What is cooperation, what is its essence? Let us consider how this is induced in philosophy.

Intelligence grows out of material existence, illuminated by the presence of intelligence. Wisdom includes the comprehension of knowledge, raised to new levels of meaning and driven by the presence of a universal gift - the auxiliary spirit of wisdom.

Truth is a value inherent in spiritual reality and experienced only by spirited beings who function on the supermaterial levels of universal consciousness and who, having comprehended the truth, allow the spirit that activates it to live and rule in their souls.

When the golden rule is deprived of that superhuman understanding, which is introduced by the Spirit of Truth, it becomes just a rule of ethical behavior. When interpreted literally, the Golden Rule can be the greatest insult to one's neighbor. Without spiritual comprehension of the golden rule of wisdom, you can come to the conclusion that since you want all people to be completely frank with you in everything and to the end, you should also be completely frank with them in everything. Such an unspiritual interpretation of the Golden Rule can lead to untold misery and endless suffering.

Some people understand and interpret the Golden Rule as a purely intellectual statement of human brotherhood. Others perceive this expression of human relations as an emotional satisfaction of the good feelings of the human person. Still others see in the same golden rule the yardstick for evaluating all social relations, the norm of social behavior. Still others see it as a positive precept, embodying in its appeal the supreme idea of ​​a moral obligation to all brotherly relations. In the life of such moral beings, the golden rule becomes the center of wisdom and the content of their entire philosophy.

For adherents of truth, the golden rule acquires living qualities in relation to their comrades, so that they can receive the maximum benefit from communication. The essence of the Golden Rule is to love your neighbors as yourself.

However, the highest comprehension and the most true interpretation of the golden rule is the awareness of the spirit of the truth that is contained in the eternal living reality of such a divine declaration. The true meaning of this rule of universal relationships is revealed only in its spiritual comprehension. And when people comprehend the true meaning of this golden rule, they are filled with the confidence that they are citizens of a friendly universe, and their ideals of spiritual reality are satisfied only when they love their fellows as Jesus loved them; this is the reality of comprehending God's love.

Thus, we return to "square one" to the 5th issue of our newspaper for 2016, the article "Man and the Elements" where the basis of cooperation is the principle: - what comes from you, it enters into you, and therefore the main thing is relationship.

That's what collaboration is!

Leonid DOLOTIY

[email protected]

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The Lord said: 31 As you want people to do to you, so do you to them. 32 If you love those who love you, what merit do you have? And sinners love those who love them. 33 And if you do good to those who do good to you, what is your merit? And sinners do the same. 34 And if you do favors to those from whom you hope to receive, what is your merit? And sinners do favors to sinners to be repaid in proportion to them. 35 No, you love those who are your enemies, and do good, and do favors, not hoping that you will be repaid; and your reward will be abundant, and you will be children of the Most High, who is good to the ungrateful and the wicked. 36 Be merciful as your Father is merciful.

OK. 6, 31-36
Translation of the Slavic Bible Fund of the Russian Academy of Sciences

The content of the Gospel reading of Week 19 after Pentecost is familiar even to people who are far from the Church and do not read the Gospel. For many centuries, these words of the Savior have been a stumbling block for all those trying to comprehend their Christian behavior. These are very hard lines of the Holy Scriptures that are very difficult for our consciousness, with which we internally cannot agree. Therefore, we sometimes try to find an answer to our perplexities with the interpreters of the Word of God. But usually their explanations do not satisfy us much.

True, there is a slight difference in the statements of the pagan philosophers and the Jewish rabbi from what Christ called. Some teachers talked about what not to do: do not do to others what you do not wish for yourself, do not act with others as you do not want to be treated with you. Christ says what needs to be done: as you want people to do to you, so you do with them. The Savior's words contain a call to action, which complicates the fulfillment of the "golden rule" of morality already known at that time. Obviously, it is easier not to show evil and remain neutral than to take the trouble to do something good. Except for this little detail, everything else in the Golden Rule is very similar to what Christ proclaimed, and everyone will agree with that.

But then the Lord says what is very difficult to accept: "But you love your enemies, and do good, and lend, expecting nothing." Sounds sublime. But if you try to apply these words to yourself, then they cause involuntary protest. What does it mean to lend without the hope of getting back? For those who have a lot, it may be imperceptible, but for people with a modest income, it is quite difficult.

