Divine Duality: The Sacred Tome of Judgment and History
The book mentioned appears to be far more than merely a literary work. On one hand, it is featured in biblical sources as a kind of sacred record—a book in which the names of those who revere the Lord are inscribed. In particular, an excerpt is cited stating that "before His face is written a memorial book of those who fear the Lord" (source: link txt). This interpretation transforms the book into a symbol of divine truth and final judgment: according to the Apostle Paul, being erased from this book means losing connection with Christ and His Kingdom.On the other hand, there is mention of the “Book of the Righteous,” which is described as a collection of poetic works providing information about ancient events in the history of Israel (source: link txt). Although the book itself has not survived to our times, it likely held significant cultural and historical value, serving as the foundation for preserving the memory of important historical events and figures.It is also worth noting that there are literary traditions in which a specific work by Inok Parfeny has influenced subsequent creative heritage. In his book, he describes an encounter with important spiritual figures—a depiction that did not go unnoticed, even in Dostoevsky’s works (source: link txt). This underscores that the mentioned book is not only religiously sacred but also culturally and historically significant, impacting the formation of spiritual and artistic worldviews.Thus, in the context under discussion, the book in question has a dual significance. On one hand, it carries the idea of divine accounting and final judgment; on the other, it served as a carrier of historical and cultural memory of ancient traditions. This multifaceted nature endows it with a unique role in the material discussed, simultaneously representing a symbol of spiritual choice and historical experience.Supporting citation(s):"Lastly, the Old Testament prophet, the angelic Malachi, speaks of this mysterious book as well: The Lord hears it and, before His face, a memorial book is written of those who fear the Lord and honor His name (Mal. 3:16). Thus it is written in the Old Testament about this invisible book. It is mentioned no less frequently in the New Testament, especially by the Apostle Paul and the Apostle John the Theologian. The holy Paul writes to the Philippians about his co-workers, who have labored together with him, Clement, and other co-workers, whose names are in the book of life (cf. Phil. 4:3). To be erased from this book means to be separated from Christ and His Kingdom." (source: link txt)"The Book of the Righteous is mentioned once again in the Second Book of Kings: And David lamented Saul and his son Jonathan with this lament, and he ordered the sons of Judah to be taught the bow, as it is written in the Book of the Righteous (2 Kings 1:17–18). According to researchers, it refers to a collection of poetic works from which information about ancient events in the history of Israel was drawn. It has not come down to us. Neither the writer nor the time of its composition is known. It is possible that this book was supplemented over time with new hymns." (source: link txt)"Inok Parfeny, in September 1841, was at Optina with Elder Leonid, and he describes this in detail in his book. Dostoevsky, as early as 1870, drew attention to this Optina location in Parfeny’s book, using an episode involving a golden coin for the scene with the holy fool Semyon Yakovlevich in 'The Possessed.' We do not know how Dostoevsky’s visit to the well-known Moscow holy fool Ivan Yakovlevich Koreisha influenced this scene, as indicated by Anna Grigoryevna, but here is how Parfeny describes the scene of the elderly Leonid receiving visitors, who were sometimes also acting in a holy fool manner: Among these people, — writes Parfeny, — he stood before him (before Fr. Leonid)." (source: link txt)