Moral improvement of a Christian according to the works of St. Theodora Studita

“We must faithfully seek out the paths of the monks who labored before us, and improve ourselves according to them, for they said and did a lot of good things” (Evagrius in Socrates) 1 The ascetics of the ancient Church of Christ, moving away from the world, through prayers and deeds, educated themselves in the spirit of Christ's faith and reached such an angelic state that they completely forgot about their “I” and lived exclusively by love for Christ the Savior and their neighbors. Solitude and the whole feat of Christian asceticism, attention to oneself and spiritual sobriety with the help of God's grace gave them the ability to deeply understand the human soul, and love for their neighbors made them the best moral leaders and spiritual doctors of their contemporary society along the path of moral improvement. 2 But since the spiritual needs of Christians remain unchanged at all times, therefore the moral guidance of St. ascetics has not lost its meaning for us to this day. Therefore, we take upon ourselves the work within our power to expound the doctrine of the moral improvement of a Christian, which was taught by St. Theodore Studites to the monks of the Sakkudion and then Studite monasteries. But before we begin to reveal this topic, we will briefly get acquainted with the life activities of the Rev. Theodora Studite. We will borrow autobiographical information about him from his own works, as well as from two ancient biographies of St. Theodore the Studite - Small and Large, so called by their volume. The Small Life was compiled in the second half of the 9th century by the monk Michael the Studite and will be noted in our notes as “Vita B”. The Great Life was compiled at the beginning of the 10th century by Theodore Daphnopates and will be noted in our notes as "Vita A". I. Brief sketch of the life of Rev. Theodora Studita The Monk Theodore the Studite 3 was born in 759 in Constantinople from famous and pious parents Photinus and Theoktista 4. Father Rev. Theodora-Photin held the position of treasurer under Emperor Constantine Copronymus 5, and the mother of Theoctistus was the sister of the Venerable Monk, famous for his learning and deeds of piety. Plato, abbot of the Monastery of Symbols on Mount Olympus 6. Rev.'s mother Theodora Theoktista was distinguished by impeccable purity of morals, the strictest piety and even a certain inclination towards asceticism. She understood well that serving God can only be done through serving others. Therefore, she was merciful to all the suffering and needy, in whom she saw the image of Christ, and not a single holiday passed without her inviting one of the poor to her table 7 . Theoktista instilled all these wonderful qualities of her soul in her children. “She is all-virtuous to her children,” says the reverend. Theodore Learns about her mother, - she raised them with instructions and edifications, either surprising them with reasonable punishment, or leading and guiding them in complete care and leading them to something more perfect... Every day, when the children fell asleep, she herself went to bed not before approaching them and making the sign of the cross over them; in the same way, after awakening, when she raised us from sleep, she encouraged us to pray, so that not only she, but also the children would be tamed to serve God” 8. Belonged to such a God-fearing family, Rev. Theodore the Studite was brought up in the spirit of Orthodoxy and ascetic morality. At the age of seven 9 “he is handed over for initial training to a teacher, with whom he studied very willingly” 10 . He consistently studies grammar, rhetoric, literature, ethics, dogmatics and dialectics 11. He completed his course of study by studying the Holy Scriptures. Rev. Theodore so “hardworkingly studied the Inspired Scriptures and marvelously comprehended their meaning... that he could understand not only what is open to everyone in them, but also what lies in the depths” 12. “But despite the fact that Rev. Theodore received such an education; his distinguishing features were modesty, sedate behavior and care for his morals. Directing his thoughts to the heavenly, he attaches secondary importance to words and everything else, and turns all his worries to acquiring virtues, hourly applying care and labor to develop in himself chastity and courage, prudence and truthfulness, meekness and self-control and all other virtues arising from the main ones... He often visited churches, exhausting the flesh with wakefulness and restoring the soul cheerfulness with all-night vigil. With the intention that sleep would not overpower him, he ate the lightest food, avoiding, as a heavy and annoying burden, everything that burdened the stomach." 13 “So beautifully and wisely, from childhood, he set himself up, or better, he was set up by Divine grace, which extends a helping hand to those who choose the good, promotes and gives strength to achieve the best” 14. In 781, Fotin, having distributed property to the poor, entered the monastery with his entire family, consisting of three sons and one daughter. Theoktista and her daughter first labored in a separate cell. But after her daughter died, she entered one of the women’s monasteries, where, having taken monastic vows, for the rest of her life “she remained deprived of both material objects and the attachments of the world and joyfully departed from this life” 16 . The male half of the family for their ascetic deeds chose “one piece of land on their estate, called Voskition, in the vicinity of which was the so-called Sakkudinskaya area” 17. Voskition provided all the amenities for a secluded life. “For this estate is wooded, rounded in the shape of the moon and having an entrance only on one side; in the middle of it there is a plain on which various trees grow, fruitful and barren... there is also water in sufficient quantities, and nothing else appears to entertain the eyes of the inhabitants except the sky and the northern sea” 18. Here they founded a monastery, which they called Sakkudion, after the neighboring place of Sakkudion, and Abbot Platon took over the management of the monastery 19. b) Venerable Theodore in Sakkudion Here in Sakkudion, “the great Theodore devoted himself entirely to the leadership of the Monk Plato” 20. “Having received from him the whole armor of the holy image,” the young monk, with all the fervor of an ideally tuned soul, devoted himself to ascetic deeds 21 . He based them on obedience, humility and confession to his spiritual father Plato “every deed and movement of thoughts” 22. He exhausted his flesh with fasting and labor, not neglecting even the most menial work, willingly helping the brothers who lived with him in business, attending church services unforgivingly and often praying in his cell 23 . At the same time Rev. Theodore enriched himself with new theological knowledge through careful study of the books of Holy Scripture and “the works of all the Fathers” 24. With special love and zeal, he studied the ascetic works of St. Basil the Great, which he tried to guide in his ascetic life 25. Gradually improving in virtue, Rev. Theodore began to stand out among the other ascetics of Sakkudion and little by little became a model for them 26. Even Abbot Platon often came to him “and in conversation with him found spiritual consolation” 27. Hegumen Platon, appreciating the outstanding mind, rare humility and strength of the ascetic spirit of the young monk, made him his assistant in managing the affairs of the monastery 28. “Obeying the commands of the great Plato, Theodore built a church in the name of John the Theologian and the son of Gromov (Matthew 3:17), which had the appearance of the vault of heaven, with multi-colored decorations, skillfully finishing not only the upper part of it..., but also the floor itself, covering it with various and gilded stones” 29 Guided in his personal ascetic life by the rules of St. Basil the Great, Rev. Theodore disapproved of those of his companions who deviated from the principles of cinnamonia - obedience and non-covetousness. Rev. Theodore “did not consider those who, although they deviated little from it, to be true monks, and thought that such people should not take vows” 30. For monks, the slightest deviation from the rules of St. is reprehensible. Basil the Great. Meanwhile, many of the monks of Sakkudion were engaged in trading business, acquiring livestock and even slaves. For Rev. For Theodora, such acquisitiveness seemed to be a huge obstacle on the path to heaven. This major evil had to be uprooted from monastic life. And here is Rev. Theodore “takes courage and comes to Elder Plato with a prudent proposal, saying that such an incurable illness of many should not be ignored, but one should, by one’s own example, destroy the innovation that arose among many from unbelief and love of peace; for it is indecent for saints to seek benefits that are characteristic of those who are in the world and lead a life that is not entirely holy” 31. Hegumen Platon, recognizing the “salvific value of the proposal” of the young monk, ordered the monks supporting the servants to be released, and animals and other things to be distributed to the poor 32 . But not all the inhabitants of Sakkudion were pleased with what Venerable had established. Theodore monastic deanery. At first, slander was heard against him in the monastery, but then “they judged and recognized his demand as divine, and not human” 33. From that time on, the life of the monks of Sakkudion received the correct cenovic structure and the Sakkudion monastery became a center of high contemplative deeds 34. In 789, at the insistence of Abbot Plato, the monk Theodore received from the Patriarch of Constantinople Tarasius, “as befits ordination.” 35 From the day of his acceptance into the rank of hieromonk, Rev. Theodore became even stricter and more attentive to his ascetic life. He strove to live exclusively by the interests of the spirit, and therefore was always at work, “mentally composing long and incessant chants,” kept the strictest fast and incessantly prayed to God, singing “hymns and praise to Him.” 36 The high holiness of the life of Hieromonk Theodore attracted to him the attention and respect of all the brethren of Sakkudion 37 . In 794, Abbot Platon, feeling weak in health, gathered the brethren of the monastery and invited them to elect another abbot in his place. The brothers, “as if with one voice, chose the great Theodore.” 38 The abbot of the monastery is Rev. Theodore accepted “in the thirteenth year” of his “true obedience in the Lord and in the thirty-fifth year” of his entire life. 39 Having become the head of Sakkudion, Rev. Theodore energetically began to improve it. With special love, he took up teaching and guiding the monastic brotherhood in the matter of religious and moral improvement. All monks of the monastery had to inform the venerable. Theodore “about every act, without doing anything at all, neither small nor great, that would be displeasing to him” 40. But “their first and most important concern was to reveal his thoughts to the smallest detail and purify the inner man” 41. “For his part, the wisest, accepting everyone’s confession, with careful discussion proposed to each the appropriate healing, dissolving the strong with the weak and meekness with severity, because he recognized to relax more than he should, as well as to use severity alone, as not useful and very harmful. Therefore, connecting one thing to another, looking at the face, character and condition of each, he approached everyone intelligently, as it could not be otherwise, and was varied in this regard” 42. At the same time, he instilled in the monks the duty of fighting the enemy of their salvation, admonished them to be vigilant and attentive, to reject even thoughts of evil and to improve themselves in systematically doing good. 43 To this end, he “often announced them with the most pleasant and extremely timely teachings, borrowing reasons from the present state of affairs and from cases presented every day. extending the teaching to other subjects and fulfilling his conversations with grace, so that they could touch even a stony heart, bringing as much benefit and consolation as they bring tenderness” 44. “Together with words, the life of the Father was a silent edification, so that it, certifying his teaching either by way of life or by word, became perfect on both sides” 45. But as soon as one year of the priest’s abbotship had passed. Theodore over Sakkudion, as Providence pleased to spread his activities far beyond the walls of the peaceful monastery. Since 795 Rev. Theodore appears in the field of a courageous champion of truth and piety in Michian disputes. These disputes occurred over the illegal marriage of Constantine VI with Theodota, “who, they say, was a relative of the Father (i.e. Theodore)” 46. This illegal marriage was performed by the great steward of the Church of Constantinople, Joseph, because Tarasius, who ruled the patriarchal department at that time, refused to lay on hands and generally give his consent to what happened; for how could he do this, knowing that it was an unholy combination, rejected by the sacred rules? 47 From that time on, the emperor’s act opened the way for worse not only in the capital, but also in other cities, even in the most distant countries. So the Bosporus, as well as the Goths and others from the rulers of the regions and the heads of the cities “fearlessly began to commit wickedness; expelling some wives, introducing others in their place and, to justify their passions, they referred to the example of the one who first did this” 48 Rev. Theodore, having learned about this anti-canonical marriage of Constantine VI, excommunicates the emperor who committed the lawlessness and denounces him and condemns his act, instructing all monks to consider him deposed 49. News of this course of action by Rev. Theodore soon reached the ears of Constantine VI and aroused in his heart hatred of the accuser. 50 But at the same time, knowing how much respect the abbot of Sakkudion enjoyed in the eyes of the monastic brethren, the emperor considered it best to persuade the monk with meekness and affection. Theodora to her side. For this purpose, on his advice, his illegitimate wife Theodota sends him to the Venerable. To Theodore “gifts and a lot of gold and in return requests citing kinship with him” 51. But Rev. Theodore did not accept these gifts from her 52. Then the emperor himself “decided to go to the places where the monk lived under the pretext of using the warm waters there, in reality in order to enter into a conversation with the Father and perhaps subjugate him to his will, and with him all the others who acted like him” 53 . But this attempt of the emperor did not achieve the desired goal, because Rev. Theodore and “none of the others who lived there appeared to the emperor” 54. The disgruntled emperor, burning with hatred for the Venerable. Theodore, ordered “to subject the saint to scourging along with some of the monks whom he knew to be more daring and strong in spirit” 55 . After the cruel scourging in 796 of 56 St. Theodore “is exiled ... with the other ten of the most famous members of the brotherhood to Thessalonica with the order ... to carefully guard them and imprison them not all together, but each separately and away from each other in different rooms, so that it would be impossible for any of them to come to another” 57 . But the merciful Lord soon stopped their suffering. In 797 58 Constantine VI “loses both eyes and is deposed from the royal throne as a hated and unbearable burden” 59 . “Then his mother, the Christ-loving Irina, rises again, whom he previously, having given himself over to debauchery, removed from the royal palace” 60. She “summons the great Theodore from exile” and other monks imprisoned by her son 61. Returning to Sakkudion, Rev. Theodore began to improve the monastery. Sakkudion again began to flourish and acquire the glory of an outstanding monastery in Byzantium due to the high contemplative life of its monks 62. The laity who came for instructions, Rev. Theodore “teaches to follow the Gospel commandments, i.e. the husband must be the master of one wife, according to the establishment of the divine word, and the wife must also be the cohabitant of one husband, and, moreover, in a legal marriage, and not some kind of side and adulterous cohabitation, because adultery and carnal passions distort a person and clearly separate him from the union with God” 63. But peaceful life in Sakkudion was soon disrupted by the invasion of the Arabs. Rev. The father, considering it unwise to expose himself and those living with him to obvious danger, left Sakkudion with all his brethren and came to Constantinople. Patriarch Tarasius and Empress Irina “strongly ask him to take control of the “Studio monastery, located in the same capital, in order to found a school of ascetic life in it and to decorate the first of the cities with such a great man.” 64 Having agreed, Rev. Theodore becomes abbot in the capital's Studite monastery in 798 65. c) Abbess Rev. Theodore in the Studite Monastery and his blessed death “Studio monastery in Constantinople with a church in the name of St. John the Baptist was built by the patrician and consul Studius, translated into Greek by Euripius (Εὐπρέπειος), who arrived from Rome to Constantinople around 459 AD. 66 In subsequent centuries, the Studii monastery expanded greatly. During the time of Constantine Copronymus, this monastery fell into complete desolation, because “Constantine Copronymus did not allow even ten people to stay in it, while he could accommodate a large host of Nazarenes” 67. Having settled in the Studii monastery, Rev. Theodore soon made it a remarkable school of ascetic life, placing it above all the monasteries of Byzantium in terms of the abundance of brotherhood, its moral perfection and exemplary communal