How can you love your enemies? We often do not know how to love those who love us. Those who seem to be even obliged to love, if only because of family ties. And that does not always work out. And in general: how can you force yourself to love someone? Love cannot be artificially brought to life simply by an effort of will. A person cannot simply force himself to love someone, just as he cannot force himself and someone to stop loving, if love lives in the heart. So is the Lord calling us to the impossible? Does he demand from us that which exceeds human strength?

Yes, for us the commandment to love the enemy is incomprehensible - this is obvious. But it is also obvious that the first readers of the Gospel did not experience any difficulty in understanding the words of the Savior. Even in the post-apostolic period, the interpretation of the holy fathers did not touch upon the very possibility of love for the enemy, which means that for the early Church it was clear what this was about. The question involuntarily arises, why the same words of Christ did not cause difficulties with understanding in the world of the first Christians and in the subsequent patristic period and are not understandable for us? What makes us different from them? There are, of course, many differences. But in terms of the perception of the text, it is primarily the language in which the Gospels were written and in which the inhabitants of the ancient world spoke and thought (οικουμενη). For both writers and readers, it was Greek. The problem with understanding the commandment to love the enemy does not arise for Greek-speaking readers of the Gospel. This means that the question is not so much theological as it is philological: we will be able to correctly understand the commandment to love the enemy only in its original reading, taking into account also what the word “love” means in Greek, which the Lord calls us to extend even to enemies. We do not understand these shades, because we use the same word "love" very widely. We talk about love for God, for parents, for children, for a wife or husband, for occupation, for food, for entertainment and something else, and we use the same word "love." Although we understand that this love is different in its manifestations. Our food cravings and love for a child are not the same, although they are denoted by one word. In the Greek language in which the Gospels were written, each of the manifestations of love has a corresponding term.

Στοργη - kindred love. Love for people we do not choose. Feeling of blood, love at the level of genetics.

Ερος - sexual attraction.

Φιλία - love as friendship that does not depend on family ties. Φιλία arises not only to people, but also to things or occupations. For example: philology - love of the word or philosophy - love of wisdom.

All these manifestations of love are united by the fact that they are instinctive. A mother (normally) always loves her child. Intimacy is impossible without the sexual instinct. We do not understand why we are friends with certain people or are attached to some kind of occupation. All these are different levels of manifestation of human instinct.

But in the New Testament, almost always, when it comes to love, it is denoted by the Greek word αγαπη. Αγαπη is ontologically different from other manifestations of love in that it is not instinctive love. Αγαπη is not love, not friendship, not related feelings and not hobbies for some kind of occupation. Αγαπη is a respectful and benevolent attitude towards a person. To every person, including the enemy.

And in this reading, the commandment to love the enemy no longer looks like something fantastic. Nobody forces us to throw ourselves on the enemy's neck and confess our love to him, it will be unnatural. But you shouldn't go down one level with him either. And if the enemy needs help, of course, not in actions against us? And if he got into a difficult life situation? You do not need to finish him lying and helpless. If possible, then it is worth helping him. And who knows, maybe an example of our gentleness will change his inner state. And he will reconsider his attitude towards us. And instead of anger, peace will reign.

But why should you love the enemy? Or if you translate αγαπη into Russian, then why should you treat the enemy kindly? Instinct tells us that the enemy must be hated, because he hates us and wishes us harm. And this question is no longer philological, but theological. He points out to us the possible harmful consequences for our spiritual state if we follow the call of our instinct and hate the enemy. And that's why. What happens to us when we respond with hate to hate or evil for evil? In order to throw evil out of yourself on someone, you must first let it into yourself. You need to let a dark force pass through your heart, which will bring evil into it. You must open the doors of your soul to the devil. And the more violently our rebuff to the enemy, the more malice must be in us. And this is what happens: apparently, outwardly defeating the enemy with evil, we suffer an internal defeat. The external enemy is defeated, and the internal enemy, through anger, has captured our hearts and triumphs.

Both the soldier and the bandit are killed. Outwardly, their actions may not differ, but the motivation is different. For a bandit, murder is an outburst of anger, and for a soldier it is a necessary means to restore justice. Therefore, the Lord condemns not the struggle with evil and not the use of force against the bearer of evil, and not even the deprivation of his life. He condemns the malice of the human heart. The very desire to harm someone. And he warns us that we, fighting against evil, ourselves do not mix with it, do not let the dark, evil force into our hearts, do not destroy our inner world in attempts to give a worthy rebuff to the enemy.

Each of us in his life is faced with ill-wishers, with people who are hostile to us. Sometimes we just have to communicate with them, working together or meeting somewhere. And it is precisely in order to avoid the danger of destruction of our souls by malice that the Lord gives us the commandment to love the enemy.

