUYMSHOP CHSHCH OE BUFBCHYFE UCHPEZP UHRTKHZB PUFBFSHUS YMY CHETOHFSHUS. rPRSHFLY CHPUUFBOCHYFSH WENSHA OE DPMTSOSCH VSHCHFSH ZHPTNBMSHOSHCHNY. fPMSHLP YULTEOOOYE YBZY NP ZHF RTEDPFCCHTBFYFSH LTBI PFOPIEOYK).

CH TSOYOY CHETHAEYI VSCCHBAF UIFKHBGYY, BOBMPZCH LPFPTSCHN CH VYVMYY OE OBKDEYSH. obrtynet, Yumeoshch LPTYOZHULPK GETLCHY OBYUBMY UHDYFSHUS Y TBVYTBFSH URPTOSHCHE DEMB X OECETHAEYI. fBL RPUFHRBFSH YI CHSHCHOHDYMP PFUHFUFCHYE YUEFLPZP VYVMEKULPZP TBYASUOEOYS. th BRPUFPM RBCHEM HLPTSM YI FEN, UFP POY OE RPRSHCHFBMYUSH CH UCHPEK GETLCHY OBKFY NKHDTSCHI VTBFSHECH DMS TBTEEYOYS URPTPCH. OBYUYF, EUFSH CHPRTPUSCH, LPFPTSHCHE TEYBAFUUS U RPNPESH VYVMEKULYI RTYNETCH, B EUFSH CHPRTPUSCH, DMS TEOYOYS LPFPTSCHI OHTSOP RTYCHMELBFSH NKHDTSCHI, BCHFPTYFEFOSHCHI ITYUFYBO.

CH OELPFPTSCHI DEOPNYOBGYSI TBCHEDEOOSCHN TBTEYBEFUS UMHTSYFSH zPURPDH ABOUT VBE GETLCHEK, RPFPPNH H UCHPE CHTENS FBN OBVMADBMBUSH VPMSHYBS OEICBFLB UMHTSYFEMEK. OP VYVMYS ZPCHPTYF, UFP FE, LFP TB'CHEMUS DP URBUEOIS, UFBCH ITYUFYBOBNY, CHPTPTsDBAFUS: FERETSH POY HTS PVOCHMEOOOSCH Y NPZHF YNEFSH RTELTBUOSCHE WENSHY (2nd LPTYOZHSOBN 5:16 -17). ITYUFYBOUFCHP OE DBEF CHBN MYGEOYA ABOUT TBCHPD, EUMY X CHBU OECHETKHAEYK NHTs. h 1-N REFTTB ULBBOP, YuFP UCHPYN PVTBPN TSYOY (UMPCHBNY Y RPUFKHRLBNY) TSEOSCH VHDHF RTYPVTEFBFSH NHTSEK - Y FP DEMP OE PDOPZP DOS. OHTSOP DEMBFSH CHUE CHPNPTSOPE, YUFPVSCH HCHBTsBFSH Y RPYUYFBFSH UCHPEZP UHRTKhZB, IPFS PO Y OECETHAEYK. rHUFSH PO CHIDYF, UFP CHSH OE RTEOEVTEZBEFE YN Yb-b FPZP, YuFP PO OE ITYUFYBOYO, B GEOYFE EZP FBLYN, LBLPC PO EUFSH.

NOPZYE NHTSYUOSCH, VHDHYUY HOYTSEOSHCH, OBDECHBAF NBULY: OELPFPTSCHE OEEUFEUFCHEOOOP TBDPUFOP UNEAFUS, DTHZYE UTENETOP HZMHVMSAFUS H TBVPFH, FTEFSHY CHUE UCHPVPDOPE CHTHENS RPUCHSEBAF IP VVY, EUFSH FBLYE, LPFPTSHCHE RTSYUHFUS ЪB NBULPK CHBTSOPUFY, RSHCHFBSUSH URTSFBFSH CHOHFTEOOOAA RHUFFPPHH, YMY RSHCHFBAFUS VMYUFBFSH UCHPYNY OBOYSNNY, CHSHCHUFBCHMSS OB RPLB UCHPK KhN. OE BUFBCHMSKFE EZP OBDECHBFSH NBULKH!

RTYDS L bCHTBBNH, vPZ ULBBM: “hFBA MY with PF bCHTBBNB, UFP IPIUKH DEMBFSh!” ZPURPDSh OBM, UFP FPF VKhDEF PFGPN NOPZYI OBTPPDCH Y OBUFBCHYF UCHPYI DEFEK. pDIO Y UBNSHCHI CHBTSOSCHI CHPRTPUPCH CH WENSHE, LPFPTSHCHK OEMSHЪS HRKHULBFSH, FFP PVNEO YOZHPTNBGYEK, VKhDSH POB TBDPUFOBS YMY REYUBMSHOBS.

NOPZYE UHRTKHZY OEDPCHPMSHOSCH, RPFPNKh UFP NETsDH ONY OEF PFLTSCHFPUFY. OBRTYNET, TSEOB ABOUT RTPFTSEOY NOPZYI MEF ZPFPCHYF VPTE, LPFPTSHCHK OE RP CHLKHUKH EE NHTSKH, B PO FETRYF Y OYYUEZP PV LFPN OE ZPCHPTYF. rTEDUFBCHSHFE, LBLPCHB VKHDEF HER TEBLGYS, LPZDB YuETE UFPMSHLP MEF PO OE CHSHCHDETSYF Y CHSHCHULBTSEF? EUFSH FBLPE RPOSFIYE - CHSHCHOPUIFSH ABOUT UCHEF. NHTs NPCEF VSHCHFSH HCHETEOOSHCHN H FPN, UFP EZP TSEOB UELUKHBMSHOP HDPCHMEFCHPTEOB, CH FP CHTENS LBL POB UFTDBEF PF PVTBFOPZP Y FPMSHLP DEMBEF CHYD, UFP CHUE CH RPTSDLE. uKHRTKHZY BYUBUFHA RTYFCHPTSAFUS Y DBAF DTHZ DTHZH MPTSOKHA YOZHPTNBGYA, OP CH LBLPK-FP NPNEOP OE CHSHCHDETTSYCHBAF, Y TBZPTBEFUS UENEKOSCHK LPOZHMYLF. fBLYE RTPVMENSCH CHPOYLBAF, LPZDB UHRTHZY OE PVEBAFUS, OE PVUHTsDBAF, LBL HDPCHMEFCHPTYFSH UCHPY RPFTEVOPUFY H VTBLE. eUMMY OE PVUHTsDBFSH RPDPVOSCHE CHPRTPUSCH, FP UHRTHZY OE VHDHF RTEDRTYOYNBFSH OILBLYI DEKUFCHYK DMS HMHYUYOYS UIFHBGYY, DHNBS, UFP CHUE "UHRET", IPFS ABOUT UBNPN DEME CHUE OBPVP TPF. h WENSHE OHTSOB YUEUFOPUFSH DTHZ RETED DTHZPN. LPOEYUOP, UHRTKHTSEOULYN RBTBN, LPFPTSHCHE KHCE NOPZP MEF TSEOBFSCH Y OILPZDB PFLTPCHEOOP OE PVEBMYUSH, VKhDEF UMPTSOP UTBKH Y'NEOYFSHUS, OP LFP OEPVIPDYNP. fBLYE RBTSCH NPZKhF OBYUBFSH U UPCHNEUFOPK NPMYFCHSHCH, UFEOYS VYVMYY.

UHRTKHZY, PVUHTsDBKFE BVUPMAFOP CHUYE BORELFSHCH CHBYEK UENEKOPK TSYOY. FP UMPTSOP, OP OEVPVIPDYNP. h MAVSHCHI CHPRTPUBI, ABOUT LPFPTSHCHE CH WENSHSI OBMPTSEOP FBVKH, DShSCHPM VKhDEF RTEKHURECHBFSH, PVSBFEMSHOP UPDBCHBS RTPVMENSCH. nHTsSHS DPMTSOSCH YЪHYUBFSH RPFTEVOPUFY UCHPYI TsEO Y RPOYNBFSH, UFP PUPVEOOP RTYOPUYF YN HDPCHPMSHUFCHYE. ffp lbubefus y yofynoschi pfopyeoyk. uHRTHZY DPMTSOSCH UPCHNEUFOP BDBRFYTPCHBFSHUS DTHZ L DTHZH.

RTYUEN PE CHTENS THZBOY OEMSHЪS NBFETYFSHUS. OHTSOP CHUEZDB UMEDPCHBFSH RTBCHYMH YYUHUB!

b with ZPCHPTA ChBN, UFP CHUSLYK, ZOECHBAEYKUS ABOUT VTBFB UCHPEZP OBRTBUOP, RPDMETSYF UHDKh; LFP CE ULBTCEF VTBFH UCHPENH: "TBLB", RPDMETSYF UYOEDTYPOH; B LFP ULBCEF: "VEEKHNOSHCHK", RPDMETSYF ZEEOOOE PZEOOOPC. (nBFJES 5:22)

UMPCHP "dHTBL" UPUFPYF YJ DCHHI YUBUFEK "DH" Y "TBL". CHPF Y DEMBKFE CHCHCHPDSH!

LBL RTBCH YYUHU, ZPCHPTTS: "ZOECHBSUSH, OE UZTEYBKFE: UPMOGE DB OE IBKDEF PE ZOECHE CHBYEN; Y OE DBCHBKFE NEUFB DYBCHPMH"! obkhlb obymb dplbbfemshufchp rtbchpfshch eZP UMCH. UPZHYS vMBOL, LPFPTBS CHPZMBCHMSEF OBHYUOP-YUUMEDPCHBFEMSHULYK GEOPHT ZHJTNSCH "VYPO" H uyb (EEE PDOP PFDEMEOYE "VYPOB" OBIPDIFUS CH LBBIUFBOE) RTPCHEMB KHOILBMSHOSHCHE, RPF TSUBAEYE YUUMEDPCHBOYS, PVYASUOSAEYE NOPZYE ЪBZBDLY YuEMPCHEYUEULPK TSOYOY.

U RPNPESHA PVSCHUOPZP LYTMOBOPCHULPZP BRRBTBFB UPZHYS UNPZMB ЪBZHYLUYTPCHBFSH OE FPMSHLP BHTH, OP Y DTHZYE IOETZEFYUEULIE UFTHLFHTSCH: RBTBMMMSHOSHCHE, RETEUELBAEYEUS U ZhYYYYUEULYN NYTPN ZHPTNSCH TsOYOY, LPFPTSHCHE RPUFPSOOP CHBYNPDEKUFCHHAF U OBNY. LYTMYBOPCHULBS ZHPFPUYAENLB RPLBBMB, UFP VPMSHOPK YUEMPCEL YUBEE CHUEZP YNEEF PFLTSCHFPE RPME, TBTSCHCHSHCH CH BHTE, YUETE LPFPTSCHE CHSHCHFELBEF IOETZYS. b LPZDB CHETHAEYK YUYFBEF OBD VPMSHOSCHN NPMYFCHSHCH RTY RMBNEOY UCHEYUY, OETZYS CHPURPMOSEFUS, TBTSCHCHCHCH BHTE BLTSCHCHBAFUS, Y YUEMPCHEL CHSHCHDPTTBCHMYCHBEF".

