Prelate Nikolay (Kasatkin), ravnoapostolnyj the worker on a field Dominical in Japan (+1912), is a surprising spiritual phenomenon modern to us epoch. Really, in ours sekulyarizovannyj the century of scepticism and ironic indifference to a spiritual life, an example of full self-sacrifice to the God and near causes reverential surprise in believing heart. However, reasonably interesting and reasonably useful in scientific and practical aspects would be to understand, how carried out the apostolic and vicarial service this church fixture.
Japan as the representative of a civilization of the Far East, western in relation to it(her) (including Russia) was often perceived by people as terra incognita, as the country mysterious, executed ancient wisdom and traditions. Nevertheless, it was always obvious to the orthodox person, that completeness of rescueing(saving) true is only in a bosom of the Church based(founded,established) by the God, any wisdom proceeding not from this source – if is not always fatal ( in case of participation in it(her) of the enemy of a sort human) then is not beyond mudrovaniya the fallen human reason and cannot lead to rescue and an eternal life good luck, which so chaet all mankind. What were features of the sermon of Orthodoxy in conditions of collision of two such different and practically till that time of not adjoined civilizations? How prelate Nikolay estimated(appreciated) local religious beliefs (and first of all the Buddhism) in connection with prospect khristianizatsii Japan? How saw the future of the Japanese flock? What lessons for it(her) it(he) took from the richest east culture and religion, meaning(keeping in mind) first of all spiritual advantage(benefit)? All these questions are natural enough, however do not result only from idle curiosity, but are represented extremely actual in the modern world where roughly developing information technologies start to erase sides of originality between various cultures that creates danger to many people who still(even) have not found Trues, finally to be lost in the spiritual searches. So, for a finding of answers we shall go deep into a rich heritage left by prelate in the form of the diaries to the subsequent generations.
Recently the themes connected with Orthodoxy in the Far East (Japan, China, Korea and so forth), all appear in a floor(field) of our sight is more often. It is necessary to note, however, that these works yet do not make a complete picture, and it is a lot of reasons for it(this). One of the main things is disinterest of leading Russian politicians (and furthermore Soviet) in these questions, that svyazanno in many respects with the lack of information resulting from unilateral formation(education). For this reason, the diaries of prelate Nikolay containing invaluable spiritual and a cultural heritage, have been published in full only in 2004. This edition still, certainly, waits for the patient researchers.
The analysis of diaries in aspect interesting us leads to a conclusion, that the great bulk of the mature and proved ideas in occasion of the Buddhism contains in the description of the period of 1890th years though the separate bright moments meet and during other periods. It, probably, is connected with the following. During earlier time prelate abstained from remarks, partly aspiring to more careful research of a subject, partly in connection with very intense period of becoming of Mission, trips on the country. Here its(his) ideas during this period: « I tried to study(investigate) all over again with all carefulness the Japanese history, religion and spirit of Japanese people to learn(find out), in what measure osushchestvimy there hopes for education of the country by the evangelical sermon, and than more I got acquainted with the country, especially was convinced, that time when the word of the Gospel will loudly be distributed there is very close and will quickly be carried by from the end in the end of empire ». Prelate trusted in a more potential of Orthodoxy: « Japanese people is too clever, developed and fresh, and its(his) religions too otstaly and are ridiculous, that could satisfy it(him) ».
The beginning of XX century has brought nestroeniya in the state attitudes(relations) of Russia and Japan, tragical war – time not best for theoretical researches. And if to consider, that burdensome thoughts about fast separation from the flock in connection with a coming nearer death all excited archbishop Nikolay is more often, we shall understand, why themes of contact of different cultures send(have departed) in diaries on the second plan. In general, on this question as a whole it is a little remarks. Why it so, we shall understand later when we shall familiarize with the maintenance(contents) of ideas. So, we shall pass to the analysis of an actual material.
