Answers to some questions proposed to him by the bishop

In the essay “Answers to Some Questions Proposed to Him by the Bishop,” St. Simeon of Thessaloniki explains a wide range of questions on dogmatic, canonical, liturgical topics, proposed to him, probably, by Metropolitan Gabriel of Pentapolis. The treatise addresses the following topics: - the reality of the Sacraments performed by unworthy clergy. The author argues that grace operates regardless of the personal sinfulness of the doer; - the need for repentance before the priest and the meaning of penances; - frequency of communion of the Holy Mysteries; - the meaning and order of the Liturgy (including the Liturgy of the Presanctified Gifts); - the ability to accept confession to monks without holy orders; - constant prayer, spiritual discipline, the Jesus Prayer; - the importance of daily church services; - symbolism of sacred vestments and iconography; - practical instructions on behavior in church and storage of the Holy Gifts; - the difference between the repentance of people and the impossibility of repentance of demons; - the meaning of fasts and their difference from Latin practice. Particular attention is paid to criticism of Filioque. Saint Simeon expounds the Orthodox doctrine that the Holy Spirit proceeds only from the Father, supporting his arguments with evidence from Holy Scripture and Tradition. Such sublime questions that exceed our strength should, His Eminence Vladyka, be proposed to some of the people who have purified themselves and have a discerning mind, accustomed to reflecting on the unearthly. But we, crawling on the earth like worms, and wearing a mortal body, think about mortal things, and, being entirely flesh and having no idea of ​​what has been created in us in the image of God and in the likeness, we can neither make out anything in these things, nor think about these most sublime objects. If something related to salvation comes to our mind (and this happens due to the love of mankind of the good God, who always leads us to the remembrance of saving and divine objects), then we, partly aware of our weakness and procrastination, hasten in this case to imagine about objects that exceed our understanding what the Fathers have handed over to us, and we try to be content with that, since they left nothing without investigation. We don’t even look for more, fearing that we might slip. It’s another matter for us to grieve over our sins: we consider this safe: that’s why we ourselves pray to God to forgive us our sins, and we advise others to do the same. That’s why in church we talk about this most of all. Of course, a soul that has renounced everything earthly and, due to its purity, is alien to everyday worries, tends to theologize and research; but taking care of how to cleanse yourself from passions, how to acquire, at least partially, dispassion and thereby appease God, it seems to me, is a matter of primary necessity and salvation. However, since it is necessary to answer, if possible, everyone who fraternally offers questions, partly out of a duty of love and obedience, and partly for the sake of the benefit arising from this: “brother from brother we help,” it is said, “like a strong city” (Proverbs 18:19), - and since sincerely asking about something is proof of exalting humility, and immediately answering without arrogance is the fruit of love, as well as humility: then here we are, your demand, and we begin to fulfill your good intentions and orders, out of obedience, forgetting about our weakness and ignoring the worries and sorrows that burden us. In this we are given an example and very many Fathers teach us this, especially the God-bearing ones - Saint Amphilochius and the truly great Basil, of whom one proposed questions, and the other gave answers. Although both were vessels of the Holy Spirit, each received benefit from each other. They imitated Paul, who saw fit to offer his gospel to the other apostles (Gal. 2, 2); and one wanted to know more precisely what he knew, and the theologian Basil answered him, first noting the benefit that he gave him with his questions - and, no matter what he answered, he answered not from himself, but from the writings of the Fathers who came before him, he expressed what he received from them, like them, setting forth what they had revealed. So, having been encouraged by their prayers for Christ, out of love and obedience we will fraternally talk with you to the best of our ability, although you know more than us; If only the Lord, the Word of God the Father, the living Wisdom, who knows the words of all verbal creatures, who created and is creating everything by word and who has given us the word, if only He would give us the power to express satisfactory answers to the questions asked. This is how we get to the answers. Questions: 1) Is the Eucharist, baptism and everything performed by an unworthy clergyman valid or not? – 2) Does someone unworthily ordained accept grace or not, and is what he does really valid? – 3) A person unworthy of the priesthood, upon ordination and entry into the clergy, especially without a decree, can absolve sins and is his absolution valid, or can a simple monk do this, like a clergyman? – 4) Someone, without being unworthy, has become a priest or bishop, and ordains the worthy and the unworthy, elevating them to spiritual rank, and they all perform sacred functions. Is what they do pleasing to God? In the first, second, third and fourth question, the thought is the same, and we will all say at once, if possible, what we know according to tradition from the Fathers. A bishop, a priest, a deacon holding a service degree in the clerical rank, and every other cleric, having been legally ordained, is a true servant of God, an accomplice to the salvation of people, another Angel of God, a conductor of sanctification, of which he himself is filled, a vessel completely full of divine light and grace, and he will receive a great reward from God there, and - all the more so, the more zealous he is for priestly service and the less disposed he is to laziness and grace. negligence, with one's reverence: since laziness serves as a sign of irreverence. However, if only he has legally received the right to serve in the priesthood, let him perform the priesthood: this is saving for him and for everyone, both living and dead, and the theologian Vasily speaks about this. But even in an unworthy person, if he is ordained, a bishop, priest, cleric, or minister of church services, according to the power of ordination, grace acts for the sake of the salvation of those who turn to him - and everyone receives sanctification from him, and not one remains without being worthy of it. Those ordained by them are ordained; those who are resolved from sins, or those who are bound, are resolved, or are bound, and all the sacraments performed by them are truly sacraments: because they are not performed by man, but through this organ - grace. Woe to this organ if it does not do it according to the intention of the One who does it through it; woe to the negligent priest! If in earthly and human affairs he who takes upon himself what is not given to him and what he is not worth deserves such punishment as a thief, a robber, an insolent person, a kidnapper and a despiser of that which is above his rank: then will he not be condemned all the more if he disdains the things divine and heavenly, and especially the affairs of God himself? If only one who partakes unworthily is guilty of the court, then even more so is he who performs the sacrament unworthily. We are talking about those who have accepted ordination: all of them, whether before or after, sin, are unworthy of it. And if they managed to repent and improve their salvation, they themselves would abandon the performance of the most sacred acts of the priesthood and, in confession and sorrow, would begin to bend God to their mercy. When repenting, the first thing for them is to stop performing sacred acts. If some, by God's permission, allow themselves such insolence that they wickedly and without faith (for this is unbelief) take upon themselves the priesthood without being ordained, and perform the works of the priesthood: then there are no words to express the severity of the condemnation awaiting such a person. His actions are worse than the actions of the most wicked and are characteristic only of demons, who are transformed into an Angel of light, without being one, and imitate the actions of God, being atheists and opponents of God. Thus such people will be subjected to the greatest and unspeakable punishment for so blaspheming the things divine. Their words and actions are not divine: since they do not have the grace of ordination; They will also suffer punishment for those who were baptized or ordained by them, since they themselves were not ordained and not baptized. He who has nothing gives nothing, and no one receives anything from him who has nothing, even if he thinks that he has. Hence, one who is deceived and thinks that he is baptized or ordained has neither one nor the other - and the one who deceived is guilty of his destruction. A person cannot do anything unless he receives the strength to do so from God. “Without me,” it is said, “you cannot do anything” (John 15:5). But even one who performs the spiritual rites of the liturgy without the order and decree of the bishop comes close, in his sin, to a clergyman without ordination: because deciding and knitting is the work of the bishops alone, and various rules speak about this. So it should be: because this right from Christ our God is given to one The Apostles, and the successors of the Apostles are bishops. Hence the presbyters, as if they were in the rank of 70, do not have the right to bestow the Spirit, i.e. that is, grace, and neither to ordain, nor to anoint, nor to grant remission of sins in the spirit, as Philip, one of the seven deacons, could not do this. Through the laying on of hands the Holy Spirit was given. Peter and John, as well as the rest of the 12 Apostles, and their successors in the bishopric. Subsequently, the Apostles ordained many of the 70. Likewise, presbyters, having received ordination from the bishop, can, according to the prescription, or decree of the bishop, in accordance with the rules of the church, do this. Only in this case should they attribute their rights to the bishops, who have them to the highest degree and to a greater extent: since presbyters do not have the right to judge everything. Especially, without bishops, they cannot resolve sins that are prohibited, nor criminal crimes, nor the falls and perjury of priests, etc. So, if those who have received bishop’s charters are obliged to inquire in what case they can fully exercise their right to resolve: what can we say about those who have not received? about the uninitiated, even more so. Therefore, together with those who serve as priests without ordination, they will also be subject to judgment. If any of the common people, out of necessity and in extreme need, are asked to accept confession, then let him hand it over to the bishop, or to someone who has the right to serve in the priesthood, approved by the grammar. And we know that this happens to many of the devout monks. They must remember that they cannot give permission on their own, nor call themselves confessors: because they do not have the right to do so; but if, out of necessity, they accept confession and confess; then, not being confessors, they must represent those concerning salvation to whom it should be, and if there is a clergyman nearby, they must refer the person turning to them to him. If not, then let them accept confession, only after that let them hand it over to their spiritual father. Let them retell everything that they heard and learned from the one who confessed to the one who has the power to decide; through this the right of permission will remain inviolable. We have heard, however, that the bishops give the right to perform repentance to monks who have not received the priesthood; but, it seems to us, this is not at all necessary, since the one receiving confession needs to bless, read prayers, and teach the Holy Spirit to those who require it. Mysteries - in a word, to be a priest, so as to make offerings, intercede and pray for the penitent. In case of the most extreme need, when there is no one dedicated to it, of course, reverent monks can be allowed to accept confession, only so that they do not resolve it themselves, but report this to the local bishop, and so that the decision is made by him. But the priest must have an assistant for himself in this matter, so that, in case of need, he can do what is necessary for him, such as: read the prayer of permission, commune the Holy Spirit. Take the sacrament out of the penitent's prosphora and perform anointing with the other priests. As for me: I look at this matter with reverence and think that the sacrament of repentance cannot be performed by someone who does not have the priesthood: because it belongs to the priesthood. Question . What is the need for the ordained to wear sacred vestments, and is it possible for a priest to perform the service without an epitrachelion? As soon as someone, having been found worthy, accepts the priesthood, then through this ordained priesthood they are performed as through an organ. However, since a person consists of soul and body, and the secrets are taught to us in two forms, then the priest needs both a church and an altar. True, one day Saint Lucian, dying for Christ, took advantage of his breast and, being a prisoner, performed a sacred act in prison: but instead of a church, he also placed disciples around him. Therefore, sacred vestments are needed, and a priest should not serve without an epitrachelion. And sacred vestments have divine grace: because each of them has a spiritual meaning, and each is given with the blessing of the bishop. All of them must be worn at the Divine Liturgy; however, also at other sacred services, no matter how seemingly insignificant they may be, unless it is approved by custom and accepted for a long time. But without an epitrachelion, a priest should not perform a single service, and if there is an urgent need to serve some kind of service - a prayer service, or baptism, or any other of the sacred rites, and the epitrachelion is not at hand: then, in order not to abandon the work, let him, having blessed either a belt, or a cord, or some kind of