Read the book for free: a combination and translation of the four gospels - Tolstoy Leo. Compilation and translation of the four gospels

Ilyasavin/ 02/11/2016 Merezhkovsky has “The Unknown Jesus”, and Antarova has the unknown Tolstoy in “Two Lives”.

Ivan/ 01/30/2016 Who saw the truth in the book of Leo Tolstoy... God be with you.

Everyone has their own path to the knowledge of God, just don’t wander in the wrong direction (please don’t be offended).

Read “An Accurate Exposition of the Orthodox Faith” - I recommend it.

Alexander/ 10.13.2015 And do not lead us into temptation, but deliver us from the evil one.

Elizabeth/ 07/3/2014 This book completely answered all my questions. She gave me a true understanding of faith. Before reading it, I was a thirsty person who couldn’t find water anywhere, after reading it I finally got drunk! I felt a connection with God, I saw true path. Tolstoy helped clear the wheat from the chaff. I want it to be read by every person on this planet, I want it to be translated into every language in the world! The truth is not somewhere nearby, it is in the teachings of Jesus, so understandable, logical and close to every person! Thanks to the great writer for the courage to open the eyes of his readers. Thank you for his true faith, for his intelligence, for his work. Everyone should read this.

valentine/ 06/04/2014 How joyful it is in my soul when there are people who read and understand the enlightenment given to us by the great mind of the world, L. N. Tolstoy, the savior of my life and more. My bow to everyone, joy and light illuminating our difficult life

Andrey/ 12/8/2013 I also recommend Plato to consolidate knowledge

Churkin Maxim/ 07/28/2013 Finally, I clarified for myself the connection between the Old and New Testaments, I finally understood why it was so unpleasant for me to be in church, why I don’t understand the Holy Fathers, I finally understood why I was so disgusted on holy ground. I consider Leo Tolstoy to be my spiritual teacher.

Piotrovsky Yuri/ 05/09/2013 The gospels deny 1. the virgin birth 2. the resurrection of Jesus. 3. ascension of Jesus, etc.
See mythological school

Novel/ 01/04/2013 Sofia, when crossing the road at a red traffic light, also be as careful as possible.

Jurassic/ 11/5/2012 This is not just a translation, but a search for truth without hypocrisy and self-interest. A person who passed when humanity, again, was not ready to rise to a new level of consciousness! But now, many have come to the conclusion that the life that humanity lives is empty and empty I’m sorry, don’t console yourself! There are two ways in our time; 1-find the true meaning of life and follow it in unity with the creator according to his plan and be truly happy! Or close your eyes and freak out, old man... believing in salvation and paradise for pseudo-Christians by grace, that is, on a ball! but the ball in a mousetrap is the law of life! The truth of tribute to people through Jesus was given to people many times through different prophets and teachers! People did not want to accept it because of their lack of intelligence and their own greed, God's law governs everything "Love"

Vladimir/ 08/10/2012 Objective research. Who wants to Know - read.

Sophia/ 02/07/2012 Guys, reading Tolstoy. be as careful as possible!!!

Nikolay/ 09.14.2011 Russian spiritual teacher, revealing the true truth of Christian teaching!

Sergey/ 09.09.2011 It was this book by Lev Nikolaevich that helped me find the true God within myself and understand why I should love even my enemy. I felt the ground under my feet. Tolstoy came into the world, almost two millennia after Christ, to remind us what the true teaching of Jesus is as a teacher, brother, friend.

Series: "Golden Library of Wisdom" Lev Nikolaevich Tolstoy devoted the last thirty years of his life to explaining Christian teachings to modern humanity, which increasingly moved away from the essence of Jesus’ teaching. The Four Gospels are one of the main works of the great Russian writer, publicist and religious thinker. He deeply studied the ancient Greek and Hebrew languages ​​in order to translate and interpret, to reveal the full depth of the gospel text. Our book presents Tolstoy's translation of the Gospel with notes and comments by the author in an abbreviated form: the Greek and translated canonical text of the Gospel, as well as some of Tolstoy's digressions, are omitted. Publisher: "Eksmo" (2014) Format: 84x108/32, 480 pages. ISBN: 978-5-699-69943-8

Reviews about the book:

The book is very cool! I have never seen a clearer, more understandable translation of the Gospel. "Connection and Translation of the Four Gospels" is the same book. Perhaps the publishers are different. The book hits the heart, I read it with great pleasure!

Alexey 0

I searched for a long time, and when I found it I realized that this was not it. Shortened! I will search further. As for the quality of the publication, it is decent.

Boy from Mars, 26, MARS

This is a republication of Tolstoy’s work, which he called “The Connection and Translation of the Four Gospels,” which was published in 1995 in the “Tolstoy Leaflet” in a significant (up to two-thirds) reduction. The complete edition was published several times; the history of this work is tragic. IN Soviet era Tolstoy's entire work was published in 1957 in a circulation of 5,000 copies as the 24th volume of Tolstoy's PSS in 90 volumes, and amounted to more than 1,000 pages. a hefty volume enlarged format. What's shortened? In addition to the ancient Greek text and synodal translation, Tolstoy’s theological and semantic explanations were shortened, and most importantly, Tolstoy’s extensive notes, in which he explained why he translated this way and not otherwise. The result was a pathetic stump, suitable only for general outline get acquainted with what Tolstoy saw in the gospels and what meaning he gave to the gospel texts. I can’t call it anything other than a mockery of the text. I understand that for Tolstoy's Leaflet, which was published in a magazine format, such an abbreviation was dictated by the format itself. But why publish this stump when we have a completely worthy 2006 edition of the same work, "Eksmo", also called "The Four Gospels", with minimal and insignificant abbreviations (mostly only the ancient Greek text, which 99% of readers do not need, has been abbreviated)? Why not reissue it, since this book has already become a rarity (circulation was 3000 copies)? Well, I’ll correct the mistakes in the publishing resume. 1. Tolstoy did not learn Hebrew to read the Gospel, he learned Ancient Greek, in which it was written. 2. This is not one of Tolstoy’s main works, it is rather a study, workbooks that he did primarily for himself and subsequently evaluated quite critically. I would give one, but I give two only because the very fact of publishing any of Tolstoy’s religious works in our time, when they are practically under an unspoken ban, is a significant fact, and speaks of a certain courage of the publishing house. Well, the quality of the book itself is not bad.

