Yeshua, first of all, the truth is that. "Master and Margarita": a hymn to demonism? Or the gospel of selfless faith (part 6)

With this statement, which is traced back to Alexander Nevsky and repeated quite often in recent years, the majority verbally agree, but do not follow this principle flawlessly in their daily lives, starting with what they themselves consider insignificant trifles. However, there is a deeper meaning in these words than the miraculous crushing of the superior military forces of the enemy by a small army, and, unfortunately, it remains hidden for many.

In the Russian worldview initially Truth is also Truth and Justice, which means: Truth cannot be found outside of righteous morality and ethics, out of harmony with God, for God among Russians, if mentioned with epithets, then first of all - God is right; all other epithets are consequences and expressions of this, indicating the all-encompassing irreproachability of the Truth of God.

The sign of this unity of justice, righteousness and truth has survived to this day: a legal code designed to maintain norms in society justice (albeit subjectively understood according to the morality of social groups in each era), since ancient times in Russia they called "Pravda": "Russian Truth", "Yaroslav's Truth". In later times, so that the word "truth" in the meaning "justice conditioned by righteousness" did not put pressure on the psyche of the unrighteous judges and did not prevent them from creating state organized injustice, legal codes began to be called differently: “legal codes”, “codes of laws”, “codes”.

But initially, in the Russian worldview, Truth cannot be unrighteous, and justice cannot be found outside Truth-Truth, and, accordingly, any lie is unfair and unrighteous. In this unity of Truth-Truth-Justice-Righteousness - original the originality of the Russian vision of life and Russian speech For comparison: in the English description of life, "truth" is both "truth" and "truth"; "justice" - "justice", "justice", "justification"; "righteousness" - "righteousness". That is, grammatically, these are not words of the same root, as a result of which justice, righteousness and truth are connected with each other by additional linguistic means, and the language itself allows for the possibility of some kind of “justice” in addition to Truth-Truth.

But we live at the turn of the 20th and 21st centuries, and by this era, the original self-evident interdependence of these life phenomena and the concepts expressing them has been lost in the minds of many. Thus, “Vissarion” (Sergey Anatolyevich Torop), who proclaimed himself in 1991 Christ in the second coming, - the founder of the Church of the Last Testament - belongs to a beautiful aphorism at first glance: "Who seeks truth after truth In the sense: after the truth is given , he is looking for a lie.

But this is not in Russian: in the Russian worldview, Truth is a comprehensive phenomenon and concept, and Truth is one of the aspects of Truth in cases:

when ethics conditioned by real morality does not play any role (for example, 2 × 2 = 4 always, regardless of morality and ethics), or,
when a single moral and ethical foundation was formed, uniting many and giving rise to a subjective understanding of Truth-Truth, common to a more or less wide circle of people.

And this subjective understanding, common to many, due to the moral and ethical community, is often called "truth", although in essence it is not an objective truth-truth, but one of many possible approximations to it, possibly containing both lies and errors, with which everyone those who share this "truth" have become accustomed. Accordingly, Sergei Anatolyevich “Vissarion”, with his beautiful, but not righteous and anti-Russian pun, confuses people’s thoughts and thereby misleads them in the same way as already mentioned a century earlier with his paradox: “If someone would prove to me that Christ is outside the truth, I would rather stay with Christ, and not with the truth” F. M. Dostoevsky kept people in error.

If the above two conditions are absent, then the question arises about Truth-Truth, and not about truth, regardless of morality and ethics because the Predestination of the existence of the Universe is an expression of the Highest morality and ethics of God - the Creator and Almighty.