braid, put it on instead of the epitrachelion and so perform the requirement. After that, let him no longer consider such vestments to be a simple thing, but, if it is suitable, let him turn it into sacred use, or put it in a special place, so that it is no longer an ordinary thing. He can do without the epitrachelion when performing only what in monasteries priests usually perform at the Midnight Office, at the Hours and at Compline. Question . What does a towel mean in images of Angels; what does the radiance on the icons of Angels and Saints also mean, as well as the circle in the form of a cloud in the hands of Angels? On the icons of the holy Angels, something like a towel tied over their shoulders signifies the purity of their mind: since they are mentally connected with God with their minds and, out of their kindness, extend to the outside with their observation of us and keeping us. Also, as pure and incorporeal, they are surrounded, as it were, by a crown, signifying their all-perfect and heavenly purity. They have their hair tied because they do not seek varied and superfluous things, but only the divine and necessary, and they fix their minds on things above. As for the radiance in the form of a circle, which is also done on the icons of the Saints: it indicates the grace, radiance and effectiveness in them of the beginningless and infinite God: since they, having been strengthened and enlightened by grace, began the battle and, having successfully completed it, are always with God, constantly having within themselves His grace, which, being divine, has neither beginning nor end. That is why the radiance is made in the form of a circle, and on the icons of the Savior it is made threefold, because He is one of the Trinity, and in Him are the Father and the Holy Spirit. Those who have received the bishop’s grace as luminous have a similar image, as do the kings, as those who have received the anointing of the kingdom. The mug in the form of a cloud, which the Angels hold in their hands, means the sanctification of the Spirit and the fact that they remained faithful to the economy of salvation. In the middle of the circle is a written letter: Χ indicates Christ. But this circle is together a symbol of theology, meaning that even if Christ was incarnate, but, as God, He has neither beginning nor end, and that He holds the universe and the whole world in His right hand, as David says (Psalm 2:8). Question . What does iliton and tonsure of a reader and priest mean? Iliton, who is at the holy meal, represents the sir, and the tonsure on the head of the priest, which he received upon entering the degree of reader, means the crown of thorns. Question . Why is it that someone who converts from apostasy is only anointed with chrism and not rebaptized? We only anoint the one who turns from apostasy with myrrh, and do not rebaptize him: because baptism imparts to a person the existence of Christ, and the ointment imparts life in accordance with the will of Christ, breathing, holiness and sealing. And, as intelligent forces, the Angels were initially given existence and immortality, but some of them fell, and although they live by their immaterial nature, they do not live according to God and have in themselves neither purity, nor the Divine seal, nor God-likeness, nor grace, being enemies of God, vessels of darkness and alien to God: this also happens with people. In baptism they receive the grace of Christ's resurrection and incorruptibility, and put on Christ, and in confirmation they receive His sanctification and the seal of the Spirit. If any of them become apostates, then such people retain their existence in Christ, in time it will be resurrected and become incorruptible, only they will be deprived of both holiness and the grace of the Spirit, and will be condemned along with the demons: because, as there is one carnal birth, so there is one spiritual birth. Therefore, those who desecrate the last birth, upon conversion, are no longer elevated to sacred degrees. But the wicked, having turned to faith and received baptism, as having received remission of all sins through divine ablution, if they prove worthy, enter into the priesthood. As for those who have fallen after baptism: then, upon repentance, they are accepted without baptism, since it is one and the same remission of sins by grace, but they can no longer perform priesthood or accept the priesthood. Thus, the apostate should be accepted: because people here are given repentance out of condescension for the weakness and infirmity of the flesh; and we, with his repentance before God, resolve it with sacred prayers, and we renew the divine seal and sanctification, which he abused, again with the divine world, renewing ourselves in it. David asked for the same thing after his sin, and received it through repentance. “And the spirit is right,” he said, “renew in my womb” (Psalm 50:12). But we do not repeat baptism: because it is one and the same remission of grace; in another case there is a remission of repentance for tears. Question . If someone has confessed, should he confess again? If someone has confessed to his spiritual father and, having received the rule, has, according to the rule, improved himself with works of repentance, then he should not confess again to other confessors and ask for the rule, since this means disdaining the first confessor. Unless he has fallen into the same sins and, having sincerely confessed (before one confessor), out of humility points to the previous sins (already resolved by another confessor) as the roots and causes of subsequent ones, or he does this simply out of contrition of heart and humiliation, in order to gain more benefit for himself through humility. Question . Is it possible to baptize or perform a marriage on Holy Pentecost? On the Holy and Great Pentecost, everyone who comes should be baptized and should not be embarrassed by anything here - neither by time, nor by day, nor by anything else: because here the matter is about the salvation of man. And those who wish can be clothed in the monastic schema: since this time, as a time of repentance, is the most appropriate for such a matter. Nothing prevents any of the worthy from accepting the priesthood, only the ordination of a deacon can be performed at the Liturgy of the Presanctified, and the ordination of a presbyter should be performed only at a perfect liturgy, since the presbyter is the celebrant, and the deacon is an official person, or a minister. As for marriage, it should not be performed at all (in Lent): because it is a work of the flesh and is combined with carnal pleasure, and no one can care about the carnal and repent together, have worldly thoughts and grieve for the soul. Therefore, one should not enter into marriage conditions, unless for some reason - and this should be done on the day of the Annunciation, unless it happens on Great Week and Palm Sunday. Question . Some kiss the priest's vestments at the entrance, while others make a cross on the ground. Is this useful? He who kisses the sacred vestments at the entrance does nothing inappropriate; rather, he does a work of faith and will be saved, just as those who touched the Savior’s vestments were saved, because this is done for His sake. But it is indecent to make a cross on earth: because through this divine sign one is humbled; and those who do this out of ignorance should be told not to do it. Question . Are penances and prohibitions valid and good if a bishop, priest, or confessor does them in anger? And what to do if the person subjected to penance does not accept it? For a bishop or priest to be angry and impose penances and prohibitions without guilt is both not good and unfair. On the contrary, this must be done according to the rules, so as not to participate in the sins of others and not become the culprit of the death of another, instead of preventing it. However, the confessor should not be too philanthropic and embarrassed by his own faults, in the unfounded thought that by condescending to another one can earn leniency towards himself; but one must ask for forgiveness for one’s sins, and at the same time strictly fulfill the will of God, only with meekness, sometimes with severity when circumstances require it, and in constant readiness to accept those who repent, if only they turn to him with repentance. And a sign of repentance is if the fallen one has abandoned evil and humbled himself. Question . About how an excommunicated person should behave? None of those excommunicated, whether without guilt, as it seems to him, or through guilt, should despise the excommunicator and be the judge of himself; Let no one else mislead such a person by telling him not to have anything to do with the excommunicator. But let him, without vexation, in humility and contrition of heart, turn to the one who imposed penance on him. If, after frequent attempts, neither the one who imposed the penance on him, nor another one of the reverent ones accepts it: in this case, let him turn to the highest bishop, asking him for forgiveness and not slandering the one who imposed the penance, but humbly and respectfully begging for forgiveness, so that in this way the permission would follow legally, and the one who imposed the penance would not be upset and, perhaps, justly: because another the case is the judgment of man, and the other is the judgment of God. Question . What should a person who has excommunicated or anathematized himself do? In the same way, one who has excommunicated himself, or who has been anathematized in frustration and anger, or who has expressed a renunciation of God, must turn to the bishop primarily with tears and contrition; if he is not nearby, go to some venerable confessor: talk about your sin, cry, ask for forgiveness and prayer, do works of repentance and not look at them as deeds without significance: because for his sin the condemnation is great. Question . What is higher - priesthood or monasticism? The priesthood, without a doubt, is higher in rank than monasticism: because works are the first work of God, and without the priesthood no one can become a Christian, or have sanctification, or be worthy of communion with God. But on the other hand, a monk is superior to a priest living in the world, as Dionysius says, not by priesthood, but by way of life. Therefore, both a monk and a priest, and a simple monk, exceeds a priest living in the world, not in priesthood, as we said, but in life. However, the priest, by the power of the priesthood, blesses and sanctifies the monk, although he is higher in life than him. That is why Anthony humbled himself and bowed his head not only before the bishops, but also before every clergyman. So let every priest, as having a great rank, live holy and especially let him be zealous for the monastic life, or desire to become a monk over time. Question . What are mortal sins? Some say that there are eight mortal sins, just like the eight passions, and most of them include the following: renunciation of God, murder, fornication and sins associated with it, love of money and sins associated with it, perjury, lies, arrogance and conceit. However, not one of these sins brings death to those who sincerely repent, according to God’s love for mankind, unless after one or another of them a person kills himself, gives in to despair, goes crazy out of arrogance and conceit and begins to blaspheme. Question . Are patriarch, metropolitan and bishop the same thing? What is the difference between them and why is one superior to the other? Regarding the grace and reality of the bishopric, there is no difference between the patriarch, the metropolitan and the bishop: because everyone does and can do the same thing. Regarding the order of the throne, power, subordination and the limits of care for subordinates, the patriarch is the father and head of all, who, together with the sacred council, ordains and has the right to judge metropolitans and archbishops, and is obliged to take care of everyone under him. And the metropolitan, in turn, is the father and head of his bishops and clergy, ordaining them, the ruler and manager in each of his diocese, obliged to improve it. And the bishop is the father and head of the clergy and laity under his supervision. Again: the bishop, in accordance with obedience in the highest heavenly ranks, submits to his archbishop and obeys him, and is judged by him, just as clergy and laity are judged by the bishop; the metropolitan is from the patriarch and the council, but not from his bishops, and the patriarch is from the great council. And truly, this corresponds to the divine order and heavenly distribution of ranks: because everyone receives his place from those by whom he is ordained. Only matters of faith, as common to all believers, are discussed by all patriarchs, archbishops and bishops together, determined on the basis of the divine Scriptures and duly approved. Therefore, let each one remain in his own order, so that he may remain in it in the century to come, as the divine Paul testifies. Question . Some bishops give the right to receive confession to monks, who, even without the priesthood, bless and allow it indifferently. Is this good? I have also heard that some bishops give monks the right to receive confession. But I have expressed it before, and now I will express my opinion—it is, I hope, the opinion of the Fathers as well—that this is the work of the priesthood and should be carried out by bishops or priests, but under no circumstances by ordinary people. If some kind of need, in the absence of a priest, forces a monk, reverent and knowledgeable of God’s laws, I mean, the sacred canons, to perform this work with the bishop’s permission, then let him do it, only to accept one confession and convey it to the bishop, or give the person who needs it some kind of soul-helping advice, but does not forgive or allow it. Otherwise, without the priesthood, he could officiate, baptize, bless, perform, and so on, and this is alien to the Church. Question . What is the difference between a bishop and a priest? And why does the priest not ordain, although he performs the liturgy and baptism? The gifts of the Spirit are different, and one is given this gift, and another that gift. “But all these things work by one and the same Spirit” (1 Cor. 12:11), as it is written. “And God has placed in the Church first the Apostles, second the Prophets” (1 Cor. 12:28), etc. Hence in the Church there is a reader for