Further revealing the concept of the Church, the saint teaches that the Church should not be understood as something abstract; it is "an assembly of the faithful, living throughout the whole world, right in God and Christ the Son of God, and true believers, enlightened by the preaching of the word of God, and containing the holy Mysteries of the right" (3:30). The Church of Christ is founded on the apostolic teaching, by means of which it is "enlightened, instructed, built, saved. And from the deplorable vale of this world, to the heavenly and heavenly Zion... is transmigrated, with the help of the Holy and Life-Giving Spirit, where, not by faith, but face to face, he is vouchsafed to see His purest and holiest goodness" (3:133). The holy Apostles, by the command of God, united all nations into the Church of Christ. The archpastor of Zadonsk, in order to express this idea more clearly, points to the image of Noah's Ark. "In Noah's ark were gathered together various beasts, cattle, and birds: so in the Holy Church the various nations, like wild beasts, were gathered... It is wonderful that in Noah's ark the beasts of Lutia were meek and agreed: "To God... And so they put off their ferocity and ferocity, otherwise they could not have been accommodated. Thus those who have entered the Holy Church put aside their former morals, like bestial and bestial, and are meek, harmonious and peaceful" (4:300). After the "shadow of the law" had passed, the Church of Christ became the principle that united "all the tribes of the earth," began to contain within itself the fullness of Christ's teaching, which is guarded not by individuals, but by the whole Church in everything. Century.

As Christ is one, so the Church is one, because all who know the truth believe, worship and glorify the one God the Father, the Son and the Holy Spirit. The Church is also one because it is founded on one foundation – Jesus Christ, and is also enlightened by the one teaching of the word of God and is saved by the one Divine mysteries. In addition, Christians have one firm hope for the resurrection of the dead and the grace-filled life that follows it in the abodes of the Heavenly Father (3:34). Substantiating his thought with the words of the Apostle Paul: "One body, one spirit, as you were called in one hope of your calling; there is one Lord, one faith, one baptism; there is one God and Father of all, Who is over all, and through all, and in us all" (Ephesians 4:4-6), the Holy Father says: "For though the faith and holiness of God be scattered over the face of the whole earth, yet they constitute one blessed community" (3:34).

The concept of the unity of the Church is not violated by the name of her militant or triumphant. "The Holy Church, which exists on earth in this world, is called militant, because with the help of God it struggles against its enemies: the devil, the flesh, the world, and sin" (3:34). And whoever conquers them and constantly strives to abide in purity and holiness, after the separation of the soul from the body, dwells in the triumphant Church, where he is vouchsafed eternal joy from the Redeemer of the world. And this is natural, because the Saviour of the world, after His ascension to heaven, which had previously been closed, opened to the children of the earthly Church the entrance to the heavenly abodes for blessed and eternal life. And since then, the Church militant and triumphant has been a single grace-filled society, united and spiritualized by the one Source of all good things, the Savior of the world (3:35). And with "the general resurrection and the end of the universal judgment of Christ, there will be one triumphant Church, which will endlessly see God face to face: and from this she will rejoice, be glad, shout out, and in joy of spirit praise His infinite goodness" (3:35) together with the angelic powers (3:34).