Accordingly, the search for Truth-Truth is always legitimate, since a person can always go beyond limiting subjective truths, but it is impossible to go beyond the Truth-Truth, although it is possible to deviate from it into some kind of erroneous subjectivism. Therefore, whoever seeks a lie will find it as a Falsehood, conditioned by his real morality and leading him away from the Truth-Truth; and whoever seeks the truth "after the truth" - the subjective truth, will find the truth in the Truth as a new subjective morally conditioned understanding of the objective Truth, revealing to his consciousness new facets of Truth-Truth, new measures, and as a result, a previously unknown perception of Everything“Everything” is a word that is usually understood in the sense of any trifles of everyday life, although in an extremely general sense it means what is called “objective reality” in the language of philosophy. And God - the All-Merciful Almighty - will show by a confluence of life circumstances who found the Truth after the "truth", and who found a lie, deviating from the Truth-Truth: "According to your faith, let it be done to you."

"What is truth?" - this question has been raised repeatedly throughout the history of civilization: in table discussions about the “meaning of life”, in scientific and theological treatises, and in real life situations of everyday life. Pilate also came to the same question (John 18:38 et seq.), analyzing the work of Christ imposed on him by the owners of the Sanhedrin (Sanhedrin), as canonical New Testament texts speak of.

M.A. Bulgakov did not bypass this issue in The Master and Margarita:

“- Why did you, a vagabond, embarrass the people in the market, telling about the truth about which you have no idea? What is truth?

And then the procurator thought: “Oh, my gods! I ask him about something unnecessary at the trial… My mind doesn’t serve me anymore…” and again he imagined a bowl with a dark liquid. "I'm poisoning me, I'm poisoning!"

The truth is, first of all, that your head hurts, and it hurts so badly that you cowardly think about death. Not only are you unable to speak to me, but it is difficult for you to even look at me. And now I am unwittingly your executioner, which saddens me. You can't even think of anything and only dream of your dog coming, the only creature you seem to be attached to. But your torment will now end and your head will pass In one of the early editions:
And he heard a voice speaking in Greek:

The truth is that your head hurts and it hurts so much that you no longer think about me, but about poison. Because if it doesn't stop hurting, you'll go crazy. You don't even want to look at me, but you want your dog to come. But today is such a day that you can’t be in a state of madness, and your head will pass now ”(Slovo magazine, No. 6, 1991, p. 55).

The secretary widened his eyes at the prisoner and did not finish the word.

Pilate raised martyr eyes at the prisoner and saw that the sun was already quite high above the hippodrome, that a ray had penetrated the colonnade and was crawling up to Yeshua's worn-out sandals, that he was shunning the sun.

Here the procurator got up from his chair, clasped his head in his hands, and horror was expressed on his yellowish, shaven face. But he immediately suppressed it with his will and sank back into his chair.

The prisoner, meanwhile, continued his speech, but the secretary did not write down anything more, but only stretched out his neck like a goose, trying not to utter a single word.

Well, it's all over, - said the prisoner, looking benevolently at Pilate, - and I am extremely glad about it. I would advise you, hegemon, to leave the palace for a while and take a walk in the surroundings, well, at least on the Mount of Olives. The storm will begin, - the prisoner turned, squinted at the sun, - later, towards evening. A walk would be of great benefit to you, and I would gladly accompany you. Some thoughts have come into my head which I think you might find interesting, and I would gladly share them with you, especially since you seem to be a very intelligent person.

The secretary turned deathly pale and dropped the scroll to the floor.

The trouble is, - continued the unstoppable bound man, - that you have lost faith in people. After all, you must admit, you can’t put all your affection in a dog. Your life is poor, hegemon, - and then the speaker allowed himself to smile.

The secretary now thought of only one thing, whether to believe his ears or not. I had to believe. Then he tried to imagine what kind of bizarre form the anger of the hot-tempered procurator would take at this unheard-of impudence of the arrested person. And the secretary could not imagine this, although he knew the procurator well.

Untie his hands” (chap. 2, the text is highlighted by us in bold when quoting).