the people, a minister, a deacon, who is called by the divine Dionysius and “λειτουργικὸς”, a priest who is also called a performer, as he can perform services, but not transfer the rights to do so; there is also a hierarch, as having the power to perform all sacred and divine actions, and to transfer the right to perform them to others. That is why he is called an enlightener, as having within himself a source of insight and perfect grace, as the Savior said about Himself and His disciples. He had in Himself “all the physical fulfillment of the Divinity” (Col. 2:9), and the disciples had gifts by communion with Him. That is why he says about himself: “I am the light of the world” (John 12:46), and to his disciples: “you are the light of the world” (Matthew 5:14). Thus, through them and their successors, the bishops, grace, like light, was communicated to them all. But priests do not have this grace, but can only perform the liturgy and baptize, and this is not done without episcopal power and ordination. Question . Is it possible for a bishop to officiate alone? Nothing prevents a bishop from serving alone without a presbyter or deacon, although he, by grace, is most perfect and transfers the right of priestly service to others. However, for the sake of decorum and splendor, and for the sake of the honor of the bishop, he should have with him the largest number of presbyters and deacons; this can better depict the Lord with his disciples. If there is a shortage of clergy, let there be at least one presbyter and one deacon in the hierarchal service. Especially during ordination, presbyters and deacons should be present, so that the one being ordained is brought in by them, receives greetings from his fellow ministers, and the order can be performed according to the order. However, we know that during the royal campaigns it often happened that a bishop, due to a lack of clergy, would perform sacred services alone, just as it happened, with the bishop’s permission, out of necessity, that a priest would even perform the communion of the sacraments in his cell alone. But even if nothing prevents this, one must nevertheless observe what is required by the deanery, especially during ordination, in Orthodox churches and with a significant gathering of people. Question . Why does a bishop ordain many as readers at once, but does not ordain many as deacons and presbyters together, and is it possible to ordain a priest without liturgy? We know that many are ordained together as readers and subdeacons, and this is based on our tradition. They are dedicated outside the altar; and inside, at the sacred table, they are ordained one by one as a deacon, one by one as a presbyter, and one by one as a bishop. He who deviates from this custom introduces news, and he who introduces news does not belong to the Church. And one should not ordain without the liturgy - we are taught this by tradition. This is also commanded by the divine Dionysius, the successor of the apostles, saying that everything is accomplished through the liturgy and the communion of the mysteries of Christ, falling at the altar and being honored with ordination, sealing, invocation of grace, sacred prayers, proclamation and greeting, and are dedicated to these, as well as to the others that he has given us. Thus, the one who is ordained is not so - he is not ordained according to tradition, and I do not know what this ordained person will be like without the rank. So, at one liturgy, one should not ordain many together as bishops, or presbyters, or deacons, but one as a bishop, one as a presbyter and one as a deacon, and each of them at a decent time and determined by the order: - as a bishop after the Trisagion, before the reading of the Apostle; to the presbyter after the presentation of the holy gifts at the Divine meal; to the deacon after the final prayer, before the words: “remembering all the saints.” The bishop should be ordained at the time mentioned, so that he can sit on the throne, since he enters into the order of the Apostles; - into a presbyter after the ordination of divine gifts because he becomes the performer of them; - to the deacon after the final prayer because this is the last rite, and the deacon does not receive the power to pray, but only to serve and call for prayers. Question . Can a deacon give communion to someone out of need, in the absence of a priest? In times of need, in the absence of a priest, the deacon is not forbidden to give the presanctified gifts to a layman approaching death, only in such a case he must pay attention to the need. But before, if possible, or after, he must tell the priest about it. The excommunicated and uninitiated cannot commune himself with the Holy One. Mystery, but each of these should turn to the priest, and especially out of a sense of humility and for the sake of forgiveness. Question . We know that monks in the deserts receive communion alone. Should you do this and how to join? Some of the monks who live in the deserts and have no priests are allowed by the bishop, as we know, to have the presanctified gifts in the tabernacle (εν ποξιω), and in case of need to partake of them with great reverence, but not in the same way as the priests, but in the way we have indicated and decreed in another place for those who asked us. Having spread out the sacred cloth in some clean place, they must place the holy cover on top of it, and on the cover - a spoonful of the all-holy bread; then, after singing, burning incense and worshiping three times, partake of the divine bread not with your hand, but with your lips. Then wash your mouth with wine and water, or with water alone, from a vessel. If someone dies and there is neither a priest nor a deacon: in this case, for the sake of great need, as the shipbuilder served Saint Theoktista, if there is life-giving bread, let it be given to one of the readers, or the most reverent and purest laymen - and he, with fear and reverence, having placed a small particle of the all-holy bread in a spoon in the sacred shroud, let him bring it to the lips of the dying person as a parting word for life eternal; only this is absolutely necessary, as we said, and with the greatest caution, if a person is looking to the grave and is hopeless. Then let the one who has served in this way announce this to the priest and ask for forgiveness. Question . If a priest, or another believer, renounces (the faith) in anger, what should be done? And is it possible for such a priest to officiate? Sins in word are condemned differently, and sins in deed are condemned differently. Therefore, if he expresses in anger only in words that he renounces (the faith), but fails to do so, if he is a priest, he is condemned and for a long time prohibited from priestly service, but is not subject to excommunication: because he did not do the deed itself. The Fathers also write about monasticism that if someone wants to throw off the monastic schema and, without throwing it off, soon dies, he remains among the monks, just as a layman remains a layman if he wanted to become a monk, but did not have time: since, what someone managed to be and is, according to this, he is condemned. Question . Should one accept confession from someone who continues to sin? And what's the use of that? He who sins and does not stop sinning will do well if he repents before God and confesses to his spiritual father: because this is the beginning of repentance. Through confession and self-condemnation, he will reach complete repentance: since he does not despair, condemns himself, accepts words of instruction and prayer for repentance, and God will not leave the one who does this unrepentant. Question . Is a person really subject to punishment for every sin, even the smallest? Truly, a person will be punished for every sin, because we will give an account of idle words, as the Truth itself and the Judge of all says; We will be condemned for a passionate look, and for swearing by heaven and earth, and for saying more than: she and neither - but the punishment will correspond to the fall, and there are many punishments, just as there are many abodes prepared by God for the elect. By repentance and confession all sins are resolved, and what is greater than this gift? Let us repent in order to be saved. “Repent,” says both the Baptist and the Lord (Matthew 3:2, 4:17). Question . Is a priest who receives a lot of prosphora at the right time obliged to make an offering from everyone? A priest who receives a lot of prosphoras in good time is not obliged to make an offering from all the prosphoras: since he can also eat from them, like an altar server. But he is obliged to bring a particle to God for each and every one of those who offer it by name. That is why it is necessary to write down the names of those who bring and make an offering for them not only then, but also at other times: since what everyone brings, he brings for the whole liturgy. He is obliged to bring sacred bread from one of the purest prosphoras, and not from many, excluding only the Sundays of the Holy Pentecost. Question . What are brought particles and what power do they have? And should an offering be made for women who live with heretics or apostates? Of the other prosphora, one should bring particles for the Saints and for those who brought the prosphora. And one should not be negligent about the offering of particles, both for each rank of Saints and for all of them together, and for each of the believers making the offering, unless they live lawlessly and do not sin openly: because the particles represent the faces of those making the offering and through them mental communication (of those commemorated) with Christ occurs. Therefore, prosphora should not be accepted either from obvious and unreformed sinners, or from women, although faithful or Orthodox, who cohabit with apostates or heretics. However, it is necessary to accept wax and oil from them in order to support the hope of salvation in them, and it is not reprehensible to make petitions and prayers for them and recognize their alms as valid, just do not offer (particles) for them and do not partake of them, unless at the end of life and after the Blessing of Oil has been performed on them. Let them accept holy water and antidor at a certain time, testifying that they are faithful - for the sake of sanctification and hope of salvation, so that by avoiding this they do not fall into the greatest and mortal sin of despair. Question . Is it possible for one priest to perform the Blessing of Anointing? A priest alone should not perform the blessing of oil when there is an opportunity for several elders to gather: for it is said: “Let him call the elders of the Church” (James 5:14), and not just one elder; moreover, the rite must be observed. Question. If someone finds out something about a priest and loses faith that he will receive sanctification from him: what then should he do? If anyone recognizes any sin in a priest, says Basil the Great, then let him notify the bishop about it so that he can investigate; but he must not disdain the priest before his church. Until the priest disgraces himself, he should neither be shamed, nor reproached, nor shirked from him. If anyone is embarrassed to contact such a priest; then let him go to someone else. But if he had provided God with what he knows about the priest and accepted through him, as through an organ, the gifts of grace, then he would have had much greater rewards, as one who turned with faith to grace, and not to the power of man, and who did this for the sake of the one God. How quickly someone converts without faith, then everything “if it is not from faith is sin” (Rom. 14:23), as it is written. Let such a one better go where he has faith; just let him know that he will lose the great reward for not condemning, and, perhaps, he will make a mistake, and if he begins to condemn such priests, then, at the slander of the enemy, he will begin to condemn and denigrate both the innocent and the pure, thereby endangering his salvation. Question . Why is repentance and conversion not given to demons, but only to people? The fallen rational nature of angels, i.e., demons, cannot turn because it fell not through the seduction and deception of someone else, and not through ignorance of the best, but through their own malice, and this is what they constantly strive for and become even worse. If it were possible and in accordance with the justice of God for them to repent, then the loving God, of course, would not have refused them this. But this is impossible, and those who claim that it is possible are deceived by demons so that they can recognize, like Origen, the end of torment, or utter blasphemy against God. So the demons will not rise: because they fell at their own desire for evil and the reason for their unfortunate fall and rigidity was not the cover of the flesh, but their own arbitrariness, and not bodily needs, since they are immaterial beings and do not need anything corporeal. But we are burdened with needs, deceived by the same demons and robbed of the pleasure of eating, as those who need to eat. Since we have been condemned to death, we have an even greater need for help, because we sin a lot, despite the fear of death, as the divine Apostle says: and “he will deliver these from the fear of death through all their life, through work” (Heb. 2:15), - and adds, “not from an angel when he receives, but from the seed of Abraham he receives” ( Heb. 2, 16). Therefore, it is right that God granted repentance here to us, and not to the Angels. There will be no repentance, but reward for deeds: since the present is the time of doing, and the future is reward. Question . What is the Lord's fast, why is it called the fast of forty days, when it has more than forty days, and how does it constitute ten days for us? We keep the fast that the Lord kept - holy, both in name and in fact, the great Pentecost, for our own purification and propitiation of God, as if bringing the firstfruits and tithe to God from the year of our life. It begins on the second day and ends with Friday, with the onset of Sunday and Saturday days, although on these days we fulfill the rule, eating twice a day, and comply with the requirements of fasting - abstaining from meat, cheese and fish. And our Savior fasted for forty days and the same number of nights. And Clement, Peter's successor in Rome, writes about this in the Apostolic Constitutions. This was betrayed by all the