LJTMYBO-WOYNLY RPLBBMY, UFP TSDPN U BHTTPK Y CHOKHFTY OEE - PZTPNOPE LPMYUEUFCHP IOETZEFYUEULYI UFTHLFHT. oELPFPTSHCHE YOYI PYUEOSH YUFEFYUOSCHE, RPIPTSE ABOUT UOETSYOLY, GCHEFSHCH, VBVPYUEL, VPTSSHYI LPTPCHPL, UMPOILPC. PUEOSH NOPZP RFIG ABOUT WAINLBY. LFY RPYFYCHOSCHE UFTHLFHTSHCH HUMPCHOP UREGYBMYUFSHCH OBCHBMY BOZEMBNY.

SING PRTEDEMMYMY YI RPYFYCHOPUFSH VYPMPLBGYPOOPK TBNLPK. b RPFPN RTPCHETYMY DTHZYNY RTYVPTBNY, YULMAYUBAENY UHVYAELFICHOSCHK ZHBLFPT. rPDPVOSCHN PVTBYPN PRTEDEMMYMY, UFP YOSCHE UFTHLFHTSC YNEAF OEZBFICHOSCHK IBTBLFET. dBCE YI CHOEYOYK CHYD CHSHCHCHCHBEF PFFPTTSEOYE: SING ZHJLUITHAFUS ABOUT WOYNLBY CH CHYDE ENEK, YOPZDB DCHKHZMBCHSHI, TBMYUOSCHI YUHDPCHIE YMY PVTKhVLPCH YI FEM, BNPTZHOSHI UHEEU FCH, LPFPTSHCHE CHSHCHCHCHBAF OERTYSFOSHCHE YUHCHUFCHB, fBLYE UFTHLFHTSHCH HUMCHOP OBCHBOSHCH DENPOBNY.

LBL RPSUOSEF UPZHYS vMBOL, H OEE UMPTSYMPUSH CHEYUBFMEOYE, YUFP BOZEMSHCH - ZPMPZTBJYUOSCH, POY RTYUHFUFCCHHAF FBN Y DEUSH, NPZKhF RTPSCHMSFSHUS ABOUT ZHFPZTBJYSI VPMSHYNY Y NBMEOSH LYNY.

Y EUFSH CHEEY, LPFPTSHCHE OECHPЪNPTSOP YUFPMLCHBFSH DCHPSLP. obrtynet, YUUMEDPCHBOYS RPLBBMY, UFP OBNPMEOOOSCHE TEMYZYPHOSHCH BFTYVHFSCH: ITYUFYBOULYK lTEUF, YHDEKULBS 'CHEEDB dBCHYDB, NHUHMSHNBOULYE 'CHEEDB Y rPMHNEUSG - YUFPYUOYLY LPMPUUBMSHOPK OYETZYY. lPZDB YI DETTSBF CH THLBI, HNEOSHYBAFUS TBTSCHCHSHCH CH BHTE, HMHYUYBEFUS ЪDPTPCHSE. b LPZDB YUEMPCHEL NPMYFUS, TSDPN U EZP BHTTPK ZHYLUYTHAFUS HDYCHYFEMSHOP ZBTNPOYUOSCHE, LTBUICHSCHE IOETZEFYUEULYE UFTHLFHTSC - BOZEMSHCH. TBCHE NPZHF NPMYFCHSHCH RTYCHMELBFSH DENPOCH?

OP YOPZDB SING RTPSCHMSAFUS ABOUT WAINLBY. LYTMYBO-ZHPFPUYAENLB RPDFCHETDYMB, UFP VEUPCHULPE PDETTSBOYE Y RPDUEMEOYE DENPOYUEULYI UHEOPUFEK CH ZHYYYYYUEULPE RPME YuEMPCHELB - UPChETIEOOP TEBSHOSHCHE CHEEY. TSDPN U RBMSHGBNY YMY CHOKHFTY OII PYUEOSH YUBUFP ZHYLUYTHAFUS MYGB MADEK YMY DENPOYUEULYI UFTHLFHT. b YOPZDB RTPUFP CHYDOSH TPZBFSHCHE ZPMCHSHCH. rTEDUFBCHMEOYE P DENPOBY LBL P TPZBFSCHI MADSI OBYMP RPDFCHETSDEOYE ABOUT LITMYBOCHULYI WAINLBI. UFP YOFETEUOP: DENPOYUEULYE UFTHLFHTSCH RPSCHMSAFUS CH TBIPTCHBOOSCHI RPMSI. b EUMY X YuEMPCHELB RMPFOPE LPMSHGP BKhTSCH, FP OEZBFICHOSCHE UFTHLFKhTSCH CH OEN PFUHFUFCHHAF.

CHSCHSUOYMPUSH, UFP NPMYFCHSHCH UPDBAF CHPLTHZ YuEMPCHELB RMPFOSHCHK LBTLBU RPYFYCHOPK IOETZYY, OERTYENMENPK DMS DENPOCH. yFY CHBNRYTYUEULYE UHEOPUFY OE UFTENSFUS CH RMPFOHA BHTH, CHEDSH OKHTSOP RTYMBZBFSH KHUYMYS, YUFPVSCH EE RTPVYFSH, B LTHZPN RPMOP DSHTSCHSHCHI RPMEK, CH LPFPTSHHE NPTsOP MEZLP CHOEDT IFSHUS. lPZDB YuEMPCHEL OE BEYEEEO, ON UFBOCHYFUS UCHPPVPDOP RTPOIGBENSCHN, HDPVOSCHN DMS DENPOYUEULPZP CHPDEKUFCHYS ...

OBHLB RPDFCHETSDBEF, UFP OE IMEVPN EDYOSCHN TSYCH YUEMPCHEL ... yuEMPCEL DEKUFCHYFEMSHOP NPTSEF RYFBFSHUS IOETZYEK NPMYFCH, UMPCHPN vPTSSHYN. RP NPMYFCHBN CH RPME YuEMPCHELB RPSCHMSAFUS LFY HDYCHYFEMSHOSHCHE BOZEMYUEULIE UFTHLFHTSC, LPFPTSCHE PYUEOSH VMBZPFCHPTOP DEKUFCHHAF ABOUT OEZP.

EUFEUFCHEOOP, DBOOSCHE, RPMHYUEOOSCHE UPZHYEK vMBOL, - FP OE YUFYOB CH RPUMEDOEK YOUFBOGYY. OP HCE RTPCHEDEOSCH FSHCHUSYU YUUMEDPCHBOIK, LPFPTSHCHE UCHIDEFEMSHUFCHHAF CH RPMSHH HER LPOGERGYY.

BYUEN CE FFY BOSEMSCH CHIPDSF CH GENERAL FEMP? DEMP CH FPN, UFP SING - OBYY OETZEFYUEULIE DPOPTSCH. lPZDB BOZEMSHCH RPSCHMSAFUS CH RPME YuEMPCHELB, UCHEYUEOYE EZP BHTSCH KHUYMYCHBEFUUS, HER TBTSCHCHSHCH BLTSCHCHBAFUS. rTYUEN X PDOYI MADEK LFY RPYFYCHOSCHE UFTHLFKhTSCH ZHYLUYTHAFUS CH CHYDE YBTCH, X DTHZYI - CHEEDPYUEL. CHYDYNP, OE UMHYUBKOP ZPCHPTSF, UFP YuEMPCHEL RETETSYCHBEF UCHPK YCHEDOSHK YUBU. rTYUEN YURSHCHFKHENSCHE, CH LPFPTSCHI CHIPDSF ЪCHEDPYuLY, FFP PYUEOSH DPVTSHCHE, YUEUFOSHCHE, YUYUFSHCHE MADY - OBUFPSEYE YUFPYUOYLY UCHEFMPK IOETZYY.

LPOEYUOP, ChPOYLBEF DTHZPK CHPRTPU: NPTSEF VSHCHFSH, LFY BOZEMSHCH Y DENPOSHCH - OE UBNPUFPSFEMSHOSHCHE UKHEUFCHB YY YOPZP NYTB, B RPTTSDEOYE YuEMPCHEYUEULPK NSHCHUMY, FBL OBSHCHCHBENPK NSHCHU INTERPTNS? CHEDSh NOPZYE UPCHTENEOOOSCHE ZHYYLYY UYFBAF, UFP OBINY NSHCHUMY NBFETYIBMSHOSHCH, POY "UPFLBOSHCH" Y FPOLPK NBFETYY, CH VHLCHBMSHOPN UNSCHUME UMPCHB CHYFBAF CH CHPDHIE Y CHMYSAF OB DTHZYI M ADEC. OP UPZHYS vMBOL TBVPFBEF U MADSHNY, LPFPTSHCHE RPOSFIS OE YNEAF P NSHUMEZHPTNBI. b DMS BOBAEYI POY RTEDUFBCHMSAF OELHA OECHYDYNHA BVUFTBLGYA. OP LYTMYBOPCHULS ZHPFPUYAENLB RPLBSCCHCHBEF: FFP OE FPMSHLP YI RTEDUFBCHMEOYS, B EEE Y OELBS NBFETYS, ZHYLUYTHENBS RTYVPTBNY. OE UFPMSHLP RUYIPMPZYUEULYK ZHEOPNEO, OBTBVPFBOOSCHK YOFEMMELFPN, ULPMSHLP IOETZEFYUEULBS DBOOPUFSH, PYUEOSH UYMSHOP CHMYSAEBS ABOUT MADEK.

YUUMEDPCCHBOYS RPLBBMY, UFP CH ZHYYYYUEULYI RPMSI RPYUFY CHUEI VPMSHOSHI RTYUHFUFCHHAF DENPOYYUEULYE UFTHLFKhTSCH. UBNHA UFTBYOKHA LBTFYOH RTEDUFBCHMSAF RPMS MADEK RTPLMSFSHCHI: FBN URMPYOSCHE LMHVLY ENEK!

OP FFY UFTHLFHTSCH... SING FPMSHLP RPIPTSY ABOUT ONEK YMY ABOUT UBNPN DEME SCHMSAFUS OELEYNY ZBDBNY YЪ FPOLPZP NYTB?

UPJYS vMBOL RPSUOSEF: "NSCH CHYDYN YI IOETZEFYUEULY, ABOUT WOYNLBY POI ZHYLUYTHAFUS LBL LPVTSCH YMY HTSY. vPMEE FPZP, ABOUT UETYY WOYNLPCH CHYDOP CH DYOBNYLE, LBL "LPVTB" YDEF ULCHPSH RPME YuEMPCHELB.

EUFSH FBLBS UTEDOECELPCBS MYFPZTBZHYS, ABOUT LPFPTPK YЪPVTBTSBAFUS "CHOKHFTEOOPUFY" ZTEYOYLB: PO VHLCHBMSHOP OBVIF TsBVBNY, TBLBNY, NESN Y RTPUYNY ZBDBNY. b RTBCHEDOIL PYUYUFYM UEVS NPMYFCHBNY Y RPUFPN, Kh OEZP CHOKHFTY CHUE YUYUFP, FPMSHLP CHYDEO VPMSHYPK LTEUF FBN, ZDE ON CHUEZDB RTCHPDYF THLPK ChP CHTENS LTEUFOPZP OBNEOYS. op, UHDS RP RPMHUEOOOSCHN ZHPFPUOYNLBN, LFP OE ZHBOFBYS IHDPTSOYLB, B LBTFIOB, OBRYUBOOBS U OBFKhTSCH, CHYDYNBS CH DYBRB’POE YBUFFPF, ZDE ZHYLUYTHAFUS PVYAELFSHCH FPOLZP NY TB.

