By rejecting the possibilities one by one, by the apophatic method, we arrive at a positive, cataphatic result. Wilderness dwelling is the path of solitary inner struggle, it is also spiritual creativity, for a person is left to himself (he consults, but from time to time), and he must be with God every second.

This podvig is extremely difficult, because the Lord constantly watches over His servant, man constantly seeks God's participation, but constantly and immediately there is also a "third odd man", i.e. the enemy of our salvation – the demon and nothing can stop him – he is here – this is allowed. Therefore, this is a feat for the heroes of the spirit, by the way, just like the feat of Christ for the sake of foolishness. This feat initially requires great endurance, a bright mind and good physical strength. Monasticism is a calling, but for a monk his whole life is prayer, and prayer is a gift from God.

What is the gift of solitary inner podvig? God's gift is the highest freedom. Even in a monastery you can be tonsured by force, but you can't forcibly drive out into the desert. Spiritual freedom is the reverse side of wilderness.

What is the church service of hermitage or wilderness life?

A hermit is a man of prayer for the whole world. They know in great detail the concerns of the world. Not only suffering passes through the heart of the man of prayer, but in general all the cares of the world. Being in the desert, they take part in the affairs of the world, but in a certain sense – from the outside. The fact is that the heroes of the spirit in the apostolic terminology are people who have come to the full stature of Christ (Ephesians 4:13), and they pray and watch over the infants in Christ, over these little ones. Now it is clear why they should be at a distance, because, just like adults, not everyone can play with children at lapta or daughter-mother, but only some, but for this you need to have an extraordinary pedagogical talent, and if you don't succeed at all, it will be false. In the same way, there are adult games – political or court parties, meetings, court etiquette.

Gregory the Theologian, having done his work, the preparation and conduct of the Second Ecumenical Council, prayed, because he could not endure court etiquette – both the fact that he had to have a decent table, and the fact that they parted before him as before a wild beast (as he put it) – this was absolutely unbearable for him. Others may be: Nektarios, Maximian (after Nestorius), "a man of holy simplicity and simple holiness." John the Faster, for example, refused the patriarchal throne – then he was arrested in the palace, and in the next room the cathedral was assembled and elected patriarch. He submitted, but warned me – all things are done only after 3 o'clock, until 3 o'clock – I remain in continuous prayer.

Tikhon of Moscow – when people came to him, they received a response – His Holiness prayed.

Thus, some "adults" can live in the world, but for this one must have a special gift – the gift of spiritual pedagogy, and if it is not there, then an adult does not need to participate in children's life. Playing with banks, with commerce, with science, with art – children's games. A hermit can understand art, but he cannot play with these toys himself.

But children need the help of adults. And Simeon the Stylite, while living in a coenobitic monastery, tortured the brethren precisely because of the extraordinariness of his podvig (they saw it and it was hard for them). As soon as he is on the pillar, he descends from the pillar for 3 hours a day – he receives the people, comforts, encourages, protects the offended, the emperors ask him to join the decisions of the Ecumenical Council. In other words, adults observe the life of children at a distance, but make sure that children do not offend each other.

Mary of Egypt, when Zosima found her in the wilderness, the first thing she asked was: "How are you? Is it peaceful? Is it safe? Like the emperors?" Zosima answered her, as if according to the rule: "The Lord, through your prayers, has granted us lasting peace."

The problem of John Chrysostom.

Good order does not determine a peaceful life, because the persecutor of John Chrysostom was another bishop of the senior cathedra, Theophilus of Alexandria, who is glorified by the Patriarchate of Alexandria to this day. Theophilus of Alexandria figures in the canons of the Holy Fathers.

It turns out that this unconditional freedom of the high hermit, co-worker and friend of the Lord is not bound (the absence of any fetters, including those of the Church), it is this freedom that makes the hermit an authority for everyone.

Therefore, for the living John Chrysostom, the defender was Nilus of Sinai against the emperor Arcadius, for the dead John Chrysostom (and another saint Cyril of Alexandria called him Judas) the authority was the Monk Isidore Pelusiot.