rules. The life of the saint flowed peacefully in pious deeds. Theodore until 806, when Emperor Nicephorus, who had dethroned Irene, decided to bring into communion with the church the housekeeper Joseph, excommunicated by Patriarch Tarasius, who blessed the marriage of Constantine VI with Theodota. Patriarch Nicephorus, successor of Patriarch Tarasius, acting for reasons of economy, agreed to accept Joseph 69 with the Church. The emerging old Michian movement again attracted the reverend. Theodore in the fight against the imperial power for St. Gospel, canons and freedom of the Church 70. “When the lawless emperor saw that the monk was in no way inferior to him and did not approve of his actions, then he cruelly expelled him from the monastery and from Byzantium and exiled him to an island lying near the capital” 71 . This expulsion followed in 809 72 . While in captivity, Rev. Theodore did not stop writing letters to various people. He consoled some in the sorrows that befell them in the persecution for the truth, reproached others for weakness and fear of confessing the truth, and denounced others for wrong-mindedness 73 . With the accession to the throne of Michael I, Rev. Theodore in 811 returned from exile to the Studite monastery 74. In 813, after the overthrow of Michael I from the throne, the imperial throne was occupied by Leo the Armenian, the worst iconoclast 75 . To obtain consent to destroy the icons, he convened an iconoclastic council in 814. Rev. Theodore, “being the first among those gathered in power of speech and virtue,” decisively spoke out for the veneration of icons 76 . Having failed to obtain the consent of the council to abolish the icons, Leo the Armenian released the Fathers of the council to their places of residence. When they returned home, each was sent “an order from the city eparch, commanding... to restrain himself, not to enter into conversations with each other, not to communicate with each other, not to teach and not to talk about faith at all, for this is so commanded by the emperor” 77 . When the messengers came to the saint, he said to them: “If it is righteous to listen to you rather than to listen to God (Acts 4:19), you yourself, having thought about it, say. Know that we would rather lose our tongue first than not defend our faith as we should and not help it with our words to the best of our ability. For where is the rational basis for you to try to assert the worst, while we silently remain with our much better one? So, let us not allow ourselves to leave the word hidden even for a short hour and deprive the people of the benefit that comes from it” 78. Without fear of the imperial wrath, Rev. Theodore “fearlessly inspired everyone with their due, calling on some, appearing to others personally, encouraging others with letters, lifting fallen spirits, exhorting with words as best he could.” 79. For the same purpose, “on the week of Vaiy,” with singing and icons, he made a solemn procession around his monastery. 80 Having learned about this, Leo the Armenian became very angry with the Venerable. Theodora and through one of his nobles said to him: “Know that if you do not curb your wisdom and do not stop teaching the faith in the future, then very soon I will subject you to the death penalty and send you to the inhabitants of hell” 81 . But even these menacing words of the emperor did not frighten the saint. Theodora. Just as before, he wrote letters one after another, calling on the people to defend the veneration of icons 82 . Angry even more, the malevolent Leo condemns the monk to exile to a fortress that lay near Lake Apollo 83. This was the third exile of the Rev. Theodore and it followed in 815 84. While in custody, the prisoner of Christ did not stop his pious activities. He again with his messages strengthened those who decided to adhere to piety throughout the whole earth and encouraged them for good 85. Having learned about this, the emperor, through his courtier, “relocates the sacredly righteous man to another fortress in the Anatolian theme, named Vonita” 86. There they did not allow him “to see anyone, or talk with anyone, neither more nor less,” and also did not give “him the freedom to do anything else” 87 . Venerable suffering Theodore went to extremes here. He was beaten several times with sticks, tortured with hunger and thirst, and kept in terrible uncleanness 88 . In 820 Leo the Armenian was killed. The new emperor Michael Travl returned the venerable. Theodora from captivity 89. On his way to Constantinople, warm meetings were arranged for him in many places. 90 After staying in Constantinople for several days, Rev. Theodore leaves the capital and the Studite monastery and settles on the peninsula of “St. Tryphon near Akritos" 91. But the physical strength of the courageous and tireless fighter for the faith and the Church gradually began to weaken. In November 826, St. Father got sick. November 8 Rev. Theodore announces to the monks of the Studite monastery his dying will, in which he commanded them to keep their faith “and immaculate life” in purity 92 . November 11 Rev. Theodore, “having performed the usual hymns, received communion of the Holy Mysteries, anointed his members with oil as usual, raised his hands to the mountain and prayed, at about the sixth hour he felt weak and quietly ordered the wax candles to be lit; and when in this position the brothers began to sing “Immaculate,” and came to the verse of the second article, which says: I WILL NEVER FORGET YOUR JUSTIFICATIONS, FOR IN THEM YOU HAVE REVIVED ME (Ps. 119:93), in their presence he gave up his holy soul to God” 93 . “And he kissed himself,” says one of the biographers, Rev. Theodora, to the righteous from the ages persecuted throughout his life for the truth, to the saints - a lover and performer of holiness, to the martyrs - a lover of martyrs, a long-suffering companion of theirs, to the apostles - who walked the same path of faith with him, to the prophets - honored by God with equal talent and sealed the predictions with their deeds, as claiming that the incarnation of Emmanuel must certainly be revered through the sacred images, to all the Angels - imitating their lives in the flesh with all his strength, to the Almighty God and Lord of glory and King of all - out of fear of him, counting earthly and finite kingdoms as nothing, trampling on all human glory like dust, and as far as possible becoming like God and Christ" 94 . Rev.'s body Theodora was buried on Prinkino Island 95. “It rested on this island for about eighteen years and, by the power of the Holy Spirit who dwelt on it, it was preserved intact and incorruptible, so that corruption did not even touch its skin, although this blessed body by its nature would have been subject to decay; then it was solemnly transferred to the Studite flock at the beginning of the triumph of our Orthodoxy, during the ministry of Methodius, the most holy patriarch and destroyer of the heresy of semi-Christians, and was placed in the tomb of the Monk Plato, his abbot, together with Joseph, Archbishop of Thessaloniki, his brother” 96. “After being transferred to the Studite monastery of St. The relics of Theodore remained there in subsequent times until the destruction of the monastery by the Turks in the half of the 15th century. Numerous pilgrims flocked to them, and sometimes their particles were asked for for other monasteries and churches” 97 . In the church of the MOSCOW THEOLOGICAL ACADEMY in honor of the COVER OF THE MOTHER OF GOD there is ST. ICON OF THE REP. THEODORA STUDITE WITH A PART OF HIS ST. RELICS. On this St. icon of St. Theodore the Studite is depicted at full height with his right hand blessing and holding a scroll in his left hand with the inscription: “YOU I PROMISE I WILL NOT STOP PRAYING FOR YOU.” In the lower corner of the right side of St. icon of the Rev. Theodore Studite has the following inscription: PILLAR OF ORTHODOXY, ST. PR. THEODORUS STUDIT - THIS IS ST. I BRING AN ICON OF THE REVEREND WITH PART OF HIS RECENTS AS A GIFT TO THE MOSCOW THEOLOGICAL ACADEMY. ₊ DIMITRY ARCHBISHOP OF YAROSLAV AND ROSTOV. II. A brief overview of the works of Rev. Theodora Studita Rev. Theodore the Studite left behind a large number of written works. According to their content, they are divided into several groups. The FIRST group consists of works of DOGMATICO-POLEMICAL content. These, first of all, include “his dogmatic work, written in prose, in which he, in three adversarial (ἀντιρρητικοτς) words, as if another David of the foreigner Goliath, decisively overthrew the alien heresy of the iconoclasts and emperors, who were the heads of the mentioned blasphemous heresy, i.e. Constantine Copronymus and the beast by soul, or better yet, the beast by name, Leo, raised high with accusatory words, as if with some spears, triumphantly overthrew and put to shame, in their wicked deeds he separately and clearly depicted them for posterity" 98 . This essay by Rev. Theodore the Studite has survived to this day and is placed in the 1st volume of his works 99. In addition to this work, the dogmatic-polemical group includes “REFUTATION AND DEPOSITION OF THE UNHOLY POETRY WORKS OF JOHN, IGNATIUS, SERGius AND STEPHAN.” This work presents a refutation and criticism of the wicked and poetic works of the iconoclast heretics John, Ignatius, Sergius and Stephen, who tried to shake the dogma of icon veneration 100. To the dogmatic and polemical works of Rev. Theodore Studite refers to “SOME QUESTIONS FOR ICONOCLOSTS.” In them Rev. Theodore offers “questions to the iconoclasts who claim that our Lord Jesus Christ is indescribable in his bodily image” 101. The first group of works includes “SEVEN CHAPTERS AGAINST THE ICONOCLORS.” In this essay, Rev. Theodore Studit, in refutation of the teachings of the iconoclasts, reveals that in icon veneration there is neither deification of icons nor idolatry, and also explains why the Gospel does not directly talk about the image of Christ and why the worship of the honorable Cross is compatible with the worship of saints and icons 102. Finally, the “Letter to Plato” belongs to the group of dogmatic-polemical content. In it Rev. Theodore the Studite reveals the connection between icon veneration and the economy of our salvation and substantiates the dogma on patristic teaching 103. To the SECOND and largest group of theological and literary works of St. Theodore the Studite includes creations of MORAL-ASCETICIAN content. This group includes the “SMALL CATEGORIZATION”, consisting of 134 teachings 104 and the “GREAT CATEGORIZATION”, consisting of three parts, the first of which contains 87 catechetical teachings 105, the second - 124 106 and the third - 46 teachings 107. SMALL CATEGORY of St. The father “explained to the brothers in oral conversations and in it, with excellent reasoning and the most divine words, he skillfully outlined what is appropriate for every day, namely spiritual courage and contempt for adversity, constancy in ascetic deeds and mortification of the limbs, strength of mind and resistance to attackers in the daily struggle” 108. THE GREAT DISCLAIMER “explains separately these and other good commandments of common life, offering inexpressibly useful instruction” 109. Speech by Rev. Father's sentences are distinguished by their brevity and simplicity. In addition, in the Catechetical Teachings of St. Theodore the Studite has no consistent plan and no logical order in his thoughts. Hence, in his CONTENTS there is frequent repetition of the same thing, and hence the transition from one subject to another, not always caused by the logical flow of speech. But in this brevity, simplicity and private repetitions of the same thing, everything is directed by the Rev. Father to one goal - the moral perfection of monks. On this side, the RECOGNITIONAL TEACHINGS of St. Theodore the Studite are of interest not only to monks, but also to all Orthodox laity who are zealous for the salvation of the soul. For this reason, the elders of the Russian Panteleimon Monastery on Mount Athos chose the SMALL and GREAT CATEGORIZATIONS of St. Theodora Studite. 110 The preface to volume IV of THE PHILOLOBEMENT states: “For the monastic brethren, this is an invaluable book. But there is also a lot of useful information here for the laity. Saint Theodore rarely teaches without him somehow touching on death, judgment, hell and the Kingdom of Heaven. For someone who reads them carefully, the picture of these events will be indelibly imprinted on the mind, and for everyone it will serve as a source of encouragement to repentance and inspiration for a good life” 111. But the compilers of the IV volume of THE PHILOGOLOYE from the SMALL and MAJOR CATEGORIZATIONS, Rev. Theodore the Studite did not take the complete teachings, but made extracts from them, citing the fact that “our goal is not bookish, i.e. I can’t give, but what is edifying in it. This same purpose is better served by extraction. However, these extracts, as it is not difficult to notice, are almost complete teachings, with small abbreviations, sometimes at the beginning, sometimes at the end, and sometimes in the middle. But everything that is offered is the Holy Father’s own words” 112. In addition to the SMALL and GREAT CATEGORY, the second group includes “FOUR CHAPTERS OF OUR REVEREND FATHER THEODORUS THE STUDENT,” where St. The Father defines the essence of ascetic life and gives instructions on how to live it worthy” 113. Finally, the group of moral and ascetic content includes “TESTAMENT”, in which Rev. Theodore sets out his confession of faith, sets out his view of monasticism, speaks about the abbot, his successor in managing the Studite monastery, and gives instructions to him and the brotherhood regarding the exploits of monastic life 114. THIRD group of creations by Rev. Theodore the Studite consists of monuments of LITURGICAL-CANONICAL content. This group, first of all, includes “EPITIMIES,” which set out the liturgical orders and disciplinary rules of monastic life in the Studite Monastery” 115. In addition to the “EPITHYMY,” the group of liturgical-canonical content includes the “STARTER WITH GOD OF THE INTERNAL STRUCTURE OF THE STUDIO MONASTERY.” This CHARTER contains precious information regarding the performance of church services on St. Day. Easter and other holidays until Pentecost, St. Lent, on the Nativity of Christ, on Epiphany, on the Presentation, on the Annunciation, on the Exaltation, as well as on Sundays and weekdays. In addition, the START contains regulations on the quantity and quality of food and drink in the monastery during the year, on the orderliness at meals, on the amount of clothing and shoes for monks and on the arrangement of the bed 116. In close connection with the CHARTER, Rev. Theodora and some of his other creations. Thus, in the work “RULES ABOUT CONFESSION” the need for confession is clarified, characteristics of some sins are given and the rules of spiritual punishment for them are set out 117. In the work “RULES REGARDING SOME QUESTIONS AND ANSWERS TO THEM” by Rev. The Studit answers four questions: 1. How do we allow oil and wine on Maundy Thursday? 2. Is it possible to kneel on St. Day? Easter until St. Pentecost? 3. How do you know that a sin of the flesh that you are confessing has been forgiven? and 4. What should one do to calm his mood who has sinned “through idle words or condemnation, through reproach, or idle talk, jokes, or generally the sin of the tongue?” 118. To the purely liturgical works of St. Theodore Studite include: 1) TRIPRESSES at Matins: Monday 119, Thursday 120 of the 1st week of Great Lent, Monday 121, Tuesday 122, Wednesday 123, Thursday 124, Friday 125 of the 2nd week of Great Lent, Monday 126, Tuesday 127, Wednesday 128, Thursday 129, Friday 130 of the 3rd week of Lent, Monday 131 and Wednesday 132 of the 4th week of Lent, Monday 133, Wednesday 134 and Friday 135 of the 5th week of Lent, Tuesday 136, Thursday 137 and Friday 138 of the 6th week Great Lent. 2) QUARTERS at Matins: Saturday of the 2nd week of Great Lent 139, Saturday of the 3rd week of Great Lent 140 and Saturday of the 4th week of Great Lent 141. Since the first row of the TRIPSOUNDS throughout the LENT TRIODIUM, with the exception of Holy Week, is inscribed with the name of “LORD JOSEPH”, and the second row with the name of “LORD THEODOR”, and since the beginning of the singing of the TRIPSOUNDS is preceded in the LENT TRIODIUM by the following remark: “From the verse: THEN SWINGING: let us begin THE TRIPSONGISTS LORD JOSEPH on 4. But the Lord reigns: we sing another TRISON, LORD THEODOR THE STUDITE" 142, then we can believe that the Rev. Theodore the Studite also owns those TRIPRESSES of the second row that are not inscribed in the LENT TRIODIUM, i.e. TRIPRESENTS: Tuesday 143 and Thursday 144 of the 4th week of Great Lent, Tuesday of the 5th week of Great Lent 145 and Wednesday of the 6th week of Great Lent 146. Contents of the Three Songs: Depiction of the saving feats of fasting (Monday's Three Songs), a call to repentance and a virtuous life (Tuesday's Three Songs), glorification of the Cross of the Lord (Wednesday's Three Songs and the entire 4th week) and the suffering of the Savior on the cross (Friday's Three Songs), glorification of the holy Apostles (Thursday's Three Songs) and holy martyrs (Saturday's Four Songs). 3) CANON ON THE SATURDAY OF MEAT, which in the Trinity and Theotokos troparia has the edge: “UNWORTHY THEODOR.” The content of the canon is an ardent prayer to God for the forgiveness of sins and the repose in the Kingdom of Heaven of all Christians who have departed with faith and hope from time immemorial 147 . 4) CANON ON THE MEAT-FREE WEEK. The content of the canon is a deep feeling of contrition for one’s sins and a prayer to the Lord for mercy at the Last Judgment 148. 5) CANON ON THE WEEK OF THE CROSS. It glorifies the Cross of Christ and depicts the joy of worshiping it. The very celebration of the carrying of the Cross appears as a prelude to the remembrance of the Passion of Christ and St. Easter 149. 