PYUEOSH MAVPRSHCHFOSH RTYUYOSCH, CHSHCHCHCHBAEYE TBTSCHCHSHCH ZHYYYYUEULYI RPMEK Y RTPOILOPCHEOYE CH YI DENPOYYUEULYI UFTHLFHT.

CH GEOFT OETEDLP RTYCHPDSF DEFEK U UIMSHOSCHN YURHZPN. uYaENLB RPLBSHCHCHBEF, UFP H OYI OE RTPUFP TBBPTCBOOPE, B DEZHPTNYTPCHBOOPE RPME,

CHSCSUOYMPUSH, FBLCE, UFP PYUEOSH NPEOP DEZHPTNYTHEF BHTH THZBOSH, CH PUPVEOOPUFY NBF. vPZPUMPCHSC HCE DBCHOP RYUBMY, UFP NBFETOSHCHE UMPCHB - YFP YNEOB DENPOCH YMY VEUPCH. eUMMY YUEMPCHEL YI RTPIYOPUYF, POI FHF CE OBRBDBAF ABOUT OEZP Y FPZP, LPZP ON THZBEF. LITMIBOPCHULBS UYENLB RPDFCHETDYMB LFH FPYULH ЪTEOYS.

ABOUT IOETZEFYUEULPN HTPCHOE DENPOYYUEULYE UFTHLFHTSC RPUFPSOOP OBIPDSFUS TSDPN U OBNY Y CH PZTPNOSCHI LPMYUEUFCHBI. pVSCHUOP POY OE NPZHF RTYUYOYFSH OBN CHTEDB. OP, RTPYJOEUS NBFETOPE UMPCHP, NSC RPDRYFSHCHCHBEN IOETZYEK DENPOB, OPUSEEZP FFP YNS, Y PO RPUFBTBEFUS CH RPME YuEMPCHELB, LPFPTPZP NSC "RPUMBMY" L FPPN X VEUH. DENPOSHCH - UKHEUFCHB CHBNRYTYYUEULYE, SING OE NPZHF TSYFSH VEY IOETZEFYUEULPK RPDRYFLY. th OECHETSUFCHEOOOSCHE MADY PLBSCCHBAF YN VPMSHYHA HUMHZH, THZBSUSH NBFPN. eEE DEPOSCH MAVSF CHSHCHCHBFSH CH MADSI OEZBFICHOSCHE YUKHCHUFCHB: FPULCH, HOSHOOYE, UFTBI, HTSBU. sing RYFBAFUS IOETZYEK FFYI RETETSYCHBOIK. FP IPTPYP CHYDOP RP TBTSCHCHBN BKhTSCH Y CHOEDTEOYA CH OEE OEZBFICHOSCHI UFTHLFHT.

YI YЪMAVMEOOSCHK RTYEN - CHSCCHBFSH CH YuEMPCHELE CHMEYUEOYE L BMLPZPMA. CHEDSH BMLPZPMYЪN - LFP FPCE RPDUEMEOYE: IEMEOSCHK ЪNYK YЪ VHFSHCHMLY, LPFPTPZP YЪPVTBTSBAF ABOUT RMBLBFBI Y LBTYLBFHTBI, LFP OE OYUFP BVUFTBLFOPE, B LPOLTE FOSCHK "YNEK", RTPOYLYK CH FEMP YuEMPCHELB Y FTEVHAEYK BMLPZPMS, OELPE CHBNRYTYUEULPE UKHEUFCHP, RIFBAEEEEUS IOETZYEK CHIOOSCHI RBTCH Y PFTYGBFEMSHOSHCHI YNPGYK.

EUFSH Y FBLPE OBVMADEOYE, NHDTSCHE UFBTYLY OEBDTPN ZPCHPTYMY: "OE THZBKUS UETTOSHCHN UMPCHPN", NPM, YOBYUE RTYDEF L FEVE TPZBFSCHK. y LFB OBTPDOBS NHDTPUFSH UEKUBU RPMKHYUYMB OBHYUOPE RPDFCHETSDEOYE: MYFETBFHTOPE YNS TPZBFPZP UHEEUFCHB (YUETOPE UMPCHP) DEKUFCHHEF RPDPVOP NBFH - DEMBEF YuEMPCHELB HSYCHYNSCH N RETED OYUYUFPK UYMPK. chRTPYuEN, ffp npcef rpdfchetdyfsh mavpk bbvkhmdshchzb. "OH FS, LUCK!" - ZPCHPTYF ON UPVKhFSCHMSHOILKH, CH RPME LPFPTPZP NSCH ZHYLUYTHEN TPZBFPE UHEEUFCHP. i NOPZYE DTKHZYE RTP'CHYEB YNEAF LPOLTEFOSHCHE PVTBSCH, RTPSCHMSAEYEUS RTY LITMYBO-ZHFPUYAYENLE.

YOBYUE ZPCHPTS, THZBFEMSHOSHCHE UMPCHB - FP OELIE NPMYFCHSHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHSHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHCHSHCHCHCHCHCHCHSHCHCHCHCHCHCHCHCHB WEUPCH. eUMY ChSCH RTPY'OPUYFE YNS TPZBFPZP YMY DTHZPZP VEUB, FP PO FHF TSE CHSHDEMSEFUS Y OYUYUFY, LPFPTBS VHLCHBMSHOP LYYYF CHPLTHZ OBU. ABOUT HRC PO SCHMSEFUS CHBN PE CHUEK LTBUE. b OKHTSOP ENH FPMSHLP PDOP - RPMHYUYFSH YUEMPCHEYUEULHA IOETZYA. UBNPE UFTBYOPE, UFP EE FETSEF OE FPMSHLP NBFETSEYKUS, OP Y MADY, UMSCHYBEIE EZP, PUPVEOOP FE, RPME LPFPTSCHI TBBPTCBOP. VPMSHIE CHUEZP PF TKHZBOY UFTBDBAF DEFI, CHEDSH YI RPMS FPMSHLP ZHPTNYTHAFUS Y PYUEOSH KhSCHYNSCH.

ЪDEUSH YZTBEF TPMSh Y TPDUFCHEOOBS UCHSHSH. GENERAL DEFI OBIPDSFUS CH GENERAL RPMSI, NSCH DMS OYI YUFPYUOIL IOETZYY. eUMMY PFEG YMY NBFSH HRTBTSOSAFUS CH ULCHETOPUMPCHYY, FP YI RPMS OBUEMEOSCH DENPOBNY. y FYNY DENPOBNY POY LPTNSF UCHPYI DEFEK. ULPTEE, OBPVPTPF, UCHPYNY DEFSHNY POI LPTNSF DENPOCH. fBLYE DEFI OE NPZKhF OPTNBMSHOP TBCHYCHBFSHUS, HOYI OEF CHOKHFTEOOEZP TBCHOPCHEUYS, POY YURSHCHFSCHCHBAF RPUFPSOOHA FTECHPZH, CHURSHCHMSHUYCHSHCH Y BZTEUUYCHOSCH. l FPNKh CE DPUFBFPYuOP YUBUFP, OP OE CHUEZDB FBLIE DEFI TBUFHF HNUFCHEOOP PFUFBMSCHNY. DMS OELPFPTSCHI DEFEK TSYOSH - UCHPEPVTBBEPE OBBLBOYE, CHTBHNMEOYE, OP H MAVPN UMHYUBE CH FIYI WENSHSI DEFI VSCCHBAF OEUYUBUFOSHCHNY ...

EUFSH PYUEOSH OEDPVTSHK RTYOBL: ABOUT WAINLBI CHYDOP, UFP RPME NBFETEYOOILPCH YMY ZHTBZNEOFBTOP, YMY CHCHUE PFUHFUFFCHHEF. sing DPVTCHPMSHOP UFBOCHSFUS BTEOPC DMS DECUFCHYS DENPOYUEULYI UYM. pFUADB - OBTLPNBOYS, PFUADB - BMLPZPMYЪN. rPME FBLPZP YuEMPCHELB UVBOPCHYFUS PFLTSCHFSCHN, XOEZP OEF ЪBEYFSCH RTPFYCH DENPOYYUEULYI UHEOPUFEK. FENOSHCH UYMSCH PYUEOSH HNOSHCH, YЪPETEOOSHCH Y OBVTBUSCHCHBAFUS ABOUT CHUEI, X LPZP NPTsOP RPTSYCHYFSHUS. b ULCHETOPUMPCH UBN YI RTYYSHCHCHBEF Y DBEF YN ABOUT TBUFETBOYE UCHPE RPME. dBCE UFBCH VPMSHOSCHN, RTPDPMTSBEF LPTNYFSH YI UCHPEK IOETZYEK. CHEDSH UDEMBCH UEVS VEJBEYFOSHCHN RETED DENPOYUEULPK UHEOPUFSHHA, YUEMPCHEL DPVTPCHPMSHOP RPDYOCEPHUS EZP CHPME.

YUUMEDPCHBFEMY HVETSDEOSCH: PFMHYUEOYE PF TEMYZYY TSYFEMEK uuut VSHMP OBUFPSEEK FTBZEDYEK. CHEDSH NPMYFCHSHCH - LFP IOETZYS, BOETZYS - LFP ЪDPTPCHSE, OE FPMSHLP DHIPCHOPE, OP Y ZHYYYYUEULPE. pFHYUYCH MADEK NPMYFSHUS, HOYI PFOSMY ЪDPTPCHSE, UDEMBMY YI ULCHETOPUMPCHBNY, BMLPZPMYLBNY Y OBTLPNBOBNY. CHPKOILBEF LMBUUYYUEULYK CHPRTPU: UFP DEMBFS? rPDUEMEOIE DENPOYYUEULYI UHEOPUFEK PE CHOHFTYRPMECHPN RTPUFTBOUFCHE OEHTBCCHOPCHEYOOOSCHI Y RUYYYUEULY VPMSHOSHI MADEK ZPCHPTYF P FPN, YuFP YI OBDP MEYUYFSHOE FPMSHLP Y DBTSE OE UV PMSHLP MELBTUFCHBNY, ULPMSHLP PUYEEOYEN RPMS. OP ABOUT VEDH, X OBYI RUYIYBFTCH LFP RPOYNBOYE PFUHFUFFCHHEF. h tehmshfbfa Yuembhffa, Ufbchyk Dvpyuk Denpuyuyulyi aim, Urpupveo YN RTPFFICHPUFPSFSH: OBN KOUTOF, FAL VPTPFFSHUS, BCHEYUZP Oyyuyuzhf RPDULBBFSH.

UPCTENEOOOBS OBHLB RPDFCHETSDBEF YZHZHELFYCHOPUFSH TEMYZYPHOSCHI NEFPDH. rTPUFEKYBS ZHPTNB MEYUEOYS Y BEYFSCH - NPMIFChB.

UPZHYS vMBOL ZPCHPTYF: "OBN FTHDOP DBCE RTEDUFBCHYFSH UEVE, OBULPMSHLP FEUOP NSCH CHBYNPDEKUFCHKHEN U YOSCHNY NYTBNY. CHOP BLFYCHYYTHAFUS ЪBLPOPNETOPUFY, PFTBTSBAEYEUS CH NIZHBI Y ULBLBI, CH TEMYZYPHOOSCHI RTEDUFBCHMEOYSI. zhPNKh OECHETHAEEZP" CH FPN, YuFP RTPYUIPDYF CH DTHZYI NYTBI, LBL TBVPFBAF BLPPOPNETOPUFY, LPFPTSCHE REDEBEF OBN CHETB RTEDLPCH.