Nikishin Sergey, 52

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The period of work on the translation and study of the Gospels for Tolstoy was a time of intense mental work and high spiritual uplift. “This essay - a review of theology and analysis of the Gospels - is best work In my opinion, there is that one book that (as they say) a person writes throughout his entire life" (from a letter to Chertkov).

N. N. Strakhov wrote to N. Ya. Danilevsky from Yasnaya Polyana on July 19, 1883:
"L. N. Tolstoy (maybe you heard) learned Hebrew this winter, and this is already helping him in understanding Scripture, his main occupation. Some of his discoveries in this matter are striking in their fidelity and lead to important, profound results.”

Tolstoy studied the history of the creation and translation of the Gospels by the church in order to prove the true essence of Christian teaching and faith. “I was looking for an answer to a life question, not a theological or historical one.” Moreover, he advised his correspondent, a student at Moscow University M. Novoselov, “not to delve into these studies,” for “whoever in the Gospel fails to separate with his heart the main thing will not learn this by any study of criticism.” Tolstoy briefly, aphoristically formulates the most important thought for him: “He who needs the guidance of the Gospel for life, and not for philosophizing, knows how to distinguish.” Perhaps that is why, as Tolstoy admitted (Diary, February 12, 1889), “I was not afraid that I would be condemned for my mistakes. I knew that there is more good than evil, that good words come from a good heart, and therefore I was not afraid of evil and was not afraid of condemnation, and now in good moments I'm not afraid."

Tolstoy compared the Greek text, the canonical (church) translation, the opinions of prominent theologians, scientists, philosophers, and linguists. Tolstoy carefully revised his translation and study of the Gospel. “What I found false in this (church) teaching, what I found true and what conclusions I came to - constitutes the following parts of the essay, which, if it is worth it and anyone needs it, will probably be someday and somewhere printed,” this is how Tolstoy concluded the draft version of “Confession,” referring to his works “A Study of Dogmatic Theology” and “The Connection and Translation of the Four Gospels.” Tolstoy gives his understanding of the truth of the teachings of Christ in the works “What is my faith?”, “What is religion and what is its essence?”, “The teachings of Christ set forth for children,” “On life.” He engaged in a thorough study of the Greek text of the Gospels and its variants. Having rejected some theological interpretations, Tolstoy also lost confidence in the accuracy of the translations of the Gospels made by the church. He began to translate again and paid special attention to the versions of the Gospel texts in search of confirmation of the meaning that seemed to him most consistent with the general spirit of Christian teaching.

Tolstoy expounds all four Gospels - especially those parts of them that seemed to him to have a clear instructive meaning.

Following a consistent presentation of all the Gospels, Tolstoy gives his understanding of the meaning of the Gospel teaching. The essay ends with a critique of the violent social system and the teachings of the church from the point of view of Christian teaching. He argued that the essence of the teaching must be presented in one Gospel, and calls it in Russian “Proclamation of the Good.” “The proclamation of true good made by Jesus Christ, the Son of God,” he writes in the Introduction. The beginning of the first verse should be, “In the beginning of all things, or the beginning of all things, was the understanding of life according to the proclamation of Jesus Christ.” Tolstoy calls: “There is no time for the life of the spirit. Take care that you do not burden yourself and do not cloud yourself with drunkenness, overeating, or worries, so that the spirit of God always rules over your body.” For Tolstoy, the most important things are the ideas of love and non-violence preached in the Gospel.

In the midst of work on the “Connection and Translation of the Four Gospels”, in a letter to N. N. Strakhov, written upon the writer’s return from Optina Pustyn in early July, Tolstoy wrote: “From large essay, which I finished after you and went through everything again, I also made an extract from the Gospel without notes, but with a short preface; and this is the extraction that will amount to not big book, I want to print abroad.”

In 1895 in London it was published English translation The first volume of "Connection and Translation of the Four Gospels." However, an attempt was made to publish it in Russia. In 1885, the Moscow priest A. M. Ivantsov-Platonov proposed censoring for publication in the twelfth volume of Tolstoy’s collected works the prohibited articles - “Confession”, “What is my faith?” and “So what should we do?”, writing notes and “excerpts from a detailed study of the Gospels” about them. But a ban followed by spiritual censorship.

The question of printing Tolstoy’s work arose again only in 1890, when students from Prague A. Shkarvan and D. P. Makovitsky, who later became close friends of Tolstoy, asked about it. Then, in 1891, the son of the Siberian gold miner K. M. Sibiryakov, who sympathized with Tolstoy’s views, gave funds for the publication of the book abroad. The first volume was published in 1892 under the title “Connection and translation of the four Gospels of Count L. N. Tolstoy,” published by M. K. Elpidin; the second volume was published in 1893, the third in 1894, but there are many typos in this edition.

V. G. Chertkov, who founded the publishing house “Free Word” in England, in 1901 published Tolstoy’s “Exposition of the Gospel” - a consolidated text “ Summary Gospels" and "Connection and Translation of the Four Gospels". In 1906, gross distortions in previous editions were eliminated in the text, and the book appeared in the supplement to the World Bulletin magazine.

TOLSTOY LEAF No. 6

In the compression of the compiler of “Tolstoy’s Leaf” (Vladimir Aleksandrovich Moroz)

According to the will of L.N. Reprinting of Tolstoy is permitted free of charge

“If religion doesn’t come first, it comes last.”