After the feast of the Kazan Icon of the Mother of God, Russia honors her image "Joy of All Who Sorrow"

Patriarch Kirill of Moscow and All Russia served the Divine Liturgy in the Church of the Icon of the Mother of God "Joy of All Who Sorrow" on Bolshaya Ordynka, where the miraculous shrine is located. The Primate of the Russian Orthodox Church urged Russians to be attentive to those around them and strive to lovingly help them in need.

At the end of the divine service, His Holiness said: “In today's reading from the Gospel of Luke, we are offered the Savior's parable about the rich man and Lazarus (see Luke 16: 19-31). This is one of the few places in the Holy Scriptures where the mystery of the afterlife is revealed to us. Probably, no human words, no human knowledge, categories of thought can apparently express what the world is after the physical death of a person. Therefore, the Lord speaks about this world in a language that is understandable for his listeners. He tells a parable about a rich man who lived for his own pleasure, and about the unfortunate hungry Lazarus, who lay covered with scabs at the entrance to the rich man's house. And after death, the unfortunate Lazarus - the one who was in scabs, humiliated, powerless - found himself in the bosom of Abraham, in the Kingdom of Heaven; and the rich, prosperous man ended up in hell.

Reflecting on the theme of this parable, Saint Cyprian of Carthage uttered words that Saint Basil the Great later repeated, quoting him. These words help us to understand what is the condition for God to hear our prayer: "If we do not hear the prayers of the poor, then we do not deserve that God would hear our prayer." What marvelous and stunning words! They echo the basic, "golden" rule of life, formulated in the Gospel: "As you want people to do to you, so do you to them" (see Matt. 7:12).

These words can also be paraphrased and say: “As you want the Lord to do to you, so do you to people,” because it is in the image of our neighbor that the Lord appears to us. And if we are indifferent to the sorrows of other people, if our heart is deaf and unresponsive to human sorrow, to human need, then we will pray in vain, we will cry in vain - then there will be crocodile tears, there will be tears about ourselves, tears that are displeasing to God ... Our prayer should be accompanied by help to our neighbors, by love for them. Then we will be together with Lazarus in Abraham's bosom, then the Lord will hear our sighing.

On this dependence, so beautifully expressed by Saint Cyprian, the whole mystery of the spiritual life of man is based. There can be no prayer without good works, there can be no hope of salvation without good works, because without good works faith is dead (see James 2:17).

And when we come to this temple with our sorrows, when we bow our knees before the image of "Joy of All Who Sorrow" and ask the Queen of Heaven to help us in our sorrows, remember at this moment: have you always helped those who are grieving? Didn't they pass coldly and soullessly past those who asked for help? And, perhaps, they also justified themselves: they say, there is nothing to help them, they are so-and-so, which means that there is no need to waste the strength of the soul and time on this ... Then why should the Mother of God help us? Just because from the pain inflicted on our heart by life's circumstances, we cry in front of the icon? is that enough? Saint Cyprian teaches us: no, not enough. "

More than three hundred years ago, October 24 - November 6, new style - 1688, from the holy icon of the Theotokos “Joy of All Who Sorrow”, the miraculous healing of Patriarch Job's sister Euphemia, who lived in Moscow and suffered from an incurable disease, took place for a long time. Once, after a long and fervent prayer, the patient heard a voice: “Euphemia! In the Temple of the Transfiguration there is My image, called "Joy of All Who Sorrow". Call a priest with this image and pray, and you will receive healing from your illness. " This is exactly what happened. And in the future, more than once, through prayers in front of the holy image of "Joy of All Who Sorrow", miraculous healings and other beneficial changes took place in the lives of those who chose the Most Holy Theotokos as their Intercessor. As evidence of the continuing miracles, the icon hangs many precious offerings - chains, rings, medallions, which grateful people bring to the image.

This is the hardest principle I've ever written about. To be honest, I don't always use it. But I understand that even if I'm wrong, this does not mean that the principle is not working.

This seemingly simple principle is very difficult to apply. In difficult circumstances, all people think of themselves. But if you try, trust God and squeeze the whining and the selfish little man in your fist, then at a difficult moment you can become stronger.

Although it is more important not to force yourself, but to develop the habit of thinking about others.

So. The bottom line is simple. Think about something else. How would you like to be treated? Honestly, justly, did not get angry, did not take revenge on you, did not insult you. Exactly.

Matt 7:12 Therefore, in everything that you want people to do to you, so do you to them, for this is the law and the prophets.