Fathers, and the divine Sava, and John of Damascus in the Jerusalem Rule, and the brothers-confessors - Joseph of Thessalonites and Theodore the Studite - in their songs for the Holy Pentecost. The fathers who wrote the songs decided to sing Lazarus on Friday: 1, celebrating in this way, as special holidays, the resurrection of Lazarus, the Feast of Vay and also the Holy Week of the saving passions of the Lord, which he bore for us in order to give us dispassion. From now on, we are already triumphant, rejoicing in His resurrection. Again, as we said, this is written in the Decrees, and the Fathers testify with songs, and ancient tradition speaks. But the Latins also introduce news here, against the rule, separating two days from the holy fast and spoiling the entire fast. Thus, excluding Sundays, they count forty days until Great Saturday and therefore do not leave a single day for fasting for the sake of the honest passions of the Lord, as is tradition, not even observing the Pentecost, because on Sundays they do not refuse to eat either cheese or meat. We happened to ask some of them: what kind of fast do you keep for the sake of saving passions? - and it turned out that they did not know what to answer. And again, since they count forty days, except Sundays, then when we asked: why don’t you fast, according to tradition, on Sundays? – they were again put into difficulty. So, the fast of our Lord lasts forty days and is followed by the week of His holy passion. He performed the fast without needing it: for how is this possible when He is the only sinless one? But He fasted for our sake, and did this in order to give us an example of fasting, to take away the crime of Adam and by fasting to restore the fallen through intemperance and gluttony. That is why fasting was also a subject of concern for the Saints, with the aim of resolving this ancient oath for intemperance; The Prophets labored in it, especially Moses, Elijah and Daniel, and very many others; it was a matter of special importance among the Apostles, Hierarchs and Saints. It was given to us to suppress the lust of the womb, as an image of the saving fast (of the Lord), to cleanse us and excite us (to repentance). Therefore, with the end of fasting, it is no longer death that comes, but the resurrection of Him who lived and fasted sinlessly for us, who died and rose again, and who resurrected us. Question . Why do we fast on Wednesday and Friday and other fasts? And can the laity fast so much? On Wednesday and Friday there is fasting because on Wednesday a council was drawn up about the attempt on the life of the Savior, and on Friday it was carried out: since on this day they crucified Him - the same time when Adam died, touching the tree. In fact, the Savior was nailed at the sixth hour, when Adam touched the tree, and He died at the ninth hour, when he, too, found himself in darkness in paradise - having canceled the death sentence to Adam: “you are earth and will go back to earth” (Gen. 3:19), - according to which he became dead. Question . Where did the fast of Pentecost, the holy Apostles and the Mother of God come from, and who betrayed them at the beginning? Some say they are an innovation. And all other fasts have their basis in ancient tradition, as custom testifies, and are ancient institutions. Both the Book of Unity and the Jerusalem Rule, as we said above, mention them, having as their writers and legislators the divine Savva and, after him, the Theologian from Damascus. One lived during the fourth ecumenical council, and the other between the sixth and seventh; and both are Fathers and Teachers of the Church. The drafting of the charter belongs to both: because when it was lost, on the occasion of the attack of the pagans on the monastery of the divine Sava, the great John again composed and inscribed it according to the ancient order. Each post has its own special thought. The fast of Pentecost forms the fast of Moses, who, having fasted forty days and forty nights, received the words of God inscribed on stone tablets. And we, fasting for forty days, contemplate and accept the living Word from the Virgin, not inscribed on stones, but incarnate and born, and we partake of His Divine flesh. Do you see whether the fast of Moses and our fast, or, better said, our abstinence, are the same? We, strictly speaking, do not fast when we eat food every day; Meanwhile, there is a big difference between our gift and Moses’: because our gift and grace are greater than Moses’, and surpass any mind—be sure of that. The Fast of the Apostles is in their honor, and justly; because through them we were granted very many benefits and they became for us leaders and teachers of fasting, obedience even to death and abstinence. The Latins also bear witness to this against their will, honoring the Apostles with fasting in the days of their memory, but we, in accordance with the Apostolic Constitutions compiled by Clement, after the Descent of the Holy Spirit we celebrate for one week, and then from the next week we begin fasting and with this fast we honor the Apostles who gave us the fast. As for the August fast, it exists in honor of the Mother of God the Word, who, although she always fought for us and fasted, without the need for fasting, as pure and all-immaculate, however, having foreknew of her repose, She, who exceeds and transcends the life of the Angels, showed angelic abstinence, often prayed that through the Divine Spirit she might unite with her blessed soul with her Son and become our Intercessor - and then she especially fasted when the time of her departure from here approached, thinning herself with holy love for the Son. Therefore, we are obliged to fast at this time and sing Her praises, imitating Her life and inclining Her to intercede for us. Some say that this fast was established for the sake of two holidays that occur at this time - the Transfiguration and the Assumption. And I think that it is necessary at this time to remember these two events - one, as the reason for our illumination, the other, as the result of the intercession and intercession of the Mother of God for us. However, the all-holy Virgin Mother of God must be invoked at all times, so that through Her we may bend to our mercy the One who was born of Her and become worthy of His Divine Lordship. So that's what posts are for; they are necessary for every believer and not only when they happen, but always and constantly. Fasting is the work of God, because God does not need food; there is a way of life and virtue of Angels, because they exist without food; there is mortification of the body, because by pampering it, we become dead (in our souls); there is, finally, a means of moving away from passions, because passions are aroused by gluttony and gluttony. “But food,” says Paul, “to the belly and the belly; God will bring to naught both this and this” (1 Cor. 6:13). That is why both the Fathers and the Apostles themselves tried to fast - Paul, who says: “in fasting you will be abundant” (2 Cor. 11:27), and “strive to abstain from all things” (1 Cor. 9, 22); - Peter, who ate the weight of wild beans per day; - the Lord himself, who ate barley bread and fasted often. Question . Who dedicated the Liturgy of the Presanctified and why is it that on certain days of Lent an imperfect liturgy is celebrated, but on other fasts it is not celebrated? Some say: because other posts are not devoted. The Liturgy of the Presanctified has come to us from antiquity and from the successors of the apostles, as both prayers and ancient tradition itself testify. And we take it for certain that it owes its origin to the Apostles, having first been compiled for the sake of fasting itself, so that in the days of trouble we could mourn, and not triumph, as was said before by others. On the other hand, it was accepted by the Fathers so that we could receive grace without being left completely without communion of the Mysteries of Christ, and for the sake of sacred propitiatory prayers. We perform this service around the ninth hour, observing the rule of fasting, which prescribes eating once, in the evening; We are sanctified by it by looking with our eyes, and together with our minds, on the Lord, held by the priests, offered as propitiation for us and taught to those worthy of His communion. At the same time, we must ardently fall to the ground before Him, ask for forgiveness of our errors and remember all believers - i.e. that is, during the entrance, when the priest holds the Lord at the head, since these are already completed Mysteries and the very body and blood of Christ. If before they are celebrated, gifts are worthy of honor, as substitutes and dedicated to God: then much more so after they are celebrated at the Liturgy by divine grace and after they have truly become the body and blood of Christ. Question . Why is the Liturgy of the Presanctified Gifts not celebrated on other Lents? The Liturgy of the Presanctified Gifts is not celebrated on other fasts either because this fast, one might say, is the only one, the first and especially important, as the fast of the Lord, and on this alone, for five days of the week, it is prescribed to perform it to further excite us to asceticism. Since the liturgy is the most necessary and terrible service of all, and salvation for the whole world, it is not considered fair to completely abandon it ever, even during the greatest in name and in fact, Pentecost. Therefore, on it, on Saturday and Sunday, the Fathers decreed that we should make a sacred sacrifice, fulfilling the will of the Lord, who said: “Do this in remembrance of Me” (1 Cor. 11:27), - always, but within five days - to bring presanctified gifts; The Fathers did not establish the law to perform the bloodless and life-giving Sacrifice on any other day, nor on Wednesday and Friday - two days of the so-called raw week, and on Great Friday. They separated these two days of the raw-food week as the entry into a sacred fast, since the raw-food week itself was set for the same purpose - to pre-cleanse us and prepare for the holy fast, so that we could begin fasting pre-cleansed and, little by little accustoming ourselves to abstaining from fattening and meat foods, we could begin the purest of all holy fasts. That is why, earlier, for three weeks - in honor of the Trinity, the Fathers cleanse the soul, preceded by the teaching about fasting and the Gospel words of the Savior, calling us to repentance and cleansing - and by the example of the tax collector and the Pharisee they teach us not to be arrogant about our exploits, but to humble ourselves and, even more so, to be saved. Then, with the parable of the prodigal, they teach not to despair, but in confession to turn to the good and humane Father. The memory of the second coming of our Savior plunges us into fear of His incorruptible judgment and points us to mercy towards the poor as a means of mercy. Finally, they bring to our attention the circumstances of Adam’s expulsion from paradise, which occurred due to intemperance and lust, thereby rousing us to fasting. Hence, they established the week before Lent not as a meat-free week, but as a raw-food week, called it the pre-feast (προεορτιον) of Lent, and established the singing of three songs on it, as in the Holy Pentecost, setting up two fasts this week - on Wednesday and Friday, and on these days - the sayings of the Prophets about fasting, as well as the reading of God-bearing words about it Vasily. Hence, as the ancient charter of the great Church says, on Wednesday of the week, the raw patriarch was the first to celebrate the Liturgy of the Presanctified Gifts. However, on this day and on Friday, despite the fast, there was a custom to eat cheese, in opposition to some heretical opinion. So, during these two fasts of the raw week, the Liturgy of the Presanctified Gifts was performed from the beginning, as is confirmed by the ancient decrees in which it is found, and by the readings from the Prophets, as we said, and by the fact that on these days the Gospels are not read, as during the five days of the entire Pentecost, as shown by all the books of the Gospels. The Liturgy of the Presanctified Gifts was previously also celebrated on Holy and Great Friday: because it seemed indecent to the Fathers to miss any day without contemplating the Lord in the Mysteries, through which, according to His words, He becomes one with us. “And behold, I am with you always, even to the end of the age” (Matthew 28:20), - He said this not because after the end of the age he did not intend to remain with us always, - as is possible when in prayer to the Father He says: “Father, these whom you have given to Me, I will, that where I am, they also may be with Me, that they may see My glory” ( Jon. 17:22), “as I am in You and You in Me, that they also may be perfect in one” (John 17:23)? - but that until the end of time he will remain with us in his Mysteries. He also said this so that even now, when after the taking of His body (to heaven) and before that coming, He is invisible, who would not think that, being invisible to us, He no longer remains with us, but so that everyone would believe that He is constantly with us and becomes one with us in His Mysteries. Then “we will see Him as He is” (John 3:2), as His beloved disciple says, “and so we will always be with the Lord” (1 Thessalonians 4:17), as Paul teaches. But I don’t know how it happened that the celebration of the Presanctified Liturgy on Great Friday was abandoned, whereas it was before. I think that since on this day the fast was not perfect, and there was no custom to celebrate the perfect liturgy on it, they abandoned the Liturgy of the Presanctified Gifts; or perhaps they did this on the basis of the Jerusalem charter, which is a monastic charter. But the other is the charter of the great Church, which all Churches had; Frequent raids of peoples destroyed his rank. He remained in one Orthodox Thessalonite Church. On the holy and great heel of the perfect liturgy, we do not serve: because the Lord, who taught the Mysteries on the heels in remembrance of his sufferings, on the very heels endured them voluntarily and on the cross voluntarily offered Himself as a sacrifice to the Father, as it is said, betraying Himself, but not giving it up involuntarily, to those who wanted to kill Him. And just as the sacrifice was made in His divine body through suffering, there is no need for us to perform a liturgy on Great Friday in remembrance of His