“...the causes of oppression are in the people themselves, and not outside them; the people themselves put themselves in such a position, retreating from the true faith”

“The fact that I renounced the church is completely fair. But I renounced it not because I rebelled against the Lord, but, on the contrary, only because I wanted to serve him with all the strength of my soul.”

“For a Christian there is not and cannot be any complex metaphysics. Everything that can be called metaphysics in Christian teaching consists in a simple position, understandable to everyone, that all people are sons of God, brothers, and therefore must love the Father and brothers and, as a result, do with others the same way as you want them to do with you.”

“The strength of Christian teaching lies in the fact that it transfers questions of life from the realm of eternal doubts and fortune-telling to the soil of certainty”

L. Tolstoy

The word is free. But in unfreedom, prohibited, it does not turn into “freedom of speech.”

Tolstoy’s religious sermon addressed to humanity at the turn of the 19th - 20th centuries, in unfreedom - under an autocratic kingdom Orthodox Church and the autocratic state - was almost not heard: “There are hardly a hundred people who share my views.”

Tolstoy, like a religious thinker and preacher of Christian teaching, was mercilessly persecuted. I received death threats and once, by mail, a rope to kill myself. IN different years Tolstoy's closest assistants and like-minded people experienced persecution ( personal secretary Nikolai Nikolaevich Gusev was taken away from the Yasnaya Polyana house, put in prison and then exiled to Cherdyn district, Vladimir Grigorievich Chertkov, under threat of arrest, was sent abroad without the right to return to Russia). Ready-made typographic sets of Tolstoy’s forbidden works were scattered. Published copies of books were arrested and burned, and their successful distribution threatened with prison. Publishers were afraid of being sued and fined. Later, infinitely devoted to her father youngest daughter Alexandra did not escape the first Soviet prisons... Particular bitterness Russian society.

All power is godless. In the days of growing strength, openly godless power, Tolstoyans began to be killed. “... Tolstoyanism fully exposes itself as the force against which our proletarian atheism is directed... Tolstoyanism provides a stronghold for kulak ideology, helps the kulaks fight the Bolsheviks under the guise of a hypocritical religious and moral teaching about non-resistance to evil... kulak, a sectarian, an intellectual, countless bastards... all of them have true moral self-defense in Tolstoy’s argumentation... Socialism for Tolstoyism is the worst, most hated “devil”... Tolstoy and Tolstoyism are among those phenomena against which the working masses must fight ... Tolstoy did not set himself any other tasks than to clarify the main question that interested him - the question of God ... the proletariat must get rid of and overcome the harmful influence of Tolstoyism" ("Atheist", 1928).

The greatest zeal in rejecting Tolstoy was shown by those who, either without knowing the teaching at all, or without understanding its source - pain and love for people, learned about him from his conscious perverters and detractors. This will be so as long as people derive their judgment about Tolstoy from the Tolstoy knowledge that exists today, which, not accepting the source that feeds Tolstoy’s worldview - Jesus’ understanding of God, does not accept Tolstoy’s teaching about God.

Misunderstood, disfigured by an atheistic interpretation, Tolstoy was given into the environment of education (from school to academies), and misunderstood, not accepted by either soul or heart from the academies, in a vicious circle, he was again returned to school. Past knowledge.

In order not to become unwittingly involved in the persecution of Tolstoy, and thereby not to stand in the way of the movement of truth from soul to soul, one must, heeding Blok’s advice, “hurry to understand Tolstoy from youth, before the hereditary disease of illusory deeds and idle irony has had time to weaken one’s spiritual and physical strength.” " In order not to be drawn in by imaginary experts and researchers of Tolstoy’s worldview into a false understanding, into ignorance of what Tolstoy really is, it is necessary to study Tolstoy, constantly going deeper.

We are living through a time that, perhaps, has never happened in Russia. It makes it possible to bring Tolstoy’s thought at least on a par with others, at first at least into the so-called pluralism, so that Tolstoy’s thought could be revealed to us, his contemporaries, because the last ten years of his life Tolstoy lived in “our time,” having begun the new century with a new understanding of Christian teaching.

As before, so now Tolstoy’s voice is a test of “glasnost” - publicity, “freedom of speech, freedom. The test is whether we are really experiencing a time that has never happened in Russia, when Tolstoy’s religious thought can become the property of everyone.

The purpose of this publication is to bring out of oblivion the great religious thinker, about whom little or almost nothing is known to enlightened humanity, while turning to Tolstoy’s worldview and introducing it into people’s lives could mean not only the revival of Russia, but also the salvation of the human race standing on brink of self-destruction. The dissemination of Tolstoy's worldview is the task of the Tolstoy Leaf.

The beginning of the thinker’s religious path can be considered the book “Confession” written by him in 1880. The completion is the grandiose work “The Way of Life” completed in 1910. Tolstoy devoted the last thirty years of his life to explaining the truth of Christian teaching, to the need for modern humanity to be guided by it, which, having moved far in time from Jesus the Teacher, has moved even further away from the essence of his teaching.

Revealing the meaning of the teachings of Christ, the essence of which is to unite the peoples of the world into a single family of humanity - the brotherhood of people having one Father:. - God, Tolstoy could not help but touch those dividing the world government systems, could not help but expose - “lovingly expose” (his glory) - existing social, cultural, scientific structures, could not help but show the falsity of various philosophical teachings that justify the present structure of the world, and above all, could not help but point out the main culprits of the division of the world - various church teachings - “false faiths” (as Tolstoy called them), including the teachings of the Orthodox Church. Silence and slander of the activities of Leo the Teacher, which runs counter to the existing order of things established by the state - master over human life, and the church - master over the human soul, became inevitable. Concealing and distorting the meaning of Tolstoy’s life and work became the goal of both representatives of the godless authorities and representatives of the false faith. The government and its institutions, the church and its institutions united in a common effort - to tear out the most important creations of Tolstoy’s religious thought from the moral life of people.

