Comedy parable of the Prodigal Son from Polotsk. Russian general education portal: Preschool education, primary school, studying in a gymnasium, lyceum, college, educational leisure, Distance learning - Russian education portal
Nobility, piety,
Sovereign mercy!
This is not how the word stays in memory,
As if something will happen.
Show Christ's parable in action
Here it is done with intention and order.
All our talk will be about the prodigal son,
Like a thing I live, your mercy will see.
We have divided the entire parable into six parts.
According to all these there is something mixed in
For the sake of joy, because everything is getting cold,
Even one thing happens without fail.
Please show me your mercy,
Tidy up your hair and ears to action:
So sweetness will be found,
Not only hearts, but souls saved,
A parable can tell the great creeping,
Just pay diligent attention.
[The first part begins with a monologue by a father who divides his estate between both sons and gives them instructions. He advises them to rely on God, to be guided in life by the rules of piety and to preserve Christian virtues. Both sons answer their father, but they answer differently.]
The eldest son speaks to his father:
My dear Father! Dear Father!
I am your most humble servant all day long;
I don’t wish you death soon,
But many years, like myself.
I kiss your honest hands,
I promise to repay you with honor,
I will take the word from your mouth into my heart
I will preserve it as befits a son.
I want to look at your face,
Have all my joy about you.
I charge gold and silver as nothing,
I will honor you more than treasures.
I deign to live with you,
To be enriched with all gold.
You are my joy, you are my good advice, -
You are my glory, my dear father!
I see how brightly you love us,
Whenever you share in your blessings, you do good.
Bring me worthy of that grace,
God will give us something for your work.
I send thanks today
God, I kiss your hands.
Receiving blessings with pleasure,
Promising you obedience,
I wish I could be with you,
Live happily with my father.
I’m ready to take on any kind of hard work,
Listen diligently to the Father's will.
All I am is your slave, I am glad to serve you;
In obedience, my belly came.
Father to eldest son:
Blessings be upon you
God is omnipotent for that humility!
You promised to stay with us,
God has mercy on you.
Young boy's son to his father:
Our joy, glory to your sons,
Among the most honest, the most honest chapter,
Dear Father, given to us by God,
Live in joy and be healthy for many years to come!
We send you thanks
For your mercy, we know from you today.
The wisdom of words is kindly received,
Inscribed in the tablets of our hearts.
Whatever you say, that’s what we want;
And God will help, so we hope.
Having taught us how to live well
And the glory of our family will multiply, -
I wholeheartedly wish that, your son,
I take care of that.
My dear brother has chosen to live in the house,
Glory is contained within small limits.
God help him in your old age
Survive the summer of red youth!
The one who haunts my mind is crawling,
He wants to spread your glory to the whole world.
Where is the east and where is the west of the sun,
Glorious will I appear throughout the world of the end.
From me the glory of the house will increase,
And the despairing head will receive joy.
Please show me your mercy,
My mind needs help to create.
Having given us everything, you only need so much,
Give me a part I deserve, my lord,
The imam gains a lot from it.
Every country needs to know us.
It’s not easy to keep candles hidden,
I want my mother-in-law and to shine with the sun.
The conclusion sees us being, -
In the country of origin, ruin your youth.
God gave the will to eat: behold, birds fly,
There are waves of animals in the forests.
And you, father, please give me your will,
I'm smart enough to visit the whole world.
Your glory will be my glory too,
Until the end of the world, no one will forget us.
And when God willing to visit everywhere,
Soon the imam will return to his house,
In glory and honor then joy to you
He will be on earth and an angel in heaven.
Don't hesitate, father! Please give me a part,
Pour out your blessing:
My path is near, my thought is ready,
I’m just waiting for a word from you.
Let me kiss your right hand,
Abie, I want to begin my path.
[The father tries to convince his son to stay at home, gain worldly experience and then hit the road, but the younger son objects:]
What am I getting in the house? What will I study?
I’d rather get richer in my mind while traveling.
My fathers send the young ones from me
To foreign countries, then they don’t stay...
[The father is forced to agree and releases his son.]
The Prodigal Son comes out with a few servants and says:
I praise the name of the Lord, I glorify it brightly,
As if I am now free to contemplate.
I run with my father like a captive slave,
Within the boundaries of the brownies, the yak is closed in the tourma.
It’s okay to create freely according to your will:
I’m waiting for lunch, dinner, food, drink;
Not free to play, not allowed to visit,
And looking at red faces is forbidden,
In any case, a decree, without that it’s nothing.
Oh! Colic bondage, oh my holy God!
The father, like a tormentor, torments his son,
There is nothing to do according to your will.