6) 24 VESSES on THE LORD CALLING, - one per week of Cheese 150, on Monday 151, on Wednesday 152, Thursday 153 of the 1st week of Lent, in the week of Orthodoxy 154, on Monday 155, Tuesday 156, Wednesday 157, Thursday 158 of the 2nd week Great Lent, on the second week of Great Lent 159, on Monday 160, Tuesday 161, Wednesday, 162 Thursday 163 3rd week of Great Lent, on the week of the Cross 164, Thursday of the 4th week of Great Lent 165, on the 4th week of Great Lent 166, on Monday 167, Tuesday 168, Wednesday 169 of the 5th week of Great Lent, Monday 170, Tuesday 171, Wednesday 172 and Thursday 173 of the 6th week of Great Lent. Their general content: calling believers to the feats of fasting and consoling them with the thought of the approach of St. Passion of Christ and St. Day Easter. 7) 15 SEDALNI at Matins - one each for the third verse: on Monday of the 1st week of Great Lent 174, on Monday 175, Tuesday 176, Wednesday 177, Thursday 178, Friday 179 of the 3rd week of Great Lent, on Wednesday 180 and Thursday 181 of the 4th week of Great Lent Lent, on Monday 182, Tuesday, 183 Wednesday 184 of the 5th week of Great Lent, on Tuesday 185, Wednesday 186, Thursday 187 and Friday 188 of the 6th week of Great Lent. In content they are close to the stichera “I cried to the Lord.” 8) EXPLANATION OF THE DIVINE LITURGY OF THE PRECONACTED GIFTS 189 . TO THE FOURTH group of works by Rev. Theodore Studite refers to “WORDS” for various holidays. One of the ancient biographers of Rev. Theodora says that “The God-inspired One also composed a book of praise (panegyric) in which he talks about the Lord’s bright holidays and decorates them with decent words; and not only them, but also the feasts of the Mother of God and the Baptist Baptist, whose lofty life he gracefully sang 190 . But from the whole book of HOMILETIC content, only 12 words have been preserved: 1) On the worship of the honorable and life-giving Cross (on the week of the Veneration of the Cross, 2) on the Feast of Lights, 3) on St. Easter, 4) on the Dormition of the Mother of God, 5) on the day of the Council of Heavenly Orders, 6) on the Nativity of the Forerunner, 7) on the Beheading of the Forerunner, 8) Praise to John the Theologian, 9) praise in honor of the Apostle Bartholomew, 10) funeral homily to Abbot Plato, 11) praise to the anchorite Arseny and 12) funeral eulogy in honor of his mother 191. Homiletical words by Rev. Theodore Studite's works are imbued with depth of thought, breathe the power of religious feeling, teaching insight and expressive persuasiveness. THE FIFTH group includes “LETTERS” by Rev. Theodora Studite. Biographers of St. They say that in their time (9th–10th centuries) the Studite monastery kept a complete collection of his letters in five books 192. Currently, 563 letters have been published in print, divided into three parts, of which the first contains 59 letters, 193, the second - 220 letters 194 and the third - 284 letters 195. “In terms of the importance of thoughts and the purity of sayings, they are distinguished by such high beauty and represent the dignity inherent in letters with such probability that not a single one of them can be read without words by anyone who does not have a completely stone heart 196. Finally, St. Theodore the Studite wrote “a very useful book, exclusively in iambic verses, in which he described the creation and fall of the progenitor; in addition, as it should, he depicted a sad picture of sin and corruption; then he especially presented Cain’s envy of Abel and his murder; then he glorified in justice Enoch and Noah and the three most God-loving forefathers born from him, separately and in order of each; as well as their ever-memorable wives" 197 . But this is the creation of Rev. Theodore the Studite remains unknown to science to this day. So, the works of Rev. Theodore Studite, relating in its content to various types of patristic writings, represent a rich source of theological knowledge, are filled with the deepest wisdom in matters of the Christian faith, contain highly edifying lessons of moral success based on church hope, represent an inexhaustible spring of ascetic wisdom, are imbued with an ardent love for the freedom of the Church and for the strict observance of the Gospel commandments and church canons, the best image reflect the fiery aspirations of St. Father to salvation and eternal bliss. Having briefly become acquainted with the life activities of Rev. Theodore the Studite, we now proceed to the direct presentation of our topic. But we want to warn you in advance that our topic will be very small in scope, because CONSOLIATIONAL TEACHINGS by Rev. Theodore the Studite, as mentioned above, are brief and, moreover, they do not contain a consistent plan, thoughts of logical harmony and theological-theoretical reasoning. Materials for presentation, as our topic obliges us, we will not take from all the works of St. Theodore the Studite, and their teachings in the SMALL and GREAT CATEGORIZATIONS, placed “with slight abbreviations, sometimes at the beginning, sometimes at the end, and sometimes in the middle” in Volume IV of THE PHILOGOLOYE 198. But in some places we will borrow materials from those teachings of St. Theodore the Studite, which were not included in Volume IV of THE PHILOGOLOY. Chapter one. The origin of the world, the creation and purpose of man Every person very early begins to worry about questions: how did the world come about? what are we? why us? where are we? and how to follow the path to the goal of your destiny? Complete answers to these questions are given to him by the inspired verbs of the “Gospels, Apostles, Prophets” 199, the soul-saving writings of the “Fathers” 200 and the “Lives of the Saints” 201. Analogous answers to the same questions are given to each person by Rev. Theodore the Studite, in which he, on the basis of Holy Scripture, the works and personal ascetic life of St. Fathers (St. Paul of Thebes 202, St. Anthony the Great 203, St. Pachomius the Great 204, St. Macarius the Great 205, St. Cassian 206, Abba Dorotheus 207, St. Savva the Sanctified 208, St. John Climacus 209 , St. Basil the Great 210 , Gregory the Theologian 211 , John Chrysostom 212 , as well as Gerondik (tales of the Holy Elders) 213 , “Lives of the Saints 214” and his personal ascetic experience 215 discusses the questions: how did the visible world come about? purpose? a) How did the visible world originate? “God,” says Rev. Theodore the Studite, - brought everything into being from those who bear, and, moreover, with a single word, ... created the light, ... stretched out the sky like a vault, ... GATHERED THE WATER OF THE SEA LIKE A WOOD, according to what was written (Ps. 32:7), ... poured out the air for the breathing of all living things, ... established the sun and the moon, like two bright eyes with many different stars, in the firmament of the sky, ... brought out every tree on earth fruitful, every herb and flower, ... commanded all animals to appear on the earth, and all fish and birds from the sea, ... with his own hands he created our forefather Adam and placed him in the paradise of sweetness, ... determined the rising and setting of the sun, from which we have day and night, by which the course of our life is measured" 216. Answering this question, Rev. Theodore the Studite says: “We are God’s creation, the work of His hands, created in His image and likeness, having power over everything that is under heaven; for as it is written, HE HAS PUT ALL THINGS UNDER OUR FEET (Ps. 8:7). We are second after the Angels, just as they are first by nature" 217. Continuing further in another place the reasoning on the same issue, Rev. Theodore the Studite says that we were “taken from the earth” by God 218. “No need for others,” says St. Father, - how to be for the glory of His power, like the Angels, through the faithful fulfillment of all His commandments, - since we are LESS THAN FROM THE ANGELS (Ps. 8:6)" 219. “His work - the work of Angels - is to contemplate heavenly blessings, to survey pictures of the world, to glow with love for the true God” 220. In addition to all this, man was created by God for immortality 221 and also in order to be the lord and ruler of “earthly creatures” 222. “God, ... having created ... in His image and likeness 223 ... our forefather Adam, ... placed him in the paradise of sweets.” 224 In paradise, God gave him a commandment: not to eat from the forbidden fruit 225. “And our forefather Adam, while he kept the hearing of his soul healthy, until, listening to the Divine voice, he was installed inside paradise and received high contemplations” 226, through which “he was the fragrance of God 227,” adorned more and more with “immortality and incorruptibility 228.” At this time, i.e. “at the very beginning of the world 229” one of the Angels, called “Daystar, who shone in the morning 230” for pride 231 was cast down from heaven by God to earth 232, where he “climbed like a thief into paradise 233” and “deceived our forefather to the criminal eating of the forbidden fruit 234”. Rev. Theodore the Studite describes the fall of Adam in the following way: “Being stupefied in his soul with eyes that lusted after sensual pleasure and thinking only that the fruit was good and nutritious and beautiful in appearance, at the instigation of his wife, and even more so by the seduction of the serpent, he tasted the forbidden 235.” Immediately after eating, Adam “felt the shame of nakedness and hid from God. Being asked: where are you? I heard Your voice, says Adam, and hid myself, because I was naked. Who put this fear in you, O Adam? and who pointed out that you are naked? - Evil hearing and deviation from God’s commandment 236 “Then followed expulsion from that blessed place and condemnation to labor, sorrow and hardship in this life 237.” The ancestral sin passed from Adam to the entire human race, because all of humanity was then in it 238. The same sin introduced disorder into the rest of the dumb creature 239. This same sin introduced death into the world, corrupted the earth and filled the universe with tombs 240. “He,” says St. The Father is the culprit of eternal torment; he is also the footstool of the unquenchable fire of Gehenna; he is food for the endless worm; he made man, in honor of existence, like beasts senseless 241.” From the day of the Fall, all humanity found itself “in a place of exile due to ancestral lack of advice, disobedience and voluptuousness 242.” The sin committed by Adam began to develop so strongly in the human environment that God said: SHALL NOT HAVE MY SPIRIT TO ABIDE IN THIS MEN FOREVER, FOR THERE IS FLESH (Gen. 6:3) 243.” “God called them flesh, not because they had a body of flesh, for in this sense God is the WORD, FLESH, (John 1:14); but because of their carnal wisdom, mired in indecent lusts and having neither the strength nor the disposition to ascend to God 244." But God “in His immeasurably rich goodness, did not despise ... His perishing creation, but deigned to come and save us 245.” For this purpose, He sends HIS ONLY BEGOTTEN SON to earth... SO THAT WHOEVER BELIEVE IN HIM SHALL NOT PERISH, BUT HAVE ETERNAL LIFE (John 3:16) 246." “He came to us, the All-Good One, through a virgin birth, enslaved himself to the proper laws of nature, ascended to the cross, NAILING THE HEDGEHOG MANUSCRIPTS ON US (Col. 2:14), descended into the nether regions of the earth, resolving mortal diseases, rose again, having united human nature in himself, and finally ascended in glory, revealing Himself to be the Intercessor for us to God. and Father 247". At His intercession, God the Father, on the day of Pentecost, sends down upon the Apostles the HOLY SPIRIT, Who, according to the promise of Jesus Christ, guides them “INTO ALL TRUTH (John 16:13) 248.” This same Holy Spirit “in the bath of re-existence” again raises each person “to the primitive state 249.” But, “GOD, RICH IN MERCY” not only “MAKE US LIVE IN CHRIST’S DEAD SINNERS” but “AND RISE WITH HIM AND BE SO LONG... (Eph. 1:20-21)” 250. “And now,” says St. Father, our nature is in heaven, worshiped from every visible and invisible creature” 251. “What will we, the poor, say to this, and what will we think? Will we return to sin again? Do we desire slavery? Shall we choose dishonor, corruption and condemnation? – the reverend asks such questions. Theodore the Studite. And he answers: “Let it not be - IF SIN DIES, HOW ELSE WILL WE LIVE IN IT? OR DO YOU NOT UNDERSTAND, JUST AS WE WERE CROSSED INTO CHRIST VIJUS, WE WERE BURIED INTO HIS BAPTISM INTO HIS DEATH: JUST AS CHRIST RISE FROM THE DEAD BY THE GLORY OF THE FATHER, SO WE WALK IN RENEWING OF LIFE LET'S BEGIN (Rom. 6:2-4) 252. But in order for a person to “walk in newness of life,” for this he needs the assistance of Divine grace 253, the help of a spiritual leader 254, and on his personal side “all-zealous desire 255,” accompanied by faith, hope and love 256. Chapter two. The Necessity of Divine Grace in the Moral Improvement of a Christian The grace of God, having brought a sinner man “from death to the belly, from darkness to light, from slavery to freedom, from enmity to sincere community 257,” is necessary for him in order to maintain “his good mood” and fulfill “the Divine commandments, by which, enlightened,” a person can achieve such high holiness that he becomes the son of “Light” and the heir of the “Kingdom of Heaven 258.” The highest Christian virtues: “LOVE, JOY, PEACE, LONG-SUFFERENCE, GOODNESS, MERCY, FAITH, MEEKNESS, TEMPERANCE” are the fruits of Divine grace (Gal.5:22-23) 259. But since a person has a “changeable... nature, it happens” that he is “subject to disastrous and regrettable fluctuations and unrest 260.” In this case, Divine grace comes to the aid of a Christian, which strengthens his mental and physical strength in the fight against sin 261. And if a Christian happens to fall, then the grace of God “does not turn away, but accepts” the repentant sinner 262. In general, Divine grace, “when we are crushed, gives us consolation; when we cry, it consoles us; when we are leaking, we apply it; when we are weak, it strengthens us; when we are wounded, he heals, and when we are ready to plunge to the very bottom of hell, he stretches out his hand and philanthropically takes such a person out of trouble; so in fairness it would be fitting for everyone to say: IF THE LORD WOULD NOT HELP ME, MY SOUL WOULD HAVE ENTERED INTO HELL (Ps. 93:17) 263.” However, although grace is a gift of God, given to a person not for the sake of his merits, but according to the merits of the Redeemer, however, it acts on him only under conditions known on his part 264. The first of these conditions is an “all-zealous desire” to walk along the path of moral improvement 265. Chapter three. The Necessity of Desire in the Moral Improvement of Christianity “An all-zealous desire” on the part of a Christian is the first necessary condition for moving along the steps of moral improvement, because only to the seeker “is found” and the interpreter is opened the door “to the bridal chamber of the Kingdom of Heaven not made by hands 266.” The Lord, calling a sinner to himself, always turns to his freedom, expecting from him an active participation in his salvation. “Our good Lord,” says Rev. Theodore the Studite, cries out every day: COME TO ME, ALL YOU WHO WORK AND ARE BURDENED, AND I WILL REST YOU (Matthew 11:28) 267." In another place, the Savior in the person of a rich young man, in the same way, freely calls every person into His Heavenly Kingdom, saying: “IF YOU WANT TO BE PERFECT, GO, PRESENT YOUR OWN THINGS, AND GIVE TO THE POOR; AND COME AND WALK AFTER ME, TAKE UP THE CROSS (Matthew 19:21. Mark 10:21) 268 " “You just rise and seek,” says St. Father, and he will raise you up FROM THE GROUND THE POOR, AND FROM THE ROCK UP THE WORRY (Ps. 112:7) 269 “But maybe,” says St. Father, another will say: I wish, but I cannot. -What kind of speech? – If we are talking about something that comes out of the natural order, and I agree that we cannot, for example, fly in the air, walk on the sea, we also cannot speak with our nose and smell with our tongue; all this is impossible and unnatural. If the matter concerns what is natural and depends on the will, then such a word is false; for just as we can behave absent-mindedly and laugh, we can also be sedate and shed tears; just as we can defile ourselves with sinful wishes and gossip of inappropriate thoughts, so we can keep ourselves immaculate and pure from passions; and just as we can become bitter and persist in evil, so we can be moved and lament. Let evil lust, turning into a habit in us, make us powerless for good and strong for evil; however, one should not despair - yes, he will not - but again be willing to get down to business, and try in every possible way, not only a single day, but also an hour, not to spend carelessly, but always to be sober and awake, to be immaculate and pure, and clinging to God, so that we too can say: MY SOUL COMES TO YOU: LESS THAN THY RIGHT HAND IS RECEIVED ( Ps.62:9 ) 270 ". “Don’t we see,” says the Rev. in another place. Theodore the Studite, - with what zeal do the soldiers rush together with the king to do their work? And for what? To war, to slaughter, to death. And so they, for transient fame, for fleeting wealth, readily rush to anything. Are we, called to the Kingdom of Heaven, to joy unspeakable, to eternal life, lazy and careless, and not with all zeal and vigor, present ourselves as good soldiers of Christ? 