Tolstoy's main works, designed to guide a person's consciousness to understand the truth and change his life in accordance with this understanding, were not published in Russia during Tolstoy's lifetime. The works of like-minded people who wrote about Tolstoy and his teaching were treated in the same way. Wasn't known until recently most valuable book Makhovitsky, who conducted recent years Tolstoy’s life in his “Yasnaya Polyana Diary”, indicating that a person’s mental life is born from a person’s highly moral life. Tolstoy’s closest friend, assistant, and co-religionist V.G. Chertkov, about whom Tolstoy himself said that he was “surprisingly one-centered” with him, collected Tolstoy’s thoughts into one body of thought for years. This work is criminally hidden, resting like a dead weight in one of Tolstoy’s archives, which deprives people of knowledge of the heights of religious thought.

CONNECTION AND TRANSLATION OF THE FOUR GOSPELS.

HISTORY OF WRITING AND PRINTING.

In 1879, Tolstoy wrote for himself, without thinking about publishing, a work in which he sets out the history of his religious quests. In this essay, which is not titled by the author and begins with the words: “I grew up, grew old and looked back on my life,” he talks about his state of mind, his despair, his search for salvation in church faith. Next, he critically examines the foundations of church dogma and rejects them as contrary to the demands of reason. Then he sets out all four Gospels - those parts of them that seemed to him to have a clear instructive meaning.

Following a consistent presentation of all the Gospels, Tolstoy gives his understanding of the meaning of the Gospel teaching. The essay ends with a critique of the violent social system and the teachings of the church from the point of view of Christian teaching.

Having completed this work, Tolstoy in January 1880 began to revise it. Around February 4, 1880, he wrote to N.N. Strakhov: “My work tires me very much. I redo everything - I don’t change it, I correct it from the beginning.” First of all, the part of the work that contained a critical analysis of Orthodox dogma was revised.

From May 1880 the study of the Gospels entered into new phase. Tolstoy diligently began studying the Greek text of the Gospels and its variants. Having rejected the interpretations of the Gospels given by the church, Tolstoy also lost confidence in the accuracy of the translations of the Gospels made by the church. He began to re-translate all those passages of the Gospels that, in his opinion, concerned moral issues, trying to understand them, guided by the general meaning of the entire teaching. At the same time, he paid special attention to the variants of the Gospel texts, seeking in these variants confirmation of the meaning of individual passages that seemed to him most consistent with the general spirit of Christian teaching. This work completely captured Tolstoy.

In a letter to N.N. He wrote to Strakhov: “I have a lot of work ahead of me, but I have little strength. And although I accustom myself to think that it is not for me to judge what will come out of my work, and it is not my business to give myself work, but my business to live life so that it is life and not death, I often cannot get rid of the old bad habits to care about what comes out - to care, that is, to be upset, to desire, to be despondent. “Sometimes, and the longer I live, the more often I am completely calm.”

When translating the most difficult and significant passages of the Gospels, Tolstoy turned to the Latin translation (Vulgate), German, French, and English translations and inquired in a number of lexicons about the transmission in various languages ​​of the Greek words used in the Gospels. As can be seen from the draft manuscripts, Tolstoy used mainly the Greek-German dictionary of W. Rare, published in 1866.

Around May 28, 1881, Tolstoy wrote to Strakhov: “I live in the old way, I am growing and approaching death with less and less doubt. I’m still working and I don’t see the end of the work.”

Work, as in 1880, continues in the summer. It is interrupted on June 10, when Tolstoy, together with his servant S.P. Arbuzov and Yasnaya Polyana teacher D.F. Vinogradov went on foot to Optina Pustyn, from where he returned to Yasnaya Polyana on June 19.

Finally, in a letter to Strakhov, written upon returning from Optina Pustyn at the end of June or early July, we read: “I recently made a trip to Optina Pustyn and Kaluga, and I had a very good time. Now I’m sitting at home and little by little doing the same work... This is my situation. From the large work that I finished after you [that is, after Strakhov’s trip to Yasnaya Polyana in February] and went through everything again, I also made an extract from the Gospel without notes, but with a short preface; and this extract, which will make up a small book, I want to print abroad; and for now put the big one (out of pride, in the library). This extract seems ready to me, and I am thinking of publishing it in the fall. The big one, maybe I will, maybe I won’t process it yet.”

The work that occupied Tolstoy for so long and persistently now seems complete to him. And in the future, apparently, there were no longer long periods of work on the “Connection and Translation of the Four Gospels.”

Rumors about a new, completely unusual work by the famous novelist Count L.N. Tolstoy penetrated the press, and Tolstoy began to receive requests from people unfamiliar to him. In response to a letter from a certain Z.I. Urazova from St. Petersburg (we have no information about her, and her letter is unknown), he wrote around August 27, 1881: “It is clear that I wrote an essay, which main part there is a presentation of the Gospel, as I understood it; but I haven’t printed it yet.”

In the first chapter of his essay “What is My Faith?”, begun in 1883, Tolstoy recalled his work in the study of the Gospels:

“On why I did not previously understand the teachings of Christ, and how and why I understood it, I wrote two large works: “Critique of Dogmatic Theology” and a new translation and combination of the four Gospels with explanations. In these works I methodically, step by step , I try to sort out everything that hides the truth from people, and verse by verse I again translate, compare and combine the four Gospels.

This work has been going on for six years now. Every year, every month I find new and new clarifications and confirmations of the main idea and correct the errors that have crept into my work, from haste and enthusiasm, correct them and add to what has been done. My life, which already has little left, will probably end before this work. But I am sure that this work is needed, and therefore I do what I can while I’m alive.”

There is no further information about Tolstoy's work on the Compilation and Translation of the Four Gospels. The work was done (although Tolstoy did not consider it completely finished) and gave way to other works.