Now, glory to God, I am freed from bonds,
When you went to a foreign country you barely said your prayers.
Like a chick released from a cage;
I wish you to take a walk and be blessed.
The imam has plenty of wealth and plenty of bread,
There is no one to eat him, there is more need for servants.
If anyone finds himself willing to serve,
Imam sweet pitati and pay dearly.
Servant of the Prodigal.
Dear Sir! I want to look
Those like you will work.
Prodigal.
You will be my friend, not my slave, always with servants
You will immediately become many before us.
Take one hundred rubles for the journey, another for your efforts;
When you return, I will give you three more.
Servant.
I'm going; you, sir, please wait,
Imam and his servants appear before you.
The servant is behind the veil, and the Prodigal sits on the table and says to the servants:
It is not good for a rich man to have few servants:
With whom will the imam eat and drink? Who will sing for us?
It is unfortunate that we eat without servants. Give me a cup of wine,
Drink ten cups full yourselves.
He will drink, and the servants will fill the cups and hold them in their hands, and one of them will say:
We drink those cups for you, light.
May our sir be healthy for many years to come!
They, having drunk, will sing: “For many years!” At that time the Servant, looking for new servants, will come with many servants and say:
Rejoice, sir! Have fun!
This servant of yours will return with many servants.
Prodigal.
Good, oh good servant! Take it for yourself
Like you promised, silver or gold.
But tell me that you can do these things skillfully.
I am ready to pay anyone a hundred rubles.
The servant, looking for servants, says:
For the reward I kiss your hand,
I truly know about these skilled people,
For all that is needed is on the road, in people, in home:
It’s everyone’s custom to drink, eat, and joke.
Prodigal.
Ha! Ha! Ha! Ha! Ha! Ha! Those are kind people.
Hear! Give them a hundred rubles each; come on, don't forget!
The new servant says:
Blessed sovereign! for that we bow,
And we promise fidelity in our services.
Prodigal.
Good, the sluzi are back! Well, let's have fun!
This day brings us joy, we cool ourselves with wine.
Sit down, my tears! Pour the wine,
And drink to the dregs for our health.
Whoever of you knows how to eat grain, sit with me,
Others, play cards, play tavlei with yourself;
If anyone loses, the loss is mine;
And whoever wins well will receive a hryvnia of gold for his work.
Servant-grain worker.
I used to be skilled at playing grain,
With you, sir, I don’t want to be insolent.
Prodigal.
Sit, brother, with me; be of good cheer, like your brother;
If you beat, you pay a hundred rubles.
And you, other friends, play merrily,
Take my riches, feel free to play.
And so they sit down to play, they will steal the Prodigal’s goods and lose, and the Prodigal says to the grain farmer:
Having played well, a hundred rubles are given to you;
But be happy for the sake of getting drunk.
And they get drunk.
Grain worker.
Would you like to play again, sir?
Prodigal.
I've cheered myself up, I'd better go to bed.
The grain worker to the other players.
Arise, brothers, and serve well,
Take your sovereign to bed.
One of those who played said:
Let's put it in, friends, and let's go: it's time to relax,
Our benefactor has already deigned to stop.
And so the Prodigal Son will go, bowing, and everyone will follow him. The singers sing and wake up Intermedium.
The Prodigal Son comes out hungover, the servants console him in various ways; he becomes poor.
The Prodigal goes out hungry, sells his last clothes, puts on rags, seeks service, pesters the master, is sent to the mouth of a pig, grazes, eats with pigs, he has destroyed the pig, he is killed; searches and, crying, says: “Since my father has a lot of bread,” and so on.
...Prodigals says:
Alas for me! Alas! What should the imam do?
The pigs are ruined, they want to kill me.
I'm dying of hunger and cold
And I get whipped severely.
Oh, what a blessing it would be to have a stepfather in the house,
Rather than going to foreign countries!
The mercenary there is running out of bread,
And my womb is dying of hunger.
I’ll go to my father, I’ll bow down to my feet,
The verb sitse, I will be touched before him:
“Father! sinned in heaven and to you,
Take me as your mercenary.
For your son is not worthy to be baptized.”
Oh, God, grant me to go to my father!
And he will go behind the veil. Tu singing and Intermedium, followed by pack singing.
The Father of the Prodigal Son will go out, grieving for his son; son returns and so on.
The Prodigal will go out, dressed and honest, praising God because he has returned.
Nobility, piety,
Lord, mercy!
You have seen the parable spoken by Christ,
By force of deeds today I am imagining,
So that Christ's words may be in our hearts
Written more deeply so as not to forget.
