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The Church Slavonic debate is similar to the theater of the absurd

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The Church Slavonic debate is similar to the theater of the absurd

Let's decide: is indifference to CSJ a sin? And if sin is worse than adultery or on a par with it?

Some time ago, I wanted to make my church life a little more regular and decided to find a temple in the vicinity, where at least sometimes they serve in Russian. At university, I got tired of the Church Slavonic, he was not associated with anything divine with me, but was associated only with a dull educational routine.

But when I pray in Russian, and at least I pronounce the Creed in the temple with everyone, it seems that it burns me … But it turned out that the church where they serve in Russian is something from the realm of fantasy, a terrible secret for the family seals. A priest who prays in Russian is as if on the end of a needle, which is in an egg, an egg in a duck, a duck in a hare, a hare in a chest, and the chest is on a tall oak tree in the Tver region. But only this mystery is great: don’t tell anyone, otherwise it will get to him!

I’m perplexed … I’m not fighting, I’m not proving, but I’m quietly perplexing: I have not raised this topic in my blog for a thousand years, it seemed so secondary. That is why, when I was invited to the Spas TV channel to talk about the Church Slavonic language, I really did not want to go. The air caused a violent reaction in the social networks, but to me, as before, all the arguments of the debaters seem to be the revelations of Captain Evidence.

It’s like the question “Are science and faith compatible”: you can discuss the details and approaches for a long time, but the main argument is the presence of believing scientists. People quite competent in science have found the need to believe in themselves. Similarly, people competent in Church Slavonic found the need to serve or listen to the service in Russian. Maybe now they are not the majority, but they are. Therefore, I just want to ask a question: what are the reasons for not letting them do this?

That is, not subjective reasons, but dogmatic, dogmatic? Because in order to prohibit priests and parishioners from praying in their native language, there must be VERY ARGUMENTS.

For the most part, the conditional dialog in this topic is not particularly constructive and looks something like this:

– My soul flies away from Church Slavonic singing …

– But I don’t.

– It's so musical …

“I don't like it.”

– Yes, it’s so intuitive!

– Not for me.

– Well, learn it!

“So is that supposed to be so intuitive?”

– And you learn.

– I do not want.

– How do you want?

– What for?

– To study your faith!

– Why not study in Russian?

– Well, the soul flies away from CSJ and it's so musical!

– Well, I understand, CSJA is beautiful, I do not argue. Can I speak Russian?

And here only emotions remain in this place, and a person who just wants to pray in Russian will hear about himself what a heretic, modernist and missing child of a consumer society he would be: everything would be easier and simpler for him to be lazy at all! But the translation of worship into a language understood by listeners is what the Church has been doing for two thousand years.

If Orthodox Yakuts can pray in Yakut, and Orthodox Americans in English, then why can't Russian Orthodox in Russian? Why should it be more difficult for the Russian Orthodox to break through to Christ than the Yakut or American?

The only misunderstanding that may be here: “CSN is also Russian, but high and correct”, and the Russian language is some second-rate (this is the reason for replicas of the type: “do not start serving for long”). But this argument is broken down both into practice (without cultivation, not a single cultured person, not a single candidate of science will understand), and about the theory: Russian today is two times closer to the Belarusian and Ukrainian than to the Bulgarian-Macedonian dialect in which founded by CSJA.

Of the remaining arguments of the opponents of Russification, there is not one that with the same success could not be turned against Cyril and Methodius, who created the Church Slavonic language. At one time, they suffered from speakers of a trilingual heresy, whose representatives were convinced that the “low and unspiritual” Slavic language was incapable of containing divine meanings, that tradition should be respected, and whoever wants to know God, let him learn Greek. Therefore, when I hear arguments in the spirit of “in Russian you want to pray, so shorten your list of sins and start to gay to get married!”, I want to say: wait a minute, let's separate the flies from cutlets! Let's finally decide:

ignorance of CSJ is a sin? indifference to CSJ is a sin? and if sin, is it worse than adultery, for example, or on the same level with it?

And if the answer to all this is: “Yes, sin! The first and mortal sin that a person who comes to the Church must get rid of! ”- I can only shrug: this is definitely not the faith that I profess.

And if, nevertheless, a dislike for the Central Church Council is not a sin, then why not let the priests and parishioners decide on their own what language the service will be based on the needs of the community? Who will they interfere with? What dogma is being violated? And if not, then why should they be afraid and hide? After all, none of the supporters of Russification shouts: Down with the Central Council of Forces from the ship of modernity, let us serve in all cities and villages forcibly in Russian! None of them are going to drag into the bright future those who have the soul to serve in the Central Church Hall. Proponents of Russification simply want to calmly, in their corner of church life, pray as it seems more appropriate to them.

Many, having watched the program’s release on Spas, wrote in their comments: it’s a pity that the discussion was at such a low level, and opponents of Russification firmly defended some idolatry to the Church Slavonic language, which is supposedly more important than the Good News itself. But the whole point is that if you raise the discussion to a higher level, then this discussion simply does not exist!

Most of those who love the Central Church Church do not deify him, and therefore they are quite calm about the services and prayers in Russian.

"In the main – unity, in the secondary – freedom, in everything – love."

Therefore, it is important to decide what is the main thing in Orthodoxy, and what is secondary. And if the main thing for some is not Christ, but traditions, braces, language (or anything else), then what can be proved? And if this is still not the main thing, then why is there such an intensity in the discussion?

That’s why I rarely write and talk about this issue: every time I feel in the theater of the absurd, like that boy who, for some reason, screams loudly, that the king is naked, although everyone is shouting at him because they agreed to see the magnificent king on the naked the mantle.

Prayer in a church in Russian is not something that requires high-profile public statements, not something that needs to be advertised. It's just that you need to stop pushing in the bud. And it will sprout itself by the efforts of enthusiasts and take its place in church life – as a sprout sprouts, if only to move the concrete slab from it.

I perfectly understand and respect the decision of those who do not want changes in their parish: “no one pours young wine into worn bellows; otherwise, the young wine will break through the bellows, and it will flow out, and the bellows will be gone. But young wine must be poured into new wineskins; then both will be saved. And no one, drinking old wine, will immediately want a young one; for he says: "the old is better."

But as one of my readers wisely wrote, "old wine is a precious thing, but if we stop growing grapes today, it will go to dust – that's all."

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