Having begun a new translation of the Gospels from Greek, Tolstoy was completely alien to church idolatry of the letter of scripture. He proceeded from the conviction that “the idea that the Gospels, all four, with all their verses and letters, are sacred books, is, on the one hand, the most gross error, on the other, the most gross and harmful deception” (preface to "A Brief Exposition of the Gospel"). Characteristic in this regard is Tolstoy’s response to one clergyman who hated him for his anti-church tendencies. To this clergyman’s question: “Tell me, Lev Nikolaevich, how did you decide to translate the Gospel?” - Tolstoy answered, not without irony: “What’s so special about it, that an artillery lieutenant translated a book for himself from Greek?”

The time of work on the translation and study of the Gospels in Tolstoy’s memories forever remained a time of not only intense mental work, but also of high spiritual uplift. On May 19, 1884 he wrote to V.G. Chertkov: “This essay - a review of theology and analysis of the Gospels - is the best work of my thought, there is that one book that (as they say) a person writes throughout his entire life.”

N.N. Strakhov wrote to N.Ya. Danilevsky from Yasnaya Polyana on July 19, 1883: “L.N. Tolstoy (maybe you heard) learned Hebrew this winter, and this is already helping him in understanding Scripture, his main occupation. Some of his discoveries in this matter are striking in their fidelity and lead to important, profound results.”

In mid-October 1886, in a letter to M.A. To Novoselov, having indicated at his request the best sources on the history of Christianity, Tolstoy added: “However, I do not advise you to go deeper into these studies. Anyone who fails to separate with his heart what is essential in the Gospel will not know this by any study of criticism. And whoever knows how to distinguish does not need to. The one who needs the guidance of the Gospel for life, and not for philosophizing, knows how to distinguish.”

February 12, 1889 Tolstoy writes in his Diary: “I remember that good feeling, according to which I was not afraid that I would be judged for mistakes. I knew that there is more good than evil, that good words come from a good heart, and therefore I was not afraid of evil and was not afraid of condemnation, and now in good moments I am not afraid.”

Candidate of the St. Petersburg Theological Academy A.A. To Zelenetsky, in response to his letter with objections to Tolstoy’s understanding of the Greek text of some passages of the Gospels, Tolstoy responded on March 15, 1890: “I will frankly tell you that the letter, the words do not interest me, and I often regret that I gave it too much great value and, carried away by his hypotheses, made stretches in the interpretation of the letter. And therefore, I readily agree with any errors in the interpretation of the letter. The spirit of the teaching does not need interpretation and cannot be changed by any interpretation.”

Also in 1890, December 12, Tolstoy wrote to I.B. Fainerman regarding the variants of the Gospel texts: “Don’t get carried away by these variants. I've experienced it - it's a slippery slope. The meaning of each passage is in the entire Gospel, and anyone who cannot understand the meaning of a separate passage in accordance with its entire spirit cannot be convinced by anything.”

But Tolstoy's critical attitude to his own philological research did not lead him to doubt the correctness of his understanding of the essence of Christian teaching. To the American thinker Adin Bal, in response to his objections regarding Tolstoy’s understanding of passages in the Gospels concerning the issue of non-resistance to evil through violence, Tolstoy wrote on February 21-24, 1890 (translation from English): “I wrote a big book - translation, connection and interpretation Gospel, in which I set out everything I think on these issues. Having at that time - ten years ago - put all the strength of my soul into understanding these questions, I now cannot change anything without checking everything again.”

In 1895, the first volume of the “Connection and Translation of the Four Gospels” was published in London in English translation. On March 27, 1895, Tolstoy wrote to the translator of this book, D. Kenworthy: “The book has been excellently translated and published. I re-read it. There are many shortcomings in it that I would not have made if I were writing it now, but I can no longer correct it. Main disadvantage it contains unnecessary philological subtleties that do not convince anyone: that such and such a word should be understood in this way and not otherwise, but on the contrary, they make it possible, by refuting particulars, to undermine confidence in everything. Meanwhile the truth general meaning so certain that anyone who does not entertain himself with the details will inevitably agree with him.”

In response to this letter, Kenworthy wrote to Tolstoy on May 3, 1895: “Your essay on the Gospels has met with surprisingly little attention from critics. Apparently they don't know how to take it on. It appeared among other books, as if brought from a completely different world.”

Tolstoy replied to Kenworthy on July 10, 1895: “Will the publication of the following volumes The Four Gospels" [Four Gospels"]? It would be a great pity if it stopped at the first volume. Incompleteness would most of all hinder the understanding of the work. I am not surprised that this book sells so poorly. It cannot be otherwise. This book cannot be understand, reinterpreting it in your own way; you cannot agree with some things, rejecting others, but you must accept the whole thing, not in its details, but in its general sense, or reject it all.”

The last corrections to the text of the “Connection and Translation of the Four Gospels” were made by Tolstoy in 1907-1908.

In 1907, the Moscow publishing house “Posrednik” began reprinting Tolstoy’s work. At the request of Tolstoy, an employee of the book publishing house, close friend Tolstoy, S.D. Nikolaev, undertook to check the references to versions of the Gospel texts according to the editions of Tischendorf and Griesbach. He pointed out all the inaccuracies he noticed to Tolstoy and made only those corrections to his work for which he received the author’s consent. Tolstoy greatly appreciated the work of S.D. Nikolaev to clarify his references.

Among the draft manuscripts of the “Connection and Translation of the Four Gospels,” twelve unbound notebooks have been preserved, each of which contains one chapter of the Gospels as presented by Tolstoy. The left side of each page is occupied by the texts of the canonical Gospel in Russian; the right side is reserved for Tolstoy's text.

On May 17, 1885, Tolstoy notified V.G. Chertkov that the liberal Moscow priest A.M. Ivantsov-Platonov expressed a desire to censor for publication in the twelfth volume of Tolstoy’s collected works, prepared by his wife, Tolstoy’s prohibited articles: “Confession”, “What is my faith?” and “So what should we do?” Tolstoy gave him these articles. Ivantsov-Platonov told Tolstoy that “it would be nice to print more excerpts from a detailed study of the Gospels,” whatever is possible. He takes up this.” Tolstoy, feeling that this was “good,” agreed.