The question on mutual influence of interstate and church attitudes(relations) always was actual and at all so much for archbishop Nikolay, how many for its(his) Japanese flock, especially during the русско-Japanese war. How, apparently, it is possible to preach belief in the country which is at war with your native land? Discussion of it(this) to a certain extent ambiguous position of prelate is beyond our theme, we shall note only, that for the person living with the Christ has not presented difficulty to gain independence in this question. The love to Japan and love to the Fatherland both resulted from love to the God and Its(His) creation, and, therefore, could not conflict with each other. During the heaviest time of military actions arkhipastyr has addressed to the flock with a word, blessing to execute the duty(debt) of the patriot, not proceeding from hatred to enemies, but proceeding from love to the fatherland. The unique moment, concerning(touching) our theme is connected with the following. How much Japanese statehood, patriotism and traditsionalizm has been implanted in it(her) kulturoobrazuyushchikh religions and how it was estimated(appreciated) by prelate Nikolay?
The circumstance, that religion in itself is the extremely conservative cultural phenomenon, will not cause questions. Especially it is true for Japan and China where cultural self-determination even before occurrence of the Buddhism has been connected with sensation of this world as a print dao, a divine way of all things. And time this world – a print divine, means it is necessary to aspire to live in harmony with it(him). Therefore the history so was popular in China and Japan, unlike India where the world was perceived as illusion. However, from индуизма environment there was a birth of many religious currents which founders were the people belonged princely estate. Among them there was and Siddkhartkha Gautama, an ancestor of the Buddhism. Certainly, the majority of simple people did not perceive all depth of Buddhist divinity, however its(his) metaphysical attitude was certainly fixed at an intuitive level. Though for the sake of justice it is necessary to note, that the most ancient Far East cult of the Sky and based(founded,established) on it(him) the attitude(relation) to world around and traditsionalizm were in practical contradictions in relation to much later Buddhist doctrine about a nirvana. Really, how to combine vision in the world of a print of a divine reality and aspiration to it(her), on the one hand, and desire to reach(achieve) personal "fading", impossible without belief in illusiveness of this world, with another? In it(this) one of the reasons of non-uniformity of tradition formed by centuries, in our opinion, consists in all Far East region.
How there passed(there took place) a meeting of ancient Far East outlook and belief of new pupils of prelate Nikolay? Here that it is readable in a diary for June, 22nd/4 July 1895: « From Batoo katikhizator Paul Sajto writes, how one soldier – our Christian – has shamed the doctor-pagan in a modern question on Orthodoxy and Russia. The soldier has just returned from a field of military actions and consequently to an occasion was going to meet, congratulate, listen to a lot of people stories. During conversations the doctor-pagan who has happened here speaks it(him): « Russia has deprived with us the won peninsula, and you profess the belief borrowed from Russia; whether is better to you to throw it(her)? » - the valorous soldier answered it: « I profess not Russian belief, and universal; my belief has begun not in Russia, and in Judea, and not from people, and from the God, therefore, that Russia did not do(make), I shall not throw belief and I have no the reason to throw(stop). If to act on your reasoning you too should throw the iatrotechnics because it too is borrowed from abroad, and mainly from Germany which has damaged(injured) to us not less Russia; even better: we here fighted with China is direct our enemy, at the same time we used and we use the written signs taken from China; under your theory we for a long time already should throw them. » The doctor has publicly lost afront ». Advantage Is visible, at the same time there is also a simplicity peculiar to true, in this soldier Khristovom. Certainly, seeds of these shoots of belief were poseyany zealous prelate.
Though, it(he), certainly, always was respectful and honoured all the state holidays about what it is a lot of mentions, for example under January, 29th of February 1896 (Monday maslenoj weeks): « Tomorrow the Japanese civil holiday « kigen-сецу » (ascent Dzinmu on a throne, that is the beginning of the Japanese state); to a night service called in the big bell ». It is obvious, that people cannot live without the state protecting it(him), a question only in the state is guided by what motives.
Father Nikolay zealously studied(investigated) "kambun", was engaged in history of Japan and felt, that Japanese – people possessing uncommon culture. It(he) recognizes, that Japan, being the pagan state, at the same time is an outstanding country. Really, sintoizm, the Buddhism and konfutsianstvo make one indissoluble field in which the mentality of people was generated. Here that prelate, on travel on area Khokurokudo having met nearby from Fukui with crowds of people which has gathered(going) in day of memory Renne, one of founders of sect Dzedosinsyu writes: « Among many tens, can be hundreds thousand not was uniform drunk and on hair of any impropriety, any roughness any neblagovospitannosti. It is necessary to tell the truth, Japanese people to three religious pestunami – the Buddhism, konfutsianstvom and sintoizmom, and still by the strict government are brought up for this life it is remarkable well; and this kind education quite is kept in the districts closed for foreign influence, as in KHokurokudo » (on April, 20th / on May, 2nd, 1893).