Having revealed the concept of the unity of the Church, the saint points to her holiness: she is the dwelling place of God, purified and sanctified "by the blood of the Only-begotten Son of God" (3:270). In this dwelling the Lord always dwells with His faithful servants, sanctifying and protecting them from all the wiles of the enemy (3:30). It follows that the Church is holy by virtue of being sanctified by Christ's blood (3:28). "The Holy Church as it was, and is, so it will be to the end of the age" (3:34). In this courtyard, all people, like sheep, become meek, gentle, loving, and this because they live under the grace-filled protection of the Good Shepherd, Christ, Who feeds them "in the place of grass... on the waters of rest" (Psalm 22:1-2) (3:31). The Church, as a grace-filled society, anticipates the heavenly joy even here on earth, being in close communion with the Giver of all good things, God. Having as its main goal the salvation of people, the Church of Christ teaches them the divinely revealed truths of the faith, directs them along the right path and, with the help of the salvific Sacraments given to her by the Redeemer of the world, sanctifies them and, thus, contributes to the attainment of the Kingdom of Heaven. In connection with this, the Zadonsk saint exclaims: "Quite happy (a Christian) is when you live in the house of God, which is the living Church of God, — and you are a cohabitant with the saints, and eternal to God, and the household of Christ, although you live in a hut or in a cave, or have no place to lay your head" (4:108). The Holy Father calls the Church a mother who gives birth to her children from water and the Spirit, not for perishable, but for eternal grace-filled life (3:31). And since the saint considered it very comforting to be in unity with the Church, he calls upon all Christians to preserve the purity of this sacred body and to show it sincere filial love. "If the Church of Christ is the Mother of the faithful, (then) as it should... to love her, to honor her..." (3:33). Those who are in the Church are united with Christ in the closest way, like a rod with a head, and are mysteriously married to Christ, as a bride to a bridegroom. True followers of Christ become cohabitants of the "most glorious city," "the mountain of heaven," and "sheep having the Good Shepherd" (3:32–33). In the Church, as in a ship, all the faithful followers of Christ rest and find salvation, although they make their dangerous voyage on the stormy sea of life. Here the Savior of the world Himself shows His care for them and leads them to the predestined goal – salvation. The Church, in the words of the saint, "as long as there is in the world, is subject to every storm of troubles, misfortunes and temptations, and is shaken by the temptations of this world, like waves, and suffers persecution from lovers of the world. But it is said of her for her consolation from the Helmsman, Jesus Christ: "And the gates of hell shall not prevail against her" (Matt. 16:18) (4:299). The Church of Christ, although in constant danger, is constantly striving for "quiet... where "rest" awaits it (4:299; cf. 3:31).

The salvation of man is accomplished only in the Church of Christ. Just as the righteous Noah and his family were saved in the ark from the universal flood, and all outside it perished, so "and now they will only be saved from the flood of sin, the wrath of God and eternal damnation, which are in the Holy Church and remain its true sons: but all the rest, who dwell outside, perish and are drowned in the flood of the abyss of hell" (3:32; cf. 4:300). Pointing to the dismal situation of those outside the Church, St. Tikhon at the same time warns Christians to avoid sinful defilement and not to "anger... Christ," because by doing so a person can very easily remove himself "from the ark of salvation" and fall under eternal damnation and thus lose his blessed life (3:33). In order to remain within the salvific fold of the Church of Christ, a Christian must constantly struggle with temptations. And in order to conquer them completely, he must cry out from the depths of his heart to his Creator and Redeemer for help. And just as sailors who find themselves in trouble at sea hasten to lower their anchor into the depths of the sea and thereby save themselves and the ship from wreck, so all those who are subjected to numerous trials must have recourse to the Helmsman, Jesus Christ and His mercy (4:300). The Lord, according to the archpastor, will always give a helping hand to those who call upon His holy Name, and instead of sorrows, He will establish joy and peace in their souls. "And thus, in the midst of the fiercest temptations of the waves, be bold and say with the Apostle: 'Who shall separate us from the love of God, which is in Christ Jesus our Lord' (Rom. 8, 35–39)"(3:32).

In the Church of Christ, in this spiritual hospital, there are all the means for the healing of a person's spiritual ailments. However, the Lord, Who dwells in it, does not give these healings without the permission of the person himself. It is necessary that he himself earnestly and with deep faith desire this and implore Christ, the Giver of all blessings, and only in this case will the soul be able to acquire healing and tranquility (4:137). At the same time, the saint compares the Church to a hospital. Just as in the hospital the sick receive help and healing, so in the Church of Christ the sick are healed and sanctified through faith and holy Baptism. And just as in a hospital the attending physician visits his patients, looks after them and gives them medicine so that they recover more quickly, so in the Church the holy Physician of souls and bodies – the Savior of the world – heals Christians, the spiritually ill, visits them and teaches them to abstain from "that which hinders their spiritual healing and the receipt of eternal salvation" (4:137).

The Church gives its faithful followers spiritual healing, contributes to the change of morals by its grace-filled influence, ennobles evil and vicious people, makes them meek and loving (4:300). Healing the soul, the Church, by virtue of the closest unity of the soul and body of man, exerts a healing effect on his bodily composition (4:139).