But the Ivantsov-Platonov enterprise failed. He actually wrote notes to the three works of Tolstoy mentioned above, but neither his notes nor the cuts he made in Tolstoy’s texts saved the book: it was banned by spiritual censorship. After this, there was no point in thinking about submitting Tolstoy’s translation and presentation of the Gospels to the censor. And the manuscript remained in Tolstoy’s archive.

The question of printing Tolstoy’s work arose again only in 1890.

December 31, 1890 Tolstoy writes to V.G. Chertkov: “Today I received a letter from students from Prague who are asking for the manuscript of a large Gospel in order to print it. I don’t have a manuscript - I have one, and it’s not at home - and I decided to turn these students to you. I think that you will find these manuscripts for them and send them or tell them who to contact. In these matters, the printing of such things that I do not consider finished, like this translation of the Gospel, I always adhere to one thing: I do not care about their printing and do not interfere.”

These two students who approached Tolstoy were the Slovaks A. Shkarvan and D. P. Makovitsky, later close friends of Tolstoy. V.G. Chertkov instructed one of his assistants to answer them, who entered into correspondence with them on this issue, which, however, did not lead to any practical results.

The publication of Tolstoy’s work was undertaken only the following year, 1891. The son of a wealthy Siberian gold miner K.M. Sibiryakov, who sympathized with Tolstoy’s views and was closely acquainted with the employees of the Posrednik book publishing house, expressed a desire to provide funds for the publication abroad of “The Connection and Translation of the Four Gospels.” P.I. undertook to deliver the manuscript abroad. Biryukov.

Having received Tolstoy’s consent, P.I. Biryukov went to Geneva in August 1891. On the train, his manuscript (copy) was stolen. “My despair was great,” writes P.I. Biryukov in his work “My correspondence with L.N. Tolstoy." “Out of grief, I decided to go to Yasnaya Polyana for consolation. And I really received there the consolation that I was looking for...” From V.G. Chertkov Biryukov received another copy of the manuscript and on September 8 he left for Geneva for the second time.

In Geneva, he offered the publication of a book to the owner of a Russian printing house, which printed articles by various authors banned in Russia, emigrant M.K. Elpidin.

The manuscript brought by Biryukov for typesetting was very faulty. Biryukov wrote to Tolstoy about this in November 1891.

“There is quite a lot of work, because the manuscript is not the first copy, and there are many errors in it; it must be put in order in accordance with typographic conditions.”

The first volume of the book was published in 1892 under the title: “Connection and Translation of the Four Gospels” by Count L.N. Tolstoy, edition M.K. Elpidina. The second volume was published in 1893 and the third in 1894. The publication turned out to be extremely unsatisfactory - with many typos, often distorting the meaning, and with the omission of not only individual words, but also entire lines of text.

In 1898 V.G. Chertkov, expelled from Russia, founded the Svobodnoe Slovo publishing house in England - mainly to publish Tolstoy’s works banned in Russia.

In 1901, he published Tolstoy’s “Exposition of the Gospel,” which presented the consolidated text of “A Brief Exposition of the Gospel” and the book “Connection and Translation of the Four Gospels.” In this edition, the presentation of the Gospel texts was taken from the “Brief Exposition”, but notes taken from Tolstoy’s great work were added to it. Not all of the notes were taken, but only those that explained the meaning of the Gospel teaching. Notes of a philological nature have been omitted. A total of eighty-six notes were given.

In 1901, Chertkov began publishing in his publishing house a complete collection of all of Tolstoy’s works, which were banned in Russia at that time. The first to be published was Confession.

On March 26, 1902, Tolstoy wrote to Chertkov: “If you are going to print a large Gospel, send it a small preface (I don’t remember whether I wrote this or not) with the following content: “There is a lot of unnecessary things in this book, especially all the philological unusual interpretations of Greek words in such a sense that they correspond to the general meaning."

February 3, 1904 Chertkov’s assistant E.I. Popov notified Tolstoy that from that day onwards the Svobodnoe Slovo publishing house would begin printing a new edition of The Connection and Translation of the Gospels.

In 1906, the publishing house “Svobodnoe Slovo” published the first volume of Tolstoy’s work entitled “Connection, Translation and Study of the Four Gospels.” The text was typed from Elpidin's edition, but was checked from copies from the archive of V.G. Chertkova. Gross distortions and typos in the Elpidin edition were eliminated, but the scribes' mistakes were not corrected. The second and third volumes of the “Connection and Translation of the Four Gospels”, due to the Chertkovs’ return to Russia in 1907, in the publication “ Free speech"didn't show up. After 1905, it became possible to re-publish in Russia many of Tolstoy’s works that had previously been published abroad. In 1906, “A Compound, Translation and Study of the Four Gospels” appeared in a supplement to the World Messenger magazine.

The first volume was reprinted from the publication of “Free Word”, the second and third - from the publication of Elpidin. The last, final chapter (perhaps for censorship reasons) was not reprinted.

Also in 1906, St. Petersburg publisher E.V. Gertsik undertook the publication of " Full meeting works of L.N. Tolstoy, previously prohibited."

E.V. Gertsik published all three volumes of Tolstoy's work. The St. Petersburg Committee for Press Affairs initiated prosecution against Gertsik under Article 73 of the Criminal Code (blasphemy Orthodox faith and blasphemy), terminated by the ruling of the St. Petersburg District Court of August 22, 1909.

In 1907, an anonymous publishing house in St. Petersburg reprinted the “Exposition of the Gospel with Notes,” published by the Svobodnoe Slovo publishing house in 1901. The publication was confiscated.