Here that we shall find in diaries concerning perception(recognition) Japanese-pagans with the traditions of Orthodoxy and reaction to it prelate Nikolay. We read under June, 14/26th 1895: « Was then at the consul – prince Lobanova who … explained present revolt of Chineses on missionaries to that the last have extremely bothered them with the inconsiderate attacks to national Chinese beliefs both mutual among themselves contradictions and disagreements endlessly ». Certainly, only the love and mildness can win, but in any way boastfulness!
Interesting feature it is met on July, 7/19th 1895: « All the day released(let off) katikhizatorov, … spoke with priests. O.Nikolay Sakuraj, the priest of Hokkaido, … telling about Christians of island Sikotan, … was surprised to piety of Christians old, to the spirit of belief living at them; young men, already our care and naucheniya (or nebrezheniya) know nothing about belief and show piety though are talkative a little. « But why old men do not teach dogma to children? » - I ask. « Old men cannot clearly express the religious feelings and knowledge » - answered about. Nikolay. It means, as old men start to forget that milk of mother have soaked up, being in dioceses unforgettable Innokentiya ». Certainly, all kind and good demands leaving(care) and cultivation, the weed extends by itself.
One more episode described on March, 17/29th 1896: « Keoto is the city, was(former) centuries under oppression Seogunskoj of authority: and Emperor, and people have got used to the restrained, humiliated life, therefore people – labour, not knowing and not loving luxury; … in general, women cost(stand) flush with men, work equals them; thus as influence of the Buddhism centuries-old, and during seogunstva, it too was an obstacle people has got used and priverzhen to the Buddhism. In general, it is constant in the skills and attachments. It is difficult to get nowadays there Christians but if they will be got there will be strong, constant Christians; not that that in Oosaka where people is changeable – will more soon address, but also will more soon grow cold ». Prelate sees the reason in inconstancy of people and in changeability of vital circumstances in Oosaka. The conclusion – traditsionalizm, brought up by the Buddhism, is favorable, as a result, for perception(recognition) of true orthodox belief.
Catholic and Protestant missionaries bore(carried) in themselves spirit of modern rationalism and individualism and were some kind of a two-edged sword: being with the religious doctrine, they at the same time subjected "medieval" religious chuvstvovaniya Japanese to the rational, humanistic and ethical criticism. But because of traditsionalizma and religious awe there should ascend seeds of true orthodox belief.
The sight of archbishop Nikolay at historical prospect of the Buddhism and Orthodoxy in Japan is interesting. We read under 30 sentyabrya/on October, 12th 1895: « the Boss from Ise asks in Katikhizatorskuyu school; writes, that listened Olkota and aglitskogo to the captain – the inveterate Buddhist; thought, that – the Buddhism here revives, was deceived, and nowadays soznal, that only the Christian belief has future, therefore wishes to be its(her) preacher; because also asks for school ».
By an example of Christian university in Keoto, based(founded,established) by Japanese Niidzima on the American money, turned into a secular educational institution where level with christianity the Buddhism was taught also, prelate Nikolay had an idea on expansion of its(his) seminary, having opened it(her) for pagans. Plus – the convenient sermon (though and without compulsion), a minus – yazychestvo it is moral it is infectious. « Spoiled … will have time to impart the sores to considerable number of healthy children. » A conclusion: « Nowadays let in Japan the wind … Perhaps such time when pagans begin to be knocked on our door … will be changed will come also And now – to go modestly that by to which, probably, the Lord specifies to us ».
Than there lived contemporaries of prelate? We find under 29 noyabrya/on December, 11th 1895: « All top layer of the Japanese society, with learning(teaching) and greater(big) pupils in that sense, does not read religious books, for almost has entirely beaten off from any belief. But the philosopher to read begin and only after perusal learn(find out), that the philosopher Christian; during reading, perhaps, as will sink down in soul ». Or under August, 19/31th 1897: « As in Japan all have hit in materialism! Where those times when on service of Church there were many people, and went good people? And whether old, pagan, heads of Japan – sintoizm, Konfutsy, the Buddhism – gave those times? And now Japan under influence of a new civilization of the Christian Europe here, precisely lead, gravitates dolu and dolu!.. » . The religious sight at world around, always brought up the responsibility in people, and the freedom-loving spirit of the Europe of new time could destroy only. It prelate Nikolay well understood and extremely was afraid of influence of this spirit on the second native land.