passion, when He Himself suffered on that day. Therefore, we are not at all committed to make a perfect sacrifice on this day; to offer the presanctified gifts and perform their liturgy faithfully, as you can find written in many ancient decrees and ancient Gospels and the Apostles, although now, according to the monastic rule of Jerusalem, it is not performed. So, because the presanctified liturgy is not celebrated on other fasts, they should not be neglected, but even more so we must observe them: since we serve the perfect liturgy both in Lent on Saturday and Sunday, and in other non-transitional fasts, I mean, on the eve of the Nativity of Christ and Saints, and Great Friday, and by doing this, we allow fasting on these days because of the perfect sacred service. The Holy Pentecost, being called great, indicates that there are other fasts, and therefore it is especially called great because there are also secondary fasts, but it surpasses all of them. It is rightly called tithe: because, although we must devote our entire lives to God, as those brought by Him from non-existence into being, however, since with the fall we have become weak and care more about the flesh, we must have at least certain times for honoring and glorifying the Creator, for abandoning everyday worries, for caring about thanksgiving and glorification of the Creator, and for prayers to Him for leaving us our countless sins. For this reason, Sundays, holidays, fasts, especially Lent, are dedicated to us. All of them are dedicated to God, they are not left to the arbitrariness of everyone, and no one has the right to violate any of them. In the present case, the goal of the Fathers is the most good and philanthropic. By commanding abstinence and fasting, they want benefit and relief for monks and laity, and do not do violence to them; lead us to remembering God, to thinking about our sins, about death and retribution, also to caution and attentiveness in piety, and to good habits with little work: since with these small deeds on our part, even without our knowledge, by the grace of God, our salvation is accomplished. So, for the laity, who, except for very few days a year, have permission for everything, short-term fasting is not difficult; and for monks, abstinence and fasting are a constant duty, as they confessed before God. Question . Do the presanctified gifts receive anything from prayers? The presanctified most holy gifts do not receive anything from the prayers added to them: because these are perfect gifts, as indicated by the prayers read at the presanctified liturgy, which contain prayer and intercession for us, and with the terrible Mysteries of the body and blood of the only begotten Son, God the Father bows to us on mercy, and with which we prepare for a worthy entry into communion with Christ. There are two entrances to this liturgy: one is the entrance to Vespers, the other is for transferring the gifts to the meal and so that we, having seen them and worshiped them, are sanctified by the contemplation and grace of Christ. And what these entrances form, we have said elsewhere. But we do not make another connection - how is this possible, when the bread, having been sacredly performed, ascended and united with the divine blood, has already been completed? - but wine and water are poured into the sacred chalice, without reading a well-known prayer, so that, after the divine bread and blood is dissolved in them, with which it is already drunk according to the rite of the liturgy, these substances in the chalice are sanctified by their communion, and so that the priest, according to the rite of the liturgy, can partake of both the bread and the chalice, and give communion to those who need it: - to the sacred persons in the altar, according to custom, but to the laity a liar. Therefore, if we want to commune someone with the Mysteries without the liturgy, we commune this way: we take a piece of the bread observed for such an occasion and put it in wine with water, even often we use one dry life-giving bread, as if combined with blood. Here, at the Liturgy of the Presanctified Gifts, this is done to fulfill the rules of communion, as stated, and so that more people can be communed, if necessary. So, what is in the chalice during the presanctified liturgy is sanctified not by the invocation and sealing of the Holy Spirit, but by communion and union with the life-giving bread, which, truly, is the body of Christ in union with the blood. Question . At the Liturgy of the Presanctified Gifts, should one offer part of the divine bread, or the whole one? The bread must not be a portion, but a complete bread, so that after being dissolved according to custom and broken, it can be given. It remains from the perfect liturgy and, when necessary, warmth is poured into the cup, not to replenish anything - this is not why it is poured into the perfect liturgy - but so that we, drinking from the terrible cup, warmed, would think that, after the death of Christ, His life-giving body, like the divine soul, were inseparable and inseparable from the Divine and full of actions Spirit. This warmth precisely ensures that neither the life-giving Spirit departed from the life-giving body of Christ, nor His Divinity was separated. Thus, water represents the Spirit, sometimes called water, and the heat contained in it is the fire of the Divine: because it is said: “Our God is a consuming fire” (Heb. 12:29). That is why it is added: “the warmth of the Holy Spirit, amen.” So the divine gifts, being perfect, do not receive greater grace, but are offered only for us, so that we can be sanctified by them and by prayers. Question . Why is the Liturgy of the Presanctified Gifts not celebrated on other days of the year? The Liturgy of the Presanctified Gifts should not be celebrated on days other than those established: because this is not committed. And he who does contrary to what is committed is subject to responsibility according to the rules. “Hold,” says Paul, “the traditions” which I delivered to you, either by word or by letter” (2 Thessalonians 2:15). The same must be observed regarding everything that has been handed down to us since ancient times. Question . Who betrayed the divine and holy monastic way of life, why is it called angelic and why was it betrayed? The divine Dionysius was the first to write about the angelic and divine monastic way of life. The Savior himself taught the teaching about it, and this teaching was observed by His disciples. Indeed, it was not only from the saints Pachomius, Paul of Thebes and Anthony that this way of life had its beginning and legal basis, as some say, but from the Savior himself and, having passed on to the Apostles - since they also lived monastically - in purity, in fasting, non-covetousness and prayer - it spread among those who lived after them and shone in the Holy Fathers. But even during the time of the Apostles, some priests and laymen carried out this way of life, as evidenced by the monk Demophilus, whom Dionysius calls a therapet, otherwise a monk imitating God, or serving God. Dionysius outlines the sacred rites of monastic initiation and indicates the place for the monastic order - the first after the priestly order. Monasticism was also prefigured by the Prophets, as well as everything else related to the Savior - the cross and suffering, resurrection, seedless birth, divine baptism and holy life, as it is said, and almost everything; - Moreover, many of the righteous and Prophets, especially: Elijah, who lived as a hermit and virgin, and thus rose above the law; Elisha, who was in his obedience and lived in the mountain, and finally the Baptist, who lived a virgin life, without clothing and without food, lived in the desert and preached repentance; completed and betrayed, as we said, the Savior, in whom all types were united, since He alone is the truth, was born of a pure Virgin, remained virgin, lived holy, was poor, walked on foot, had no place to lay His head, lived perfectly, was obedient to the Father even to the point of death, endured persecution, sorrow and suffering, tasted death itself, and endured all this with meekness, often avoiding to pray in private, thereby outlining the rule of silence. On the mountain He taught the most perfect rules and revealed the glory of His Divinity, which He always reveals to those who purify themselves for His sake and to those who love Him with all their hearts, especially to those who seek Him in silence. Through His disciples, He indicated the order of ordinary life, and laid down the law for those who wish to take up the cross and follow Him - to leave for His parents, brothers, wife, children, relatives, fields and everything worldly, calling them alone His disciples and worthy of Himself; buried this holy, prophetic, apostolic, or better yet, angelic image: since in it they imitate the virginity of the Angels, their subordination, hymn, non-covetousness, incessant prayer, glorification and service that knows no fatigue; - in fact, His image: since He, in order to correct our nature, raise it to a primitive state and restore its likeness to God, and to destroy the corruption of the world, having united with us and becoming one of us, indicated this heavenly life, He is a monk, only not from the earth and not from this world, but the most worldly, heavenly, having a life, according to Paul, truly in heaven and proclaiming it. Let the monk know that he no longer belongs to this life, but that he died to it and became an incorruptible and heavenly man. All this is shown by the monastic vestments. It is all black and this means sorrow and mortification of the flesh, and the darkness of sin; clothes made of hair or leather also signify death; the lower garment is the grace of God, this incorruptible garment; the top one is the divine cover; kukul - purity and preservation of feelings, humility, purity and at the same time observance of what is dominant in us (mind); analav - carrying a cross on the shoulder and following Christ; belt - strength, chastity and purity; shoes - walking the divine path and attacking the full force of the enemy; the mantle is a fencing and protection by divine Providence, also the coffin of the body and the fact that he who has his hands under the mantle cannot allow himself absolutely anything worldly. And on all these clothes the sign of the cross is made: because the whole life of a monk is one feat of the cross, and he follows the Crucified One and, like Him, bears the cross. In general, this image destroys disobedience, as well as the oath of death and the condemnation of people for their desire for bliss and pleasure, and opens paradise, opens heaven itself, bestows immortality and is the beginning of eternal life. The clothes of a monk not only should not be multi-colored, or silk, or linen, but should even be made of simple wool and only serve as a covering: for any luxury and excess are far from the monastic image. One should only use clothing that is necessary and required by infirmity, and not in excess. Moreover, monks should be girded, as if they were performing sacred acts before God and serving Him, like the Prophets and Apostles. Question . What is the significance of a monk's robes? And should he always be wearing them? One should (always) put on all these symbols of the monastic image: because they suggest a divine thought and they are adopted by him so that, by putting on them, we come to the memory of what they signify. Moreover, they are not heavy: they are not made of iron and are not chains. The monks are buried in them, like priests in vestments adopted for the holy order, not because they would be resurrected in them, but because they serve as signs of divine things and the fact that the one clothed in them lived in accordance with their meaning, and, even if he did not live like that, nevertheless approached them and decided to accept them. So, since each will remain in his own rank, then on this basis, both the monk and the priest, put on the clothes of his image and rank, and in them he is offered to God, depending, i.e., therefore, in the monastic form, or in the sacred rank, he died. And since the present is a time of doing, and the future is of reward, then everyone receives evidence from here that he will appear there in the same rank in which death found him here. Thus, one should bury one in clothes appropriated to a certain order, so that no one would think that the deceased abandoned him. Question . Some, due to weakness or for some other reason, perform psalmody while sitting; others perform each sequence on the road, on a ship, at home, in the evening and whenever it happens. What to do? Should one give up following because of sitting, or should one do something else? “Pray without ceasing, give thanks in everything” (1 Thessalonians 5:17), says the Apostle. And again: “whether you eat, or drink, or do anything else, do everything for the glory of God” (1 Cor. 10:31). And the Lord says: “Watch always when you pray” (Luke 21:36). And David: “I will bless the Lord at all times” (Psalm 33:2). Yes, we should pray at all times and we must always do this. You should not leave prayer, neither on the road, nor at meals, nor on the bed, nor while doing handicrafts, nor during conversations, nor at any other time. Whether to perform psalmody standing or sitting, in the morning or in the evening, must depend on the will of each person, on the strength of the body or weakness, and on the prudence of a person experienced in spiritual things: just as everything should be done with the judgment and advice of holy men. However, let everyone’s devotion to the Church be inviolable, and everyone should flock to divine churches, as to places dedicated to God and designated for prayer, where there are divine altars that have the power to offer our prayers to God; This should especially be done by monks, who, moreover, live in solitude and silence, on Sundays and holidays, in order to receive benefit from the Divine Liturgy and be honored with communion of the Mysteries through the priest, as is legalized, in order to show obedience to the Church, so as not to acquire the arrogant thought that their abodes are higher than churches, and not to dream that private prayers are more effective than those performed by the Church. The prayer of the Church also benefited Peter; Paul also asks her: “Pray,” he says, “for us” (Heb. 13:18): “because you also help us by praying for us” (Rom. 15:30). “Pray for