In the same 1907, the Moscow publishing house “Posrednik” reprinted the first volume of “Connection, translation and study of the four Gospels” from the publication of “Free Word”. The book was published in 6,200 copies and was printed in September, and on October 3 the Moscow Press Committee seized it. However, by the time the committee’s resolution was received, a significant number of copies of the publication had already been received by the publishing house from the printing house and distributed to bookstores. The remaining copies were seized and forwarded to the office of the Moscow mayor. At the same time, the committee sent the book to the judicial investigator of the Moscow District Court to initiate criminal prosecution against the publisher under Article 73.

Forensic investigator of the Moscow District Court for important matters, having familiarized himself with the contents of the first volume of Tolstoy’s book, published by Posrednik, did not find it possible to agree with the opinion of the Committee on Press Affairs “on the issue of qualifying the crime.” The judicial investigator found “that all the Gospel narratives, as well as the entire teaching of Jesus Christ in Count Tolstoy’s book, take on a completely different character, corresponding to the main idea of ​​the author and decisively contradicting not only the views of the Orthodox Church, but in general all Christian doctrines. According to the author, the main beginning of his true Christian doctrine is the accomplishment of the deeds of Christ, that is, deeds of good, the unity of people and universal love between them, and the first and main dogma of this doctrine is understanding, which replaced God and which is God. These main provisions of the author of the book formed the basis of his new doctrine; nevertheless, the dogmas of the Orthodox Church, starting from the recognition of the existence of God as the creator of the entire universe and ending with external worship of God, were recognized by him as fiction and completely refuted. Thus, all the provisions and thoughts of the author, incriminated by the Committee on Press Affairs, do not correspond to the concept of the criminal act, which is characterized by the text of Article 73 of the Criminal Code. There is no blasphemy or blasphemy here in their narrow sense; The author's blasphemous and blasphemous expressions constitute a natural consequence of the main idea that is carried out in the book and which consists in the complete, irrevocable denial of the entire Christian doctrine and all the dogmas of the Orthodox Church, starting with the denial of the existence of God. Hence, the author's book should be recognized as containing propaganda of a new heretical doctrine and released for seduction from Orthodoxy.”

In June 1908, the publishing house “Mediator” published the second and third volumes of “Connection, Translation and Study of the Four Gospels” in one book.

On June 25, 1908, Kushnerev’s printing house presented copies of the printed second and third volumes of “Connection, Translation and Study of the Four Gospels” to the Moscow Committee for Press Affairs. The committee immediately seized the book, so that the publishing house received only some of the total number five thousand copies. On July 3, the Committee sent a statement - now to the prosecutor of the Moscow Judicial Chamber - that it requests that Count L.N. be brought against the author of the said book. Tolstoy, as well as against a representative of the book publishing house “Posrednik”, prosecution under Articles 73 and 129 (incitement to overthrow the existing system) of the Criminal Code. By citing a number of quotations, the Committee argued that “the book is the same as the first volume, an insolently blasphemous work of the press, aimed at destroying the Christian and mainly Orthodox faith among the people and at destroying in our fatherland and in other Christian states all social and state system."

Tolstoy, “having set himself the criminal thought of shaking all the foundations on which the state and social system is based, and mainly the Christian faith,” distorts, under the pretext scientific research, text and meaning of St. The Gospels of the four evangelists, interpreting them in such a way that the interpretation confirmed his violent undertakings.”

At that time ( summer months 1908) Tolstoy’s 80th birthday was approaching, about whom the progressive press wrote a lot. This undoubtedly influenced the position taken in this case by the Moscow Court of Justice. A fellow prosecutor of the Moscow Judicial Chamber, in his conclusion dated August 11, 1908, found that the contents of the book do not provide grounds for bringing the author and publisher under Article 129; As for the charges under Article 73, prosecution under this article should come from the prosecutor of the Moscow District Court, to whom correspondence on this case should be sent. The Moscow Judicial Chamber, at a meeting on October 18, 1908, approved the opinion of the prosecutor.

The ruling of the court chamber did not, however, affect the fate of the book published by the Mediator. This fate was decided by a decision of the Moscow District Court on December 8, 1910. The court ruled: criminal prosecution against the editor of “Posrednik” I.I. Gorbunov-Posadov under Articles 73 and 90 of the Criminal Code (Article 90 spoke about bringing to justice for seducing Orthodox Christians into a sect) should be stopped and the book he published should be destroyed. The halo that surrounded his name in Russian society in the first months after Tolstoy’s death gave I.I. Gorbunov-Posadov hopes to achieve a review of the verdict on the destruction of the book. They filed an appeal. The Moscow District Court, having reviewed the case in two sessions, on March 8 and October 14, 1911, confirmed the previous verdict in terms of ending the prosecution against Gorbunov and overturned the verdict on the destruction of the book.