As can be seen from this gospel dialogue, which is contrary to the teachings of the churches, Church tradition proceeds from the fact that Jesus was silent before Pilate: “he did not answer a single word of his,” Matthew, 27:14; likewise Mark 15:5; as Yeshua showed Pilate with a simple life example:

The phenomenon of Truth-Truth in a society of people is always definite and is due to a combination of quite definite circumstances, characteristic of the historical time and place of action. Truth in society is always vitally concrete. There are no specifically undefined “truths in general” standing outside of life., therefore, it is pointless to look for them, but it is precisely “truth in general” that the majority of those “concerned” with this issue are looking for and arguing about it. And some of them insist that it exists in some abstract, incomprehensible form, but not in any way in a certain form of existence of the All in all its many and diversity.

About it - about "truth in general" - Yeshua Pilate asks, and receives a convincing answer, returning him to the certainty that reigns in Everything (in objective reality). And this manifestation of truth, with its simplicity and routine, makes a shocking impression on both Pilate and his secretary. In addition, this simple answer outrages even church-going literary scholars who blame M.A. Bulgakov for demonism and satanism.

Truth-Truth is multifaceted in its manifestations, but there are no two or more mutually exclusive "truths" in the same circumstances. Accordingly, narratives containing two mutually exclusive "truths" on the same subject doom those who encounter them:

either insanity or schizophrenia (split personality and intellect), in case of agreement with them in their entirety,
or the obligation to give a definite answer to the question "what is truth?" on the problems raised in them, in case of disagreement with them, at least in part. Actually, this is what we are doing, developing this work.

Of such kind unresolved uncertainties in opinion acquire special urgency and significance in theology, because in it, best case scenario, deviations from the Truth-Truth are an expression of the immaturity of humanity, and at worst- erected in vain slander against God. And this slander includes not only the doctrine of an endless hell for sinners, but also a false doctrine of the real facts of life and the norms of life of global civilization, peoples, and, finally, personally of each of the people.

Truth comes first

It is very important to have an atmosphere of genuine scientific creativity in the team. It does not come by itself, but is created by the efforts of all members of the scientific community as a whole and each one individually. And here the decisive and main role in the relationship between scientists is scientific truth. Therefore, it is important for a student and a young scientist to have the qualities of a man-fighter for his idea, to be able to prove it, not paying attention to authorities. Authority can only be logic and arguments. Lev Landau, for example, never put on airs. Any student, graduate student could turn to him with any question. At the same time, he himself had been like that since childhood.

Once, at a lecture on mathematics, Landau asked the professor a question. The professor thought for a long time before answering. The audience became very quiet. The professor asked Landau to come up to the blackboard. In an instant, she was covered with mathematical signs. “Chinese letter,” someone whispered. The professor and Lev Landau began to argue. The students guessed: Landau was right. His face was serious and concentrated, the professor's was agitated and a little discouraged. Then the professor smiled and, bowing his head, said, “Congratulations, young man. You have found an original solution.

It is valuable to have such a truly scientific environment in each team, to consider and disseminate the experience of the best of them, as well as the best foreign scientific teams.

Rutherford's Manchester laboratory, with which Peter Leonidovich Kapitsa collaborated, was the place where truth was born in the course of free research and discussion, but on the basis of the strictest adherence to the available facts. And no matter how difficult the path to knowing the truth was, scientists always found time for jokes, laughter and fun.

This can be fully attributed to the staff of the Institute of Theoretical Physics, which was headed by Niels Bohr in Copenhagen, and to the research teams of I. V. Kurchatov, P. L. Kapitsa, S. P. Korolev, N. N. Semenov, L. D. Landau, and in Belarus - to the scientific communities of Nikolai Pavlovich Yerugin, Boris Ivanovich Stepanov, Andrey Kapitonovich Krasin and others.

An important feature of these teams was a wonderful friendly atmosphere between all employees: between academicians and novice scientists, scientific youth and gray-haired masters of science. And the tone in this matter was set and set by leading scientists. This is most clearly manifested in institute seminars.