one another” (James 5:16), teaches the brother of God. “Let us with one accord and one mouth glorify the God and Father of our Lord Jesus Christ” (Rom. 15:6), says Paul. Question . Should you do handicrafts and psalmody at the same time? Doing handicrafts and at the same time praying is the job of a monk: because: “pray without ceasing” (1 Thessalonians 5:17), says Paul. Whatever you do, do it all for the glory of God; because prayer is the most important of all sacred activities and it alone connects a person with God. And among the most zealous monks, this alone, and not any other activity, happens all the time. However, too much would need to be said about prayer; let the inquisitive one turn to holy men and those experienced in it, and he will understand and know what it is. Question . Why did God reveal here various ways of repentance and forgiveness, but there he punishes decisively and for all eternity? Where is the goodness? God is good and most good, and His goodness knows no bounds. He never abandons goodness, being the only one essentially good and the only one unchangeable. Therefore, whether rewarding or punishing someone, He does both with goodness, since He is essentially good. But He is also righteous in essence, and does not deviate from the truth: therefore, having raised us from non-existence by goodness alone, He governs us in truth and in judgment. He did not leave a single good thing that He would not do for us. Thus, He created the visible world, arranged a paradise for us and prepared future blessings for us, so that we could enjoy all this righteously and in good time, here - present blessings, and there later - future ones. He created us with His own hands in His image, put into us a rational, verbal and willing soul, filled it with all wisdom and knowledge, introduced into it every kind of Divine virtue, so that even without a teacher we know everything that is God-loving and that is ungodly. But from the very beginning He gave us teachers, namely, firstly, this visible creation, moving so well according to His will, so that we too would obey Him, our God, and act according to His will; then, He revealed many righteous patriarchs and prophets, decreed the law, performed miracles, threatened sinners, punished them and rewarded the righteous. Finally, after the increase of evil, for our sake the Word of God descended of itself even to us, was incarnate holy from the Virgin, lived divinely among us, did wonderful things, laid down the most heavenly laws, suffered for us and, having risen and ascended, graced and strengthened us, sending down to us from heaven the grace of the Holy Spirit, through which He showed His divine preachers to be strong in deed and in word, and spread His knowledge throughout the entire universe. From here appeared hosts of priests, faces of martyrs, multitudes of ascetics and virgins, and a countless number of all believers, gathered from all nations, without any coercion, according to the word of God alone and according to God’s power. The universe was captured by the fishermen, many became reformed and, after the Apostles themselves, shone with miracles and powers. As a great and final gift, the gift of repentance is given - a benefit above words and reason: because it is given until the very last sigh, if only repentance is offered sincerely and sincerely. So, all this, and even more, which cannot be fully expressed or conceived, are not deeds of the greatest goodness? Truly, a goodness that surpasses everything and is inexpressible in words. Then, the kingdom in the next century is a matter of gift and goodness, and eternal punishment is a matter of truth and goodness. Truth - this is evident from the fact that everyone received what he strived for, and what he had before (the last time of his earthly life) strength here, received that strength. Goodness - because it is not given to those who have sinned to receive equal treatment with the righteous. Thus, the one who has loved will be loved righteously and not to the extent that he loved, but to the extent that God loves and gives. He who has sinned and repented is shown mercy by grace and is not only delivered from the most righteous punishment, but also participates in good things by grace. But he who did not want to be good, did not repent of evil, did not want to leave him at all and did not take advantage of repentance, on what basis will he be pardoned without wanting it? Since everyone here (life) prepares for himself eternity according to his own will, having chosen either virtue or evil: then at the time of retribution, according to the goodness and truth of God, the righteous will have eternal joy of bliss, and the wicked will have eternal torment. And this is a great work (of goodness) of the essentially good and most good God. He is good. So, to imagine the end of punishment, and to think that the all-good God, who punishes the evil righteously and well, is not good, is the greatest delusion. This is an attempt to subvert the Divine economy of the Word, a rejection of all the ancient and new laws of God, leading those who think so foolishly to complete destruction and wickedness. Therefore, with all diligence we must flee from such an ulcer: in deeds, in words, and in thoughts we will uphold the teaching of the Church as true. Let us accept works of repentance, through which, according to the love of the All-Good One, we can be saved only by confession and removal from evil, and we will think about everything inherent in repentance, as the Lord said: “Repent, the Kingdom of Heaven is drawing near” (Matthew 4:17). Question . Some confessors, out of selfishness, perhaps, oblige those approaching repentance to do alms and seek a gift, but forbid serving prayer and liturgy, to the loss of the priests, or because it seems good to them: but which of these is better? That spiritual fathers teach those who approach them to confess sins to give alms, ransom captives, serve prayers and liturgy, and other similar things, this is well established by the Fathers, and very useful. And to the extent that someone motivates someone to do good deeds for himself, whether he finds him inclined to it, or by motivating someone who is not inclined, to the extent that he brings him great benefit, he himself will be a partner in the reward with what he did. Not only those who have sinned must be aroused to mercy and so on, but also the brother who has not sinned: since it is actually impossible for anyone to be without sin, and equally, if someone lives righteously, he will be more righteous from doing deeds of righteousness. Truly giving to God and brother, as we are taught, is a matter of duty and love. To love God means to serve Him in purity, to pray, to praise Him and glorify Him, to resort to His holy churches, and at the same time to bring Him a part of what we receive from Him, for His glory and honor, for our purification and inclusion in divine sanctification; and in relation to the brethren, - not only to give them their due without a vindictive thought, good disposition, peaceful treatment and assistance with words, praises, approvals, but also to show this in deeds: to feed the hungry, to give drink to the thirsty, to receive the stranger, to clothe the naked, to visit the weak, to take care of the prisoner in prison, as the Savior taught, calling those who do such deeds blessed and granting to them is the kingdom. So, it is extremely necessary to teach the brethren, as has been said, to do good, to perform alms and sacred sacrifices, and those subject to condemnation should be given this, as a rule, and others who are not bound by condemnation should be exhorted to do this, both out of duty to God, and because no one is sinless. And for parents, and for relatives, and for others, other pious ones, we must make (sacrifice) to God in every possible way, also in honor and memory of the Saints, as we wish to find them there as mediators for ourselves and accomplices in the glory of Christ. And teaching those who are starting to do this is God-loving. But spiritual fathers should not do this out of selfishness, hiding God’s things for themselves: because this is the greatest harm for them, and they will have to answer for it. While those who give do the same as those who cast down their property at the feet of the Apostles, those who withhold from it are the same as Ananias and Sapphira, and worse, because he withheld from his. Having promised to give the entire price of the estate and withheld part of it, Ananias, together with his wife, laid the rest at the feet of the saint. Peter, who appeared as a blasphemer. His sentence, I think, as I said above, is also for those who take for themselves, holding back what belongs to God and collecting treasures from that. It is not forbidden to take only for need, as for anyone else for his work. And Paul says this, comparing with us the toiling farmer and the one tending the flock, although he himself preached the Gospel for free and, expecting heavenly rewards, did not use this right (1 Cor. 9:7,18). Therefore, he labored and worked with his own hands (2 Thessalonians 3:7-8): “My demand,” he says, “serve these hands with those who are with me” (Acts 20:34). So, the shepherd of souls should, if possible, not touch almost anything that is brought, so as not to have the need to remove foreign thorns, unless it is for the need for food or clothing - nothing more. Let him work only for what is necessary and give prayers; let him make sacrifices for the one who brings to God, remembering the poor, that not only he himself, but also others have a need for the necessary, although, by accepting the gifts of the repentant, he can provide for himself more than a simple layman: because according to the priesthood he acts for the salvation of people. Through the sacred sacrifice, prayer and other sacraments, absolution and cleansing are given, sanctification is taught, and for those who have a greater need for communion - unity with Christ. Therefore, if someone, out of his own passion, or envying the priest, or wanting to be covetous himself, forbids the priests to teach either the terrible Sacrifice, or to perform a prayer for someone, but proposes to give alms, says that this is best, and deprives any of the faithful of holy oil, prayers of purification and divine sanctification through communication, or sacred rites: he will mainly have to give an answer to this himself. Moreover, each sin must be subject to a special penance corresponding to it, and not all will be blotted out by the same thing. On the contrary, if the crime is murder, then, according to the rule of the church, the ransom of a captive for the sinner and for the dead, if the murderer has income, shall be a soul for a soul. If it is the destruction of the embryo, then may the adoption and upbringing of the poor child serve as a cure. If it is fornication, or adultery, or any kind of uncleanness, then let them be healed, firstly, by removing themselves from temptation and sin, then, to the extent of their strength, by the suffering of the flesh: because this is the sin of unhappiness and carnal pleasure. Just as Eve was assigned sorrows instead of pleasure, and labor thorns were assigned to Adam, so let the oppression of the flesh be a means to its humility and a cure for those who have fallen through lust. If there is neither determination nor strength for this, then let the sin be cured by alms, or abstinence, or the ransom of a captive, if the sinner has the means. If acts of injustice occur, then let the return of what has been taken be liberation from sin. May almsgiving, following the example of Zacchaeus, serve as a cleansing in condemnation for untruth and predation. If blasphemy or renunciation occurred with someone: it is necessary to indicate healing in constant prayer in order to atone for blasphemy, in tears in order to wash oneself, in almsgiving so that one who has rejected the Creator can receive mercy, and in abstaining from meat-eating and other unclean types of food. If there is a crime of oath, or slander of someone before another, or deliberate betrayal to the superior of someone who has either transgressed or not: let the one who has fallen be corrected in the same way as from blasphemy, and by delivering that person from trouble: he is guilty of doing this last thing first of all, just as the one who acted unjustly and first of all is obliged to give back what was unjustly acquired, or who found something. belonging to another, especially if it was done with the knowledge. And nothing should be allowed unless it is returned to the offended person, or to the one who has suffered a loss, or to his children, or to the poor brothers, according to the judgment of the spiritual father. Likewise, in everything else one must act as the church rules command. Therefore, the shepherd of souls needs to know them and act without overstepping the bounds, neither releasing them untimely, out of compassion, as if the sinner were perishing, nor overstepping the limit, as if observing accuracy and purity, so as not to lead to despair. We must do everything to the best of our ability. The best measure is the measure of the Saints: because through them a gift was sent down to us. It will be in us if we try to follow their rules. Following their example, let us allow a certain kind of leniency towards those who show zeal, who repent ardently and who renounce evil. Such people appease the Judge, and donations can be limited to them, even from among the donations determined by the rules, for their ardor and repentance. In general, whatever the sins of living people, (to atone for them) the deliverance of captives is better than other works, namely, to lead the soul from wickedness and slavery, that is, to lead from death, and thereby cover a multitude of sins, as it is written. Then - alms, if the sinner did not have a good life; At the same time, care for helpless and poor orphans is especially valuable. Then - caring for the sick, those in custody and others. After the one who has fallen into sin rises and repents properly, let everything related to the sacred rite be performed: and the portion offered by those who commit sin will be prohibited. Just as one who receives communion unworthily “eats and drinks judgment for himself” (1 Cor. 11:29), says Paul: so he who offers unworthily will also be condemned because he has not forsaken sin, or has not made a triumph for God and His Saints. Blessing of