The prosecutor's friend was dissatisfied with the court's ruling and filed an appeal with the Moscow Judicial Chamber. The Moscow Court of Justice examined the case on December 10, 1912 and found that “the work in question by Count Tolstoy contains incitement to the conversion of Orthodox Christians to a sect, that is, signs of a crime provided for in Article 90. Angle, laid out, since Tolstoy, in the introduction to the study of the Gospel, says that the faith that our hierarchy professes and which it teaches the people is not only a lie, but also an immoral deception; that free-thinking people have clearly proven that this entire Christian faith with all its ramifications has long since become obsolete, that the time has come for a new faith; that now, when the interpretation of the church about the son of God and God, about God in three persons, about a virgin who gave birth without damaging her virginity, about the body and blood of God eaten in the form of bread, etc. cannot fit into a healthy head, the church’s argument that it cannot be allowed to interpret scripture for everyone makes no sense. Denying both the Old Testament Bible as the revealed law and the New Testament books, Tolstoy says that Jewish books can be interesting for us as an explanation of the forms in which Christianity was expressed; The alien faith of the Jews is interesting to us, like the faith of, for example, the Brahmins. The Church sinned by wanting to more strongly reject what it did not recognize and give more weight to what she recognized, she indiscriminately placed on everything recognized the stamp of infallibility. Everything is sacred: miracles, and the acts of the apostles, and Paul’s advice on wine, and the delirium of the Apocalypse. Having accepted everything in words, the church had to actually refuse some books. Such are the Apocalypse and partly the Acts of the Apostles, which often not only have nothing instructive, but are downright seductive. It is obvious that miracles were written by Luke to confirm faith, but now it is impossible to find a more blasphemous book that undermines faith more. Tolstoy calls the letter of the Apostle Paul ugly. Tolstoy calls the cross a gallows, saying: “an amazing misunderstanding about the teachings of Christ that began during his life, led him to the gallows and continues to this day.” Tolstoy calls the Resurrection of Christ, as well as his miracles, a fable and nonsense. During the time of the apostles and martyrs of the first centuries, the lie about the resurrection of Christ was the main proof of the truth of the teachings of Christ; True, this same fable about the resurrection was the main reason for disbelief in the teaching. In all the lives of the first Christian martyrs, the pagans call them people who believe that their crucified one has risen, and they quite rightfully laugh at this. But the Christians did not see this, just as the priests in Kyiv now do not see that their relics stuffed with straw are, on the one hand, an encouragement of faith, and on the other, the main obstacles to faith. About the birth of Jesus Christ, Tolstoy says: “There was a maiden Mary; This girl became pregnant from someone unknown. The husband who was betrothed to her took pity on her and, hiding her shame, accepted her. From her and an unknown father a boy was born. The boy was named Jesus. The meaning of this passage is that the shameful birth of Jesus Christ from a virgin is justified.” Tolstoy calls the expulsion of sellers and money changers from the temple by Jesus Christ as a double fulfillment of Christ’s police duties regarding the cleanliness of the temple, interpreting the corresponding texts of the Gospel in the sense that Jesus Christ came to the temple and threw out everything that was needed for prayer, just as he would have done now the one who, having come to our church, would throw out all the bread, wine, relics, crosses, antimensions and all those things that are considered necessary for mass. The actions and words of Jesus in the temple express: “Your worship is a vile lie, you do not know the real God. And the deception of your worship is harmful, and it must be destroyed.” Denying the sacraments, Tolstoy calls John the Baptist “John Kupala,” and regarding the sacrament of communion he says: “Why do you need to drink wine and eat bread, calling it body and blood; no matter how you interpret it, it will remain not only incomprehensible, but, obviously, something ugly.” Regarding the interpretation of the Savior’s words: “what will you bind on earth,” Tolstoy says: “and suddenly it turns out that Jesus, with these words, ordered the priests to confess and collect eggs. It would be funny if it weren’t so sad... “-... that, therefore, the work published by the company “Posrednik” by gr. Tolstoy under the title “Connection, translation and study of the four Gospels”, as containing the signs of a crime under Art. 90. The corner, laid, is subject, in accordance with 36 and 38 Art. Corner. lay down complete destruction, since, in addition to the above excerpts from this work, all three volumes of it are filled not only with interpretations inciting the Orthodox to convert to the sect, but also with extremely blasphemous expressions.”

Based on these considerations, the Moscow Court of Justice issued a ruling: “all three volumes of Tolstoy’s book “Connection, Translation and Study of the Four Gospels,” published by the company “Posrednik,” are to be completely destroyed.”

Some copies of Tolstoy’s work published by Posrednik were nevertheless saved and distributed to bookstores.

In 1918 Moscow publishing houses “Svoboda” and “Unity”, edited by V.G. and A.K. Chertkov, “Exposition of the Gospel with Notes” was republished.

In 1923, “Connection and Translation of the Four Gospels” was published in Berlin by I.P. Ladyzhnikov.

Thus, during the period from 1892 to 1923, Tolstoy’s work was republished in its entirety four times: once in Geneva, once in St. Petersburg, once in Moscow and once in Berlin. The first volume, in addition, was republished in England and St. Petersburg.

While Tolstoy was determining the title of his work, he had the idea of ​​“calling his work a study,” but he abandoned this idea, as well as the addition of the word “Explanation” to the title.

For the first edition, Tolstoy made the following preface:

“My friends suggested that I print this combination and translation of the Gospel, compiled by me 10 years ago, and I agreed to this, despite the fact that this work is far from finished and there are many shortcomings in it. I no longer feel like correcting and finishing it. in my strength, since the concentrated, constantly enthusiastic mental tension that I experienced during all this long work can no longer be renewed.

But I think that even as it is, this work can benefit people if they are given at least a small share of the enlightenment that I experienced during it, and that firm confidence in the truth of the path that has opened up to me, along which I am walking, than further, the more joy.

Leo Tolstoy.

In the preface to the publication of Free Word, Tolstoy wrote:

“This book was written by me during a period of unforgettable delight in the consciousness that Christian teaching, expressed in the Gospels, is not that strange teaching that tormented me with its contradictions, which is taught by the church, but is a clear, deep and simple teaching of life that meets the highest needs of the human soul.

Under the influence of this delight and passion, I, unfortunately, did not limit myself to presenting the understandable passages of the Gospel that expounded this teaching (omitting what does not fit with the main and main meaning and does not confirm or deny it), but tried to give even dark in places a meaning that confirms the general meaning. These attempts involved me in artificial and probably incorrect philological explanations, which not only do not strengthen the persuasiveness of the general meaning, but should weaken it. Seeing the mistake (besides the fact that I was completely absorbed in other works in the same direction), I did not dare to redo my work again, separating the unnecessary from the necessary, since I knew that the work of commentary on this amazing book of the four Gospels could never be completed , and therefore left the book as it is; and now I present it in the same form for publication.

Those who value truth, people who are not prejudiced, who sincerely seek truth, will be able to separate the unnecessary from the essential without violating the essence of the content. For people who are prejudiced and have decided in advance that the truth is only in church interpretation, no amount of accuracy and clarity of presentation can be convincing.

Leo Tolstoy.

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