For the young to listen to the image of the elders,
Don’t trust your young mind;
We grow old and teach the young to be kind,
Nothing is left to the will of the young;
Most of all, the image of mercy has appeared,
In him God's mercy was imagined,
Yes, and you imitate God in it,
Make it easy for you to forgive those who have repented.
In this parable, even if we have sinned,
Hey, upset anyone with your thoughts;
We beg you to forgive us,
And keep us in the mercy of the Lord,
Why will you be kept by God?
There are many years in his mercy.
Everyone, having left, worships, and the music starts singing, and the guests disperse.
The end and glory to God.
53. School theater. "The Comedy of the Parable of the Prodigal Son."
At the end of the 17th century. School theater was born in Rus'. Created based on the plots of the books of the Holy Scriptures, works of school drama consisted of long monologues written in syllabics; they were spoken not only by biblical characters, but also by allegorical images (Mercy, Envy). These plays were staged at the Kiev-Mohyla Academy, at the Zaikonospassky school of Simeon of Polotsk, at the Moscow Slavic-Greco-Roman Academy, and the school of Dmitry Rostov. One of the first Russian educators and baroque poets was Simeon of Polotsk. His plays “The Comedy of the Parable of the Prodigal Son” and “The Tragedy of King Nebuchadnezzar” brought him fame. The “Comedy” was written on a gospel plot; it contained a conflict typical of that era when “children” did not listen to their parents, were burdened by their care, and left home in dreams of seeing the world. The problem of a young man’s behavior was also reflected in the stories of the second half of the 17th century, such as “The Tale of Misfortune,” “The Tale of Savva Gruditsin,” and “The Tale of Frol Skobeev.” The play is small in size, its composition is very simple, the setting is conventional, the number of characters is small, and the characters are nameless (for example, Father, Sue the youngest, Son the eldest, Servant of the Prodigal, etc.). There are no allegories in the play, and all this brings the “Comedy” closer to school dramas and ensured its success. The comedy begins with a prologue, which calls for attention to watch this play. Then the first part begins, where the father distributes the inheritance to his sons, for which they thank the father, but the younger one asks for blessings and says: “Abie I want to begin my path. What am I getting in the house? What will I study? I’d rather get richer in my mind while traveling.” In the second part, the youngest son leaves home and talks about his drinking and revelry. The third part consists of only one sentence: “The Prodigal Son comes out hungover, the servants console him in various ways; it's depressing." V~4-<ш_части говорвтсал его нищете и голоде. В 5-ой части сын возвращается к отцу, а в 6-ой он показан уже одетым и накормленным, восхваляющим Бога. Далее следует эпилог, в котором говорится о назначении пьесы и наставляет^ запомнить её. Из всего этого следует, что стиль пьесы-поучительный. И несмотря на то, что она названа комедией, по сути своей это притча.
54. Poetic originality of the poetry collections of Simeon of Polotsk.
One of the first Russian educators and baroque poets was Simeon of Polotsk. Shortly before his death, he collected his writings and poems into huge collections - “Rhythmologion” and “Multicolored Vertograd”. His intense work was associated with the task of rooting a new verbal culture, baroque in nature, on Russian soil. The “helicopter city” he created amazed the reader with its “multicolors)). The poems were devoted to a variety of topics and were arranged in the collection according to thematic headings, where they were arranged alphabetically by title. In these collections, he denounced what was at odds with his idea of the ideal, and tirelessly praised the king, because. believed that this was his “service” to Russia. Simeon of Polotsk was an experimental poet who turned to the means of painting and architecture to give his poems clarity and to capture the reader’s imagination. In “The Russian Eagle” there is a form of “acrostic poem”, the initial letters of which form the sentence: “Tsar Alexei Mikhailovich, Lord, grant him many summers,” as well as rebus poems, “echoes” with rhyming questions and answers, and figured poems. This required skill and sharpness of mind from the poet. Baroque poetry also cultivated “multilingual” poems, which was reflected in Polotsky’s poem dedicated to Christmas, which he wrote in Slavic, Polish, and Latin. The Baroque traditions also manifested themselves through the high style, oriented towards the Church Slavonic language with a predilection for complex words. Simeon, for example, used complex adjectives, often invented by himself: “good-made”, “divinely-inspired”, etc. The things and phenomena he depicted often had an allegorical meaning; they “spoke”, teaching. Sometimes the teaching took the form of an entertaining, satirical story. For example, the poem “Drunkenness” (a drunkard, having come home, saw 4 sons instead of 2, because he saw double; he began accusing his wife of debauchery and orders him to pick up a red-hot piece of iron to prove his innocence. But the wife asks her husband to give her a piece from the oven, after which, having been burned, he sobers up and understands everything. It all ends with a moral), “Toads of the obedient” (toads in the swamp screamed and disturbed the “praying monk.” One of them goes to swamp and says to the toads: “In the name of Christ I bequeath you... not to be such," after which the toads were no longer heard. At the end, a moral is given, where the cry of the toads is compared with the “hugging” of women and it is said that they can be silenced Also). Scientists identify 3 main trends in Simeon’s work: didactic-educational (“Multicolored Vertograd”), panegric (“Rhythmologion”) and polemical (treatise “The Rod of Government,” directed against schismatics).