oil is also very necessary, as a sacred rite and, moreover, of the seven sacraments, over the sick, according to accepted tradition, and over every faithful who wants to begin the terrible Mysteries, especially over everyone who has fallen into sins and has fulfilled the rule of repentance, is preparing for communion and has received forgiveness from the father. Through this sacred rite and anointing with holy oil, sins are forgiven, as the brother of the Lord writes; The prayers of the priests also contribute to this. For those who are dying, sacred rites are primarily beneficial, and everything else comes after that. For a person who has died to sin calms down and through sacrifice is united with Christ, and is filled with divine joy and grace, and is delivered from all sorrow by divine mercy. So, first of all, let everything related to sacred rites be performed on him. Then, if his life continues, let his occupation be freeing captives, giving alms to the poor, building divine churches and everything else related to his salvation. Question . Should spiritual fathers demand alms, as well as give them themselves; and if, by accepting, they retain (it), then what of this? The spiritual father himself should not try to receive what is given in alms, so as not to be the subject of ridicule and temptation of the brethren: but if he wants to act savingly and properly on those who come, let him only encourage and prescribe to do it, and let him not accept anything, as we were taught not to accept by very many Saints who zealously cared about this. Paul also did the same, not burdening anyone and not accepting from anyone, although he encouraged (to give alms) and sent (it) for the poor brethren who were in Jerusalem. If anyone is forced to take from the faith of the giver and for the sake of his greater wealth, let him do it for him for the sake of his zeal and gratitude, so as not to cause a quarrel. And if he is a priest, then let him take it himself, as a priest, and invite others, not only friends, but especially the poor and especially the pious. If he happens to be a layman, he should not take anything from the sacred rites that provide voluntary alms: for this belongs to the priests; and let him divide it among the priests, while he himself uses alms from alms, distributing it to the poor when their needs are met. Question . A priest who has received gifts for the liturgy and does not celebrate the liturgy, what does it bring to the sacrificer and is he condemned for this? He who accepted alms for the liturgy and did not perform it is condemned both for what he did not do and for the fact that he deprived the bringer of sanctification: for this latter not only does not receive sanctification from the liturgy, but also the reward for alms, the reward that he would have had if he had given to the poor. Therefore, everyone who receives must liturgize so as not to be condemned by God for acting unjustly, stealing and depriving a brother of sanctification. Question . What is the best alms? If anyone wants to give alms, if he can, let him take care, as we said, first of all about the release of captives and especially about the weak and inexperienced, like children, who are in danger at heart. Then - about the captive priests and elders, and others. Secondly, let him give to the sick, the disfigured and others who require more help. At the same time - and to monks imprisoned for the sake of God, as the Fathers say: because they are servants of God, perform the work of angels and are imprisoned for the sake of God; in them all the commandments are fulfilled if they live according to God. Then - to those in custody and widows, and to everyone else who usually does not leave the house. And finally, to all the other poor. And serving strangers, especially those in need, brings great reward, as our Savior, and Judge, and God taught. Question . If someone has ten coins, and there is a prisoner and ten poor people: which of them should be given? If someone can ransom a captive with ten coins, then it is better to give for him than ten or more to the poor, who only need food, if, moreover, there is a hope of finding it from others. If hunger and death threaten, then it is necessary to share both the captive and the poor. For this is very necessary for (sustaining) life. Question . Should one who wishes to give alms give it himself, or through his spiritual father? Whoever, with his wealth and having faith, wants to give something, let him give better through his father, so as not to be vainglorious to the giver, or not to give for unnecessary and superfluous things, and to do it depending (on the father). If he does not have great wealth and the proper faith in the one managing the distribution, let him give it himself, only after asking about it first. Question . How can one who blasphemes against the Holy Spirit not be forgiven, either in this age or in the next? Is there really forgiveness in the next century? That he who blasphemes against the Holy Spirit will not be forgiven either in this age or in the future, this seems clear to me; it is precisely said: “he will not be forgiven” (Matthew 12:31), not because there will be any forgiveness in the next century, but because what is not permitted here and there will be the same. In particular, this means that there is no remission there before it happens here. Therefore, even before the last sigh, repentance is possible. And this does not show the superiority of the Holy Spirit over the Father and the Son, but rather equality and consubstantiality. For nothing else was said by the Savior than regarding the manifestation of Divine power and might, with which He worked miracles and cast out demons from people; and this strength and power is common to the Father, and the Son, and the Holy Spirit; Therefore, the blasphemers are also guilty against the entire Trinity. And every heretic, in addition to other blasphemies, remaining in this heresy, cannot have remission. For, says Christ: “If anyone blasphemes against the Son of man, he will be forgiven him” (Luke 12:10; Matt. 12:31), - that is, against human things, as for example. The Jews, seeing in Him then a true man according to the flesh, could not understand the highest; That’s why He forgave them this sin, and even prayed for His crucifiers. But when some detractors said that He performed divine miracles by the power of Beelzebub, and did not recognize the Divine power: then He called this unforgivable. However, those who die in unbelief alone will not be forgiven; and everyone who believes and repents will be saved. Many of the Saints talk about this. And Paul, first a blasphemer, and then a herald of Christ, testifies to this. Question . What does it mean: “we praised You seven times a day” and what are these seven praises? The expression: “I praise you seven times a day” (Psalm 119:164), often means: always, as in other places the Psalmist and Prophet himself says: “I will bless the Lord at all times” (Psalm 33:1), and in another place – “I will bring his praise into my mouth” (Psalm 33:2). And the divine Paul: “Pray without ceasing, give thanks in everything” (1 Thessalonians 5:17). The Savior also teaches beautifully: “Be vigilant when you pray at all times” (Luke 21:36). For what? To be one with God. This activity is continuous: because prayer connects us with God. This is the greatest of all things. And what is better than talking with God and being with God? This is the constant work of the Angels. Through him we become, as it were, Angels, priests of God, doing His will, pure in heart, seeing God, God’s singers, giving glory to Him. By this we are cleansed and ask for remission of sins, and we are delivered from evil and from every temptation, and from all the dangers that befall us, and we become worthy to stand before Him, and we are worthy of His light and kingdom. And who can count, who can say worthily what is given to us through prayer? Through her we receive everything we ask of God, as He himself declared. Signs and wonders have been and are being accomplished through prayer, the salvation of souls, the granting of healings, and all other good things in general, and without it there is no good. The Savior, the Apostles, and the Fathers constantly remind us of this work of the Church. So for us, as slaves and creatures, it is necessary, we are obliged to constantly devote this work to God, and it is most useful for us. However, for the sake of weakness and for the sake of those for whom constant prayer is burdensome, special times were established, which David observed and the Church preserves. Therefore, as he says: “I rose at midnight” (Psalm 119:62), so we sing the midnight office with him; he - “O God, my God, to you the morning service” (Psalm 63:2), and we perform the morning service; he “in the morning hear my voice,” and “in the morning I will appear and see me” (Psalm 5:4), and together with him we read the sequence of the first hour. “Evening and morning and noon I will proclaim and proclaim, and he will hear my voice” (Psal. 54:18) - and we sing to God the sequence of the hours and evening song. “I will wash my bed every night, I will wet my bed with my tears” (Psalm 6:7), and we sing Compline to the Lord. In general, the Psalmist constantly sings hymns and prays, as he himself says: “I will exalt Thee, my God, to my King, and I will bless Thy name forever: I will bless Thee every day, and I will praise Thy name forever and ever” (Psalm 144:1-2). “My soul longs for You” (Psalm 62:9). He also calls us to praise the Lord when he says: “Praise the Lord, all nations, praise him, all people” (Ps. 116:1). Let us also praise Him at the appointed hours and joyfully stand before Him, and with all our minds we will sing and glorify Him: for He is the Lord our God and will save us. The seven praises of the Church are the following: Midnight Office, Matins with the first hour; third hour, sixth, ninth, vespers and compline. The Midnight Hymn is for the sake of the resurrection of the Savior and His second coming, when He comes with glory as the Bridegroom, as He himself says: “At midnight there was a cry: Behold the Bridegroom is coming, go ye out to meet him” (Matthew 25:6). The observance of Matins is in thanksgiving for the dispersal of darkness and the shining of light upon us. At the same time, the praise of the first hour, offered to God with praise at the beginning of the day, is inseparably read. In the third hour we thank God for sending down the Divine Spirit. The sixth is for the sake of nailing the Savior to the cross, crucified at this hour and atoning for the crime of Adam, which was committed at the same hour. The ninth is for the sake of the life-giving death of our Lord on the tree of the cross, by which He resolved Adam’s condemnation. Vespers is in thanksgiving for having reached the end of the day, and also for the sake of the burial of our Savior: for He was buried in the evening. Finally, Compline - so that we have achieved peace from our labors, and we dedicate the beginning of the night to Him, asking for peace throughout it, so that, having fallen asleep in peace, we can arise and see the light again; Those who contemplate the divine reflect on all this. From sleep and awakening to ascend in thought to death and the future resurrection after it, from night and the day following it to the transition from this dark and rebellious life to that non-evening day and life, one who loves God should reflect on this and the like, as we have said about this in other places according to our understanding, borrowing from the Fathers. Behold the sevenfold praise! And each one receives a special divine rank of sacred secret service, as a work that belongs specifically to the Lord and His priesthood. And this rite cannot be performed without a priest or an altar. The priesthood bestows incomprehensible gifts: the Mystery unites the one who receives communion worthily with Christ, makes him one part with Him, prepares in him a church for the Lord; and those who do not receive communion, who are present by faith, piety and zeal, cleanses from sins, changes them for the better, unites them with Angels and Saints, fulfills divine sanctification, enlightens their soul, thought, mind, and bodily feelings. For for the sake of the sacred rite of the Lord's body and blood, for the sake of the descent of the Holy Spirit, for the sake of such a change and transformation, namely, that ordinary bread and wine are changed into the true body and blood of the Lord, into the true body itself, and not another, by the favor of the Father, the self-perfection of the Son and the assistance of the Spirit, for the sake of all this, what good will not be given to those present there with faith and reverence, with attention and prayer? They are no longer on earth, but in heaven in truth. For this is how the good Lord of all and the Heavenly King wanted, he wanted to come down to earth for us and lift us to heights, and to be always with us. Such miracles are performed by the Omnipresent through the priesthood and, being loving and good, he performs them through all his priests. He enlightens and elevates both His Angels and the souls of the Saints, and makes all of us His humble servants better, and has mercy on us, and sanctifies, enlightening us. So let us begin with love and reverence constantly, if possible, every day, above all other prayer, to the sacred secret teaching: because for every faithful nothing is as useful as this. No priest should neglect this, so as not to cause the greatest harm to himself, and to every believer: for the evil one, to our greatest harm and destruction, always makes us - pious and true believers - lazy and careless in prayers; on the contrary, he always encouraged atheists and heretics to their godless prayers, in order to be condemned by him for their criminal prayers, as the greatest blasphemers: for they they fight against God, and do not pray. We, without praying to our true God, would lose His grace. Therefore, the (evil one) always tries to prevent us from praying, especially during divine rites, and attacks very strongly and wants to keep us from the Divine Liturgy. And now through laziness, now through plausible pretexts, she plots to remove the clergy from her, and (outrages) those who want to partake of the Mysteries with inventions of the imagination and night visions. But, envious of sanctification and the gift, he is not able to prevent, as we have learned from