They were interesting at the Leningrad Institute of Physics and Technology. It was the seminars that shocked the young people who first entered the institute for the first time. All venerable physicists of the city, as well as all institute youth, took part in the seminars. The meetings were chaired by A.F. Ioffe. The news of science was briefly reported, then they reported their work in the field of solid state physics, the physics of dielectrics, and electronics. Always the patriarch of science A.F. Ioffe clearly and clearly commented on all reports. He brought the messages of theorists to complete physical clarity. The seminars were supposed to ask questions: no one should leave without understanding the essence of the matter. Discussions often flared up. They did not disagree without understanding what can be considered proven and what requires further research. Each researcher was obliged to report the result of his research. If someone during the year never spoke, Abram Fedorovich invited him to his place and convincingly explained that it was better for him to take up teaching or another matter, and the “guilty” left the institute. These seminars made each participant a real physicist in a year or two.

It is characteristic that at such seminars there was a relaxed atmosphere, where the main thing was not scientific achievements, no matter how significant they were, not the high scientific title of a scientist, but the truth, and only the truth.

It is noteworthy that beginners should pull themselves up to understand the reports, messages, the discussion itself. Beginners were taught to argue, to defend the point of view, in the correctness of which they were convinced.

There is a known case when sixteen-year-old Yasha Zeldovich, who had just entered the Institute of Physics and Technology as a laboratory assistant, after a report from a very talented head of the laboratory, did not agree with his interpretation of the experimental results obtained and proposed his own conclusions. “It seemed to all of us,” wrote Academician N. N. Semenov, “that Zeldovich was mistaken. But in the course of the discussion, gradually everyone began to understand that he was really right.” That incident did not offend anyone, including the speaker, the head of the very laboratory where the future famous theoretical physicist, Academician Yakov Borisovich Zel'dovich, worked. Strong friendly relations between them after that were preserved for many years.

That is why the head of the scientific seminar of the Institute of Physical Problems of the USSR Academy of Sciences, the director of the institute, Academician P. L. Kapitsa, if something was not clear to him, just like in his youth, did not hesitate to ask, sometimes interrupting the speaker in mid-sentence. This is not offensive to anyone: he stopped both the junior researcher and the academician. He jumped up and asked for an explanation. The main thing for him is the truth. They got used to it and followed it.

Here one could often see how scientists of different ages, experience, ranks easily compete in the reliability of their arguments, hone and polish them. And they are driven not by the thirst for victory, by all means, but by the mutual desire to find, again, the truth. It is in an atmosphere of comradely discussion, conversation, full of mutual trust and common interest, that thoughts and ideas are often born that serve as the nucleus, the starting point for future scientific research.

The same traditions existed in the team of Niels Bohr. At the Copenhagen Institute for Theoretical Physics, it was possible to interrupt a professor during lectures, and this made a very strong impression on students who came from Germany, where academic discipline dominated.

It is noteworthy that when in May 1961 Niels Bohr visited the Soviet Union for the last time (Moscow University named after Lomonosov then awarded him the title of honorary professor), at the seminar of physicists P. L. Kapitsa and L. D. Landau he was asked about the “secret” , which allowed him to gather around him a large number of young creative theorists, he replied: "There was no particular secret, except that we were not afraid to appear stupid in front of the youth."

The Nobel Prize winner, the world-famous theoretical physicist Ignat Evgenievich Tamm (1895–1971) noted that this is a very typical statement for Bohr. Niels Bohr was completely alien to any self-importance and arrogance, he was distinguished by amazing modesty. Indeed, no discussion can be fruitful, Tamm said, if the participants are afraid to ask questions that might reveal gaps in their knowledge and therefore be afraid to appear "stupid."

Academician Alexander Danilovich Alexandrov painted a vivid picture of the fruitfulness of scientific discussions. “When Landau and Powers wrote the paper, they often argued with Heisenberg. Bohr came and listened… At first he didn’t understand, then they explained to him, then he joined in the argument and they began to see what they themselves didn’t understand.”

It is not difficult to see from this example how great the role of a major, leading scientist has been and remains. It is no coincidence that the Bohr Institute in Copenhagen was said to be the Mecca of theoretical physics. Famous scientists came there, including Heisenberg. They talked, they exchanged ideas, and the result was a brilliant stream of work. And on all these works lay the stamp of Bohr's deep thought.