271 ... Who gets married without asceticism? Who, having suffered no evil, calms down? Who reaps the fruits of life without planting and growing virtues in his soul? Plant, graft, work, sweat, my children, workers of God 272." Walking with an “all-zealous desire” along the path of moral improvement, a Christian must try to ensure that this desire not only never fades away in his heart, but also constantly becomes more ardent from day to day. “Apostle,” says St. Father, teaches us to seek greater and greater perfection ( Col. 3:1 ) 273 ". “Let us not stop searching,” the same saint continues to say. Father, what is still lacking in us, but let us strive more and more to prosper and be rich in every good thing. If you are a star, try to become the sun; If you are already inside the court of God and are numbered among those being saved, try to achieve that you will be placed over five or ten cities. Multiply your talent to become above many; love much, and much will be given to you; be a faithful servant of the Lord over everyone, as in the house, you are preeminent 274." But in order for a Christian to have such a constant passion for the exploits of moral improvement, he needs to “force himself, for those who force themselves are the Kingdom of Heaven 275.” And you can “force yourself” with the fear of God 276, remembering “about death, about the detachment of the soul from the body, about the appearance of Angels at the hour of death, about that long procession and wandering through tollhouses, about the meeting of the Lord God and our Savior Jesus Christ, about the terrible answer in all our deeds, about eternal torment, about the Kingdom of Heaven and about the good things promised in it unspoken 277". In addition, zeal for piety is kindled by fervent prayer 278, fasting 279, reading the “God-inspired Scriptures 280”, the works of St. Fathers 281, biographies of Saints 282 and reviewing with the mind “pictures of the world 283”. But most of all, zeal for piety is aroused by “humility of mind.” “This,” says Rev. Theodore the Studite is an all-encompassing virtue, through which all self-conceit is crossed, pride is driven away, love of glory is trampled upon, self-will is defeated, lust is mortified, and instead of all this, meekness, peace, love, compassion, patience, wisdom are introduced; - and there is a lot to say, it is the source of virtues, exuding all goodness, or better - a God-planted paradise, growing the full fruitfulness of immortality 284." But it happens that a sinner sometimes does not respond to the call of the Lord, who tells him: “I AM THE LIGHT OF THE WORLD: WALK FOR ME, HAVE TO WALK IN DARKNESS, BUT HAVE THE LIGHT OF ANIMAL (John 8:12) 285.” Not only will he not respond, but it even happens that he spews “blasphemous speech” to this call, saying: “GET AWAY FROM US; WE DO NOT WANT TO LEAD YOUR WAYS (Job 21:14) 286 ". To such a person “after this…. all that remains is to listen to the sentence of condemnation and rejection: WALK BY THE LIGHT OF YOUR FIRE AND BY THE FLAME YOU WILL FIRE (Ps. 50:11)” 287. “Yes, however, they lead,” says the reverend. Theodore the Studite, - that such people who CREATE THE KINGDOM OF GOD WILL NOT INHERIT (Gal.5:21)” 288. In addition to Divine grace and “all-zealous desire,” a Christian also needs a spiritual guide on the path of moral improvement 289 . Chapter Four. The need for a spiritual leader in the moral development of a Christian The spiritual leader, “whoever he is” 290, must be purely Orthodox 291 and at the same time have “sufficient military experience” 292. Only such a spiritual leader can instruct a Christian to “keep the Holy Faith” 293 and show him the royal path in the matter of improvement 294 . With the help of such a spiritual leader, a Christian learns that for salvation he must first of all seek God so that his soul may live 295; that one must believe “IN THE FATHER AND THE SON AND THE HOLY SPIRIT, the Holy and Consubstantial and Primary Trinity” 296; that faith in God in his soul should be “unshakable” 297; that “with undoubted faith” he is not afraid of: “sorrows, hardships, wounds, deprivations” and even death 298; so that his petitions to God would be “with thanksgiving and sincere faith” 299, that he should “give on the basis of faith his own gold, silver and honest stone, and not firewood, hay and twigs (1 Cor. 3:12) - this food of fire” 300; and that for salvation, in addition to faith, he also needs “hope and love” 301. It is difficult for a Christian inexperienced in spiritual life to independently walk along the path of spiritual and moral improvement. Through self-delusion 302 or through the seduction of an evil enemy, the devil, 303 it sometimes seems to him that the exploits that he performs “according to the established rules” are not sufficient to achieve perfection 304. Having received such thoughts, he “begins to act not according to the statutory rule, or according to the prescribed commandment in food, drink, vigil, poetry, in reading from memory (psalms and prayers), but in prayer, in silence and in the secret work of the heart 305. In this case, the Christian “walks in darkness and does not see how he is rushing into the rapids of destruction, and thinking to please God, angers Him” 306. Wandering along the rapids, “like a wild sheep, without guidance or herding” 307, he soon brings his strength “to the point of exhaustion and exhaustion” 308. Having lost strength, a Christian not only falls himself, but also becomes a “cause of stumbling” for others 309. The spiritual leader inspires him that in the matter of moral improvement it is necessary to “walk the true path of God, the royal path - the middle one, without deviating either on the right or the wrong side” 310. Further, the spiritual leader tells him that he will be able to follow this path only when he does everything “according to the rules, commandments and laws of society” 311, and when he does not “extend himself excessively in his exploits” 312. “For,” he continues to teach his spiritual son, “what is the use of being a mother-in-law quickly at first, and then completely weakening and stopping? But it’s better than a mother-in-law with calculation and restraint, keeping in mind the distance to the end of the current” 313. In order to “mother-in-law with calculation and restraint,” on the advice of a spiritual leader, a Christian must give himself rest” 314. During rest, a Christian, on the advice of a spiritual leader, must “nourish the soul with good thoughts of God and spiritual contemplations, thoughts... about heavenly, delightful and cheerful things” 315. During rest, a Christian, on the advice of the same spiritual leader, must nourish the body with food so that it “is again capable of further work” 316. Having directed a Christian on the royal path, the spiritual leader does not leave him here without his guidance, for he knows from experience that on this path he will have to encounter many “works, inconveniences and troubles” 317. Leading him along this path, the spiritual leader holds him back “from one thing”, affirms him “in another” 318 and consoles him “in patience” 319, and in the third he will be taught to recognize the machinations of the enemy 320 and how to fight him 321. But all this can be done by a spiritual leader only when a Christian reveals all his thoughts to him 322. In addition, through such a confession to the spiritual leader of all his thoughts, a Christian becomes “pure as the sun” 323. Leading a Christian along the royal path, the spiritual leader at the same time offers prayers to God: so that his “faith” does not become impoverished and his “spiritual love” does not grow cold, 324 so that there is no temptation or stumbling block, no deadly disobedience, no disastrous murmuring, no deadly insolence, no reproachful desire for evil, or anything else forbidden and criminal in his heart. 325; so that “the light of the mind of God” precedes him “in every movement and deed” 326; so that it would be guided by a “peaceful dispensation” 327; so that the “silence of brotherly love” would prevail in him 328 and so that the “Lord God” would assign to him a “peaceful, faithful mentor, guardian angel” of his soul and body “to drive away” “evil demons” from him “and to guide” him “in good life” 329. Thus, with the help of a spiritual leader, a Christian can successfully make his way along the steps of spiritual and moral improvement. From the Christian himself on this path, in addition to the all-zealous desire, “FAITH IN GOD” 330 is first of all necessary. Faith in the matter of moral improvement is necessary for a Christian, first of all, because “WITHOUT FAITH IT IS IMPOSSIBLE TO PLEASE GOD... (Heb. 11:4) 331, and “EVERYTHING THAT IS NOT FROM FAITH IS SIN (Rom. 14:23) 332. Through faith, a Christian becomes a “CHILD OF GOD (John 1:12) 333” and the owner of eternal life 334. A Christian must believe “IN THE FATHER AND THE SON AND THE HOLY SPIRIT, the holy and consubstantial and primary TRINITY... confessing the FATHER as GOD, the SON as GOD, and the HOLY SPIRIT as GOD. Three are one according to the Divinity, just as the reverse is One - three according to the Hypostases. For the TRINITY is One God, in one essence, although it is divided - according to the greatness of the hypostases 335.” “Then” to confess “that One of the Trinity - our Lord Jesus Christ, out of immeasurable love for mankind, appeared in the flesh, precisely for the salvation of our race, received flesh from the holy and immaculate Mother of God without human confusion, born from her womb according to the law of nature, according to the Divine word, was dual in nature, but completely perfect in Divinity, since nothing of what was changed, and completely perfect according to humanity, since nothing was lacking from what He perceived. He is One in hypostases, as He is known in two natures, early as in two wills and actions, in which He performed, respectively, both the Divine and the Human 336." “In addition,” to turn away “from every error of the heretical society,” to follow “the six ecumenical councils, as well as the one that…. gathered in Nicaea for the second time against the accusers of Christians,” to worship and accept “the honorable and holy icons of our Lord Jesus Christ, the Mother of God, the apostles, prophets, martyrs and all the saints and righteous, and not only this” to recognize, but also to ask “their holy prayers, propitiating God, with faith and fear,” to kiss “their all-holy relics, as the fulfillment of Divine grace 337.” “In addition,” accept “the entire Divinely inspired Bible of the Old and New Testaments, as well as the lives and Divine creations of all the holy Fathers, Teachers and Ascetics 338.” Rev. Theodore the Studite, teaching the faith to the monks, and with them to every Christian, says: “We, brothers, will believe in faith that we will be resurrected, and we will recognize each other not in the properties of corruption, as we are now, but in the beauties of incorruption, according to God’s ineffable will, just like our first parents in paradise, and before the crime they knew each other, being incorruptible, and after the crime, having undergone corruption, also knew themselves. Why should one believe that in the next century a brother will recognize his brother, a father's child, a husband's wife, each other - I will also add - the ascetic of the ascetic, the confessor of the confessor, the martyr of his fellow sufferer, the Apostle of his fellow apostle - all of them, so that all who rejoice may have a home in God, who with all other blessings gives recognition of each other 339." Thus, if a Christian believes in this way, then his faith will be Orthodox 340, holy 341, and saving 342. This “faith is one in itself, but as ... it is embraced” by a Christian, “it is sometimes great, sometimes small. So the Lord says to Peter: HAVE LITTLE FAITH, BECAUSE YOU DOUBT (Matthew 14:3). Elsewhere: O WIFE, GREAT IS THY FAITH: SHALL YOU BE AS YOU WANT (Matthew 15:28). And again: NOT IN ISRAEL HAS ACQUIRED ANY MUCH FAITH (Matthew 8:10) 343.” As a support for activity in the matter of moral improvement 344, a Christian’s faith must be “firm 345.” And for faith to be “firm,” a Christian must not only keep the Divine commandments 346 and offer prayers to God for the unimpairment of his faith 347, but also with his mind “cognize and increase his faith 348.” The main means for learning and increasing one’s faith are: God-inspired verbs “Gospels, Apostles, Prophets 349, the works of St. Fathers 350, Lives of Saints 351 “and this” visible world 352. A Christian needs to have firm faith because “having believed with firm faith,” he can “endure everything” 353, such as: “sorrows, hardships, wounds, deprivations 354.” “So Noah believed,” says St. Father, - avoided the destruction of the flood; thus Abraham became the father of many nations; So Moses crossed the Red Sea as if on dry land; So the three youths and Daniel the prophet remained unharmed, and in one word, this is how all the saints were justified 355.” Firm faith in Jesus Christ is for a Christian that “spiritual sword 356” and shield 357 with which he can boldly enter into the fight against demons waging with him “a constant... and fierce war that knows no rest or a certain time 358.” “One,” says St. Father, they strike with the arrow of sin, bind another with the bonds of passions and take him captive to mental Egypt; each member of his soul and body is filled with the poison of sinful lusts; the seed of the saving word of God is stolen from him and he is tormented by hunger; and these predators and tyrants make various insults and tortures against us 359.” “Blessed is such a warrior of Christ among you,” the saint continues to say. Father - who, armed with the spiritual sword of faith, strikes and is not smitten, inflicts wounds and does not receive them, takes and is not taken captive 360." The same faith in Jesus Christ is the same “spiritual sword” and shield in the fight against Satan himself 361. “Let it be,” says St. Father, he is great in the power of sin, let him be cunning in the ways of attraction to evil, let him be evil by nature and the only inventor and doer of our destruction, but let us not fear him: for after Christ our God took on our flesh and became man, he became weak and we sing to the ENEMY FOR THE FAILURE OF WEAPONS IN THE END (Ps. 9:7), because the Lord who defeated him gave us power step on his head 362.” “Bold by faith,” St. continues to say. Father, - let us consider him equal to a powerless sparrow, or some insignificant reptile, trampled under foot 363." Firm faith, like a rudder 364 and an anchor 365, makes the Christian’s navigation “in this world 366” safe. “For,” says Rev. Theodore the Studite, - during this voyage, the winds will inevitably blow upon us, - I mean the uprisings of the flesh, - the disturbances of carnal lusts will rise, we will encounter whirlpools, vicious thoughts arising from the depths of the heart, and many other things, similar to what happens when sailing by sea: all-evil pirates, demons, shoals - blindness from ignorance, pitfalls - unforeseen intrigues against our soul, dangerous filling of the hold with water - failure to repent of sins and sinful thoughts, from which the soul, like swimmers, who do not care about the flood of the hold, perish, sleepily plunging into the depths of the sea along with the ship 367 " Christians who have “unshakable faith are strong in their labors 368.” “By faith,” says Rev. Theodore the Studite - St. Dositheus completed the course of obedience without investigation, faithfully fulfilling every command of his leader and at the same time uncomplainingly enduring sometimes blows on the cheek, and sometimes ridicule. By faith, blessed Abba Cyrus bravely and youthfully endured beatings, ridicule and persecution for fifteen years, as if not feeling the pressure of troubles, and not only did not complain, but strongly defended and justified the attackers before the Holy Father when he questioned him. By faith, Theodore the Sanctified for the thought of presiding for three years endured excommunication from the Great Pachomius, without resistance or grumbling. By faith he gathered the ripe fruit of obedience, who for three years patiently and diligently watered his father’s rod, By faith Akaki, ever-present, sometimes had bruises before his eyes, sometimes traces of blows on his cheeks, sometimes one or another member was affected, humbly enduring everything and without complaining; and for this he was awarded immortality. By faith, Zechariah of blessed memory, although he was filled with the Divine Spirit, complacently endured his wounds, but did not separate from the Father. By faith, a wondrous person swam across the river carried by a crocodile. And each of the honored Fathers and Men, perfected by the weapons of faith, passed through the fire and water of the temptations of the evil one and entered the realm of eternal rest. 369" Finally, faith, solid, like a stone 370, is necessary for a Christian also because thanks to it, “the Lord, at the request” of the believer, will “give” him “everything necessary for his salvation” and “for bodily life 371.” Otherwise, the Christian is likened to “THE STORM OF THE SEA WINDS, TOSSED AND TOSSED. LET MAN NOT CONSIDER FIRE, FOR HE RECEIVES ANYTHING FROM GOD. THE HUSBAND IS TWO-MINDED, UNSET FORTH IN ALL HIS WAYS (James 1:6–8) 372.” Double-mindedness is very detrimental to the moral development of a Christian. A double-minded Christian, having not received what he asked from God, begins to say “IN HIS HEART: THERE IS NO GOD (Ps. 52:2) 373.” The enemy of the human race needs such a person, because it is in a shaken mind that it is easier to achieve oblivion of God 374. “For the enemy,” says Rev. Theodore the Study, - if he does not first bring about oblivion of God in the souls of people, and, as it were, a renunciation of Him, then he cannot incline the mind to the lusts of the flesh, to permission to sin, to drinking wine, to indecency, to feasts, to covetousness, to idolatry, and to all other inappropriateness: having succeeded in this, it takes possession of the soul, and having torn it away from God, it plunges into the unquenchable fire for eternal torment with you 375." But despite the above-mentioned importance of faith in the matter of moral improvement of a Christian, it alone is not enough to achieve “a perfect husband, to the extent of the age of the fulfillment of Christ” and to be honored “with all the saints of the promised eternal blessings 376.” It can be saving