In what prelate saw advantages of christianity above the Buddhism in a real life of people? How it(he) perceived mudrovaniya human reason in a view of true belief? As the answer the following of a note will serve.
At breakfast in embassy in day tezoimenitsva Sovereign of Emperor on December, 6/18th, 1895 ober-церемонимейстер Sannomiya asked about belief. « Sannomiya …: « Who is more assiduous to belief: men or women? At Buddhists almost only one women pray. » « Buddhists do not have strong bases for belief; there is nobody to believe actually there; because Buddhists and in decline. At us accept belief first of all on reasonable belief, because at us and men not less assiduous, than women; for example, all our preachers – assiduous believers without what would not be also preachers. » Means, for christianity in Japan has absolutely become freely if the representative of Emperor at all does not hesitate to conduct such conversation ».
Or we read under December, 17/29th 1895: « Envoy Michael Aleksandrovich Khitrovo came with German katikhizisom the Buddhism, the composed Buddhist-German; the author has sent book Keberu, to the professor of philosophy of local University; from Kebera its(her) Michael Aleksandrovich has received and criticizes in verses and prose. The author – the German who has risen in numbers(lines) of admirers panteisticheskogo of the Buddhism, at the same time instinctively cannot be released from mother of belief brought with milk in the Personal God why speaks in katikhizise about miropravitelnoj to the force excluding a case in the world, on what our Michael Aleksandrovich, poluvlyublennyj in the Buddhism, answers with the remark on fields: "Fool" ». We find on August, 22nd / on September, 3rd 1896: « Anezaki … studies(investigates) Comparative divinity, that is compares christianity to the Buddhism and other. Its(his) idea – from christianity and the Buddhism to create something new, having filled with one another. I have explained to it(him) absurd of this enterprise, nesravnimost in any case validity Bozhiej of belief with a human fabrication ».
Interesting conversation is resulted(brought) under January, 3/15rd 1897, with Protestants: « « What obstacles to distribution of christianity to Japan? » « From the Japanese old religions of greater(big) obstacles is not present. The Buddhism – the deadman, which else had not time to bury; but it in coming century will make; to struggle with it(him) also has not stuck how to struggle with a corpse; keeps it(him) is here and there strong enough – an ignorant strip of people which, in process of formation(education), will understand, that the Buddhism in the religious attitude(relation) – real emptiness for without the God – what religion! More obstacles from konfutsionizma, but too not in the religious attitude(relation), and in moral: it(he) too nadmevaet the adherents; konfutsionist it is always decent(considerable), has no seeming defects, it is polished, and owing to all it(this) it is absolutely self-satisfied: on all other doctrines looks down and it is not accessible to their influence; to get to christianity into soul konfutsionista also it is difficult, as to water in a firm stone. Sintoizm at all religion, and the chapter(head) of ancient Japanese history; Orders respect for ancestors that is completely not opposite to christianity for also each of us does(makes) bow on a tomb native. The government of the Christian sermon does not stir(prevent). The biggest obstacle – stagnancy and indifference of sufficient classes; it(him) it is too good on the ground to think of the sky. In this condition of stagnancy they send(have come) gradually, developing the old religions consisting of human fabrications, and nowadays lulls their example foreign bezverov which they see at themselves on behalf of different hired professors and abroad during the travel even more. To it(this) and christianity outstanding persons which soul is more deeply mentioned(touched) and vskolykhnuta by works, griefs and different nevzgodami this world accept here almost. Who at us Christians? Half people intelligent, noblemen, but what? Impoverished from last revolutions and work extracting(obtaining) to itself essential livelihood; half still more more the worker people – farmers, handicraftsmen, rather poor merchants. » … « That most of all is pleasant to Japanese in the Christian sermon? » « Doctrines. The moral doctrine at them and the is good; the love to near for example, under influence of the Buddhism is developed so, that you will not find the poor man who with a trouble was helped(assisted) even by such poor men as it(he). To it(this) universalisty, unitarii and similar, being here on advantage only with the ethics, will never have here success. But about the God-creator of the Universe, about Presvyatoj to the Trinity, about Iskupitele and other, that can inform people as indisputable true, only Divine Revelation, the Japanese with interest listens and with pleasure usvoyaet » ».