The main thing at the seminars that were held at the Bohr Institute, the Leningrad Physicotechnical Institute and others was discussions and disputes. More precisely, it is a form of scientific creativity. After all, it is not for nothing that people say: truth is born in a dispute. And for a scientist, there is nothing more precious than truth.

Disagreements in science can and probably should exist. Therefore, there can and should be theoretical discussions. Unfortunately, in some scientific teams it sometimes happens that a dispute develops into enmity, deaf to reasonable arguments. And then it is no longer the truth that is defended, but the honor of one's own uniform. All means and techniques are aimed at "defeating the enemy." Truth itself, science, becomes the victim of such a dispute.

If we ask a scientist what motivates him in his work, we will definitely hear that it is not just awards, not the pursuit of gratitude (although in the 21st century, much has changed in this regard). The goal of life always remains science, the achievement of scientific truth. This task fills the whole life of a scientist, and success in solving it is the true and best reward. Therefore, scientists consider criticism, comments, as one of the means on the way to understanding the essence of phenomena. Serving this noble cause forces great scientists to accept results that sometimes run counter to their own conclusions.

The world-famous academician Nikolai Ivanovich Vavilov fought all his life for scientific truth and looked with equal love at the great works of famous scientists and at the small achievements of novice employees. At the same time, he perfectly remembered where, who, what and how he was working.

“In April 1924,” recalls Professor A. I. Atabekova, Doctor of Agricultural Sciences, “I finished my work and sent it to the editors of the Proceedings on Applied Botany and Breeding, and a few months later it was already published, despite the fact that the data obtained on immunity somewhat diverged from the conclusions of N. I. Vavilov, who was the editor of this journal.

In scientific circles, the integrity of the well-known Soviet atomic scientist, academician Lev Andreevich Artsimovich (1909–1973) earned universal respect. Above all, he put scientific truth and honesty, and did not succumb to any political and diplomatic maneuvers. Many specialists remembered the international conference on plasma physics in Salzburg in 1961, when Lev Andreevich sharply criticized the publicized but erroneous American work.

Evgeny Pavlovich Velikhov, who at the age of 39 had already become an academician of the USSR Academy of Sciences, and Professor V. Lazukin recalled that many physicists tried to dissuade him at that time and tried to smooth out the conflict. Lev Andreevich remained adamant. The American delegation was in shock, and after the conference there were a lot of unfriendly statements about him. But gradually everyone recognized the correctness of Lev Andreevich.

L. A. Artsimovich was equally critical of his own work, for example, the interpretation of experiments on the detection of neutrons from fast pinches. He was the first to definitely point out their non-thermonuclear origin. Thanks to him, Soviet plasma physics avoided a number of fashionable hobbies and delusions.

At the same time, L. A. Artsimovich knew how to carry out those works in which he was confident, although they had been in the shadows for a long time, with almost universal indifference. So it was with tokamaks. Proposed and created in the USSR, these experimental systems are distinguished by their symmetry and simplicity. However, from a theoretical point of view, in many respects, it seemed at first that they were inferior to more ingenious devices. Lev Andreevich conducted work on tokamaks slowly, gradually accumulating experimental materials, and only after careful verification and evaluation did he speak at world forums. After an examination by the world community, organized by him - these were temperature distribution measurements performed by an English group - the ice of mistrust was broken and, on the contrary, all the largest laboratories refocused on tokamaks. L. A. Artsimovich turned into the highest authority in the eyes of scientists and heads of relevant scientific departments. Most of the laboratories discussed their programs with him during his trips to the USA, France and other countries. Such actions could be performed only by a real great scientist, for whom scientific truth is above all.

Here it is important to mention the following problem.