S DPRHULBA, YuFP NSCH NPTSEN PYYVBFSHUS RTY PYASUOEOYY OELPFPTSCHI SCHMEOYK. OP EUFSH UCHETIEOOOP PYUECHIDOSHCHE CHEEY, OE DPRHULBAEYE YOPZP FPMLCHBOYS. yNEOOP POY METSBF CH PUOPCHE OBYEK LPOGERGYY".

OBRTYNET, CH ITYUFYBOUFCHE EUFSH FBLPK TYFHBM - UVPTPCHBOYE, LPZDB PE ChTENS NPMYFCHSHCH YuEMPCHELB RPNBJSCHCHBAF LYUFPYULPK, ​​UNPYUEOOOPK CH NYTP. th VSCHMY RTPCHEDEOSCH RPFTSUBAEYE YUUMEDPCHBOIS, RPLBBCHYYE, LBL POP DEKUFCHHEF.

Y'CHEUFOP, YUFP NYTP - YFP NBUMSOYUFBS TsYDLPUFSH, UFELBAEBS U OELPFPTSCHI YLPO. sing NPZHF VSHCHFSH OBRYUBOSCH ABOUT DETECHE Y DBTSE ABOUT VKHNBZE, FBN OEF OYUEZP YUFPYUBAEZP CHMBZH. OP YЪ LFPZP "OYYUEZP" FEYUEF NBUMP U OEPVSHLPCHEOOP RTJSFOSHCHN BRBIPN Y LPMPUUBMSHOPK IOETZYEK.

IPYUEYSH FSCH YMY OEF, OP Y UCHSFSHCHE NEUFB BTTSBAF FEVS UCHPEK IOETZYEK, VMBZPFTCHPTOPK DMS ЪDPTPCHSHS. FP UCHETIEOOOP PYUECHIDOSHK ZHBLF, LPFPTSHK OECHPЪNPTSOP YUFPMLPCHBFSH RP-DTKhZPNKh".

LPOEYUOP, ULERFYLY Y DEUSH NPZHF OBKFY RPCHPDSH DMS UPNOEOIS. NPM, EEE OBDP DPLBBFSH, UFP HUYMEOYE UCHEYUEOYS CHPLTHZ RBMSHGECH HMHYUYBEF ЪDPTPCHSE. OP LFY UPNOEOIS TBUUEYCHBAFUS DTHZYNY YUUMEDCHBOISNY.

PDOB ZEOEIOB PFLBMBUSH PF NYTPRPNBBOIS, B X OEE EUFSH DPLFPT - OBFHTPRMBF, YNEAEIK DYBZOPUFYUEULYK LPNRSHAFET. CHPF Y TEYYMY RTPFEUFYTPCHBFSH ABOUT OEN, LBL DEKUFCHHEF NYTP ABOUT MADEK. UPZHYS vMBOL RTYCHEMB NYTP YJ MEKLCHKHDB, OP PYUEOSH NBMP - RTYYMPUSH UYMSHOP TBVBCHYFSH. OP, OEUNPFTS ABOUT OYYUFPTSOKHA LPOGEOFTTBGYA CH TBUFCHPTE, NYTP DEKUFCHPCHBMP PYUEOSH VMBZPFCHPTOP.

NYTP TBCHPDYMY DP 1 Z OB 100,000! FP VSCHMY HCE ZPNEPRBFYUEULYE YOZHPTNBGYPOOSCHE DPSCH, OP YI DEKUFCHIE PLBBMPUSH FBLYN TSE UIMSHOSCHN. h MAVSHCHI LPOGEOFTBGYSI NYTP CHSHCHTBCHOYCHBMP Y DPCHPDYMP DP OPTNSCH CHUE ZHHOLGYY YUEMPCHELB. h IPDE LFYI LURETYNEOFCH UFBMP SUOP, UFP RP MEYUEVOPNKh CHPDEKUFCHYA H NYTP RTPUFP OEF BOBMPZPCH CH NYTE OBFHTPRBFYY Y ZHBTNBGECHFILYY. th LPZDB YuEMPCHEL RTPIPDYF EMEPRPNBBOYE, PO BTTSBEFUUS IOETZYEK U RPNPESH OPUIFEMS CHCHUYI UCHEFMSCHI IOETZYK - NYTP. DMS UTBCHOEOYS RTCHEMY LURETYNEOFSHCH U U BNSCHNY TBBOSHCHNY BTPNBFYUEULYNY NBUMBNY, OP U NYTP RP YZHZHELFYCHOPUFY OE NPZMP UTBCHOYFSHUS OY PDOP YЪ OYI.

YUUMEDPCHBOYS RPLBBMY, UFP MEYUEVOPE CHPDEKUFCHYE ABOUT YuEMPCHELB UCHEFMSHI UIM YUETE NYTP, NPMYFCHKH, UCHSFSHCHOY ZPTBDP CHCHCHY MAVPZP NEDYGYOULPZP CHPDEKUFCHYS.

OP FFP PDOB UFPTPOB DEMB. b LBL DEKUFCHHAF ABOUT YuEMPCHELB TBTHYYFEMSHOSHCHE NEFPDSH - IHMB Y RTPLMSFYE?

FBL ChPF, CHSCHSUOYMPUSH, YuFP RTPLMSFYE TBTHYBEF RPME YuEMPCHELB RPMOPUFSHHA. UCHEYUEOYE CHPLTKhZ RBMShGECH YUYUEBEF, Y RPSCHMSAFUS NEERPDPVOSCHE UFTHLFKhTSCH.

RPYUENKH RTPLMSFSHCHE MADY DPMZP OE TSYCHHF YMY TSYCHHF NHYUBSUSH? dB RPFPNKh, UFP X OII OEF TSIOYOOOSCHI UYM. yI BKhTB OBUFPMSHLP TBTHYEOB, UFP POBOE DETSYF IOETZYA, CHSHCHFELBAEKHA, LBL Y TEYYEFB. LBL ZPCHPTYFUS, UFP YЪMHÜBEYSH, FP Y RPMHÜBEYSH. yЪMHYUBEYSH LZPYUFYUEULPE TSEMBOYE PFOSFSH IOETZYA - RPMHYYYSH HER RPFETA: LFP-OYVHDSH PFOINEF X FEVS.

B RPYENH OEMSHЪS RTPVYFSH IOETZEFYUEULHA BEIFH YUFYOOP CHETHAEEZP? eZP RPME OBUFPMSHLP RPYFYCHOP ЪBTTSEOP, UFP OEZBFYCHOSCHE IOETZYY PF OEZP PFUBLBLYCHBAF Y HDBTSAF CH FPZP, LFP YI OBRTBCHMSEF.

CH FPN-FP Y DEMP, UFP YUFYOOP CHETHHAEYK P UEV OE NPMYFUS - ON RTPUYF vPZB RPNPYUSH DTHZYN. YuUMEDPCHBOYS RPLBBMY, YuFP BMShFTKHYYN - UBNBS VMBZPFTCHPTOBS RPYGYS U IOETZEFYUEULPK FPYULY TEOYS.

UPZHYS vMBOL TBUULBSHCHCHBEF: "s DEMBMB UYAENLH RPMS MADEK DP Y RPUME TBMYUOSCHI NPMYFCH. dPRHUFYN, X PDOPZP YuEMPCHELB BHTB CHPLTHZ RBMShGB YOBYUBMSHOP YNEMB YYTYOH 2-3 NN. lPZDB PO NPMYMUS ЪB UEVS, POB UFBOCHYMBUSH YTE TBB H RPMFPTTB. OP EUMY S RTPUYMB EZP RPNPMYFSHUS ЪB DTKhZYI, FP VHLChBMShOP ЪB NYOHFH BHTB HCHEMYUYCHBMBUSH Ch 2-4 TBbb. YNUS RB DTHZYI, DBCE RB FEI, LFP OE RPOINBEF, UFP NPMYFSHUS OBDP OE FPMSHLP RB UEVS , HTPCHEOSH IOETZYY X OBU UFBOCHYFUS CH 2-3 TB BCHCHYE.

B IPTPYP MY DEMBEF UEVE BLPTEOEMSCK LPTSCHUFPMAVEG, LPFPTSCHK UFBTBEFUS LBL NPTsOP VPMSHIE HTCBFSH X DTHZYI, OYUEZP OE DBCHBS CHBNEO? PO OE NPCEF UDEMBFSH UEVE MHYUYE, DBCE UYUYFBS UEVS IPTPYN Y RPUFHRBAEIN RTBCHIMSHOP.

RPYENH, LUFBFY, PMYZBTIY ZHYYYUEULY VPMSHOSCH, IPFS FTBFSF dB RPFPNKh, UFP POY OE URPUPVOSCH CHCHMEYUYFSHUS - YI IOETZEFYUEULPE RPME OE NPTSEF VSHCHFSh ЪDPTPCHSHCHN. FChPTS YMP, POI YUYFBENSCH ABOUT RPMECHPN HTPCHOE YOY OE NPZHF RPMHYuYFSH FEI IOETZYK, LPFPTSCHE OEUHF ЪDPTPCHSHE, Y ZHYYYYUEULPE, Y DHYECHOPE. FY MADY DEMBAF UEVS VEЪBEYFOSHCHNY RETED DENPOYUEULYNY UYMBNY.

EUMY FSH IPFSh PDOPZP PVNBOKhM, PVTKhZBM, FP OE NPTSEYSH VSHCHFSH RPMOPUFSHHA DDPTCHSHCHN Y UYUBUFMYCHSHCHN. lPZDB YuEMPCHEL OBCHTEDYM DTKhZPNKh Y YURSHCHFSHCHCHBEF PF LFPZP TBDPUFSH, OBRTBUOP ON DKHNBEF, UFP ENH UFBMP IPTPYP. FP RMPIP CH RETCHHA PYUETEDSH DMS OEZP, PE CHFPTHA - DMS EZP VMYLLYI, PUPVEOOP DMS DEFEK.

"vPMEE TSE CHUEZP YNEKFE KHUETDOHA MAVPCSH DTKhZ LP DTKhZKh, RPFPNKh UFP MAVPCHSH RPLTSCHCHBEF NOPTSEUFCHP ZTEIPCH". (1rEF.4:8) "SMOGE DB OE BKDEF PE ZOECHE CHBYEN". (eJ.4:26)

y LOYZY ZEOTY nBDBCHSCH "VYVMEKULYE WENSHY: TEBMSHOSHOE YUFPTYY DMS TEBMSHOSHCHI UENEK" Y UFBFSHY "OE NBFETYIFSHUS, B NPMYFSHUS".

TELPNEODHA CHBN RTYPVTEUFI YFH LOYZH H . POB PYUEOSH YOFETEUOBS!

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UPVSCHFIS ITYUFYBOULPZP NYTB

yzhneo uetzyk: "vhtbopchulye vbvhyly" rplbbmy o "echtpchydeoyy" uymh dhib rtbchpumbchoshi

Y'CHEUFOSHCHK NYUUYPOET, OBUFPFSFEMSH OEULPMSHLYI NPULPCHULYI ITTBNPC Y YZKHNEO UETZYK (TSCHVLP), Y'CHEUFOSHCHK UCHPYNY RTPPCHEDSNY UTEDY OEZHPTNBMSHOPK NPMPDETSY Y ABOUT TPL-LPOGETFB And, RPDTBCHYM "vKhTBOPCHULYI VBVKHYEL" UP CHFPTSCHN NEUFPN ABOUT LPOLCHTUE "ECHTCHIDEOYE".

"rPJDTBCHMSEN CHBU, DPTPZYE OBY P ZPURPDE "VBVHYLY" (FPYOOEE, OYETZYUOSCHE UEUFTSHCH Y LHDB VPMEE NPMPDSCHE, YUEN NOPZYE Y NOPZYE YOSCHE), U CHSHCHUPLYN CHFPTSCHN NEUFPN ABOUT "ECHTCHYDE" OYY". ChSh RP UHFY OE UPTECHOPCHBMYUSH U LEN-MYVP, OP RPLBBMY CHSHCHUPLPE FChPTYUEULPE NBUFETUFCHP Y UYMH DHIB RTBCHPUMBCHOSCHI ITYUFYBO", - ZPCHPTYFUS CH RYUSHNE UCHSEOOOYLB "VHTBOPCHULYN VBVHILBN", FELUF LPFPTPZP RPUFHRIM UEZPDOS RPTFBMH "YOF" ETJBLUE-TEMYSIS".

LBL PFNEYUBEFUS CH YOZHPTNBGYY RPTFBMB, TPUUYKULYK LPMMELFYCH, BOSCHYYK CHFPTPE NEUFP OB RTpyedyen Ch vBLH NKHSHCHLBMSHOPN ECHTPREKULPN LPOLCHTUE, BSCHYM TBOEE, UFP O BRTBCHYF CHSHCHTHUEOOSCHE UTEDUFCHB ABOUT UFTPIFEMSHUFCHP ITBNB H TPDOPN UEME vHTBOPPCHP H xDNHTFYY.

"CEMBEN CHBN BCHETYFSH UFTPIFEMSHUFCHP UFTPSEEZPUS ITBNB Y TBDSCH VKHDEN CHBU CHYDEFSH X UEVS CH ZPUFSI", - OBRYUBM YZKHNEO UETZYK.

ON RPOBLPNYMUS U ZTHRRPK ABOUT ZHEUFYCHBME "TPL OBD ChPMZPK - 2011" CH UBNBTE.

YZKHNEO UETZYK PVEBEFUS UP NOPZYNY Y'CHEUFOSHCHNY TPL-NKHSHCHLBOFBNY, CH FPN YUYUME U VTYFBOULPK ZTHRRPK "Uriah Heep", ChPLBMYUFPN ZTHRRSCH "Deep Purple" SOPN ZYMMBOPN, B RTY PDOPN Ъ ITBNPC PTZBOICHBM TPL-LMHV DMS NPMPDETSY.

CH AOPUFY, DP RTYIPDB L GETLCHY, PO KhChMELBMUS TPL-NHSHCHLPK. yNEOOP POB, RP UPVUFCHEOOPNKh RTJOBOYA UCHSEOOILB, RTYCHEMB EZP LP ITYUFKH.

zepmzy hoobmy fpyuoha dbfh unetfy ityufb

BNETYLBOULIE Y OENEGLIE ZEPMPZY HFCHETSDBAF, UFP , UPPVEYMP CH RSFOYGH BZEOFUFCHP KAI.

DTSJZHETUPO HYMSHSNU (Jefferson Williams) Ъ PTZBOYBGYY Supersonic Geophysical TBHTPN (Achim Brauer) ЪBSCHYMY, UFP TBURSFYE Y UNETFSH ITYUFB OB LTEUFE RTPIЪPYMY CH RSFOYGH, 3 BRTEMS 33 ZPDB OBYEK TSCH .

HYUEOSCHE UPRPUFBCHYMY UEKUNYUEULYE DBOOSCHE U FELUFPN OPCHPZP bBCHEFB Y BUFTPOPNYUEULYNY OBVMADEOYSNNY. ITPOMPMPZYS ENMEFTSUEOIS CH TBKPOE NETFCPZP NPTS RPLBBMBMB, UFP TBKPO, TBURPMPTSEOOSCHK RTYNETOP CH 20 LYMPNEFTBI PF YETHUBMINB, VSCMB PUPVEOOP UEKUNYUEULY BLFYCHEO CH 31 Z. DP O.L., B FBLCE NETSDH 26 Y 36 ZPDBNY OBYEK TSCH. ChFPTPE ENMEFTSUEOOYE RTPYYPYMP CH FE DOY, LPZDB ON VSCHM RTPLHTBFPTPN yHDEY rPOFYK RYMBF. uNETFSH YYUHUB CH FP CHTENS RPDFCHETSDBAF YEFSCHTE ECHBOZEMYS Y FELUFSH TYNULPZP YUFPTYLB fBGYFB.

HYMSHSNU PYASUOSEF PRYUBOOHA CH ECCHBOZEMYSI FENOPFKH, LPFPTBS OBUFKHRYMB RPUME UNETFY iTYUFB REYYUBOPK VHTEK, LPFPTSCHE OETEDLY CH FFK NEUFOPUFY.

obkdeosh lpptdyobfsh neufprpmpceoys dhyy

OEDBCHOP H nPULCHE RTPYEM NETSDHOBTPDOSHK UYNRPYKHN RP OEKTPYNYDTSYOZH - NEFPDYLE, RPCHPMSAEEK "KHCHYDEFSH" TBVPFKh NPZB. khyueoshche TBUULBBMY P FPN, UFP LFB NEFPDYLB DBEF CHP-NPTSOPUFSH OE FPMSHLP PFZBDSHCHBFSH NSHCHUMY Y "TELPOUFTKHITCHBFSH" UOSCH, OP Y OBLPOEEG-FP RPOSFSH, LBLYN PVTBP N RTPYUIPDYF PVCYUEOYE Y BRPNYOBOYE. b FBLCE CHSCHSUOYFSH, LBL Yuempchel RTYOYNBEF TEOYOYS.

UETEDYOSCH RTPYMPZP UFPMEFYS LBL RUYIPMPZYS, FBL Y OEKTPZHYYPMPZYS UCHETYMY NOPTSEUFCHP RTPTTSCHCHCHCH YYHYUEOYY ZHOLGYPOYTPCHBOYS OETCHOPK UYUFENSCH TsYCHSHI UHEUFCH CHPPVEE Y YUEMPCELB CH YUBUFOPUFY. pDOBLP, LBL LFP OH RBTDPLUBMSHOP, RTPRBUFSH NETSDH FFYNY DCHNS DYUGYRMMYOBNY, PVTBPCHBCHYBSUS EEE H XIX CHELE, OE YUYUEMB, B, OBPVTPPF, UFBMB EEE YITE.

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RPMHYUYMBUSH CHEUSHNB JBVBCHOBS LBTFYOB: RTEDUFBCHSHFE UEVE, UFP NSCH OBEN, U LBLPK ULPTPUFSHHA NPTCEF EIBFSH BCHFPNPVYMSH, B FBLTS RTEDUFBCHMSEN, Y LBLYI DEFBMEK UPUFPYF E ZP DCHYZBFEMSH, OP CH FP CE CHTENS RPOSFIS OE YNEEN P FPN, LBL ON TBVPFBEF! y FFPF RTCHBM DPMZPE CHTENS BRPMOYFSH VSCHMP RTBLFYUEULY OEYUEN. UPDBCHBMPUSH DBCE CHEYUBFMEOYE, YUFP RUYIPMPZYS TBCHYCHBMBUSH CH UCHPEN OBRTBCCHMEOYY, B OEKTPZHYYPMPZYS - CH UCHPEN, YUPKFYUSH POI DBCE OE UFTENYMYUSH. OH, B FP, CH UCHPA PUETEDSH, DBCHBMP NOPZP RPCHPDCH DMS CHUSLYI MTSEOBHYUOSCHI URELKHMSGYK ABOUT FENH FPZP, UFP, NPM, ZHEOPNEO YUEMPCHEYUEULPK RUYYILY OERPOBCHBEN RTYOGYRYBMSHOP.

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THE SUN SHALL NOT SET IN YOUR ANGER (Eph. 4:26)…

Once, the priest of our temple, who has three children, mentioned that it is customary in their family to ask each other for forgiveness every night before going to bed. I really liked this custom, and I began to wonder if it could be applied in the conditions of our family, for a start, at least between me and the boys. True, I was a little embarrassed by the question: would the meaning of these words be dulled by daily repetition? However, the authority of the priest outweighed, and I decided to try.
Luckily I got a good one children's story just on this topic. It talked about a quarrel between two friends and about a wise old man who explained to one of the boys that it was necessary to put up with each other before sunset. The story was called: "Let the sun not go down in your anger." I read the story aloud. Then, as usual, we talked a little about what we had read and decided, following the example of the friends in the story, to always make peace before sunset. And even if there is no quarrel, you still ask each other for forgiveness every evening. After all, we could offend a person inadvertently and not attach any importance to this; or just forget that someone was offended.
Without putting things off indefinitely, after the evening prayer I go up to Kolya:
- Kolya, please forgive me if I offended you today.
Kolya easily responds:
- And you forgive me, grandmother.
I turn to Vanya:
- Forgive me too, Vanechka.
Vanya replies:
- God will forgive, and you forgive me.
Where could he have learned such a correct answer? For some time I have been in pleasant thoughts about this and do not yet realize that it is much easier for the boys to ask for forgiveness from me than to reconcile with each other. Finally, I notice that something is happening between them: some incomprehensible glances, chuckles ... Suddenly, giggling in embarrassment once more, Kolya squeezes out with difficulty:
- Forgive me, Van, please ...
Vanya, also giggling stupidly and not looking at Kolya, says:
- And you, Kol, forgive me ...
This "farewell" tradition surprisingly easily took root with us, and even if I forgot about it in the bustle, one of the boys before going to bed always reminded reproachfully:
- And ask for forgiveness, grandmother? Have you forgotten?
But one day, when Kolya and Vanya were visiting my grandfather and me, there was an unexpected hitch ... I had already put the boys in different rooms for the night - this is an indispensable condition for them to fall asleep - when suddenly Kolya remembered:
- Grandma, forgive me, please!
After the "farewell" ceremony, he already shouts after me:
- And Vanya ask forgiveness for me!
I go to Vanya's room, we happily "say goodbye" to him. Already at the door I catch myself:
- Oh yes! Kolya also asks your forgiveness!
Suddenly, Vanya sternly shifts his eyebrows and frowns:
- But I do not forgive him!
- What's happened?
“I won’t tell,” Vanya says firmly.
If Vanya is already rested, then there's nothing to be done. I go to Kolya's room.
- Can you imagine, Kolya, Vanya does not forgive you! What's the matter?
Kolya even gets up in bed:
- And what does Vanka say?
- He doesn't say anything, he is silent, like a partisan.
Kolya chuckles in satisfaction.
- You tell him that I really, really apologize to him.
I again go to Vanya and convey Kolya's words.
- But I still do not forgive him! Vanya turns to face the wall.
- Vanya, you understand that if you do not forgive Kolya, then tomorrow you will not be able to come to communion. Everyone will be treated, but you will not be treated. Say what happened!
- Kolya hit me twice on the neck and broke the machine, which I assembled from the designer! - A large tear rolls out of Vanya's eye.
I'm going to Kolya.
- Kolya, why did you hit Vanya twice on the neck and broke his typewriter ?!
- And he ... - Kolya begins passionately.
- Nothing "he"! You understand that if Vanya cannot forgive you, then he will not be communed tomorrow. They will commune everyone, even you, but they will not commune him! Need to do something!
- All right, tell Vanya that I'll fix his typewriter tomorrow. And I will also make a paper airplane, as he wanted ...
I'm going to Vanya.
- Vanya, Kolya said that he would fix your typewriter tomorrow. And also make a paper airplane, as you wanted.
- With stiffening ribs? - Vanya is busily interested.
- I'll ask now…
After my numerous parliamentary trips back and forth, Vanya finally graciously says:
- All right, tell Kolya that I forgive him!
I run to Kolya. He is waiting for me in a tense pose, resting his hand on the pillow:
- Well?
- Kolya, Vanya forgives you!
Kolya leans back on the pillow and laughs happily.

Be angry, and do not sin, even though you speak in your hearts, be touched on your beds. He says this to his family, and together to all people. If you allow anger in yourself, then bring it into inaction by tenderness of the heart in silence; for this is what the words mean: be tender on your beds.

Interpretation of the Psalms.

St. John Chrysostom

What I said before, I will say now. Since the prophet wants to lead his listeners to the knowledge of God, he tries to free their souls from diseases. He knew that a life of debauchery was an obstacle to the proper acceptance of high doctrine. Paul expressed this when he said: “I could not speak to you, brethren, as to the spiritual, but as to the carnal”(1 Corinthians 3:1); and further; "I fed you with milk, not solid food"(1 Corinthians 3:2); and further: “We ought to talk a lot about this; but it is difficult to interpret, because you have become incapable of listening."(Heb.5:11) .

Isaiah also says: “They seek me every day and want to know my ways, like a people who do what is right and do not forsake the laws of their God”(Is.58:2) . And Hosea says: “Sow yourselves in righteousness, so that when He comes, He will rain righteousness on you”(Hos. 10:12) . And Christ, teaching, said: "For everyone who does evil hates the light and does not come to the light"(John 3:20) ; and further: “How can you believe when you receive glory from one another, but do not seek the glory that is from the One God?”(John 5:44) ; and further: “his parents answered thus, because they were afraid of the Jews”(John 9:22) ; and further: “many believed in him; but for the sake of the Pharisees they did not confess"(John 12:42) . And everywhere you can see that a depraved life is an obstacle to the proper acceptance of the teaching. Just as pus that has accumulated in the bright pupil of the eye blinds and darkens its light, so the mind, occupied with vices, becomes darkened and blinded in our soul.

That is why the prophet, knowing this, says: "be angry, do not sin". He does not destroy anger, which is sometimes useful, does not reject indignation, which is useful when directed against unrighteous and negligent people, but rejects unjust anger and reckless indignation. As Moses, starting a speech on morality, first of all delivers the commandment: "dont kill"(Ex. 20:13), so does this prophet, and even more so, the more he knew the rules of piety. The one forbids murder, while the other destroys the very culprit of the murder - anger, which is the root and source of this evil. Therefore, Christ, wishing to destroy anger, said: “he who is angry with his brother in vain is subject to hellfire”(Matthew 5:22) . You see the limitation there and here: "be angry, do not sin"; "Angry at his brother in vain", - because it is possible to be angry and justly. So Paul was angry with Elima, and Peter with Sapphira (Acts 5:13). I won’t even call it just anger, but wisdom, care, orderliness. The father is also angry with his son, but because he cares about him. In vain is he angry who wants to avenge himself; and whoever wants to correct others is the humblest of all. So also God, when it is said of Him that He is angry, angry, not to avenge Himself, but to correct us. Let us also imitate Him: to take revenge in this way is a divine matter, but to take revenge otherwise is a human matter. However, God differs from us not only in that He is justly angry, but also in that in God anger is not some kind of passionate irritation. So, let us not be angry in vain. Anger is implanted in us not so that we sin, but to stop other sinners, not so that it becomes a passion and a disease in us, but so that it serves as a cure for passions.

Imagine how great is evil - vice, if with it the medicine becomes poison, if with what it is necessary to heal the wounds of others, we inflict wounds on ourselves; it is as if someone, taking iron to cut off the rotten parts from others, struck himself in vain and inflicted wounds all over his body, or if the helmsman sank the ship with the very oars with which it was necessary to stop the pressure of violent winds. Such is anger: it is useful for awakening us from drowsiness, for giving courage to the soul, for producing in us the strongest indignation for those who are offended, for making us exacting towards those who offend. That is why the prophet says: "be angry, do not sin". If it were impossible, then he would not have commanded it, because no one commands the impossible. Thus, having given the apostolic commandment and the gospel wise instruction, saying the same as Christ, he adds another instruction and says: . What do the spoken words mean? They seem unclear. During the time following dinner, he says, when you go to bed, when you are getting ready to go to bed, when in the absence of everyone there is great calm, when no one disturbs and there is deep silence, you begin the court of conscience, demand an account from it, and what had vicious thoughts during the day, conceiving deceptions, or plotting intrigues to one’s neighbor, or allowing perverse desires, expose all this during such calmness, put conscience as a judge of these vicious thoughts, exterminate them, judge, punish the sinning soul. This is the meaning of the word: "calm down"; in other words: torture, crush everything that during the day you spoke in your hearts; those. all that you had, vicious thoughts on your beds during this tranquility, torment and punish; when neither a friend bothers, nor a servant annoys, nor a lot of things entertains, then let yourself be accounted for in your life for the past day. And why does he not speak of words and deeds, but of vicious thoughts? This is the excess of his instruction. Indeed, if vicious thoughts must be punished so that they do not turn into deeds, then all the more so should the soul be distressed about such deeds and words. Let this be every day, and do not fall asleep before, man, until you think about the sins you committed during the day; then, no doubt, the next day you will not be so quick for such undertakings. As you deal with money, without missing even two days without demanding an account from the servant, so that confusion from forgetfulness does not occur, so deal with your affairs every day; in the evening, demand an account from your soul, condemn the sinful thought, hang it as if on a tree, punish and command not to do such a thing in the future. Do you see excellent healing, how he uses medicine both preventive and corrective? The instruction not to fall into sins serves instead of preventive medicine, namely the words: "be angry, do not sin"; and the words: "Meditate in your hearts on your beds, and be quiet" instead of corrective medicine. After committing a sin, he still applies the medicine that depends on the sinner himself. Let us use such healing, which does not present any difficulty. But if your soul does not tolerate the remembrance of sins, being ashamed and embarrassed, then tell it: there is no benefit to you from the fact that you will not remember them, but on the contrary, there is still great harm, because if you do not remember them by itself now, then your sins will be revealed before the eyes of all then; but if you think about them now, you will soon get rid of them and you will not easily fall into others. In fact, the soul, fearing the evening judgment, so as not to again be subjected to the same test, condemnation and punishment, is slower to sin; and such is the benefit of this trial, that if we do this constantly for only one month, then we will then acquire the habit of virtue. Let us not neglect such a blessing. Whoever puts himself before this judgment seat here will not be subjected to a heavy responsibility there. “If we judged ourselves, we would not be judged. But when we are judged, we are punished by the Lord, so that we may not be condemned with the world.”(1 Corinthians 11:31,32). So, let's do this so that we won't be condemned.

Conversations on the Psalms. On psalm 4.

St. Ambrose of Milan

Be angry, and do not sin, even though you speak in your hearts, be touched on your beds

The teacher of virtue (moralis), who, by means of a reasonable rule, was able to overcome natural passion rather than uproot it, gives (us) this moralizing (hos est): “Be angry where there is guilt, where there is a person with whom you should be angry. ". After all, it is impossible not to be indignant at the meanness of (known) deeds (rerum), otherwise (this is) not a virtue, but indifference and insensitivity. Therefore: be angry so that you remain innocent of sin (ut a culpa abstineatis). Or so: when you are angry, do not sin, but overcome anger with reason. Or even better (certe) like this: If you are angry, then be angry with yourself for allowing yourself to be irritated (quia commoti estis), and then you will not sin. For the one who is angry with himself for being easily irritated will not become angry with another, and whoever tries to prove the justice of his anger, he inflames (even) more and quickly falls (then) into sin. And, according to Solomon, the one who restrains his anger is higher (melior) than the one who conquers the city (Prov. XVI, 32), because anger catches even the brave.

About the duties of the clergy. Book I

Shmch. Peter of Damascus

Be angry, and do not sin, even though you speak in your hearts, be touched on your beds

For those who lead an active life, the night brings silence and freedom; she leads those who weep to the remembrance of death and hell, and those who go through moral work disposes to the most perfect teaching, consideration of good deeds and organization of (one's) character, as the Psalmist says: even if you speak in your hearts, be touched on your beds that is, in the stillness of the night, be touched, remembering the stumbling blocks that were in the confusion of the day and teaching ... himself in singing and spiritual songs(Compare: Col. 3:16), that is, train yourselves to abide in prayers and psalms, through reflection and attention when reading. For this is how moral work is accomplished: (the ascetic) reflects on what he has done during the day, so that, in the silence of the night, he can come to his senses and weep over what he has sinned. And when grace leads him to prosper, and he truly, and not dreamily, finds something moral, concerning the soul or body, done by deeds or words, according to the commandment of Christ, then he gives thanks with fear and humility and strives in prayer and many tears. before God, in order to preserve that good disposition, teaching ourselves to remember it, so as not to lose it again in forgetfulness.

Creations. Book two.

Rev. Hesychius of Jerusalem

Be angry, and do not sin, even though you speak in your hearts, be touched on your beds

We must give the three forces of the soul a correct movement, in accordance with their nature and in accordance with the intention of God, who created them. Namely: the irritable force must be moved against our outer man and against the serpent - Satan. be angry, said and don't sin (Ps. 4:5). This means being angry with sin, that is, with yourself and with the devil, so as not to sin against God. Desirable power must be directed towards God and virtue, but let us place the mental power as a mistress over both of them, so that with wisdom and prudence, she would order them, admonish, punish and rule over them, as a king rules over his subjects. And then the mind that is in us, according to God, will govern them (that is, when it will rule over them, and not obey them). Although the passions rise up against reason, we will not cease commanding that reason rule over them. For the brother of the Lord says: if anyone does not sin in the word, this man is perfect, he is able to bridle the whole body(James 3:2) . Truly speaking, every iniquity and sin is done by these three powers, and every virtue and righteousness is done by these same three powers.

Rev. Hesychius, Presbyter of Jerusalem, to Theodulus a soul-beneficial and saving word on sobriety and prayer.

Blzh. Theodoret of Kirsky

Be angry, and do not sin, even though you speak in your hearts, be touched on your beds

"Be angry." It should stop here, and then read the rest: "and do not sin". You are angry and indignant, seeing that those who unjustly rise up against you prosper; but do not increase evil by evil by attempting to convince others that everything happens without order and control. It is necessary to act in a way contrary to this, and to give an account to ourselves at night of the sins committed during the day.

“For you speak in your hearts; be tender on your beds.” Since the night time, free from external disturbances, brings a lot of silence to thoughts; then, not without reason, he commanded at this time to test what was said or done during the day, and legitimized the healing of wounds with the healing of tenderness.

Rev. Isidore Peluciot

Be angry, and do not sin, even though you speak in your hearts, be touched on your beds

What has been said: be angry and do not sin, - seems to me to have many meanings, because this can be understood both as a definition and as advice. For example: are you angry and why are you angry? Therefore, do not be angry, lest you sin. It may also mean the following: since anger, a passion that ignites quickly and strongly, captivates the soul, for it often precedes thought and is born almost unintentionally, then soften it with thought or reflection, not striving for revenge, but ending the matter with meekness.

Or maybe the following meaning: be angry at a revolting passion, and most of all - at voluptuousness, and do not sin. For if passion finds you weak and weak, it will easily overcome you, but if it finds you sober and angry with it, then immediately leave you.

But the Word of God forbade not only to be angry, but to be angry in vain. And sometimes it is useful to be angry when this is done either for the glory of God, or for those who are offended, or for the correction of one's neighbor. The meek Moses was also angry at those who cast the calf, and with fervor commanded them to be killed; Phinehas was also angry with the fornicators and killed them with a spear; The Prophet Elijah was also angry with the Jews, and subdued them with hunger. Ap was also angry. Paul to Elim, and Peter to Ananias and Sapphira; the father is angry with his son, and the teacher is angry with the lazy student. And everyone will say that this is not anger, but wisdom and care. Therefore, even that saying can be understood as a command.

When we avenge ourselves, then in vengeance we transgress the measure, and when it comes to either the glory of God or the offended, then we take on the appearance of reverence and silence, we are mute and motionless, no different from stones. Therefore, it is said: be justly angry when it comes either to the glory of God, or to the correction of your neighbor, or when it is necessary to punish the offended, but do not sin, either entering into agreement with the sinners and covering them, or using this anger to help avenge yourself themselves.

For wrath has been put into us, not so that we might sin, but so that those who fall will not be allowed to fall; not to turn it into passion and illness, but to serve as a cure for passions. And we turn this allowance into poison, using it for what it should not.

Letters. Book II.

Evfimy Zigaben

Be angry and do not sin

To be angry, as the prophet does not forbid people, but convinces us that we do not sin when angry; and this happens when, being carried away by the ardor of passion, we become excessively irritable and inappropriately or without any fault towards someone, while anger is planted in people in order to counteract vices. So, when someone is angry out of revenge for an offense inflicted on him, he sins, and when he is angry in the form of correcting another, he does not sin, as, for example, a father is angry with his spoiled son.

Even if you speak in your hearts, be touched on your beds

As you depart, says the prophet, at nightfall, to your bed, which will give you an opportunity to rest from the cares of the day, inquire at your leisure about your day's thoughts; and if during the day you have thought of something unclean, then try to repent of it during your rest in your bed. In this way, he says, I myself acted, and for that I had success in everything; knowing in advance by my own experience how useful this is, I now urge you to act in exactly the same way. And if we must remove from ourselves, according to the word of the prophet, even impure thoughts, all the more we should remove the very unclean actions from ourselves. Notice now how the prophet used not only means of cleansing when he was subjected to temptations, but also protective against temptations. So: be angry and do not sin- there is a safety device, and speak in your hearts, be touched on your beds- cleansing.

Evagrius of Pontus

Be angry, and do not sin, even though you speak in your hearts, be touched on your beds

Very effective in relation to such thoughts is the boiling of the furious beginning [of the soul] when it is directed against the demon - he is afraid of this fury most of all if it is indignant against his thoughts and destroys the mental representations [inspired] by him. This is what the words mean: Be angry and do not sin", that are useful medicine for the soul, used in temptations.

About thoughts.

Lopukhin A.P.

Art. 5-6 Be angry, and do not sin, even though you speak in your hearts, be pricked on your beds: eat up the sacrifice of righteousness and trust in the Lord

David advises his enemies to come to their senses and repent. - "Be angry, do not sin". The anger against David stemmed from the recognition of David as a bad administrator and an unjust judge. Such anger as fighting for the trampled truth is legal, but it should not lead people to sinful actions, to injustices against others, in this case, David: you must first check whether the charges against him are fair, and this is possible in a calm state of mind, to which he invites ("think on the lodges, calm down"). The result of verifying their actions in them will be repentance, which they must seal by offering God a sincere sacrifice (“sacrifice of truth”) and put their hope in arranging life on Him, and not on their own strength.

Explanatory Bible.

Anger is good and bad. God Himself manifests holy wrath. Anger is a feeling of intense resentment and resentment. He, like all other feelings, is given to man by God, and requires proper management. When God is angry, He, unlike modern people, does nothing vulgar. The Bible says: “When angry, do not sin” (Ephesians 4:26).

It turns out that you can be angry, but do not fall into sin because of this. Both rejoicing and being angry can either sin or not. The Bible warns us to restrain ourselves when we are angry, because in such a state you can do what you do not want and what you will regret. If there was a conflict in the family, and the wife said too much humiliating things to her husband, then she usually forgets what she said very quickly, but a man can analyze it for a long time. Do not throw words in anger! Unbelieving people, without giving a look, compare themselves with Christians from the outside and even try to control them. They have a passive observant gaze. We can bring them to Christ without words. And, watching us, they may someday exclaim: “Stop! I like what you have. You have found God and I want it." Or they can, on the contrary, reproach: “Where is your God? Do believers do this? Therefore, it is very important for Christians to have an inner balance. We cannot reach this world by threatening it with hell or by leaving it to God's consideration. This is not a method of evangelism, this is an attempt to increase one's self-esteem. Do not threaten an unbelieving spouse with anything, much less God's punishment. When Sarah, offended, said to Abram: “Let the Lord be the judge between me and you” (Genesis 16:5), she probably expected her husband to be "struck by lightning." And God came to Abram and simply rebuked him, and even promised that he would have another son, legitimate, promised, born to Sarah. You see, the lightning did not strike, but Abram obeyed God.

Unfortunately, not only wives expect thunder and lightning - there are such husbands too. I heard a story about a preacher who planted nearly five hundred churches. He had a tense relationship with his wife, but he did not tell anyone about it, and only often suffered from high blood pressure and heart pain. For many years, he pretended that everything was in order, and at home it came to fights. It got to the point that this man of God even began to fast for God to take his wife. Yes, he did it so hard that he lost ten kilograms! And then one day his wife announced that she was leaving him. For others, this was a big surprise, but not for himself - God responded to his request.

When he learned that there was a group of ex-wives of preachers in America, and that his wife had converted there, he began to pray intensely. But God continued to love both him and her equally. And one night Jesus came to her and said that he did not want her to die and commanded her to return to her husband within a short time, otherwise she would die. The contrite woman immediately called her husband and told about everything that had happened to her, and in repentance asked for forgiveness and returned to her husband. The pastor then told this story to his subordinates in full detail with tears in his eyes, as he was simply overwhelmed by the love of God. In addition, the experience taught him to be more open, because many of the people around him were in similar situations and, too, fearing long tongues, silently suffered without asking for help.

God wants us to do everything possible to save our families before making any negative decision. Then our unsaved husbands and wives will surely reach out to the Lord. It is very important for us to become true representatives of God in our families!

“... If any brother has an unbelieving wife, and she agrees to live with him, then he should not leave her; and a wife who has an unbelieving husband, and he agrees to live with her, must not leave him. For the unbelieving husband is sanctified by the believing wife, and the unbelieving wife is sanctified by the believing husband. ... If an unbeliever wants to get divorced, let him get divorced; brother or sister in such cases are not related; The Lord has called us to peace. How do you know, wife, if you can save your husband? Or you, husband, why do you know if you can save your wife? Only do each one as God has determined for him, and each as the Lord has called. This is how I command all the churches.” (1 Corinthians 7:12-17)

The phrase “the unbelieving spouse is sanctified by the believers” does not mean at all that he will automatically go to Heaven after death. To be in Heaven he needs personal repentance. In these verses, the apostle Paul gives advice not to rush into divorce, because Christians are responsible for their families: God wants to save their unbelieving wives or husbands through them. (Of course, you cannot force your spouse to stay or return. Attempts to restore the family should not be formal. Only sincere steps can prevent the collapse of the relationship).

There are situations in the life of believers that have no analogues in the Bible. For example, members of the Corinthian church began to sue and resolve disputes among unbelievers. They were forced to do so by the lack of a clear biblical explanation. And the apostle Paul reproached them with the fact that they did not try to find wise brothers in their church to resolve disputes. This means that there are issues that are resolved with the help of biblical examples, and there are issues that require the involvement of wise, authoritative Christians.

In some denominations, divorced people are not allowed to serve the Lord on the basis of churches, so at one time there was a great shortage of ministers there. But the Bible says that those who were divorced before salvation, becoming Christians, are regenerated: now they are already renewed and can have wonderful families (2 Corinthians 5:16-17). Christianity does not give you a license to divorce if you have an unbelieving husband. In 1 Peter it is said that by their way of life (words and deeds) wives will win husbands - and this is not a matter of one day. You should do everything possible to respect and honor your spouse, even though he is an unbeliever. Let him see that you do not neglect him because he is not a Christian, but appreciate him for who he is.

Many men, when humiliated, put on masks: some laugh unnaturally with joy, others go too deep into work, others devote all their free time to hobbies, there are those who hide behind a mask of importance, trying to hide their inner emptiness, or try to shine with their knowledge, exposing own mind. Don't make him wear a mask!

When God came to Abraham, he said: “Will I hide from Abraham what I want to do!” The Lord knew that he would be the father of many nations and instruct his children. One of the most important issues in the family, which should not be overlooked, is the exchange of information, whether it is joyful or sad.

Many spouses are unhappy because there is no openness between them. For example, a wife has been preparing borscht for many years, which her husband does not like, but he endures and does not say anything about it. Imagine what her reaction will be when, after so many years, he will not stand it and will express everything? There is such a thing - bring to light. A husband can be sure that his wife is sexually satisfied, while she suffers from the opposite and only pretends that everything is in order. Spouses often pretend and give each other false information, but at some point they can’t stand it, and a family conflict flares up. Such problems arise when spouses do not communicate, do not discuss how to satisfy their needs in marriage. If you do not discuss such issues, then the spouses will not take any action to improve the situation, thinking that everything is “super”, when in fact the opposite is true. Families need to be honest with each other. Of course, it will be difficult for couples who have been married for many years and never openly communicated to change immediately, but this is necessary. Such couples can start by praying together, reading the Bible.

Spouses, discuss absolutely all aspects of your family life. It's difficult, but necessary. In any matter that is taboo in families, the devil will thrive, sure to create problems. Husbands should study the needs of their wives and understand what particularly pleases them. This also applies to intimate relationships. Spouses must jointly adapt to each other.

And while swearing, you can’t swear. You must always follow the rule of Jesus!

But I tell you that everyone who is angry with his brother in vain is subject to judgment; whoever says to his brother: "cancer", is subject to the Sanhedrin; and whoever says, "insane," is subject to fiery hell. (Matthew 5:22)

The word "Fool" consists of two parts "du" and "cancer". So draw your own conclusions!

How right Jesus is when he says, "When angry, do not sin: let not the sun go down on your anger; and give no place to the devil"! Science has found proof that His words are right. Sophia Blank, who heads the Bion Research Center in the USA (another branch of Bion is located in Kazakhstan), has conducted unique, amazing research that explains many of the mysteries of human life.

With the help of the usual Kirlnan apparatus, Sophia was able to fix not only the aura, but also other energy structures: parallel, intersecting with the physical world, life forms that constantly interact with us. Kirlian photography showed that a sick person most often has an open field, gaps in the aura through which energy flows. And when a believer reads prayers over a sick person by the flame of a candle, the energy is replenished, the gaps in the aura are closed, and the person recovers.

Kirlian images showed that next to the aura and inside it there are a huge number of energy structures. Some of them are very aesthetic, like snowflakes, flowers, butterflies, ladybugs, elephants. There are a lot of birds in the pictures. These positive structures are conventionally called angels by experts.