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Luke 15:11-32
A certain man had two sons; and the youngest of them said to his father: Father! give me the next part of the estate. And the father divided the estate for them. After a few days, the youngest son, having collected everything, went to a far side and there squandered his property, living dissolutely. When he had lived through everything, a great famine arose in that country, and he began to be in need; and he went and accosted one of the inhabitants of that country, and he sent him to his fields to graze pigs; and he was glad to fill his belly with the horns that the pigs ate, but no one gave it to him. When he came to his senses, he said, “How many of my father’s hired servants have an abundance of bread, but I am dying of hunger; I will get up and go to my father and say to him: Father! I have sinned against heaven and before you and am no longer worthy to be called your son; accept me as one of your hired servants.
He got up and went to his father. And while he was still far away, his father saw him and had compassion; and, running, fell on his neck and kissed him. The son said to him: Father! I have sinned against heaven and before you and am no longer worthy to be called your son. And the father said to his servants: Bring the best robe and dress him, and put a ring on his hand and sandals on his feet; and bring the fatted calf, and kill it; Let's eat and have fun! For this son of mine was dead and is alive again, he was lost and is found. And they started having fun.
His eldest son was in the field; and returning, when he approached the house, he heard singing and rejoicing; and calling one of the servants, he asked: what is this? He said to him, “Your brother has come, and your father has killed the fatted calf, because he received him healthy.” He became angry and did not want to enter. His father came out and called him. But he answered his father: Behold, I have served you for so many years and have never violated your orders, but you never gave me even a kid so that I could have fun with my friends; and when this son of yours, who had wasted his wealth with harlots, came, you killed the fatted calf for him. He said to him: My son! You are always with me, and all that is mine is yours, and it was necessary to rejoice and be glad that this brother of yours was dead and came to life, was lost and was found.
Interpretation
The return of the prodigal son is an example of turning to God. Reading this gospel story, we can follow the younger son step by step and pay attention to the paradoxical nature of this process of conversion: it appears to us not so much as an actual turning to God, but rather as an understanding of the truth that God has been addressed to us from the very beginning. However, this text cannot be reduced only to its morality. Lectio divina is called to seek in Scripture not only moral, but also spiritual and eschatological meaning. The parable of the Prodigal Son, which can also be called “the parable of the father’s mercy,” is a description of the image of the Triune God inviting us to the feast of the Lamb.
Three stages of conversion The return of the son consists of three phases. Turning to God is a process that always requires time and gradualism.
First phase- the son’s awareness of his poverty. After spending some time away from his father’s shelter, the son, says Christ, “began to be in need.” The process of this awareness takes place in two stages. At first, according to the Gospel, the son “came to his senses.” After all, sin takes us away from ourselves. Without realizing your own poverty, it is impossible to convert; there is no turning to God without first returning to oneself. The second stage of this awareness is hope for improving the conditions of one’s life: “How many of my father’s hired servants have an abundance of bread, but I am dying of hunger,” the son says to himself. All this may seem very selfish: the reason for the son's return is bread. In fact, it would be a mistake to think that the motive for our desire to turn to God is only our love for Him; He is deeply mistaken who believes that our hopes become pure when we turn to God. We need to realize that our conversion is often self-serving. Only God - not us - He alone can make our desires truly Christian. Awareness of our sins, which can also be called “contrition” (in moral theology: attritio), is the first stage of our return to God.
Second phase of the son's conversion - action. It, like the first, consists of two stages. The first stage is the decision. The son thinks: “I will get up and go to my father.” Indeed, the clarity of awareness of our poverty, the hope of improving our situation would be harmful and even destructive if they did not prompt a concrete solution. The second stage of the son’s action is a verbal confession: “Father! I have sinned (...) and am no longer worthy to be called your son.” So, “coming to your senses” and your sins means driving out the evil one. Truly, sins, like vampires in movies, disappear in the rays of light
Awareness of poverty, transition to action... Now came the third and most important phase of the prodigal son's conversion. While the son is still on the way, and “while he was still far away,” he sees that his father in his mercy comes out to meet him. The father, according to the Gospel, “saw him and took pity; and, running, fell on his neck and kissed him.” Here is the paradox of conversion: turning to God is not so much a search for God as it is the realization that God is looking for us. Since Adam sinned, like the prodigal son, demanding his share of the estate, God has been constantly looking for the lost sheep. Remember: immediately after the fall of Adam, God called to him and asked: “Where are you?” The parable of the prodigal son is an explanation of the first fall.