This text is an introductory piece. From the book The Newest Book of Facts. Volume 3 [Physics, chemistry and technology. History and archeology. Miscellaneous] author Kondrashov Anatoly Pavlovich

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(11 )

The theme of truth is the main one in the dispute between the wandering philosopher Yeshua Ha-Nozri and the procurator of Judea, Pontius Pilate. "What is truth?" asks Pilate. And he hears in response: “The truth, first of all, is that your head hurts.” At first glance, these words seem strange. If you think about them, the meaning of Yeshua's phrase is revealed. The head hurts, which means that there is no peace in the soul, something gnaws and torments the person. What can the noble and wealthy procurator of Judea suffer from?

Yeshua answers this: “You are too closed off and have finally lost faith in people.” Pontius Pilate is lonely and unhappy. He is smarter than many, but there is no love in his life. This is where the truth lies. After all, truth is love. Yeshua is also alone. He says: "I am alone in the world." But for the procurator, all people are evil, and Yeshua loves them, calls them "good people." Yeshua's happiness lies in love for people. What is this realm of truth and justice that he speaks of? This is the realm of love, "when there is no power," because it simply will not be needed. Yeshua believes that people will someday be freed from the suffering they inflict on themselves by hating each other. Pilate does not believe this. He does not see the truth, does not know it. The whole world seems hostile to Pilate. And suddenly he meets a man who saves him from a headache, from mental suffering.

Pilate opens the way to the truth. But he is too embittered by the world around him, he makes a mistake, for which he then pays for long and painful years. Pilate has the opportunity, listening to the words of Yeshua, to change his life, to believe in people and love them. What stops him? "Cowardice is undoubtedly one of the most terrible vices." This is what Yeshua Ha-Nozri said. What is the procurator afraid of? He doesn't want to risk his career, his position, his life? But does Pilate value his life? After all, a few minutes before Yeshua was sentenced to death, “the thought of poison suddenly seductively flashed through the procurator’s sick head.”

This means that the simple, animal instinct of self-preservation pushes Pilate to a terrible decision. Circumstances defeat the procurator because he has no spiritual strength. Having killed Yeshua, the procurator signs the sentence for himself and understands this. "There is no one to treat the terrible, evil pains of the procurator." From the pain of the soul, from the torment of a lonely heart, "there is no remedy but death." But Pilate expects immortality!

How does Pilate's story end? Forgiveness. Truth is also forgiveness. The theme of forgiveness is embedded in the story of Satan's ball. There, Frida gets rid of her suffering and finds peace. Peace, silence, peace are the key concepts for Bulgakov. Only those who are worthy, who are not burdened with the memory of evil, who are not tormented by conscience, who know how to love and forgive, can come to them. Pontius Pilate receives forgiveness and reassurance. Yeshua swears to him that there was no execution, and the procurator exclaims: “I don’t need anything else!”

The “non-drying black-and-red puddle” of the blood shed by Pilate, the crime that had been lying like a stone block on his heart for two thousand years, disappears from the consciousness of the procurator. Pilate leaves on the way to the knowledge of truth and love.

In The Master and Margarita, Bulgakov reveals to us his understanding of the world, his system of values. He believes in higher justice. Truth for him is love and forgiveness. “Everything will be right, the world is built on this,” Woland says, expressing the author’s thought with these words.

And then the procurator thought: “Oh, my gods! I ask him about something unnecessary at the trial… My mind doesn’t serve me anymore…” and again he imagined a bowl with a dark liquid. "I'm poisoning me, I'm poisoning!"

The truth is, first of all, that your head hurts, and it hurts so badly that you cowardly think about death. Not only are you unable to speak to me, but it is difficult for you to even look at me. And now I am unwittingly your executioner, which saddens me. You can't even think of anything and only dream of your dog coming, the only creature you seem to be attached to. But your torment will now end and your head will pass.

The secretary widened his eyes at the prisoner and did not finish the word.

Pilate raised martyr eyes at the prisoner and saw that the sun was already quite high above the hippodrome, that a ray had penetrated the colonnade and was crawling up to Yeshua's worn-out sandals, that he was shunning the sun.