many, the priests who are our fellow believers in Christ, and the worldly, and by this he especially exposes his timidity and is ashamed of his envy and malice. And involuntarily he recognizes the divinity of the deed and the greatness of grace: for he would not have attacked if he had not seen the greatness of the gift and benefit. But you need to be careful: Christ will defeat this enemy. And we will approach Christ in confession and humility with perfect repentance. “Come,” he says, “to Him and be enlightened, and your faces will not be ashamed” (Psalm 33:6). Question . Who betrayed such labors, exploits, suffering, torment of the flesh and exhaustion, virginity, chastity, the greatest patience and extreme humility? Why is this? Or what's the use of it? Although it may seem strange to ask why divine exploits, various physical labors, all kinds of suffering and patience are required of us, in addition, poverty and spiritual contrition, or, what is also, self-abasement - why all this, and who commanded it, and what is the benefit of all this: but still it is useful to ask so that we, realizing that all this is not from man, but the work of God, the work of the Son incarnate for our salvation God, rejected all luxury, did not fall into the vice of conceit and acquired better former beauty and greater glory, acquired for us by Christ through humiliation and poverty, and even betrayal, ridicule, reproach, chains and thousands of other sufferings, and the torment of death itself - so that we, zealously imitating Him (Christ) and the Saints who followed Him, tried to courageously endure not only every deserved sorrow, but also innocent reproaches and even death itself, and moreover, a thousandfold, if it were possible. And this constitutes our unquestioning duty in relation to the Lord. And what will we bring to Him if we do not tolerate even a single insult? For our sins are countless. So know that, imitating the Savior and having His works as an example, the Righteous and the Prophets, and the Apostles, and the Shepherds, and the Martyrs, and the Teachers, and many ascetics and virgins, and all those who loved God, passed in this life the path of suffering and sorrow, and humiliation, and without this no one could be saved. The wonderful leader and teacher of all of them, in fact, even to death, was, as we said, Christ our God. And what is the benefit of suffering and bodily sorrow, and humiliation, and poverty, and obedience to God even to death - and He himself showed this by revealing His all-holy body to the incorruptible and ascending to heaven, from where we wait for Him and hope that He will transform the body of our humility and lead us corruptible to incorruptibility, and make us heirs of His eternal glory, and that: “having done good,” as He says, “ they will come forth into the resurrection of life, and those who have done evil into the resurrection of judgment” (John 5:29), i.e., condemnation. So, all suffering is opposition to the pride and crime of Adam, and a reward for our sins, just as it was said to Adam: “Cursed is the earth for your deeds” (Gen. 3:17), and other (defined) sorrows. Therefore, those who have sinned through sorrow and labor are freed from the desire for pleasure, and subsequently no longer feel sorrow. This is what a great many pious people did, as well as those blessed self-condemned people mentioned in the ladder. And those who had sinned in almost nothing had the need to do this in order to honor the Lord, who suffered so much for us in order to fulfill his duty and avoid falling. And if Paul killed the body and enslaved it (1 Cor. 9:27) so as not to be excluded, then who can rely completely on the body? Moreover: “the kingdom of God is in need,” said the Truth, “and the needy women delight it” (Matthew 11:12), - that is, through suffering in Christ. Humility eradicates the godless opinion of the proud and the ungodly thought of the primordial about equality with God; it (humility) elevates a person. Therefore, everyone who humbles himself acts justly: because the creature has nothing of itself, although it seems that it has. “What you have received, the same you have received” (1 Cor. 4:7), says Paul. Everyone who is proud, like the devil, is a liar, who does not know and does not want to know the Culprit and Creator, even if it seems that he knows. And everyone who suffers for the sake of Christ is an ascetic, abolishing and eradicating pride through which we have fallen, and not knowing corruption from death; and the pampered sensualist arranges his own destruction and dies alive, becoming an inveterate criminal and a slave of the flesh, and reaping death and corruption. So, if the Lord suffered innocently, and Paul killed the body and enslaved it, also the other Apostles and priests, and all the elect; if the Savior endured bodily death and thousands of other sufferings and sorrows, as well as the ancient servants of law and grace, and many Martyrs - courageous even in the midst of torment and in death, and countless hosts of monks, and ascetics, and virgins: then who else wants to talk about this? And you, beloved brother, knowing all this well and following the path of the lovers of Christ, and being zealous for Him - our Lord, and imitating as much as possible, pray that we, the humble ones, may put on Him - the Lord of the corruptible body, and become beloved in heaven, and, after putting off this flesh, be worthy of the grace to be with Him, always the only beloved Christ our God. Question . If it happens that the Holy Gifts are spilled at the time of entry, or are eaten by some animal: what should you do then? Such cases happen, and the Holy Gifts are shed, especially through the machinations of the evil one, but often also due to the weakness, negligence and inattention of the priests. Therefore, a priest who accidentally sheds the Holy Gifts must first confess (this) to the bishop and fulfill several rules, especially if it happened due to his negligence and inattention, and must be removed for a time from divine service. If the priest is necessary in his place, then let him fulfill his rule through abstinence and prayer, or kneeling - so as not to completely stop the saving work. And at the time when a similar event occurs with the gifts, namely, if everything in the chalice is poured out in the church after entering, then the connection must be made again and the prayer of offering must be read; and then, after the great entrance, perform other prayers. Likewise, if it happens that the brought divine bread will be eaten by mice or other animals, and the priest will not know, but will learn about it after entering, then let him bring other bread, usually the lamb, and pronouncing the prophecy sayings and doing everything that is usually said and done. In particular, it is necessary to repeat the proskomedia prayer, and then all the prayers of the great entrance of propitiation and forgiveness that prepare the priest for the sacred rite. And the priest must collect the spilled Holy Gifts in some holy vessel and place it in a sacred and safe place, so as not to be trampled upon or tolerate anything else indecent. A wonderful place may be where the priest washes himself after communion; This place must always be kept safe and comfortable, and one must watch so that nothing falls out of this place, as well as from the water: because it becomes holy through the washing of the lips, consecrated by communion, and hands. Both this place and this water are sanctified, like a sacred chalice; we learned that healings also occur from this water when any sick people are anointed with it or drink it. And you don’t just need to give it, but demand reverence and that those who want to drink be clean and not eat anything. The one who wants to be anointed should be the same; Moreover, he needs to wash himself in a special place afterwards. So, the priest, having collected the spilled Holy Gifts, must carefully place them together with the earth, or from whatever they will be collected, where he washes himself, or in another safe place, if there is one. If the flooring (floor) is marble, then, after removing it from there, he will place it in a special sacred place. If it is very large and motionless, then, having hewn quite deeply the place where the Holy Gifts were shed, this hewn should be placed in the mentioned place. In addition, you still need to wash the area that is hewn as much as possible. If not all the gifts are shed, but only a part perishes: then, adding as much as necessary, perform the sacred rite. And if St. The gifts were poured from above onto the priest's clothes before they were performed, and if only these clothes are good and precious, in which case, having washed sufficiently in a special sacred vessel, so that nothing remains in the clothes, the water must be poured out in a sacred and safe place, as stated. And if it was spilled after the fact, then it is necessary to cut out that part of the sacred clothing and make it a divine cover, washing it in the most convenient place, where you can wash both the sacred chalice and the sponge when it is necessary to clean it, or the sacred cover. This washing can be repeated at a certain time, only with caution and in a safe place, especially in a hard, stationary, so-called washbasin; and this is not only not harmful, but also godly: since it is done in honor and decoration of the sacred vessels of God. For even in the Old Testament institutions we find that the great church had a certain urn, like a small lahan, in which sacred vessels were washed with warm water. Question . How should one give communion to the sick who cannot come to church? To do this, the priest needs to have in reserve the holy gifts and the sacred deposit, that is, the life-giving and all-holy bread that has been presanctified and united with the divine blood, and to keep it in a clean and solid reliquary, covered with a clean and decent cloth. For this is the divine body and blood of the Lord, and it must be worshiped with all zeal, and incense, and given honor, and kept in an elevated place, on the eastern side of the divine throne, and watched so that, through negligence, nothing inappropriate happens. And if anyone wants to partake, he should not take it into his bosom and leave, as some now do out of disrespect, negligence, or foolishness, but he must put in the divine particle that was in the Holy Spirit. chalice, in a reliquary, as they did from ancient times. And we, going forward, see that the priest, dressed in an epitrachelion, precedes the lamp, walks, holding (the Holy Gifts) in his hands, and then, having given communion to the sick, returns in a similar way. And this must be done not only by lay priests, but also by monks living in monasteries, so that everything is done with honor and for the glory of Christ, and with caution in relation to the Divine Mysteries, and so that nothing shameful happens, as we see: for due to the inconvenience of the place in which they wanted to carry the divine particle, something terrible and worthy of all condemnation often happened, as we learned, namely, the Holy Gifts were lost. But taking them into your bosom and then walking or sitting is also indecent; and what need is there to do this when you can find in every church the divine Mysteries preserved in it? Therefore, if any spiritual father, or priest, does this, then he is acting unfairly, excepting only great, or the most extreme necessity, when, for example. in the desert one cannot act according to the rules, or when one is among the pagans and cannot act openly, so as not to subject the Mysteries to any desecration. Apart from these cases, one must always transfer the Holy Gifts with honor, just like St. The Church constantly does this at liturgies during entrances, although the divine gifts have not yet been completely consecrated. Question . If, due to the oblivion of the priest, it happens that the connection is not made, and the chalice is covered empty: what then should be done? If the priest accidentally forgets to make the connection and covers the empty chalice, and if he finds out about this during the entrance, then he must immediately make the connection on the divine throne and read the prayer of proposal, and so on. arr. perform liturgy. If he does not notice until the end of the liturgy and finds out already at the time when he begins communion: and then he must make a connection and read the prayer of proposal, and repeat first all the prayers read from the great entrance itself, and during the invocation of the Spirit, indicate only the chalice, then do the following and then receive communion. I think that it would be fair for the priest to do this, although I don’t know whether it will seem convenient to other of the bishops of Christ, and especially to the Great Synod. Gifts cannot be perfect if there were no prayers over them, if through the blessing of the cross and the invocation of the Spirit they were not transformed into divine blood: since they were not then there (in the chalice). For the sacred act is performed through the offering, prayers of the priest, and blessing. We have presented such answers to questions according to our understanding and as best we could, briefly, not considering them satisfactory, but in accordance with how we have learned to know in Christ, and for the sake of obedience and love, as we have already said. The most perfect knowledge of all this and the like, in truth, is with you and the brothers with a higher and purer mind, and more occupied with the writings of the Fathers. By talking with such brethren (for the lovers of God have not yet dried up) and reflecting with yourself, you will find the purest and truest understanding. May the Lord, through your divine prayers, grant us to be cleansed from passions and from this mind-clouding worldly worry, to be enlightened little by little and to think at least a little about our salvation, and especially to be saved, by the grace of our Savior Christ - the True Light. And may we receive this salvation through the prayers of all the brothers and all the Saints, through the intercession of the Ever-Virgin and All-Holy Mother of God, through the generosity and love for mankind of our Lord Jesus Christ himself, the only begotten Son of God, with whom be glory to the Father, together with the Holy Spirit, now and ever, and unto the ages of ages. Amen. “_ having fulfilled the spiritual service of Pentecost”_ You might be interested in: