For the count against all

Ibubia does not begin at all with a story about the fall, as “war and peace” does not begin at all with a stage in the St. Petersburg salon. "War and Peace" begins with Tolstoy, who goes into the office, sits down and writes. The Bible begins with Abraham, who leaves his fatherland, meets with the god of the Bible. I would not have left - I would not describe, and I would not have met.

If in the homeland of Abraham there were newspapers founded by the Communists, there were literary critics brought up by the Communists, priests grown by the Communists - that they would write about Abraham? Exactly what they write today about Tolstoy in Russia by the centenary of Tolstoy's departure from Yasnaya Polyana and from the life of Russia. Tolstoy left the life of Russia, but not from the life of mankind, not from eternal life, and even more so not from the church. It was impossible to set aside Lomonosov from the Academy, so it was impossible to excommunicate Tolstoy from the church.

The church as the unity of God with people begins with Tolstoy. He - it was he, and not Dostoevsky or Chekhov - gave an answer to the main question of atheism and theology, to the question of the meaning of evil. This is the only question that does not allow a person to approach God that makes a person remain in his homeland - in his native evil, in his native sin, meaningless and merciless, but giving a sense of security and stability.

Tolstoy’s answer is a world written by Tolstoy and very reminiscent of the world written by Rembrandt. Evil is visible in this world, but there is no problem with evil. In this world, God and the problem of God are not visible, but there is God. This world is filled with the light of God and warms thick. By this, the world of Tolstoy differs from the world of theologians, which is filled with the light of theology and warms the warmth of theology - that is, white and cold, like ice cream. Only Tolstoy could say that all happy families are happy the same, because he just painted the variety of human happiness and the standard of human evil.

This is what Abraham is judged or praised by those who not only do not have the courage to get out of the sleeping bag, but also believe that all of humanity should be driven into a sleeping bag with an iron hand. Previously, they called this sleeping bag a communist happiness, now the Orthodox happiness, but a sleeping bag is a sleeping bag, and most importantly in it is closed. This closeness and amazes with its lightning on those who leave her, be he even Abraham, even Tolstoy. Our sleeping bags in all ways repeat what was said by Berdyaev - that, they say, Tolstoy is a brilliant artist, but no religious thinker.

You cannot be a genius in creativity and zero in religion. The opposite statement is also true: one cannot be a genius in religion and zero in creativity. Therefore, they are angry with Tolstoy that they want to emphasize: we, they say, geniuses from religion and therefore have the right to judge Tolstoy religiously, and we are silent about his art or even join applause. Religious genius of the Holy. Tikhon Shevkunov, a graduate of the Institute of Cinematography and the near -Koiskitic abbot, dares an opinion on Tolstoy to submit. How, Shevkunov is headed by the Patriarchal Council on Culture, and Tolstoy never headed anything. Shevkunov allows you to pray for a fat “in the heart” - although for the heart people who, like Shevkunov, consider a fat accomplice of the Russian revolution even less than about history, and instead of their hearts they have an ink and safe with party bits. Who with the revolutionaries is Tolstoy, who denounced violence in general both revolutionary violence and terrorism in particular, or the “former” Chekists with their confessors, who violated and raised terrorists in the name of communism without communist ethics until 1990, and after 1990 - in the name of Orthodoxy without Orthodox ethics?

II people who easily recognize Tolstoy’s ethical genius only to belittle Tolstoy as a religious genius, exalting themselves - these people did not understand what the Bible about. Though the Old Testament, even the New Testament - they are not just about God, but about God, who restores justice, even if evil can be equalized only by putting the life of the Son of God to another bowl. Not a sword, but the one who put down the sword and carried is a cross.

About Tolstoy, the stencil "aggravated thirst for justice" cannot be said, because the thirst for justice does not exist "aggravated." She is either heterned, or - not a thirst or, even worse, the thirst is not justice, but revenge and destruction. Tolstoy longed for absolute justice and therefore said the absolute religious truth: Jesus brought not the world, but the sword, and this sword of mankind should itself re -melting to the world. With God's help, but - by itself.

What kind of party committee is all these reasoning that "the Church has no right", "the church does not have the opportunity to" recognize Tolstoy as a member of the Church. Well, how could Tolstoy directly say that he is not a member of the church! Whether we are the case - we directly said that we are members of the church! As if the whole thing is in the directness of what has been said, and not in the weight, the validity of what was said.

When Tolstoy shouted that he was not a member of the Church, he simultaneously whispered in his diary, that he was closer to those who pray to the Iveronly, than those who pray at science or politics.

When our "churching" shout that they are members of the church, and therefore are obliged to take away Tolstoy from the hut, they whisper to themselves: "Deliver us, Lord, from Tolstoy, and we will get rid of you!"

Tolstoy knew how to write and therefore did not write a single word in life. If he wrote that he does not consider himself a member of the Church, calling himself Orthodox, so he in vain inserted "calling himself." He was not a member of the Church, calling himself Orthodox, but others calling all sorts of "sectarians", "liberals", "enemies of Holy Rus'." Tolstoy was a member of the Church of Christ, and in paradise many of those who do not fit in the bosom of Abraham will gain joy in the bosom of the lion.

III religious and, moreover, Tolstoy's Orthodox genius manifested itself in many ways, here we can limit itself to three points.

Tolstoy is one of the few mystics of Russian Orthodoxy. His mysticism is not hysteroid-decadent, like Vladimir Solovyov’s, and even more so, not a book, not projected into 3D experience of other people's visions, like thousands of Orthodox intellectuals. Yes, it is not easy to read his diaries, but reading the diaries of any mystic is not easy. Tolstoy is a mystical perception of space and time, looking at them from eternity. Of course, there is a direct connection with his artistic and ethical genius. Space as an evil and a nightmare of separation, slavery, hatred - and time as an opportunity for good, unification, gaining oneself as a person and as a member of mankind. This is one of the rarest varieties of mystical experience, and here Tolstoy is standing next to the blessed Augustine, and who will be the third, this still needs to be seen.

Tolstoy mystic personal. Many mystics said that, plunging into God as in the light, they found themselves in God as darkness, in God as an absolute nothing, absolute secret.

Tolstoy was eager for God as a person and was tormented by the fact that God revealed to Him only as an absolutely impersonal, as an integral piece of that impersonality, which is contained in a person disparate and incomplete. Only in the matter is that God did not give Tolstoy the experience that everyone has to believe, a converting Christian? Or maybe the matter is different: Tolstoy as a person with a slightly unusual scale and personality criteria are different. From God Tolstoy demanded not evidence of his kindness or beauty, but evidence that he, God, is a person. The miracle demanded! Because Tolstoy experienced a person like a miracle, as a phenomenon in the world of legal and natural freedom and love. A rare phenomenon! Tolstoy believed that God himself did not show himself. But Tolstoy considered it only in relation to himself, but he judged otherwise, and saw the phenomenon of freedom and love in others. He judged himself - and then not just his Christianity manifested itself, but his belonging to Russian Orthodoxy - so that no current and then humility did not dream of. We have a humility for imports, pride in export, but Tolstoy had the opposite: against wolves in Orthodox skins - well done, with fellow Christ - and the sheep itself.

“Tolstoye”, “non -Sovietness”, therefore, caused and causes such an embittered, satanic resistance from millions and believers and unbelievers that this is a mystical revelation, and not a socio -political program. How can you pray to the god of the Bible, forgetting that this is the god of the world? “On Earth, the world is the main one, it is the depth and height of the Bible, it is Christ, but“ not the world, but the sword ”is a bitter joke of Christ over countless swordsmen who first attacked him and crucified Him, and then pounced on others and crucified the unbelievers into the crucifix.

Whoever believes in crucifixion as the highest variety of the sword ("Sword and Cross - One"), that one - Action, guard, security officer, but not mystic. Tolstoy survived God as a world, as a “shawl” - and therefore he is much more Christian than the current and past colonels of all stripes who experience the army as God. It is more careful to be those who laugh at the "pacifism" of Tolstoy. Producers of candles seemed to laugh at Edison. The owners of the racehorses - over the inventor of the Kyuno car. Yes, and now Kyuno is not considered the inventor of the car, because he, you see, did not invent an internal combustion engine at the same time. Only now when the fuel for this engine ends, what will happen very soon, who will laugh? When the fuel will end in violence and darkness, who will laugh at whom? And it will end, end - because death dies, and the resurrection is resurrected.