The person of any person bears(carries) in itself an image Divine, it(she) can live only love, this apogee of interpersonal dialogue. The Christ calls to itself everyone, the Buddhism offers the person only fading, a nirvana. How much(As far as) the first above the second! This idea clearly sounds at prelate Nikolay.
Prelate well owned "kambunom" and read Buddhist texts. It(he) also sometimes talked to bosses in Buddhist temples. Once it(he) even has written, having heard to the sermon in a temple of Buddhist sect monto-сю (dzedo-синсю): « it is possible to be forgotten and think, that you hear the Christian preacher ».
The love to near supervised over archbishop Nikolay in mutual relations with all people, including pagans. Prelate Nikolay gave Christian books (napr., to the Dogmatic person Preosvyashchennogo Makariy) for reading to pagans, it is obvious zloumyshlyayushchim against Orthodoxy: « there Was young boss Ito, from Keoto, sects Nisi KHongvandzi; goes to Russia and Siberia to study(investigate) our belief, preliminary will be in India and Persia still to get acquainted with magometanstvom. Sends its(his) heads. What purpose – it(he) did not speak. Possibly – in this or that kind – counteraction to christianity ».
Travelling on various areas of Japan, father Nikolay preferred religious beliefs to a humanistic spirit of the maximum(supreme) layers of a society. Here that it(he) speaks about Nagano where there is known Buddhist temple Dzenkondzi (record under February, 17/29th, 1882): « a Place absolutely ready for the sermon: by the way and that there well-known idolsky the temple, does(makes) people more ready to perception(recognition) of the true doctrine, than in other places; all so the ground of mind(wit) and heart is prepared, though dumoyu about an idol ».
Certainly, actually the Buddhism Orthodoxy was perceived by carriers(bearers) as the competitor. The attitude(relation) at such people (especially if them the true did not interest) to Christians was often inadequate. Orthodox never initiated power(force) collisions, in the answer received sneers so reached and tragedies. We read under September, 7/19th 1898: « John Ono, katikhizator in Sirakanva, writes, that there a Buddhist holiday, carry on city the decorated chariots with idols and other. Christians have refused to participate charges in this besnovanii, for as are paid: at one chariot of the half-house have displaced, to another have sent a hailstones of stones to the house, to the third too and nearly have not killed slept in one of rooms of the child, the fourth have beaten, the fifth too and hardly have not finished to death; from figures of last certificate(act) the police has seized a three, and them will judge; but police, in my opinion, mirvolit. … its(his) Letter will be printed in "sejkeo-ᨬ»«" ». Force is the last method speaking about powerlessness applying it(him).
For reduction of flock the True Pastor prelate searched in culture and religion of Japan for everything, that could serve it(this). On February, 11/23th 1896: « in museum Ueno … is local Buddhist molelnye accessories(belongings) of 1200-years prescription, so graceful, that they can be accepted for products of present(true) time », – respect for cultural tradition (after apostle Paul expressed respect to athenians in Areopage); ascertaining, that Japan hardly probable not ahead of all European states on literacy of people. Archbishop Nikolay even regretfully ascertains, that centuries-old cultural achievements come to oblivion in connection with approach of freedom-loving European spirit.
Though, certainly, there are also the negative consequences of centuries-old errors which are hardly got rid and at Christians-Japanese. We find acknowledgement(confirmation) to it(this) in record under August, 11/23th 1897: « the Japanese egoism and the Japanese cheating – dvenadtsatiglavyj snakes, without a measure of means of Church devouring! The Japanese Christians are good! Means, the Japanese ground … » is those.
However sincere pagans do not remain without parent care of the Divine Craft. We read under February, 12/24th 1898: « From village Ueno, district Nakagoori, near to Mito, the pagan writes: « my Father has died: it(he) was your belief; how to bury it(him) after it(her)? Inform(notify) more soon. » … writing mentions, as itself wishes to follow to belief of the father. Our Christian … as has had time to inspire the son jealousy of the belief? Ways of prothinking Bozhiya about people » are inscrutable.