for a Christian only when it manifests itself in his life together with hope and love 377. Christian hope is of great importance in the moral development of a Christian. The importance of hope is revealed in the desire for those goods that constitute the object of hope. 1. Eternal salvation and bliss as the main subject of Christian hope The main subject of Christian hope is the promise that the coming “the Only Begotten Son of God, who gave himself as a ransom for all, and not only delivered us from the power of death, but having washed us from our sins with His Blood (Rev. 1:5), made us heirs of His Kingdom 378.” “Concerning this Kingdom, when He was about to be taken up into heaven, He said to His disciples: I AM COMING TO PREPARE A PLACE FOR YOU; AND WHEN I WILL GO AND PREPARE A PLACE FOR YOU, I WILL COME AGAIN AND TAKE YOU TO ME, SO THAT WHERE THERE IS A PLACE, YOU WILL BE. AND ALSO I WALK, AND THE WAY IS WHERE (John 14:2-4). And in another place he says again: IN THAT DAY YOU WILL KNOW THAT I AM IN MY FATHER, AND YOU ARE IN ME, AND I AM IN YOU (John 14:20). And in another place again: FATHER, WHO HAVE GAVE ME, I WANT, THAT WHERE THERE ARE, I WILL BE WITH ME; LET THEY SEE MY GLORY WHICH YOU GAVE TO ME, FOR YOU HAVE LOVED ME BEFORE THE WORLD WAS FOUND (John 17:24). And in order to make it clear that these words were not only about the Apostles, but also about all believers, He said again: NOT FOR THESE SAME I PRAY ONLY, BUT ALSO FOR THOSE WHO BELIEVE THEIR WORD FOR THEIR SAKE IN ME, SO THAT THEY ALL SHALL BE ONE: AS YOU, FATHER, ARE IN ME, AND AZ IN YOU, AND THEY ARE ONE IN US ( John 17:20–21 ) 379 ". In this hope of salvation, every Christian is affirmed by the boundless love of the Heavenly Father, by which He sent into the world “HIS ONLY BEGOTTEN SON... SO THAT WHOEVER BELIEVE IN HIM SHALL NOT PERISH, BUT HAVE ETERNAL LIFE (John 3:16) 380.” The resurrection and ascension to heaven of Jesus Christ 381 affirms every Christian in this same hope. Without the hope of salvation, faith in Jesus Christ as the Redeemer would lose its meaning in the eyes of a Christian 382. Inspired by the hope of salvation, a Christian must transfer all his thoughts and desires from earth to heaven, “just as the Lord said: WHERE YOUR TREASURE IS, THERE WILL BE YOUR HEART (Matthew 6:21) 383. The soul of a Christian, captivated by the Kingdoms prepared for it in heaven, begins to think “about this day and night 384.” She looks at earthly life as a temporary wandering that preceded “that blessed and endless life 385.” And in order to be worthy of the Heavenly Kingdom, the soul still tries here to “train God through keeping His commandments 386.” Having begun to fulfill God's commandments, a Christian feels that with his natural powers alone he cannot fulfill a single commandment 387, as a result of which he turns to God in prayer, asking Him for help in fulfilling His commandments 388. The Lord, seeing the humility of a Christian, sends down His grace 389, which helps the believer to fulfill the Divine commandments and thereby “day by day” transforms him “INTO A PERFECT HUSBAND 390.” Consequently, to hope for eternal salvation and strengthen the virtue of hope in the feat of moral improvement, Divine grace is necessary. 2. Divine grace as an object of Christian hope “I AM THE VINE,” says the Lord in the Gospel, “YOU ARE THE BIRTH; AND THEY ARE IN ME AND ONE IN HIM, THEY WILL PRODUCE MUCH FRUIT: FOR WITHOUT ME YOU CAN DO NOTHING (John 15:5) 391." “All of you,” says Rev. Theodore the Studite, - be saved by the grace of Christ 392 ". Divine grace not only assists the Christian in fulfilling the commandments of God, thanks to which for the Christian “the path of virtue is easy and downhill 393,” but it strengthens him in the fight against evil 394. The soul of a Christian, strengthened by Divine grace, “cries out in dangerous cases: I WILL FEAR NO EVIL, FOR YOU ARE WITH ME (Ps. 22:4); I WILL NOT FEAR FROM THOSE PEOPLE AROUND WHO ATTACK ME (Ps. 3:7); I WILL NOT FEAR, THE EARTH WILL EVER BE CONFUSED, AND THE MOUNTAINS SHALL BE PROPOSED INTO THE HEART OF THE SEA (Ps. 45:13) 395.” Thanks to this action of Divine grace, a Christian entrusts himself in everything to the guidance of Divine Providence 396. Such a Christian, with the help of Divine grace, courageously endures sorrows, believing that they are sent or allowed by God for his own spiritual salvation 397 . A Christian can see the need for sorrows for his salvation from the following comparison: “as a visible... creation, renewal is caused by winter, during which the earth and everything on it is subjected to the unpleasant influence of snow, rain and storms; this happens with the soul; that if she does not first endure the winter of sorrows, deprivations and disasters, then she will not give flowers, she will not give fruits, and if she endures all this, then she bears the expected fruits and teaches a blessing from Boa for that, as it is written: THE EARTH DRINKED THE RAIN THAT CAME UPON HER IN MULTIPLE, AND GIVING OUT THERE WAS GOOD BY THEM, IMAGE AND DONE IT HAPPENS TO RECEIVE A BLESSING FROM GOD (Heb. 6:7) 398 ". In the sorrows sent down by God, a Christian sees God’s love for himself. The Apostle assures him of this, saying: “WHEN YOU ENDURE PUNISHMENT, AS GOD HAS BEEN A SON TO YOU: WHO IS A SON, WILL NOT THE FATHER PUNISH HIM? WHEN YOU ARE WITHOUT PUNISHMENT, YOU HAVE BEEN PARTICIPANTS OF HIM: YOU ARE ADULTERESSES, AND NOT THE SON (Heb. 12:7–8) 399.” The Wise One speaks to him about the same thing, saying: “SON, DO NOT NEGLIGENCE THE PUNISHMENT OF THE LORD, WEAKEN THE ONE REVICTED BY HIM: HIM THE LORD LOVES, HE PUNISHES: EVERY SON HE ACCEPTS HIM (Prov. 3:11-12) 400". Knowing now what benefits sorrows bring to the soul, a Christian, given their duration, does not despair and does not ask himself questions: “How long? and for what? 401". “All the sadness about this” he places “on God, who knows how to beneficially withstand the duration of certain circumstances 402.” He finds evidence of this in the Holy Scriptures, where it is stated that “GOD TEMPTED ABRAHAM (Gen. 22:1) ... for many years and with many temptations; and when he saw that he had become perfect in faith, then he said to him: NOW I KNOW THAT YOU FEARED GOD, AND YOU HAVE NOT SPARE THY BELOVED SON FOR MY SAKE (Gen. 22:12). He tempted Job with even greater temptations, and for many years. And when he saw that he was perfect in patience, he said to him: WILL YOU RESPONSIBLE ME TO DO IT OTHERWISE, LET YOU APPEAR TO BE TRUTHFUL (Job 40:3). In the same way, the other Prophets, and the Holy Apostles, the blessed martyrs, and all the saints and righteous ones, through many sorrows and for many years, and tested, and testified about them, and accepted them 403." Being in constant temptation, a Christian, with the help of Divine grace, becomes so forged in this struggle that he extends a helping hand to those who are tempted 404 . Finally, he acquires such a grace-filled state of spirit that he rejoices when sorrows come to him, 405 saying with the Apostle: “I WILL BE BLESSED IN WEAKNESS, IN TROUBLES, IN EXILES, IN TROUBLESHOOD, ACCORDING TO CHRIST: WHEN I AM WEAKNESS, THEN I AM STRONG (2 Cor. 12:10 ) 406 ". Strong because “TEMPTATION... MAKES PATIENCE END (James 1:3) 407.” “I will require patience,” says the Apostle, “so that you may do the will of God and receive the promise (Heb. 10:36) 408.” “NARROW AND SORRY IS THE WAY,” says the Savior, “LEADING TO ETERNAL LIFE (Matthew 7:14) 409.” “THE WE ARE SORROWED BY MANY,” says the Apostle, “IT IS COMMITT FOR US TO ENTER THE KINGDOM OF GOD (Acts 14:12) 410.” “For what reason?” – the reverend asks a question. Theodore the Studite. And he answers: “Because we ourselves did not want to stay in the carefree life given to us at first in paradise and in immeasurable joy; but out of lack of advice we chose better to fall into the present multi-passionate and multi-sorrowful life, and we can only return there again only if we have gone through the school of sorrows, in imitation of our Lord Jesus Christ, WHO, INSTEAD OF THE JOY SET OUT TO HIM, UNDERFERED THE CROSS FOR THE SHAME OF NEGLIGENCE (Heb. 12:2) 411.” “In this way,” says St. Father, patience is the greatest of virtues; for their patience the martyrs are decorated with heavenly diadems; With patience the monks acquired the crowns of righteousness 412." Patience requires a Christian to “endure everything valiantly: reproach, labor, oppression, inflaming of the flesh, darkening of thoughts, a surge of laziness and despondency, and all the others that usually happen to him 413.” But in such a passage of life, a Christian has “GOD... as a HELPER AND INTERCESSOR..., and as a strong cover is the intercession of the HOLY MOTHER OF GOD... AND THE SAINTS 414.” So, with the assistance of Divine grace, the Christian successfully fulfills the “Divine commandments 415”, joyfully endures “all sorrow 416” for Christ, courageously repels and defeats the enemy 417, endures “real difficulties 418” with firmness, becomes humble 419 and, finally, receives the “victorious crown prepared” for him “in heaven 420 ". Closely connected with the action of Divine grace is the hope that God will forgive a Christian’s sins if he repents of them with faith and sincere contrition 421 . 3. Forgiveness of sins by God as an object of Christian hope Human nature “due to the crime in Adam... became extremely ill with voluptuousness 422.” “But then, by virtue of the coming of Christ through the incarnation, in the bath of rebirth and renewal of the Holy Spirit, it receives strength, and again it ascends to the primitive state. But since, having once fallen ill, it has learned to be sick, then if it is not paid attention to, it easily slips into sinful pleasures 423.” Our Lord Jesus Christ saw such a “propensity to sin” of human “nature”, and therefore “lovingly DAY AND TODAY He determined for repentance 424.” “Now is a good time, now is the day of salvation,” - with these words the Apostle calls every Christian to daily repentance (2 Cor. 6:2) 425. “Repent,” says the Rev. Theodore the Studite - that we have sinned greatly and greatly before the Lord 426. “Let it be seven times a day,” St. continues to say. Father, we will have to sin, but we will repent seven times and we will be accepted; Let us suffer this seventy times seven times, but let us repent just as many times and not be deprived of the hope of pardon, according to the Divine promise 427.” Consequently, every Christian needs to “every day with all diligence” renew and purify “himself through repentance 428.” But the soul of a Christian is sometimes so burdened with sins that it becomes insensitive to the call of Divine grace to repentance 429 . “To this the Apostle cries: BE THEY SLEEP AND RISE FROM THE DEAD AND CHRIST WILL SANCTIFY YOU (Eph. 5:14) OR ABOUT THE RICHES OF HIS GOODNESS AND MEEKNESS AND LONG-STALKING OF NEGLIGENCE, NOT KNOWING HOW THE GOODNESS OF GOD LEADS YOU TO REPENTANCE? ACCORDING TO YOUR CRUELTY AND YOUR UNREPENTENT HEART, YOU ARE HOLDING UP FOR YOURSELF WRATH IN THE DAY OF WRATH AND THE REVELATION OF THE RIGHTEOUS JUDGMENT OF GOD: WHO WILL ARISE UPON HIS DEEDS (Rom. 2:4-6) 430." “Behold this, careless one,” says St. Father, fear the threat, and rise from the sleep of carelessness 431." And another Christian, “being burdened with many sins,” says that the Lord will not forgive him for these sins, and therefore there is no point in repenting of them 432. But even in this case, a Christian should not despair, but quickly bring sincere repentance, “hearing what the Lord says, WHATEVER YOUR SINS ARE AS Crimson, AS SNOW: WHEN THEY ARE AS WHITE AS SNOW, WHEN THEY ARE AS WAVES WHITE (Is. 1:13) 433.” “And that such a word is not false, there is a lot of evidence for this. One of such testimonies is the repentance of David, the leader of the robbers... What was this murderer like before, filled with all kinds of evil, and how, having repented and approached God, he achieved such perfection that he healed even those possessed by demons. For the Angel said to him: David, David! God has forgiven you your sins, and from now on you will do signs. This shows God’s immeasurable love for mankind, that He not only forgave him for his murder, but also showed him as a sign-bearer 434.” “Do you want it,” asks St. Father, do you see other evidence? Look at Manasseh, who for fifty-two years turned Israel away from God and forced them to serve soulless idols; but he, too, having sincerely repented, was saved, and in spiritual joy he sang a song to God, which the Church of God sings to this day 435.” “As for those who were carried away by carnal love and then repented,” says Rev. Theodore the Studite, there are so many of them that you can’t count them. Among them is the Divine David, after adultery and murder, who again received the gift of prophecy; then Mary of Egypt, after insatiably sinning with this kind of sins, rose to the level of Angel-likeness and was granted the gift of clairvoyance 436.” The unknown of the onset of his “hour of death 437” calls a Christian to constant repentance. “Let us not, however,” says St. Father, let us lose sight of the fact that our days run by as if on horses, and time, like a kind of spinning wheel, brings some into life through birth, and brings others out of here through death, not at the same age, however, and not at the same time, but also the elders before the youngest, and the youngest before the elders, the father before the children, the children before the fathers, sometimes there are many people of all ages together 438.” “What is our life?” - asks the reverend. Theodore the Studite. And he answers: “Steam, which appears a lot, then disappears; spring color, opening in the morning and fading in the evening. MAN IS LIKE THE GRASS OF HIS DAYS, LIKE A GRASS FLOWER, SO IS IT BLOSSOMED (Ps. 103:15). MAN IS LIKE VANITY: HIS DAYS IS A SHADOW TO PAST (Ps. 143:4). ALL RAFT IS HAY, AND EVERY GLORY OF MAN IS LIKE THE FLOWER OF GRASS (Isa.40:6); THE SUN RISE WITH THE HEAT, AND THE GRASS DRIED UP, AND ITS FLOWER FALLED AWAY, AND THE GREATNESS OF ITS FACE PERISHED (James 1:11) 439 ". “That’s why,” says St. Father, I cry out to you, and as if falling at your feet, I beg you, - we will not allow the last hour to find us unprepared, and the end of our life to be concluded by negligence. We constantly see the action of death, and before our faces, as you see, our brothers come. Seeing this, say to yourself in your thoughts: what are we? Won't you do the same with us? Will we stay any longer? And if we stay, how long will we live? Isn't there a grave waiting for us too? Don’t we also see a coffin, our last bed and chamber, full of worms and an unbearable stench? FOR WHO IS THE MAN WHO WILL LIVE AND NOT SEE DEATH? (Ps.89:49). 440" “Let’s take a look,” St. continues to say. Father, - instead of the chamber of those who have previously died: what will we see there, brothers? Watch and learn. Isn't this dust and ashes? Aren't they decayed bodies? Are the skulls withered? Are there bare bones? - And all this unpleasant disgrace, a pathetic and disgusting heap. – Is it possible here to distinguish brother from brother, handsome from handsome, young from old? No way: everything has decayed, everything has lost its appearance 441 ". About how the hour of death takes a person “by surprise”, Rev. Theodore the Studite illustrates the death of the Chalcedonian abbot. “We,” says St. Father, - they found him at his last breath, and were amazed at what happened, how he was with us and in an instant left us, being put to death. Truly a terrible hearing and awe-inspiring vision! While still breathing, the blessed one uttered the following voice: “I warn you” (taken by surprise); and with this word, shaking his head and hand a little, he fell silent, not having time to say what it was. “But we felt what this amazing event 442 meant.” “Let’s take care of that,” St. continues to say. Father, - as if the last hour did not take us by surprise, and the same appeal did not burst out of our throat at the moment of exodus; but let us always be ready for this hour, and let us meet it unabashedly. For it is written: WE ARE PREPARED AND ARE NOT CONTROVERSED (Ps. 119:60) 443.” In addition to the uncertainty of the approach of the “hour of death,” the communion of the “Holy Mysteries 444” also calls a Christian to repentance. “For the Apostle says: LET A MAN TEMPT HIMSELF, AND LET HIMSELF EAT FROM THE BREAD, AND LET THE CUP DRINK: THE POISON AND DRINK UNWORTHY, JUDGEMENT SHALL EAT AND DRINK WITHOUT THE BODY OF THE LORD (1 Cor. 11:28-29) 445." “Therefore,” says Rev. Theodore the Studite, let us be revered and purified, so that we may be worthily called members of Christ, and St. We will worthily partake of the Mysteries 446.” “For,” continues to say St. Father, the bread that is set before us is the sacrament of life, as the Lord says; I AM THE ANIMAL BREAD THAT CAME OUT OF HEAVEN: IF ANYONE EATS OF THIS BREAD SHALL LIVE FOREVER. AND THE BREAD WHICH I WILL GIVE, MY FLESH IS, WHICH I WILL GIVE FOR THE LIFE OF THE WORLD (John 6:51). And again: YOU EAT MY FLESH, AND DRINK MY BLOOD, ABIDE IN ME AND I AM IN HIM (John 6:56) 447. “You see,” St. continues to say. Father, an ineffable and immortal gift? The Lord not only died for us, but He offered Himself to us as food. What more than this can express His sovereign love for us? And what is more salutary than this for our soul?.. Knowing the power of this gift of God, ... always, as much strength as we have, purifying ourselves, we will approach and partake of the holy and consecrated Mysteries 448.” But in order to bring true repentance, a Christian must first delve into his spiritual state, asking his conscience what exactly sins occurred and why: “through the senses, through sight..., or through hearing..., or through smell..., or through taste..., or through touch” 449. After this, the Christian must “reproach himself,” humble himself, contrite and fall into confession 450, “because confession is a bridle against sins 451.” For confession “by the grace of God 