In order for the Church of Christ to exert salvific actions through the Sacraments, Christians must observe the unity of the spirit and fulfill all the requirements that are prescribed in the Church by the Son of God. Only in this case will the faithful followers of Christ be able to unite most closely with Their Head, the Chief Shepherd. The Church of Christ constitutes one body. And just as all the members of our physical body are subject to the head and do its will, so Christians must obey their Redeemer, Who "is a faithful and wise Leader, Who leads those who follow Him in the way of this world to the heavenly homeland" (3:185). Moreover, only those persons are vouchsafed close unity in the living organism of the Church of Christ who maintain the Orthodox faith in purity and holiness, who struggle in piety, have the "fear of God," struggle "against all sin" and strive to constantly abide in good works (3:33).

Since the Church is the spiritual body of Christ, and Christians wish to dwell in it, "then consider," says the archpastor, "how holy and pure (one should live), what love (one should have) for the most holy Head... (and also) to her holy minds, that is, true Christians... Nothing filthy and unclean enters into this holy communion, "... for what is the participation of righteousness in iniquity; or what fellowship is there between light and darkness?" (2 Corinthians 6:14) (3:32). A Christian name alone without a holy life still means nothing, moreover, such persons are equated with "pagans and hypocrites" (3:216). Remaining in a sinful state, they thereby spiritually distance themselves from church communion and before the Face of God are like a "monster" (4:300). Sin destroys in the soul of a Christian the grace-filled union that was established between God and man. By committing sinful actions, a person mortizes his soul and makes it incapable of receiving Divine grace. From this it becomes clear why, in this case, even baptism performed in the Name of the Holy Trinity does not benefit a person (3:33-34). These false Christians have no part in Christ, although they confess His name (3:98). Consequently, those who do not correct their lives cannot be members of this grace-filled, living organism. Such people are subject to greater condemnation and punishment than those who do not know God (3:38-39). Although the members of the Church are not all spiritually perfect, they, as the archpastor of Zadonsk testifies, can remain in it and be nourished by its salvific juices only under the condition of complete inner regeneration. "And thus shalt thou be renewed, a true son of the Church, and in the good hope of eternal life" (4:301). If inner regeneration makes sinners worthy sons of the Church, then impenitence deprives them not only of earthly tranquility, but also of eternal salvation. However, this is not their final departure from the ark of salvation; they can return to it again, if they so wish, if they forsake their sins, mourn them, and offer sincere repentance before the priest (3:98). The Lord founded His Holy Church on earth in order to always purify, to heal those who desire spiritual and physical health, to enlighten those who seek liberation from the darkness of sin, in short, to lead man to salvation. The Holy Church embraces the repentant sinner and gives him hope for eternal life. From this follows the importance and necessity of remaining in union with the Orthodox Church and the danger for those who live outside this holy union. The Zadonsk saint calls on Christians to observe and sacredly preserve all the promises that they made during their entry into her embrace. "Thus all Christians, entering the Holy Church, accepting the honor and dignity of the lofty Christian name and enrolling in the army of the Heavenly King, swear to remain in it to the end, swear and promise to renounce Satan and all his evil deeds, to serve Christ alone in faith and truth... To the Heavenly King, at all times of his life" (4:295).

The Holy Church is a guide to salvation, an intercessor before the throne of the Most High, an inexhaustible treasury of the grace-filled gifts of God, and therefore her voice must be obeyed (1:39), and one must firmly "hold on... and bring forth fruit pleasing ... To God, lest he be cast out like a useless rod, which does not bring forth good fruit, and, as withered, not be given over to the burning of eternal fire" (3:33). And whoever does not listen to the voice of the Church and stubbornly resists it is not a son of the Church, which means that he has departed from the flock that Christ Himself shepherds, Who promised eternal life to those who hear His voice (John 10:27) (1:39). Thus, although the Saviour of the world, by virtue of His redemptive Sacrifice, granted to all the necessary salvific means for the salvation of man, in order to attain salvation, each person must direct his free will to the active assimilation of these salvific fruits given by the Church and by her alone.