Alive cultural expression of any people is its(his) language. This certificate of centuries-old experience of knowledge of world around and self-determination. However all people have one nature and, despite of distinction of languages, can communicate with each other. Does not follow, besides to forget, that the Christ the Savior has come for rescue of all mankind, each person separately, hence, Its(His) doctrine can be clear in any cultural tradition as it has a supernatural origin. All question in terminology. A basis of any missionary sermon transposition of eternal trues on the cultural environment and language of local people should be. One of the main works of prelate Nikolay was translation(transfer) of the Scriptus into the Japanese language about what in detail tell frequent mentions in a diary. We shall note only one feature describing refraction of orthodox dogma in the Japanese cultural tradition. It is connected with translation(transfer) of all one hieroglyph. We read under April, 16/28th 1898: « in the Morning usual business of correction of translation(transfer) of the New testament. Have reached a word « spirit », trudnejshee from words in the New testament, and you do not know what to do(make); whether to use old, for a long time the obsolete tracing « sin » which to not find in any lexicons, except for « koodzikzen », - as advises Isajya Midzusima; but it would mean to plant(put) a mummy among alive; whether to compose a new hieroglyph as too advises Midzusima if the first will not be accepted, but it would mean to plant(put) a self-made doll among alive. It seems, the best – to use too « sin », but with a circle which would designate, that certainly « spirit » (sin), instead of the God (kami) ».
As a whole prelate Nikolay saw a lot of useful in a religious heritage of Japanese, pocherpnutom, basically, from the Buddhism, for the Christian future of the flock. However it(he) was not limited only to theoretical researches of Buddhist philosophy, and, having understood an essence once, with jealousy was accepted to apostolic works. In fact its(his) purpose was not scientific work on comparative divinity, but rescue of people for an eternal life with the Christ. The basic conclusion is clear – the Far East tradition, formed centuries under action of the Buddhism, konfutsianstva, daosizma, etc., long time the role nyanki, prepared played Japanese to acceptance of True. Here that it(he) writes in clause(article) « Japan and Russia », published in magazine « Ancient and new Russia » per 1879: « The Buddhism – deepest of pagan religions, and konfutsionizm – maximum(supreme) of pagan moral philosophies., certainly, Japanese are obliged by many fine moral qualities to these two teachers … the national doctrine – sintoizm has not died also: it has neutralized ground for independent minds(wits) of Japan which, without rage and envy seeing flood on the country of foreign doctrines, have found possible(probable) to defend against them and the belief, having shown that foreign doctrines are not certainly good and not quite satisfy to the Japanese spirit. Really, Sintu has rendered great service of Japan by that it(he) has not allowed to merge to the Buddhism and konfutsianstvu with the Japanese spirit ». The Greatest danger to culture of the flock as it was visible on dnevnikovym to records, prelate saw in freethinking, sekulyarizme and the religious indifference, creeping to the Far East from "prosveshchennoj" the Europe. Time has shown, that chadolyubivyj the father was not mistaken – Far East traditions are kept now only by terrible self-isolation and doomed to destruction if the other world touches them. In itself Far East traditsionalizm does not possess immunity at contact with the European spirit of the French revolution.
Prelate Nikolay saw an output(exit) for the Far East (and for Japan in particular) only in Orthodoxy which not only would help(assist) to keep characteristic traditsionalizm, but also to show direct road to The one Who was searched with people of the Far East from time immemorial. In fact a lot of alluvial and superficial, that is in each tradition, could not destroy the main aspirations of culture of the Far East – unshakable belief in existence of the Uniform God of Creator Shang-ди, respect for the ancestors and constantly breaking melancholy on the Golden Age lost because of fall of the first people to paradise. The apostle of Japan saw, that these(thus) establishing(basic) for culture and civilizations of value can be easily lost at contact with spirit of materialism, permissiveness and egoism. It(He) understood, that Orthodoxy can protect on the one hand originality of Far East culture – in fact it has proved to the world the history that can keep self-identification not simply at contact with the world, but also in a hostile environment, in conditions of persecutions, blossoming thus with new force, and with another – to reveal the greatest secret of rescue of mankind. There Is a God has not forgotten the children, It(He) has not left from affairs of this world, but Itself has left towards to the stray, was embodied, has suffered for them, has revived and has returned lost paradise, having destroyed a barrier above which there is an authority only at It(him) – death. « But it is time already to Japan to learn(find out) the Father Heavenly » and Its(His) business(affairs).