452,” when the repentant sinner reveals in it “everything that happens in his heart,” 453 not only drives away sin 454, but also indicates healing 455. One of these medicines is penance 456. Don’t think, says the reverend. Theodore the Studite - what is established out of ruthlessness. On the contrary, this is done out of fatherly love and out of pain for your souls, about which we must give an account, and judgment will fall heavily on our heads if we do not proclaim to you what is due, turn away from evil and confirm in good. Moreover, the work of a good Father is not to leave his children unpunished, but with small threats and fines to pave the way for them to receive eternal life. Father Eli, worthy of condemnation and reproach, for not reproaching and punishing his sons when they violated the law, lost his life along with his sons, for this reason alone 457." But true repentance consists not only in confession of sins, but also in the determination not to repeat such soul-destructive actions 458. “For,” says St. Father, - and unreasonable animals, having slipped once or twice in some place, avoid it, or carefully go around it, so as not to fall into the same trouble. We, revered by the images of God and taught by the word of wisdom, will we really allow ourselves to abandon the worst of our unreasonable nature, loving the same passion from which sin occurred and seeking the same rapids and the same ditch where the fall took place? It will be terrible and disastrous 459 ". “Having been cleansed,” says Rev. Theodore the Studite, “beware of this other leprosy 460.” “Remember what St. says. Dorofey?! The eagle, he says, even if it is all free and is caught with only one claw, it is still in the net, and the catcher without difficulty either takes it or shoots it down 461.” “Keep watch and be sober,” says St. Father, so that none of you fall 462 into any loop of the hellish film, which, no matter how small, can keep you in the power of hell 463.” A Christian especially needs to be awake and sober, because he is fighting “not with flesh and blood, but with our invisible and bitter persecutor, Satan, and under him the real apostate forces 464”; because “the devil never sleeps and does not slack off in his labors about the destruction of our souls; but always alert and quick to sow his weeds, AS A SLEEPING MAN (Matthew 13:25) 465"; because “THE DEVIL, LIKE A LION, WALKS ROARING, SEEKING SOMEONE TO SWALLOW (Pet.3:8) 466”; and because the devil “HAS A KILLER OF MAN FROM TIME OUT, AND IS NOT STANDING IN THE TRUTH: FOR THERE IS NO TRUTH IN HIM,” as the Lord said (John 8:44) 467. “How many,” says the Rev. Theodore the Studite, - the devil has already destroyed since the creation of the world: did he not drive the first man out of paradise, captivating him with sinful pleasures? Did he not arm Cain for fratricide? Did he not tear Judas away from the host of the Apostles, making him a traitor to the Life of all? Didn’t he put to death many others, countless in number? 468 ...Many, who reached the very harbor of salvation, were sent to the bottom by the evil enemy. Some, having risen to the very vault of heaven, due to a little negligence, were brought down from sin to the earth. He emptied many treasuries of virtues, stole many spiritual exploits and left those who performed them poor 469.” The devil has such success because he knows how to transform from darkness “into an angel of light, .. he knows how to transform evil into good, bitter into sweet, ugly into beautiful, deadly into life-giving 470.” “Desiring our destruction,” he “secretly sneaks in, enters our hearts and sows the seeds of evil into everyone: into anyone with sinful sweetness, so that for pleasure and one-hour enjoyment he will be deprived of the taste of eternal blessings and sent into the unquenchable fire; in whom a passion of hatred equal to murder, because of the good glory of his brother, whose envy darkens his mind and, like one walking in the dark at night, does not allow him to see the glory of God, in order to reveal in him a new, destructive Cain; someone is drawn towards gluttony, so that, having conquered with hypogastric pleasures, he is alienated from God; on whom it casts despondency; in whom it generates disgust for his rank, or for his companions, or for the monastery; some are burdened by psalmody, reading and solitude, and against others it raises the unimaginable dust of passionate thoughts and movements in order to lead him astray from the right path and destroy him 471.” This is the initial action of the devil, St. Theodore the Studite calls APPENDIX 472. At this moment, a Christian should not be carried away by “sinful sweets” 473, but “should pay attention, not allowing vicious thoughts to slow down..., but immediately uprooting them 474.” If a Christian accepts the excuse, then the devil will try to plot something evil in his heart 475.” “Having desecrated and infected the soul in this way, he tempts it to go beyond the limits of nature, and makes it insane, dumb and blind, striving for what it should not: instead of light for darkness, instead of sweetness for sorrow, instead of life for death 476.” The devil is especially successful in captivating “not only the young, but also the old, and not only the careless, but also the most careful” with “carnal lust 477.” “He begins,” says St. Father, prepare this poison by infusing inappropriate thoughts; then, having inflamed his heart with the lusts of flesh and blood, he challenges him to say something forbidden; then instills the audacity to touch the penis; after this he inflicts death. For, as the Apostle says: WHEN LUST IS CONCERNED, IT GIVES BIRTH TO SIN: AND THE SIN OF THE ACTING GIVES BIRTH TO DEATH (James 1:15 478).” “Touch not, touch not, and do not look at your nakedness,” says St. Father, so as not to fall under the oath of Canaan. For the desert pillar of which Anthony the Great spoke did not fall by any other fall than by this, although the wise Father did not express this 479.” “When he manages to seduce one and incline him to unholy love, then he attempts to seduce the one for whom he has a passion and lustfully win him over; then there will be mutual actions and rewards of views and views, emotional outpourings, and voluptuous burnings; and finally, if not God’s special help, paternal protection and the consciousness of temptation by the victims themselves, this is destruction – the burning of Sodom and the consumption of Gomora 480.” “So,” says the reverend. Theodore the Studite - if anyone is attacked by a lustful thought, let him not be troubled or embarrassed; but through prayer, groaning and an outpouring of tears, let him find it back and fight off it, remembering this eternal fire, and the fact that the burning sensation now kindled in our body serves as the cause of the kindling of this eternal flame. So, no matter how many times a day such a thought attacks you, destroy it completely, and there will be no condemnation for us. If this lust coincides with the darkening of your thoughts, with the feeling of the burden of asceticism, raise your heart to grief, and cut through this network of the devil by thinking about the possibility of dying every hour. 481" “Continuous prayer” drives away the devil 482, “inspires the mind and makes it an interlocutor with God 483,” preserves grace 484, strengthens faith in a Christian 485 and instills in him “mercy, peace, love, non-envy, envy, sedateness, kind obedience, good words, cooperation, mutual sympathy, humility 486.” “In the morning,” says the Rev. Theodore the Studite, - it is reasonable to sing this Davidic song: TO THE MORNING HEAR MY VOICE, TO THE MORNING TO APPEAR AND SEE ME (Ps. 5:4); at the third hour: DO NOT TAKE THY HOLY SPIRIT FROM ME (Ps. 50:13); at the sixth hour: DELIVER ME FROM THE ATTACK OF THE DEMON OF THE MIDDAY AND FROM THE ARROW THAT FLYS IN THE DAYS (Ps.90:5); in the ninth: THE LORD INCLINE YOUR EAR AND HEAR ME (Ps. 85:1); in the evening: BLESS MY SOUL THE LORD... and those who follow this (Ps. 103:1) 487 ". Prayer in a church is especially effective, because the church is a place of special presence of God 488. “Having come to the church,” says St. Father, with a single invocation, trumpet the praises of the Lord God, and then listen to the psalmody and cheerfully follow the reading, so that, being enlightened by both, you may be fruitful in joy at the Divine Service and put the devil to shame. But at the same time, do not forget to pray internally in sobriety, so that, being visible, pure, more sanctified, and not darkened, you leave the church 489.” At the end of the service, Rev. Theodore the Studite commands to proceed “quietly and peacefully” “from the house of prayer 490.” “Then,” St. continues to say. Father, take up the teaching alone, trying not to destroy the treasure collected from psalmody through idle talk, but, on the contrary, to add to that good what is now being learned. Another, if he wants and has a need, can rest by lying down on the bed; only here, having signed himself with the sign of the cross and reclining decorously, let him read some psalm with meditation, so as not to be tempted by the tempter of the enemy. For after the Divine service, demons love to disturb our souls with unkind movements in order to avenge the defeat inflicted on them by their attentive and reverent stay in the church, and to make us squander what we have collected for good from church hymns and readings, for which they darken our thoughts, make the body disobedient, due to its fatigue during psalmody, and produce indecent sympathies and addition. But, of course, the one who does better is the one who abstains from sleep and engages in either mental absorption in the psalms, or some other activity, and does not immediately rush to bed, or sleep does not force him to do so irresistibly: for in this case he remains free from temptation 491.” For a Christian to be “free from temptation” even during work, then St. The father commands him to fulfill it “with poetry, prayer and goodwill 492.” In addition, every Christian must guard his feelings: “the eye is from seeing what one should not look at, the ear is from receiving the seductive words and whisperings of the dragon 493”; “the mind, so that it does not wander where it should not, does not enter into the inappropriate, does not paint bad images in itself, does not generate sinful desires, from which there is no benefit or pleasure 494”; “LET THE HEART NOT SHIFT INTO THE WORDS OF DEVELOPMENT, DO NOT HEAR THE GUILT ABOUT SINS (Ps. 140:4) 495”; “keep your lips clean, always saying one thing pleasing to God 496”; “the feet are stubborn from entering the path, and into secret places, both mentally and sensually 497.” But in order “to rule over sweets, and not to be under them, to rule over the flesh, and not to be in its power 498,” a Christian must observe abstinence in food and drink 499, moderation in sleep 500 and “modesty in dress 501.” Abstinence in food consists of giving the body food “in accordance with the need for it, without burdening the body too much with it, without making it too easy from it, as one does when loading a ship, for when it is too full, it can sink to the bottom, and when it is too light, there is a danger of turning upside down 502.” “Run,” says the reverend. Theodore the Studite - wordless satiety and constant satiation in abundance, from which the seeds of fornication and sodomy 503.” Proportionality in food is also useful because “a proportionate diet is followed by light dreams, and both of them are followed by vigil during psalmody, attentive listening to the readings, and a reasonable understanding of each word of the Divine songs sung 504.” “And from having too much food, there are heavy dreams; from the same and another, darkening of thoughts, misunderstanding of song utterances, contraction of the lips, darkening of the eyes, soul and body: for the internal is also consistent with the external 505." I eat, on the advice of St. The Father must be received daily, because otherwise the Christian will not be able to fulfill the obediences entrusted to him 506. “Eating food every day” is not even at all a detriment “to the perfection of fasting 507.” “For,” says St. Father, if it were so, then the Lord would not have commanded us to ask for our daily bread; the prophet Elijah would not have been fed daily in the desert; Saint Paul of Thebes, who began to live in the desert before the Divine Anthony, would not have received bread from above every day; and Anthony the Great himself would not prefer eating food every day to fasting for more than one day or a week 508.” “And I think,” continues St. Father, this is for this reason. Since our body, working throughout the whole day, becomes tired and exhausted, and requires rest and reinforcement; then the Creator arranged it so that it would be strengthened by the daily intake of food, and would again be capable of further work - and not exhausted and relaxed, as happens to those who do not take food for two, three, or more days - which is why they are not able to bow down along with others, nor to sing loudly, as they should, nor to perform other acts of obedience. So, daily eating of food is not only allowed for the weak, but is also given to the perfect, according to the paternal rule handed down to us 509.” As for abstinence in drinking, Rev. Theodore the Studite says about this type of abstinence: “Don’t drink wine,” offering it as good advice to the healthy. Enough for us with internal waves, enough with natural fire, but if it is subject to the external fire of wine, then you will kindle a disastrous fire: the flesh will not stand it, it will boil and demand its 510.” “He who abstains from it,” continues to say St. Father, he will see himself not carried away by thoughts, not on fire spiritually, but always sober in love for God and zealous for everything that is better and promotes salvation. He who abstains from wine carries the Holy Spirit within himself. He who drinks water puts on the garment of tenderness 511 ". In addition to abstinence in food and drink, Rev. Theodore the Studite commands every Christian to observe moderation in sleep. “A dream,” says St. Father, “you need to take it as much as is useful 512.” Excessive sleep is harmful because “sleeping a lot fattens the flesh, and along with the refinement of the flesh, the passions are nourished 513.” These days of fasting are especially favorable for all types of abstinence 514. “Fasting is a tool for spiritual life 515 because it tames passions and subordinates the flesh to the spirit 516.” Fasting requires abstinence “not only in eating and drinking”, but also “from weakness in the heart, from shameful imaginations, from envy of a brother’s good glory, from anger and displeasure towards one’s neighbor, from the unbridledness of the tongue, not allowing it to revolve according to its own will, but assigning to it a limit, time and measure for talking only about what is appropriate, from prodigal views of the eye, from listening to speeches, unkind and unkind to God 517 ". So, if a Christian “daily” repents of his sins, “takes heed to himself,” occupies his mind with “unceasing prayer” and observes all the above types of abstinence, then his soul will be renewed from day to day, and “if it is renewed, then it will take on beauty in the image of primordial beauty; and by appearing handsome, he lovingly attracts to himself the One who said: AZ AND THE FATHER WILL COME, AND WILL MAKE AN ABUSE WITH HIM (John 14:23) 518.” In addition to the above-mentioned spiritual goods, the subject of Christian hope also consists of earthly goods necessary for a Christian in the matter of moral improvement 519. 4. Earthly goods as an object of Christian hope Earthly blessings, as being consistent with the spirit of Christian hope, were meant by our Lord Jesus Christ when each person “commanded... to ask himself daily for his daily bread 520.” The Lord had these same benefits in mind when he said to the people around him: “SEEK FIRST THE KINGDOM OF GOD AND HIS RIGHTEOUSNESS—THIS WILL ALL BE ADDED TO YOU (Matthew 6:33) 521.” But this does not mean that a Christian should not work to obtain his daily bread. Jesus Christ said this so that a Christian, being overly concerned about the temporal, would not become attached to earthly things, so that through this he would not move away from God and would not lose sight of the highest blessings - the KINGDOM OF GOD AND HIS RIGHTEOUSNESS (Matthew 6:33) 522." Ap. Paul considers work one of the necessary means of subsistence. “IF SOMEONE DOESN’T WANT TO DO ANYTHING,” says this Apostle, “YES THEY EAT (2 Thess. 