Not so long ago, I was treated unfairly twice. The first time was when I collaborated with one project. I started work, did it. And one day they just told me that they would not cooperate in the future. Without explaning the reason. The owner of the business came, he didn’t like something and he made such a decision. Although I know for sure that I did not allow any dishonest, unkind actions, I did not quarrel with anyone. I don't even know if I will be paid for the project. There is definitely a reason, and most likely (as the HR company told me), this is money, the project is in need of money, and my marketing services are not very cheap. I was just thinking about this Scripture and decided that I would not act selfishly or take revenge on myself, although it was not easy.

The second time - not so long ago. I agreed with a friend that he would supervise the execution of one task by me. I followed, sent it to him. The answer was that the form is not that. I knew for sure that in fact I had done the task, but the form was not the same. And the man closed his eyes and did not want to face facts. He was very unfair.

And the third case with me is also very indicative. When I moved to Kiev from Kherson 2.5 years ago, one person did not treat me very well. A good man, generous, he did it out of ignorance. But the last few months I was not good in fellowship with him, and we were in the same church, spent a lot of time together. And I really wanted to have a tough talk with him. But I understood that then we would lose our relationship. We interacted a lot. I didn’t think in such categories then. But I decided that I would not find out or discuss anything. And he said nothing. Now I have already forgotten about those minor troubles and it is difficult for me to remember the details. But the main thing is that we have a warm relationship with this person. And I am very happy about that.

The more you do this to others, the more you are surrounded by loving and happy people. It's very simple - you give good deeds. You sow them. This is what you will reap. All those who have acted unfairly - they will receive what they sowed. But I shouldn't do the same. I have free will and the choice to act for love.

Jesus Christ is the one who consistently applied this principle. He was beaten in the face and tortured. He was beaten with lashes until he bleed for nothing. But in response, he did not even threaten. He simply prayed for these people and asked the Father to forgive them.

Matt 5: 44-45 love your enemies, bless those who curse you, do good to those who hate you and pray for those who offend you and persecute you, that you may be sons of your Heavenly Father, for He commands His sun to rise over the wicked and the good and sends rain on the righteous and unrighteous.

In the latter case, when there was injustice, I wrote to my friend: I pray for you. I gave him what I can. And the more they hurt me, the more I try to give good. Although it does not always work out.

The main principle of Kant, the criterion of all his ethical maxims, was, as he himself called it, "the main categorical imperative." True, at first glance it seems like only an embellished version of the old golden rule, which says: "Do to others as you want them to do to you."

Of course, Kant's version seems noticeably less soulful. The very term "the main categorical imperative" sounds somehow very German. However, in the case of Kant, this is inevitable: he was, after all, a German!

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• They are not trying to persuade us to take any specific action, for example: "Honor your father and mother" or "Eat spinach!"
• Instead, they offer us some abstract principles to help us determine which action is right and which is wrong.
• In both cases, these principles are based on the idea that all people are as valuable as you or I, and everyone is caught up in the same ethical relationship as you or I… especially me.

A sadist is a masochist who follows the golden rule.

By hurting others, the masochist mentioned here does only what the golden rule requires of him: he treats others as he would like to be treated with him, and it is better if they do not forget about the whip. However, Kant would say to this that no masochist would dare to claim that the moral imperative "hurt others" can become a universal law in a world that is in any way suitable for life. Even a masochist would find this unreasonable.

The English playwright George Bernard Shaw was guided by the same considerations when he challenged the golden rule: "You should not treat others as you would like to be treated: other people may have different tastes."

Different versions of the golden rule are found not only in Kant, but also in different religious traditions around the world:

HINDUISM (XIII century BC): Do not do to another what you would not like to be done to you. This is the whole dharma. Remember her well. (Mahabharata)

JUDAISM (XIII century BC) Do not do to your neighbor what you yourself dislike. This is the whole Torah, the rest are just comments. Go and learn this. (Babylonian Talmud)

ZOROASTRISM (XII century BC) Human nature is only good when a person does not want others what he does not consider good for himself. (Dadestan-i-Menog-i Khrad)

BUDDHISM (4th century BC) Do not hurt others by what you yourself consider painful. (Dhammapada)

CONFUCIANCE (VI century BC) Do not do to others what you would not want to be done to you. (Confucius, collection of works)

ISLAM (VII century A.D.) None of you can be considered faithful until you learn to wish for others what you wish for yourself. (Sunnah, Hadith)

BAHAI (19th century AD) Do not to a single soul what you would not do to yourself, and do not say what you would not say to yourself. Here is my command, obey it. (Bahá'u'lláh, The Hidden Words)