They determined their positivity with a dowsing frame. And then they checked it with other devices that exclude the subjective factor. Similarly, it was determined that other structures have a negative character. Even them appearance causes rejection: they are fixed in the pictures in the form of snakes, sometimes two-headed, various monsters or stumps of their bodies, amorphous creatures that cause unpleasant feelings, Such structures are conditionally called demons.

As Sophia Blank explains, she got the impression that angels are holographic, they are present here and there, they can appear in photographs large and small.

And there are things that cannot be interpreted in two ways. For example, studies have shown that prayed religious attributes: the Christian Cross, the Jewish Star of David, the Muslim Star and Crescent are sources of colossal energy. When they are held in hands, gaps in the aura are reduced, health is improved. And when a person prays, surprisingly harmonious, beautiful energy structures - angels - are fixed next to his aura. Can prayers attract demons?

But sometimes they show up in pictures. Kirlian photography confirmed that demonic possession and demonic beings living in the physical field of a person are completely real things. Near the fingers or inside them, the faces of people or demonic structures are very often fixed. And sometimes horned heads are just visible. The idea of ​​demons as horned people was confirmed in Kirlian photographs. What is interesting: demonic structures appear in torn fields. And if a person has a dense aura ring, then there are no negative structures in it.

It turned out that prayers create a dense framework of positive energy around a person, unacceptable for demons. These vampiric beings do not tend to a dense aura, because you need to make an effort to break through it, and there are a lot of holey fields around that you can easily infiltrate. When a person is not protected, he becomes freely permeable, convenient for demonic influence...

Science confirms that man does not live by bread alone... Man can indeed feed on the energy of prayers, the word of God. Through prayers, these amazing angelic structures appear in the human field, which have a very beneficial effect on him.

Naturally, the data obtained by Sophia Blank is not the ultimate truth. But thousands of studies have already been carried out that testify in favor of its concept.

Why do these angels enter our body? The point is that they are our energy donors. When angels appear in a person's field, the glow of his aura intensifies, its gaps close. Moreover, in some people these positive structures are fixed in the form of balls, in others - stars. Apparently, it is no coincidence that they say that a person is experiencing his finest hour. Moreover, the subjects, which include stars, are very kind, honest, pure people - real sources of light energy.

Of course, another question arises: maybe these angels and demons are not independent beings from another world, but the product of human thought, the so-called thought form? After all, many modern physicists believe that our thoughts are material, they are "woven" from subtle matter, literally hover in the air and affect other people. But Sophia Blank works with people who have no idea about thought forms. And for those who know, they represent some kind of invisible abstraction. But Kirlian photography shows that these are not only their ideas, but also some kind of matter, fixed by devices. Not so much a psychological phenomenon developed by the intellect, but an energy reality that has a very strong influence on people.

Studies have shown that demonic structures are present in the physical fields of almost all patients. The most terrible picture is presented fields of the damned: there are solid balls of snakes!

But these structures... do they only look like snakes or are they actually some reptiles from the subtle world?

Sophia Blank explains: “We see them energetically, in the pictures they are fixed as cobras or snakes. Moreover, in a series of pictures you can see in dynamics how a “cobra” goes through a person’s field.

There is such a medieval lithograph, which depicts the "insides" of a sinner: he is literally stuffed with toads, crayfish, snakes and other reptiles. And the righteous man cleansed himself with prayers and fasting, everything is clean inside him, only a large cross is visible where he always holds his hand during the sign of the cross. But, judging by the photographs received, this is not an artist's fantasy, but a picture painted from nature, visible in the frequency range where objects of the subtle world are recorded.

The reasons causing ruptures of physical fields and the penetration of demonic structures into them are very curious.

Often brought to the center children with severe anxiety. The shooting shows that they have not just a torn, but a deformed field,

It also turned out that swearing, especially swearing, deforms the aura very powerfully. Theologians have long written that swear words are the names of demons or demons. If a person utters them, they immediately attack him and the one he scolds. Kirlian photography confirmed this point of view.

At the energy level, demonic structures are constantly near us and in huge numbers. Usually they can't harm us. But, having uttered a swear word, we energize the demon bearing this name, and he will try to infiltrate our field and the field of the person whom we "sent" to this demon. Demons are vampiric creatures, they cannot live without energy replenishment. And ignorant people do them a great favor by swearing. Demons also like to evoke negative feelings in people: longing, despondency, fear, horror. They feed on the energy of these experiences. This is clearly seen from the breaks in the aura and the introduction of negative structures into it.

Their favorite technique is to cause a person to be attracted to alcohol. After all, alcoholism is also a habitation: the green snake from the bottle, which is depicted on posters and cartoons, is not something abstract, but a specific "serpent" that has penetrated the human body and requires alcohol, a kind of vampiric creature that feeds on the energy of wine vapors and negative emotions.

There is such an observation, It was not for nothing that the wise old people said: "Do not swear with a black word," they say, otherwise the horned one will come to you. And this folk wisdom has now received scientific confirmation: the literary name of a horned creature (black word) acts like a mat - it makes a person vulnerable to evil spirits. However, this can be confirmed by any nerd. "Well, you goat!" - he says to the drinking companion, in the field of which we fix the horned creature. And many other nicknames have specific images that appear during Kirlian photography.

In other words, abusive words are some kind of prayers for summoning demons. If you pronounce the name of a horned or other demon, then he immediately stands out from the evil spirits that literally swarm around us. At the call, he appears to you in all its glory. And he needs only one thing - to receive human energy. The worst thing is that it is lost not only by the swearing, but also by people who hear him, especially those whose field is torn. Children suffer the most from swearing, because their fields are just being formed and are very vulnerable.

This is where kinship plays a role. Our children are in our fields, we are a source of energy for them. If a father or mother practice foul language, then their fields are inhabited by demons. And they feed their children with these demons. Rather, on the contrary, they feed the demons with their children. Such children cannot develop normally, they do not have internal balance, they experience constant anxiety, are quick-tempered and aggressive. In addition, quite often, but not always, such children grow up mentally retarded. For some children, life is a kind of punishment, admonition, but in any case, children in these families are unhappy ...

There is a very unkind sign: the pictures show that the field of swearing is either fragmented or completely absent. They voluntarily become an arena for the action of demonic forces. Hence - drug addiction, hence - alcoholism. The field of such a person becomes open, he has no protection against demonic entities. The dark forces are very smart, sophisticated and pounce on anyone who can profit from. And the foul-mouthed man calls them himself and gives them his field to tear to pieces. Even when he becomes sick, he continues to feed them with his energy. After all, having made himself defenseless before the demonic essence, a person voluntarily submits to his will.

Researchers are convinced that the excommunication of the inhabitants of the USSR from religion was a real tragedy. After all, prayers are energy, and energy is health, not only spiritual, but also physical. Having weaned people from praying, they took away their health, made them foul-mouthed, alcoholics and drug addicts. The classic question arises: what to do? The settlement of demonic entities in the intra-field space of unbalanced and mentally ill people suggests that they need to be treated not only and not so much with medicines, but with cleansing the field. But unfortunately, our psychiatrists do not have this understanding. As a result, a person who has become the prey of demonic forces is not able to resist them: he himself does not know how to deal with them, and doctors cannot suggest anything.

Modern science confirms the effectiveness of religious methods. simplest form treatment and protection prayer.

Sophia Blank says: "It's hard for us to even imagine how closely we interact with other worlds. But the Kirlian photosystem shows this: it objectively activates patterns that are reflected in myths and fairy tales, in religious ideas. This is an invaluable device that can convince anyone " Thomas the Unbeliever" in what happens in other worlds, how the patterns work, which the faith of our ancestors conveys to us.

I admit that we may be mistaken in explaining some phenomena. But there are absolutely obvious things that do not allow any other interpretation. They are at the heart of our concept."

For example, in Christianity there is such a ritual - unction, when during prayer a person is anointed with a brush dipped in myrrh. And there have been amazing studies showing how it works.

It is known that myrrh is an oily liquid flowing down from some icons. They can be written on wood and even on paper, there is nothing that exudes moisture. But from this "nothing" oil flows with an unusually pleasant smell and colossal energy.

Whether you like it or not, holy places also charge you with their energy, beneficial to health. This is a completely obvious fact that cannot be interpreted in any other way."

Of course, skeptics can find reasons for doubt here as well. Like, it still needs to be proven that increasing the glow around the fingers improves health. But these doubts are dispelled by other studies.

One woman refused to be chrismated, but she has a doctor in kind who has a diagnostic computer. So we decided to test on it how myrrh acts on people. Sophia Blank brought myrrh from Lakewood, but very little - had to be heavily diluted. But, despite the negligible concentration in the solution, the myrrh acted very beneficially.

Miro was bred to 1 g per 100,000! These were already homeopathic informational doses, but their effect turned out to be just as strong. In any concentration, myrrh leveled and brought to the norm all the functions of a person. In the course of these experiments, it became clear that in terms of therapeutic effects, myrrh simply has no analogues in the world of naturopathy and pharmaceuticals. And when a person undergoes anointing with oil, he is charged with energy with the help of a carrier of higher light energies - myrrh. For comparison, experiments were carried out with a variety of aromatic oils, but none of them could be compared with myrrh in terms of effectiveness.

Studies have shown that the healing effect of light forces on a person through peace, prayer, shrines is much higher than any medical effect.

But this is one side of the matter. And how destructive methods act on a person - blasphemy and curse?

So, it turned out that the curse destroys the human field completely. The glow around the fingers disappears and snake-like structures appear.

Why do damned people not live long or live in torment? Yes, because they have no vitality. Their aura is so destroyed that it does not hold the energy flowing out like a sieve. As the saying goes, what you radiate is what you receive. You radiate an egoistic desire to take away energy - you will receive its loss: someone will take it away from you.

And why is it impossible to break through the energy protection of a true believer? His field is so positively charged that negative energies bounce off him and hit the one who directs them.

The fact of the matter is that a true believer does not pray for himself - he asks God to help others. Research has shown that altruism is the most beneficial attitude from an energetic point of view.

Sophia Blank says: "I took pictures of the field of people before and after various prayers. Let's say one person's aura around his finger initially had a width of 2-3 mm. When he prayed for himself, it became one and a half times wider. But if I asked him pray for others, then literally in a minute the aura increased 2-4 times.When we pray for ourselves, we have one level of energy.And when we pray for others, even for those who do not understand that we need to pray not only for ourselves , our energy level becomes 2-3 times higher.In a word, humanism and altruism are immediately rewarded.

But does an inveterate greed do well for himself, who tries to snatch as much as possible from others, without giving anything in return? He cannot make himself better, even considering himself good and doing the right thing.

Why, by the way, are the oligarchs physically ill, although they spend big money on treatment? Yes, because they are not able to heal - their energy field cannot be healthy. While doing evil, they are readable at the field level and cannot receive those energies that bring health, both physical and mental. These people make themselves defenseless against demonic forces.

If you deceived at least one, scolded, then you cannot be completely healthy and happy. When a person has harmed another and feels joy from this, in vain does he think that he has become well. This is bad first of all for him, secondly - for his loved ones, especially for children.

"Most of all, have fervent love for one another, for love covers a multitude of sins." (1 Peter 4:8) "Let not the sun go down on your anger." (Eph.4:26)

From Henry Madava's book "Bible Families: Real Stories for real families" and the article "Do not swear, but pray."