3:10) 523.” “Nobody,” says the reverend. Theodore the Studite, - do not be a sluggard to hear from the Pritochnik: GO TO THE MORALITY, THE LAZY, OR GO TO THE HARDWORKING BEE ( Proverbs 6:68 ) 524 ". Labor is also necessary because it develops the spiritual and physical strength of a Christian 525. Who is indifferent to work, says Rev. Theodore the Studite - be sure that he is caught up in passions, slumbers in carelessness, is heavy-hearted, indulges in voluptuousness, envyes, is frivolous, is lazy, burying himself like a bear in his paws, only looking for something to eat and drink, roars like a lion, not having received satisfaction of his evil desires, jumps like a leopard from one pleasure to another, manages how the fox, to achieve what he seeks according to his heart, becomes angry like a camel, in revenge on his neighbor for some accidental sadness, ... shameless, like a wolf, in the audacity to destroy his soul and his brothers 526." For a Christian, “all work should be sweet and desirable 527.” “Do not turn away from anything,” says St. Father, - neither from mental nor from physical labor, because our bodily, being dedicated to God, is spiritual 528.” The Lord “demands from every Christian what he can do 529.” “With the Lord,” says Rev. Theodore the Studite, - every one who labors has his own reward ready: the table will rejoice with the first martyr Stephen; the baker himself will be clean bread for the Lord; the vegetable keeper will enjoy the blessings of paradise, deigning to be an inhabitant of it; and everyone else - a vineyard watcher, a woodworker, a scribe, a gatekeeper, and in general, no matter what kind of obedience someone bears, if he carries it out as work for the Lord, will receive a worthy reward 530." If a Christian does not work, then he will not complete the “path of salvation 531.” “And is there anyone among the century of shining saints who, without sweat and labor... spent a real life?” - asks the reverend. Theodore the Studite. “Can you name it,” St. continues to ask. Father, - Abraham the Great among the Patriarchs, and after him the former Patriarchs, Prophets and Teachers, or the praise of the Apostles Paul with the other Apostles, or the later glorified Fathers, - Stephen the First Martyr and all the others with him and after him who were martyred for Christ's sake, - Anthony the Great and all the saints who labored with him and after him; We will find exorbitant labors among all of them 532.” Divine grace 533 comes to the aid of the working Christian, helping him “to gain God through keeping His commandments 534.” His very first commandment will be the commandment of love, which “IS THE COASON OF PERFECTION (Col.13:14) 535,” and its allies are faith and hope 536. So, Rev. Theodore the Studite, having briefly spoken about the importance of faith and hope in the matter of moral perfection of a Christian, further says that faith and hope have their proper power in the salvation of the Christian’s soul only when they are “observed and combined” with love 537. “Be for us too,” St. continues to say. Father, let us be well disposed, so that we may become a perfect husband, to the extent of the age of Christ’s fulfillment, and be worthy, together with all the saints, of the promised eternal blessings 538.” “Even though the tongues of men are VERBS AND ANGELS,” says the Apostle, “YOU ARE NOT THE IMAMS OF LOVE, LIKE A RINGING BRASS OR A CLINGING CYMBAL: AND EVEN THE IMAMS HAVE PROPHECY, AND THEY HAVE THE MYSTERIES OF ALL AND THE WHOLE MIND, AND EVEN THE IMAMS HAVE ALL THE FAITH, LIKE AND MOUNTAINS CEASE, BUT LOVE IS NOT AN IMAM; NOTHING IS. AND WHEN I WILL GIVE ALL MY PROPERTY AWAY, AND WHEN I SHALL GIVE MY BODY TO BURN, FOR LOVE IS NOT THE IMAM, THERE IS NO BENEFIT FOR ME (1 Cor. 13:1-3) 539 ". “Like a queen,” says the reverend. Theodore the Studite, “there is she who stands above all the gifts of the Spirit, and can never fall away; but those who perform signs sometimes fall away: for the Lord says in the Gospel: MANY CRY TO ME IN THE DAY OF THE LORD, LORD! IS IT NOT IN YOUR NAME THAT WE PROPHECY, AND IN YOUR NAME ARE DEMONS CAST OUT, AND IN YOUR NAME WE CREATE MANY POWERS? AND THEN LET US CONFESS TO THEM, FOR THE ONE I KNOW YOU: DEPARTURE FROM ME YOU WHO WORK LAWLESS (Matthew 7:22–23) 540. Only the one who loves is able to keep the Divine commandments 541, only the one who loves can be a disciple of Christ 542 and only the one who loves was told by Jesus Christ: “AND MY FATHER SHALL LOVE HIM, AND TO HIM WE COME, AND WE MAKE AN ABUSE WITH HIM (John 14:23) 543.” According to the commandment of love, a Christian must first of all love “the LORD GOD... WITH ALL YOUR HEART..., AND WITH ALL YOUR SOUL..., AND WITH ALL YOUR STRENGTH..., AND WITH ALL YOUR MIND... (Luke 10:27) 544." A Christian must love God this way because He is his CREATOR, who created him “in His image and likeness 545”; A PROVIDER, as one who opens His hand and performs every animal good pleasure (Ps. 114:16) 546. SAVIOR, “FOR LADY HIS HIS ONLY BEGOTTEN SON, THAT EVERYONE WHO BELIEVES IN HIM SHALL NOT PERISH, BUT HAVE ETERNAL LIFE (John 3:6–7) 547”; THE SANCTIFER, who thus pours out on every Christian “in the bath of rebirth” and in other holy Sacraments all the gifts of the Holy Spirit, through which human “nature..., receiving strength, again flows... into the primitive state 548." How can one not love such a Benefactor? How not to lust? And how can one not cleave to it to the point of inseparability? – asks the Holy Father.” And he answers: “And truly, if we are not so disposed towards Him, the heavens will cry out and the earth will groan against us, and the very stones will expose us in our insensibility 549.” True love for God, according to the word of the Savior, must first of all be “FROM THE WHOLE HEART (Luke 10:27) 550.” a) A Christian’s love for God from the bottom of his heart “NO ONE CAN,” says the Lord, “THE TWO LORDS WORK...YOU CANNOT WORK FOR GOD AND MAMON (Matthew 6:24) 551.” “It’s impossible,” the Rev. repeats after the Lord. Theodore the Studite - to call a member of the household prudent, who either serves his master or his enemy. We must devote ourselves entirely to God: for only in this way can we become partakers of life according to God 552.” But in order to completely devote himself to God, a Christian must hate the world and everything that is in the world 553.” And since “in the world... Oath and lie, and murder, and theft, and fornication are scattered throughout the earth,” according to the prophetic word (Hos. 4:2), and much more, which is not easy to retell 554, then, therefore, “to hate the world and everything in the world,” means to expel from the heart “every alien passion 555” and thereby crucify his flesh "WITH THE PASSIONS AND LUSTS (Gal.5:24) 556". One of these passions is the heart's attachment to wealth 557. The heart's attachment to the wealth of St. Father calls "the deadly disease 558". “I heard,” says the reverend. Theodore the Studier, as one of those possessed by this passion said, that it is better to have a noose around your neck than to servile to this sin; for he, like a tough despot, commands his servant: go, - and leaves; come - and he comes; do this and he does it; In the same way, this sin commands something even much worse to its subordinate, namely: speak shamefully, - and says, do something bad - and does 559." “Usually like Cain,” St. continues to teach. The father groans and trembles: whether he is sailing on the sea, he suspects a shipwreck; if he passes through the desert, he is afraid of falling into the hands of robbers; thunder strikes, and it seems to him that it happened just for him; lightning will flash, and he is afraid that it will scorch him; he, seeing, does not see, and hearing, does not hear, having upset feelings 560 ". A Christian falls into such a state of trepidation because “respecting something as his own and having it, he put his soul and heart there: for where the treasure is, there is the soul 561.” Therefore St. The Father commands everyone to have complete non-covetousness 562. For monastics, it should manifest itself not only in the lack of money, but also in the lack of “whether an ox, or a needle, or writing 563,” and for a layman - in impartiality to what he has 564. The Apostle also advises the Christian to have complete non-covetousness, reminding us “that we are strangers and strangers on earth, and that as NOTHING COME INTO THIS WORLD, LIKE WE HAVE EXPERIENCED WHAT WE CAN (1 Tim. 6:7), passing from corruption to incorruption, from dishonor to glory, from mortality to immortality 565.” A Christian's non-acquisitiveness should be not only material, but also spiritual 566. “Be careful,” says the reverend. Theodore Study, - may the seeming perfection in you not turn into a sinful osten - neither your ability to quickly learn everything, nor your knowledge, nor some experience in the spiritual life, nor the gospel sometimes, nor hard work, nor skill in handicrafts, nor harmonious singing, nor a pleasant voice, nor stateliness, nor anything else like that. All these are gifts of God, which should serve you to increase fear and humility before God the Giver 567." “And if anyone,” continues to say St. Father, who dared to boast that he is something, will hear the word of the Apostle: WHAT HAVE YOU RECEIVED? HAVE YOU RECEIVED THAT YOU BRAGGED, AS WELL AS NOT RECEIVING? (1 Cor. 4:7) 568.” A Christian should not even boast of good deeds, but humbly say in his heart in the words of the Lord: FOR WE ARE THE INDEPENDENT Servants: FOR WHICH WE SHOULD BE CREATED, WE ARE CREATED (Luke 17:10) 569." In addition to the addiction to wealth and conceit, in the heart of a Christian there are hidden “carnal and voluptuous inclinations 570,” various bad memories 571, “EVIL THOUGHTS, ADULTERY, FORTURE, MURDER, THEFT, etc. (Mark 7:21) 572.” In this case, if a Christian does not guard his heart with “every care” 573, does not fill it with the fear of God 574 and water it with incessant thoughts of death 575, and also wash it with tears of repentance 576, then it becomes cruel and incapable of repentance, through which such a Christian collects “WRATH FOR HIMSELF IN THE DAY OF WRATH AND REVELATION THE RIGHTEOUS JUDGMENT OF GOD (Rom.2:5) 577.” In such a heart there is no place for love for God, because only, according to the word of the Savior, “THE PURITY IN HEART... WILL SEE GOD (Matthew 5:8) 578.” There is no place for love of God also because the passions lurking in the heart of a Christian not only turn him into the source of all evil, but also enslave and even dominate his soul. “Soul,” says Rev. Theodore the Studite, - enslaved and dominated by passions - tyrants..., is seen... as suffering, drawn here and there to the work of every passion and every reproachful deed. Having accepted a command from a demon, she unquestioningly does what she is commanded. The demon of carnal sweetness, the demon of envy, the demon of hatred, the demon of arrogance, the demon of blasphemy, the demon of anger, the demon of pride, the demon of lies, the demon of theft, and all other passions, demons whose names can count?... His poor soul languishes under their yoke; her damned life. She is all poor, all homely, gloomy, unscrupulous, godless, ugly, disgusting in appearance to all right-thinking people 579.” Concluding his discussion about purity of heart, Rev. Theodore the Studite says: “We must devote ourselves entirely to God: for only in this way can we become involved in life according to God, so let us not dwell on the sensory, like dumb animals, but with our spiritual strength let us ascend to the contemplation of the heavenly, turning our feelings from the corruptible to the imperishable, from the perishable to the indestructible 580.” “We will not allow it either,” continues St. Father, so that our sophistic (evil-cunning) weaver of evil corrupts our hearts with the poison of evil thoughts; but as soon as he instills lustful sweetness, or some other evil, we hasten to quickly push away the evil flatterer from ourselves. How? With prayers and supplications, tears and sighs, and heartfelt contrition... Let us, imitating the physical warriors, burning in spirit, drive away our invisible enemies - and just as those, in the hope of reward and accepting wounds, do not let go, so we, even if we were covered with countless wounds, will not turn back, but we will all stand and stand, fight and fight, strengthened by God using 581". b) A Christian’s love for God with all his soul The complete love of a Christian for God consists in the complete and reverent fulfillment by a Christian of the Divine commandments, which contain His Holy Spirit. Commandments 582. “IF ANYONE LOVES ME,” says the Savior, “SHALL KEEP MY WORD: AND MY FATHER WILL LOVE HIM, AND WILL COME TO HIM, AND WILL MAKE AN ABUSE WITH HIM (John 14:23). And again: HAVE MY COMMANDMENTS, AND KEEP THEM, HE IS THE ONE WHO LOVES ME: AND HE WHO LOVES ME SHALL BE LOVED BY MY FATHER: AND I WILL LOVE HIM, AND WILL APPEAR TO HIM MYSELF (John 14:21) 583.” Love for God “with all my soul,” or obedience to the Divine will, “many St. The Fathers" equated it with martyrdom 584, "through which the ascent in us to the ancient state 585 takes place." “For, since,” says Rev. Theodore the Studite, - we were expelled from paradise for disobedience and insubordination, then our all-good God deigned that we, through obedience and obedience, would again return it to ourselves 586. Therefore, for a Christian nothing can be “sweeter, more desirable and more joyful. how to live according to the commandment and do nothing of your own free will 587." The stronger a Christian’s love for God “with all his soul,” the more zealously he will try to fulfill the Divine commandments, “according to the Apostolic word, forgetting what is behind, reaching out to what is in front, ... intentionally flowing toward the honor of the highest calling (Phil. 3:13) 588.” A Christian with such a feeling of love not only tries to “conform exactly to the commandments,” but even “does not consider innocent and inappropriate mental dreams, from which obscene movements occur in the body, and tries in every possible way to destroy all this in himself, and to remain at peace from destructive passions: which is peace to God through our Lord Jesus Christ, as the Apostle says (Rom. 5:1), in which, having been established, the soul rejoices with great joy and enjoys insatiable sweetness, loving to enter into thoughts about God and delve deeper into the contemplation of His ineffable greatness, until he forgets himself 589.” In this state, the soul of a Christian, together with the Psalmist, cries out to God: “IN WAY THE OIL WILL DESIRE FOR THE SPRINGS OF WATER: MY SOUL DESIRE FOR YOU, O GOD (Ps. 41:2) 590. But in order for a Christian’s love for God to never fade away “with ALL YOUR SOUL,” he needs to love God “AND WITH ALL YOUR FORTRESS 591.” c) A Christian’s love for God with all his strength Love for God “with ALL FORTRESS” consists in the intense and unimpaired constancy of all the forces of the Christian’s soul in fulfilling Divine commands, so that he can, together with the saint. Theodore the Studite to say: “Let us shed blood in our deeds, and let us have nothing that would separate us from the commandment of God: neither work, nor illness, nor pleasure, nor peace, nor any contentment. Even if we have to die every day, we endure it with joy, trying to live above worldly wisdom 592.” A Christian with this type of love is not afraid of anything, “neither man, nor beast, nor fire, nor sword, nor the sea, nor anything else that seems terrible 593.” But a Christian can have such strong love for God only when he simultaneously loves God and “WITH ALL YOUR MIND 594.” d) A Christian’s love for God with all his thoughts To love God “with ALL YOUR THOUGHT” means: to be firmly convinced of those Divine truths that St. CHURCH 595. This conviction of the Christian is facilitated by “this vault of heaven,” the brilliant sun, the bright moon, groups of stars and all other things that are subject to the senses 596.” This love transfers the “mind” of a Christian “to heavenly contemplations, to the beauties of paradise, to the eternal abodes, to the angelic visages, and to our resettlement there - to where the souls of the righteous and sinners are now - how the appearance of our Lord Jesus Christ will take place, when, according to the word of God, the heavens will pass away, the elements will be ruined, the earth and even the deeds on it will burn - how the soul will again take on the body our own, - what will this gathering of people be like from Adam until the end of the age, what will be more brilliant than the sun, the glorious and terrible face of Christ the Lord, - what His voice will we hear, - finally, what will be the final decision, calling the righteous into the Kingdom of Heaven, and sending the sinners to eternal torment 597 ". All taken together gives rise to such a strong love for God in a Christian that he boldly says, together with the Apostle: “IT IS KNOWN THAT NEITHER DEATH, NEITHER THE LIFE, NEITHER ANGELS, NEITHER PRINCIPALITIES, NEITHER POWERS, NEITHER THE PRESENT, NEITHER THE FUTURE, NEITHER HEIGHT, NEITHER DEPTH, NOR ANY OTHER CREATURE IT IS POSSIBLE TO SEPARATE US FROM THE LOVE OF GOD, WHICH IS CHRIST VIJUS OUR LORD (Rom.8:38-39) 598." Love for God alone does not constitute the fullness of Christian love. The fullness of love will only be when a Christian loves His human image 599. Man is reasonable 600, which is a reflection of the image of the infinitely WISE 601; man is morally free 602, which reflects the image of a being of the highest FREE 603; a person has a desire for good and by nature respects the moral law of conscience 604, which reflects the image of the being of the MOST HOLY 605; man is immortal 606, which reflects the image of the ETERNAL 607; man is the ruler and king of visible nature 608, which reflects the image of ALMIGHTY GOD 609. A Christian must love his neighbor also because of blood birth 610. By virtue of this birth, every Christian is obliged to see in his neighbor his brother 611 and a member of the same great family 612 . How can a Christian not love his neighbor when he is loved by God, Who “AND GAVE HIS ONLY BEGOTTEN SON TO EAT, THAT WHOEVER BELIEVE IN HIM SHALL NOT PERISH, BUT HAVE ETERNAL LIFE (John 3:16). And not just - he GAVE, but EVEN UNTIL DEATH, THE DEATH OF THE CROSS (Phil. 2:8) 613." How can a Christian not love every person when God “HAS RESURRECTED US AND SETTED US IN THE HEAVENLY IN CHRIST VIJUS... (Eph.2:6) 614...ABOVE ALL RULERTY AND AUTHORITY AND POWER, AND EVERY NAME THAT IS NAMED, NOT JUST IN THIS CROWN, BUT ALSO IN THING TO COMING ( Eph.1:21) 615. Love for one another is the hallmark of faithful followers of Christ, “for the Lord says: OF THIS WILL ALL BE AWARE, AS MY DISCIPLES ARE, IF YOU HAVE LOVE BETWEEN THEM (John 13:35) 616" The actions in which a Christian’s love for his neighbor is manifested are very diverse. But they all boil down to one commandment, which St. Theodore the Studite calls “BROTHOLIC LOVE 617,” leading to the fact that everyone becomes, as it were, one soul, one heart, one will “in Christ Jesus our Lord 618.” By virtue of “BROTICAL LOVE,” a Christian must “give in to his brother in word, so as never to contradict, so as not to grumble about anything 619,” treat “everyone 620” “quietly and meekly,” and show “elders” “respect, obedience