Here the procurator got up from his chair, clasped his head in his hands, and horror was expressed on his yellowish, shaven face. But he immediately suppressed it with his will and sank back into his chair.

The prisoner, meanwhile, continued his speech, but the secretary did not write down anything more, but only stretched out his neck like a goose, trying not to utter a single word.

Well, it's all over, - said the prisoner, looking benevolently at Pilate, - and I am extremely glad about it. I would advise you, hegemon, to leave the palace for a while and take a walk in the surroundings, well, at least on the Mount of Olives. The storm will begin, - the prisoner turned, squinted at the sun, - later, towards evening. A walk would be of great benefit to you, and I would gladly accompany you. Some thoughts have come into my head which I think you might find interesting, and I would gladly share them with you, especially since you seem to be a very intelligent person.

The secretary turned deathly pale and dropped the scroll to the floor.

The trouble is, - continued the unstoppable bound man, - that you have lost faith in people. After all, you must admit, you can’t put all your affection in a dog. Your life is poor, hegemon, - and then the speaker allowed himself to smile.

The secretary now thought of only one thing, whether to believe his ears or not. I had to believe. Then he tried to imagine what kind of bizarre form the anger of the hot-tempered procurator would take at this unheard-of impudence of the arrested person. And the secretary could not imagine this, although he knew the procurator well.

Untie his hands” (chap. 2, the text is highlighted by us in bold when quoting).

As can be seen from this gospel dialogue, which is contrary to the teaching of the churches; as Yeshua showed Pilate with a simple life example:

The phenomenon of Truth-Truth in a society of people is always definite and is due to a combination of quite definite circumstances, characteristic of the historical time and place of action. Truth in society is always vitally concrete. Standing outside of life, not specifically defined "truths in general" - does not happen, therefore, it is pointless to look for them, but it is precisely “truth in general” that the majority of those “concerned” with this question are looking for and arguing about it. And some of them insist that it exists in some abstract, incomprehensible form, but not in any way in a certain form of existence of the All in all its many and diversity.

About it - about "truth in general" - Yeshua Pilate asks, and receives a convincing answer, returning him to the certainty that reigns in Everything (in objective reality). And this manifestation of the truth, by its simplicity and routine, makes a shocking impression on both Pilate and his secretary.

either insanity or schizophrenia (split personality and intellect), in case of agreement with them in their entirety,

Or the obligation to give a definite answer to the question "what is truth?" on the issues raised in them, in case of disagreement with them, at least in part.

Of such kind unresolved uncertainties in opinion acquire special urgency and significance in theology, since in it deviations from Truth-Truth are, best case scenario, expression of the immaturity of humanity, and at worst- erected in vain slander against God. And this slander includes not only the doctrine of an endless hell for sinners, but also a false doctrine of the real facts of life and the norms of life of global civilization, peoples, and, finally, personally of each of the people.

"TOWhen Mikhail Afanasyevich Bulgakov wrote a novel about the Master, he hardly imagined that he was creating the most significant work of Russian literature of the 20th century…” This is how one of the interesting publications about the immortal novel begins. The editors of Reader believe that The Master and Margarita is a work whose significance is not limited by time frames.

Warm-up: It's interesting. Quotes from the novel found on the Internet

· “Excuse me ... Would I allow myself to pour vodka for a lady? It's pure alcohol!"

· “We speak with you in different languages, as always, but the things we talk about do not change from this ...”

· “Unkind lurks in men who avoid wine, games, the company of lovely women, table conversation. Such people are either seriously ill or secretly hate others…”

· "There are no evil people in the world, there are only unhappy people..."

· "These women are difficult people!"

· "A man without a surprise inside, in his box, is uninteresting ..."

· “Everything will be right, the world is built on this!”

· “Yes, man is mortal, but that would be half the trouble. The bad thing is that he sometimes suddenly dies, that's the trick!

· “It's good to hear that you treat the cat so politely. For some reason, cats usually say “you”, although not a single cat has ever drunk brotherhood with anyone!”