But this third phase of the son’s return has another, no less important meaning. The prodigal son had false ideas about his father. He thought that his father would no longer accept him, would no longer recognize him as his son. “I am no longer worthy to be called your son,” he wanted to tell him, “accept me as one of your mercenaries.” One can compare this phrase with the misconceptions about the Lord that the servant in the parable of the talents reveals when he says, “I was afraid of you because you are a cruel man.” The prodigal son, finding the love of his father waiting for him, regretted that he had been unfaithful. This regret is no longer about one’s own poverty and sins, as in the beginning, but about the wound inflicted on the father: “I have sinned against heaven and before you.” This regret, which can be called “repentance” (in moral theology: contritio), is a sign of our return to the love of the Lord. This was the third and final phase of the son’s conversion.
An Invitation to the Feast of the Lamb So, based on the example of the prodigal son, we can say that every appeal to God consists of three stages: contrition, action and repentance. However, it would be a mistake to interpret this parable only from a moral point of view. In fact, it has not so much a moral as a spiritual meaning. The return of the prodigal son is not just an example for all sinners. It tells us much more about God than about us, it describes the true image of God the Trinity.
Rembrandt, depicting this gospel story, understood well that the essence of the parable is not only in its morality. His creation is not just a work of art, a genre scene; this is a genuine icon of the Trinity. The father's hands are depicted in the very center of the picture and in its brightest part, they lie on the shoulders of his son. It is often said that they are a symbol of the Holy Spirit regenerating the son. It is no coincidence that Rembrandt’s painting is compared to Andrei Rublev’s “Trinity,” which depicts a visit to Abraham by three angels.
One of the similarities between this Old Testament Trinity and the parable of the Prodigal Son is the calf with which Abraham treats his guests, and the father treats his son. This calf, of course, is a symbol of the Eucharist, a symbol of the feast, that is, a symbol of our communion with the Trinity itself. The painting “The Return of the Prodigal Son,” like Rublev’s Trinity, is an invitation to enter the holy of holies of divine life, the sacrament of the eldest son, to whom the father said: “My son! you are always with me, and all that is mine is yours.” To turn to God means, first of all, to respond to the invitation of the Trinity itself to the feast of the Lamb.
priest Iakinf Destivel OR
One of the two sons asked his father to give him half of the property. The father complied with the request, dividing what he had between his sons.
A few days passed and he, taking with him everything he received, set off for distant lands. He lived, didn’t bother, and squandered his inheritance.
After he ran out of money, the country fell into famine. He had a need to look for food and shelter. The youngest son got a job caring for and herding pigs. He was so in need that he was glad to have the stew of these domestic animals, but he was not allowed to take this food.
Thinking about what was happening, he realized that his father’s slaves ate better. I will go and ask for forgiveness from my father, and I will hire myself as a worker for him. So he did.
Even at a distant distance, his father saw him, took pity and forgave him. He hugged his prodigal son and kissed him.
- Father! My sin is great and I am unworthy to be your son! - he said - Get me a job with your servants!
The father ordered his son to be dressed in the best clothes and shoes. Bring a fat calf and we will rejoice, since my son has risen from the dead. And the fun began. The elder brother worked in the field all day, approaching the house, he asked the servants: “Why is everyone walking? And he didn’t like that his father accepted his younger brother that way. He stood and did not want to cross the threshold of his father’s house.
I’ve been working for you for so many years and I’ve never disobeyed you, and you didn’t even give me a kid to go out with your friends.
But the father came out and called his eldest son.
Son! You live inseparably with me and everything that’s mine is yours, but you should be glad that your younger brother was lost and found. Died and rose again!
The parable teaches: Leading a sinful lifestyle, a person destroys his soul and all the gifts (abilities, health, life) given by our Father. The Lord our Father rejoices with the Angels at the repentance of sinners, which takes place humbly and with hope.
Picture or drawing Parable of the Prodigal Son
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Three friends drink tea and talk about how poor literature has become. We are talking about the monotony of Christmas stories. One of the friends decides to tell a story that happened to his brother.