2. The salvific significance of the pastor in the Church

A special mission in the matter of communicating the grace-filled gifts of the Holy Spirit by members of the Church rests with the pastors of the Church of Christ. They are appointed to this great service not by the will of men, but "from God, the Holy Spirit, not to feed the dumb flock, which is visibly surrounded by beasts, but to feed the flock of Christ's sheep, which are surrounded by invisible beasts, the devil like a lion, and his evil spirits" (3:387). From this follows the concept of pastors as special persons whom the Lord Himself has entrusted to protect the flock and lead it to the appointed goal of salvation. And just as before the Lord sent prophets and apostles, so now He sends bishops and elders (4:362). "A shepherd is a messenger of God, who... Proclaims... the way of salvation and calls... in the name of God into His eternal Kingdom" (5:173). The Holy Father affirms that the ministry and those special gifts which the apostles received at the descent of the Holy Spirit upon them are also received by the clergy through the ordination of bishops, and this will continue until the end of time. "Without the right calling and election, no one should enter into pastoral service, as the Apostle says: "... no one accepts honor for himself, but he who is called of God, as Aaron was: so also Christ did not glorify Himself to be a High Priest, but said to Him, 'Thou art My Son, I have given Thee this day generations'" (Heb. 5:4-5). And the holy Forerunner teaches: "A man cannot receive anything, except it be given to him from heaven" (John 3:27)" (3:382).

Since pastors are the successors of Christ and the holy apostles, their lives should be in accordance with this calling. They are to teach people the truths of God (3:384), to help them cleanse themselves of sinful defilement through sacraments, and thus guide them on the path to eternal salvation (3:384; 3:387). And if all people are like travelers wandering through an unfamiliar desert, in need of a guide and a guard who would show them the way and protect them from the attacks of predators, then how much more do Christians, wandering through the "elements of the world" of this world, constantly attacking from all sides from the enemies of their salvation, need support from the pastors of the Church of Christ. The pastor must be for all Christians "a faithful watchman, vigorous and vigilant" (4:364) and protect them "from spiritual wolves" (4:100). As guides to eternal life, pastors are obliged to call everyone to the path of salvation, and to lead those who are already on it to the Lord's Supper, prepared by the merits of the Son of God on the Cross. They, as guardians of the House of God and guardians of the sheep of Christ, must constantly be vigilant and guard the souls acquired by the Blood of Christ from everything harmful that prevents them from uniting with the Source of life – God. As the commanders of their "warriors teach, instruct and encourage to a good deed against the enemy: so in the Christian battle the leaders are pastors and teachers (must) arm Christians with the word of God against the enemy of the devil... how to stand and strive against him" (4:49). The goal of pastors is also to constantly encourage and support their flock spiritually, to establish in their hearts a striving for heavenly life, to encourage them to higher feats and courage. In the words of the saint, "As the head is in the body, so in Christian society is the shepherd" (4:102). It is not without reason that the Holy Scriptures ascribe to them a high purpose – to be "the light of the world", "the salt of the earth... like a candle burning in the night," etc. "You are the light of Christian society," the Holy Father addresses the pastors, "all people look at you: what you do and what you say... For ye shall be light, that he that beholds you may be enlightened; you will be like a mirror into which people look and wipe away the vices on their faces; You'll be like a rational head on your body. If you are reasonable and good, then blessed will be all the Christian society subject to you" (4:103).

At the same time, pastoral service, according to the saint, is fraught with great difficulties. In order to become a true good shepherd, laying down his life for the sheep of Christ, it is not enough to be rational and instructive, but one must be at the height of one's position – to lead one's life holy, in Christ and with Christ. "Be thou a faithful watchman, beloved, cheerful and vigilant of thyself and of Christian souls, not with silver and gold, but with the blood of Christ. Thou hast given an answer for all of them before the righteous Judge" (4:364-365). The saint says that the pastor of the Church should not be a pillar standing on the way, which only shows the way to the city, but does not move from the spot, but a leader who goes ahead of all, and thus lead the inheritance of God in the abode of the Heavenly Father (4:362; cf. 3:385).