· “The unfortunate person is cruel and callous. And all just because good people mutilated him.

· “You judge by the costume? Never do this. You can make a mistake, and, moreover, very big ... "

· “Never ask for anything! Never and nothing, and especially for those who are stronger than you. They themselves will offer and give everything themselves!

· "He who loves must share the fate of the one he loves..."

· “Who told you that there is no true, true, eternal love in the world? May the liar be cut off his vile tongue!”

· "The second freshness - that's nonsense! There is only one freshness - the first, it is also the last. And if the sturgeon is of the second freshness, then this means that it is rotten!”

· "It's easy and pleasant to tell the truth..."

· “Why chase in the footsteps of what is already over?”

· "Dostoevsky is dead..." "I protest, Dostoevsky is immortal!"

· "... a fact is the most stubborn thing in the world!"

· “All theories stand one another. There is also one among them, according to which each will be given according to his faith. May it come true!”

· "Which country's wine do you prefer at this time of day?"

· “My drama is that I live with someone I don’t love, but I consider spoiling his life an unworthy thing ...”

· “Cowardice is one of the most terrible human vices.
— No, I dare to object to you. Cowardice is the worst human vice!”

· “Never be afraid of anything. It's unreasonable..."

· “The most terrible anger is the anger of impotence…”

· “What would your good do if there were no evil, and what would the earth look like if shadows disappeared from it?”

· “Understand that the tongue can hide the truth, but the eyes never!”

· “People are like people. They love money, but it has always been... Mankind loves money, no matter what it is made of, whether it is leather, paper, bronze or gold. Well, they are frivolous ... well, well ... and mercy sometimes knocks on their hearts ... ordinary people ... in general, they resemble the former ones ... The housing problem only spoiled them ... "

· “No matter what the pessimists say, the earth is still absolutely beautiful, and under the moon it is simply unique ...”

And one more, as we see it, the main one ...

To these 29, one more should be added, which we (the editors of Reader) see as the most important. It echoes the Bible, is placed in the title of the article and is taken from the episode in which the question of Truth is raised in the conversation between Yeshua and Pontius Pilate.

What is Truth? Background of the question

Since ancient times, man has been thinking about what is truth, and does it exist at all? Why is life given to man and what is its meaning? These are the eternal questions of philosophy. Some people believe that truth is in knowledge, others in faith. There are those who claim that the truth is in the feelings of people. And each of them will be right in their own way. There is no clear definition of what truth is. Each person in his own way transforms this rather abstract concept.

Essence of Yeshua's answer to his tormentor

Always, at all times, people have been looking for truth in complex and sublime things. Against this background, the simplicity with which this concept is revealed by Bulgakov is especially striking. Yeshua's conversation with Pontius Pilate gives a very simple answer to such a complex question. To the procurator's question, "What is truth?" Yeshua says: “The truth is, first of all, that your head hurts, and it hurts so badly that you cowardly think about death. ... You can't even think about anything and only dream about your dog coming, the only creature you seem to be attached to. Here it is, the truth of Yeshua does not seek it in lofty words and feelings, but sees it in simple and, at first glance, ordinary things. It is simply necessary for him to live a true life, this is the only possible state for him.
Creating this image, Bulgakov showed that kindness, mercy, and love for people are a consequence of true life, a consequence of honesty with others and with oneself.

What is the truth, according to Bulgakov?

The novel deserved its immortality precisely because it gives Bulgakov's interpretation of truth: "-... What is truth?" … “The truth is, first of all, that your head hurts…” Yeshua, beaten by order of Pilate, sees the truth in perceiving the pain of his executioner before his own. “Love your neighbor as yourself,” the Bible calls. “Love your neighbor more than yourself,” Bulgakov calls.

Finally

«… All theories stand one another, Woland believes. But... - “There is one among them, according to which everyone will be given according to his faith. May it come true!”

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Yeshua, first of all, the truth is that. "Master and Margarita": a hymn to demonism? Or the gospel of selfless faith (part 6)

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