and submissiveness 621.” Christian “brotherly love” obliges every Christian to treat his enemy in the same way 622. This same Christian “BROTICAL LOVE” requires every Christian living in mutual communication with his neighbors to observe and carry out the “order 623” established among them. Only in this case can there be peace and unanimity among Christians 624. And if peace and unanimity reign among Christians, then they walk “together,” thereby “reproving each other’s path 625,” and at the same time maintaining “strength” among themselves, for the Wise One says: WE HELP FROM BROTHER, FOR A CITY IS FIRM AND HIGH (Proverbs 18:19) 626.” This mutual assistance to each other is manifested in deeds of charity. And since a person consists of soul and body, then some acts of charity relate to the soul, and others to the body. Charity to the soul of Rev. Theodore the Studite calls spiritual love 627, which consists in “helping each other..., comforting each other and encouraging each other to love, patience and zeal for the fulfillment of God’s commandments 628, distracting a person from sin 629, correcting the wicked 630, confirming those who waver among temptations 631, edifying others with words 632, example 633, to bear with the weaknesses of the weak 634, but without indulging passions 635, to forgive insults, insults 636, and also “MAKE PRAYERS AND SUPPLIES FOR ALL PEOPLE (1 Tim. 2:1) 637.” Every person especially needs the last type of spiritual benefit, because he lives where “day follows night in the worries and affairs of this age, in self-delusion with wealth and in other troubles; so that a person has no time to breathe; sometimes they conspire with one another, sometimes they clash with hostility: OATH AND LIES, AND MURDER, AND THEFT, AND FORTUNE SPREADING OVER THE EARTH... (Hos. 4:2), and much more, which is not easy to recount. Having brought everything to memory, Blessed Chrysostom said that hardly even a particle would be saved from the world 638.” As for the works of bodily charity, they consist of clothing the “naked”, warming the “chill”, putting shoes on the “barefoot”, bringing the “bloodless” into the house, feeding the “hungry”, giving drink to the “thirsty” 639 and healing the sick 640. But the highest manifestation of Christian “BROTICAL LOVE” is found in self-sacrifice “for each other 641,” because with such love our Lord Jesus Christ loved every person 642. Works of spiritual and physical goodness are salutary for a Christian only when they are done by him without any “evil tricks” and to all persons equally 643. Otherwise, love, manifested through deeds of spiritual and physical goodness, will be “evil and hateful to God, seemingly brotherly, but in essence satanic 644.” So, if a Christian loves God and every person, no matter who he is, in the manner described above, then over time he will make his heart the bearer of this type of love, which “LONG-SUFFERING, HAS MERCY, DOES NOT ENVY, DOES NOT BE PRESENTED, IS NOT PROUD, IS NOT INVESTIGATE, DOES NOT SEEK HIS OWN SELF, IS NOT IRRITATED, DOES NOT THINK EVIL, DOES NOT HE REJOICES IN UNRIGHTEOUSNESS, HE REJOICES IN THE TRUTH, HE COVERS ALL, HAS ALL FAITH, ALL TRUSTS, ALL TRENDS (1 Cor. 13:4-7). 645" Loving in this way, says Rev. Theodore Studit - does not know satiety, nor fatigue, nor exhaustion, but rather adds fire to fire, zeal inflames with zeal, setting the ascent from virtue to virtue in his heart, and coming from strength to spiritual strength - and this incessantly 646 ". “Thus passing day after sleep,” St. continues to teach. Father - let us walk the path of God, awaiting the time of permission from the body, behind which are crowns, joy and gladness for all 647, where is Anthony the Great, this Luminary of the Light, where is Euthymius the God-Bearer and Pachomius the Christ-Bearer, where is Sava the Many-Sung, Theodosius the All-Blessed and Dorotheus the Enlightened, where is Dometian the Equal-Angel, Akaki the All-Holy, and Dositheus God-pleasing, where is Basil, ever-living, - I mean obedient, - Zechariah, clothed in the Spirit, and Afre, the servant of God; and what can we say about the others? - where are Peter and Paul, the supreme ones of the Apostolic twelve, where are the tabernacles of hierarchs, priests and saints. martyrs. For even if we do not achieve the goal of standing alongside them, we will not be deprived of their vision, conversation and representation. We hope to see the presence of the Lady herself, the All-Queen and Lady of our Mother of God, and fall at Her feet. But to see the Lord of all and our Lord Himself with tea, although this is daring. For the divine Paul said that in the rebirth, after we ascend on the clouds to meet the Lord, we will always be with Him (1 Thessalonians 4:17) 648." As far as possible, we have revealed the path of spiritual and moral ascent to the perfection of a Christian according to the works of St. Theodore the Studite, placed “with slight abbreviations, sometimes at the beginning, sometimes at the end, and sometimes in the middle” in VOLUME IV OF THE PHILOGOLOYA 649. The path of spiritual and moral perfection, outlined by Rev. Theodore the Studite, is a lifelong path of achievement, self-sacrifice and self-restraint. Due to his “changeable... nature 650,” a Christian can walk along this path only with the assistance of Divine grace 651 and with the help of a spiritual leader 652. DIVINE GRACE helps a Christian to maintain “his good mood” and fulfill “the Divine commandments 653.” The SPIRITUAL GUIDE helps a Christian to walk the true path of God, the royal-middle path, without deviating either on the right or the wrong side 654." Leading his spiritual son along the royal path, he holds him back “from one thing”, affirms him “in another” 655 and consoles him “in patience 656”, and in the third he teaches him to recognize the machinations of the enemy 657 and how to fight him 658. On the part of the Christian himself on this path it is necessary, first of all, “all-zealous desire 659,” combined with faith, hope and love 660.” “ALL-DEFENDANT DESIRE” is necessary because only the seeker “finds” and the interpreter opens the door “to the palace of the Kingdom of Heaven not made by hands 661.” A Christian must constantly keep the feeling of “all-zealous desire” for the feats of moral improvement in his heart. And so that it does not fade away in his heart, a Christian must “force himself” to feats of moral improvement 662, warm it up with diligent prayer 663, fasting 664, “humility 665”, reading “God-inspired Scriptures 666” the works of St. Fathers 667, biographies of the Saints 668, by reviewing with the mind “pictures of peacemaking 669” and always keeping the memory “of death, of the renunciation of soul and body, of the appearance of Angels at the hour of death, of the long procession and wandering through tollhouses, of the meeting of the Lord God and Our Savior Jesus Christ, of the terrible answer in all our affairs, of the eternal torment, about the Kingdom of Heaven and about the unspoken good things promised in it 670. FAITH is necessary because “WITHOUT FAITH IT IS IMPOSSIBLE TO PLEASE GOD... (Heb. 11:6 671)” and “EVERYTHING THAT IS NOT FROM FAITH IS SIN (Rom. 14:23) 672.” Through faith, a Christian becomes “a CHILDREN OF GOD (John 1:12 673) and the owner of eternal life 674. A Christian must believe “IN THE FATHER AND THE SON AND THE HOLY SPIRIT, THE HOLY AND CONSEQUENTIAL TRINITY 675.” In addition, accept “THE WHOLE GOD-INSPIRED BIBLE OF THE OLD AND NEW TESTAMENT, as well as the LIVES AND DIVINE CREATIONS of all the holy FATHERS, TEACHERS AND ASCETS 676”, follow the SEVEN Ecumenical Councils 677, venerate and accept “the honorable and holy icons of OUR LORD VIJUS CHRIST, THE MOTHER OF GOD, THE APOSTLES, MARTYRS and all the RECENT and RIGHTEOUS and not only this” to recognize, but also to ask “their holy prayers that propitiate God, with faith and fear” to kiss “their all-holy relics, as the fulfillment of Divine grace 678.” The faith of a Christian must be “firm” because, having believed with “firm faith”, he can “endure everything” 679, such as: “sorrows, hardships, wounds, deprivations 680”. A Christian believer easily endures sorrows because through them he sees God’s love for himself 681. Firm faith in Jesus Christ is for a Christian that “spiritual sword 682” and “shield 683”, with which he can boldly enter into the fight against demons who believe with him “incessant... and fierce war, knowing neither rest nor a certain time 684”. In order for a Christian’s faith to be “firm,” he must offer prayers to God for the unimpairment of his faith 685, and also with his mind “cognize and increase his faith 686.” The main means for learning and increasing faith are: The inspired verbs of the “Gospels, Apostles, Prophets”, the works of St. Fathers 687, “Lives of the Saints 688” “and this” visible world 689. HOPE is necessary because it makes faith strong, saying to the Christian: “Stand firm and immovable in your trust in God 690,” for He “IS A READER TO THOSE THAT SEEK HIM (Heb. 11:6) 691.” Christian “THE WHO TRUST IN THE LORD IS LIKE MOUNT ZION: THE LIVING CENTURY IN JERUSALEM SHALL NOT MOVE (Ps. 125:1) 692.” Thanks to hope, a Christian receives Divine grace 693, receives forgiveness of sins 694, receives the earthly blessings he needs in the matter of moral improvement 695, and finally inherits the Kingdom of Heaven after death 696. But with all this, the personal work of the Christian himself is required, otherwise he will not complete the “path of salvation 697.” LOVE is necessary because without it a Christian “IS NOTHING” (1 Cor. 13:2 698).” Only the one who loves is able to keep the Divine commandments 699, only the one who loves can be a disciple of Christ 700 and only the one who loves was told by Jesus Christ: “AND MY FATHER WILL LOVE HIM, AND WILL COME TO HIM, AND WILL MAKE AN ABUSE WITH HIM (John 14:23) 701.” According to the commandment of love, a Christian must love “the LORD GOD... WITH ALL THE HEART..., AND WITH ALL THE SOUL..., AND WITH ALL THE STRENGTH, AND WITH ALL THE MIND... (Luke 10:27) 702, and also to love HIS IMAGE-MAN 703. Actions in which love for one's neighbor is manifested are very diverse. But they all boil down to one commandment of Christ: “BE MERCIFUL, JUST AS YOUR HEAVENLY FATHER IS MERCY (Luke 6:36) 704.” If a Christian loves God and his neighbor in this way, no matter who he is, then over time he will make his owl’s heart the bearer of this type of love, which “LONG-SUFFERING, HAS MERCY, DOES NOT ENVY, DOES NOT BE PRESENTED, IS NOT PROUD, IS NOT INVESTIGATE, DOES NOT SEEK ITS OWN SELF, DOES NOT IRRITATE, DOES NOT THINK EVIL, DOES NOT REJOICE IN UNTRUTH, BUT REJOICES IN THE TRUTH, ALL COVERS, ALL HAS FAITH, ALL HOPE, ALL ENDURERS (1 Cor. 13:4-7) 705." This kind of love and “THERE IS THE UNION OF PERFECTION (Col.3:14) 706.” Let every Christian in the matter of moral improvement be guided by the advice and instructions of St. Theodore the Studite and he will then achieve “TO A MAN PERFECT, TO THE MEASURE OF THE GROWTH OF THE FULFILLMENT OF CHRIST (Eph.4:13) 707.” List of used literature 1. Creations of Rev. Theodore Studite in Russian translation. Volume 1. Ed. St. Petersburg Theological Academy, 1907. 2. Creations of Rev. Theodore Studite in Russian translation. Volume 2. Ed. St. Petersburg Theological Academy, 1908. 3. Philokalia in Russian translation. Volume 4, Moscow, 1901. 4. Triodion. Moscow, 1912. 5. Ecclesiastical history of Socrates Scholasticus. Ed. St. Petersburg, 1850. 6. L. Sokolov. The psychological element in ascetic works and its significance for the pastors of the Church. Vologda, 1898. 7. Lectures on Moral Theology for the 3rd and 4th grades of the Moscow Theological Seminary and the 3rd and 4th years of the Moscow Theological Academy, read by the Rector of the Moscow Theological Seminary and Academy, Archpriest Fr. Konstantin Ruzhitsky. 8. A.P. Dobroklonsky. Rev. Theodore, confessor and abbot of Studium. Volume 1. Odessa, 1913. Church History of Socrates Scholastica, St. Petersburg, 1850, ch. XXIII. "List of Holy Monks in the Desert", page 350. L. Sokolov. The psychological element in ascetic works and its significance for the pastors of the Church, Vologda, 1898. “Introduction”, p. 1. He received the name Studite from the Studite monastery, founded around 459 by the patrician and consul Studius. The Holy Father retired to this monastery from Sakkudion due to the attack on the Roman Empire by the “most godless Arabs.” Creation Rev. Theodora Studite. Volume 1. Ed. St. Petersburg. Spirit. academician, 1907. “Vita B”, p. 81, paragraph 20. Ibid., “Vita A”, page 2, paragraph 1. Ibid., “Vita B”, page 68, paragraph 2. Ibid., “Vita A”, p. 5, paragraphs 4–5. Creation of Rev. Theodore the Studite, Volume II, ed. St. Petersburg, Spirit. Academician, 1908, Word XIII. “Rev. our father and confessor Theodore, a catechetical funeral oration in honor of his mother,” pp. 189–194, paragraphs 1–5. Ibid., pp. 191–192, paragraph 4. Created. Volume 1, “Vita B”, page 69, paragraph 3 Created. Volume 1, “Vita A”, page 3, paragraph 2. Ibid. “Vita A”, pp. 3–4, paragraphs 2–3. Ibid. “Vita A”, page 4, paragraph 3. Ibid. “Vita A”, page 70, paragraph 3. Ibid. “Vita B”, page 4, paragraph 3. Ibid. “Vita A”, page 5, paragraph 5. Creations. Volume II. Sermon XIII “Our Reverend Father and Confessor Theodore, a catechetical funeral oration in honor of his mother.” pp.193–198, paragraph 6–13. Created. Volume 1, “Vita A”, page 5, paragraph 6. Right there. "Vita B", pp. 71–72, paragraph 5. Right there. "Vita B", page 72, paragraph 6. Right there. "Vita A", page 6, paragraph 8. Right there. "Vita B", pp. 72–73, paragraphs 6–8. Right there. "Vita A", page 9, paragraph 13. Right there. "Vita B", page 73, paragraph 8. Right there. "Vita A", page 7, paragraph 8. Right there. "Vita B", page 73, paragraph 7. Right there. "Vita B", page 74, paragraph 9. Right there. "Vita A", page 10, paragraph 13. Right there. "Vita A", page 10, paragraph 14. Right there. "Vita A", page 11, paragraph 14. Right there. "Vita B", pp. 75–76, paragraph 11. Right there. "Vita B", page 76, paragraph 11. Right there. "Vita A", page 13, paragraph 17. Right there. "Vita A", pp. 13–14, paragraph 17. Right there. "Vita A", page 14, paragraph 18. Right there. "Vita A", page 14, paragraph 19. Right there. "Vita A", page 15, paragraph 20. Right there. "Vita A", page 15, paragraph 21. Right there. "Vita A", page 15, paragraph 22. Right there. "Vita B", page 78, paragraph 16. Right there. “Vita A”, p. 17, approx. to point 25. Right there. "Vita B", pp. 79–80, paragraph 18. Right there. "Vita B", page 80, paragraph 18. Right there. "Vita B", page 80, paragraph 19. Right there. "Vita A", page 18, paragraph 28. Right there. “Vita A”, p. 18, approx. to point 28. Created. Volume. 1, “Vita B”, p. 81, note. to paragraph 20. Right there. "Vita B", page 81, paragraph 20. Right there. "Vita A", pp. 19–20, paragraphs 30–31. Right there. "Vita B", page 85, paragraph 25. Right there. "Vita A", pp. 25–27, paragraphs 45–47. Right there. "Vita A", page 27, paragraph 48. Right there. “Vita A”, p. 27, approx. to paragraph 48. These are his letters 21–50. Created. Volume 2, pp. 237–330. Created. Volume. 1, “Vita A”, page 29, paragraph 54. Right there. "Vita A", page 32, paragraph 59. Right there. "Vita A", page 35, paragraph 65. Right there. "Vita A", page 40, paragraph 75. Right there. "Vita A", page 40, paragraph 76. Right there. "Vita B", page 95, paragraph 36. Right there. "Vita B", page 86, paragraph 37. Right there. “Vita A”, p. 42, approx. to paragraph 81. Right there. "Vita B", page 96, paragraph 37. Right there. "Vita A", page 43, paragraph 83. Right there. Vita A, pp. 48–49, paragraphs 93–95. Right there. "Vita B", page 105, paragraph 48. Right there. "Vita A", page 61, paragraph 119. Right there. "Vita B", page 116, paragraph 66. Right there. "Vita B", page 117, paragraph 67. Right there. "Vita B", page 117, paragraph 68. A. P. Dobroklonsky. “Rev. Theodore, confessor and abbot of Studite." Volume 1. Odessa, 1913, ch. X, page 928. Created. Volume. 1, “Vita B”, page 84, paragraph 24. Ibid. “Dogmatic Works,” pp. 129–190. Created. Volume 1. "Refutation and Deposition of the Impious Poetic Works of John, Ignatius, Sergius and Stephen", pp. 191–217. Ibid. “Some Questions for Iconoclasts,” pp. 217–222. Ibid. “Some Questions for Iconoclasts,” pp. 222–230. Created. Volume 1 "Letter to Plato", pp. 230–234. Right there. "The Minor Announcement", pp. 235–456. Ibid. “The Great Announcement,” pp. 457–666. Ibid. “The Great Announcement”, pp. 667–970. Created. Volume 2, "The Great Announcement", pp. 1–91. Created. Volume. 1, “Vita A”, page 22, paragraph 36. Right there. "Vita A", page 23, paragraph 37. Philokalia in Russian translation. Volume IV, Moscow, 1901. “Preface”, pp. III-IV. Philokalia in Russian translation. Volume IV, Moscow, 1901. “Preface”, page IV. Ibid., “Preface,” p. VI. Created. Volume 2, “Four Chapters of Our Venerable Father Theodore,” pp. 819–820. Ibid. “Testament”, pp. 853–860. Ibid., “Epithymies,” pp. 838–853. Created. Volume 2 “Charter with God of the internal structure of the Studite monastery”, pp. 822–830. Ibid., “Rules on Confession,” pp. 830–836. Ibid. “Rules regarding certain questions and answers to them,” p. 837. Triodion. Moscow, 1912, sheet. 83. Ibid., sheet 166 on the back. Ibid., sheet 171 on the back. Ibid., sheet 176 on the back. Ibid., sheet 182 on the back. Ibid., sheet 202 on the back. Ibid., sheet 213 on the back. Ibid., sheet 218 on the back. Ibid., sheet 224 on the back. Ibid., sheet 254 on the back. Ibid., sheet 286 on the back. Ibid., sheet 328 on the back. There, sheet 360 on the back. Ibid., sheet 371 on the back. Ibid., sheet 187 on the back. Ibid., sheet 275 on the back. Ibid., sheet 248 on the back. Ibid., sheet 291 on the back. There, sheet 365 on the back. Ibid., sheet 18 on the back. Ibid., sheet 28 on the back. Ibid., sheet 234 on the back. Ibid., sheet 79 on the back. Ibid., sheet 89 on the back. Ibid., sheet 123 on the back. Ibid., sheet 157 on the back. Ibid., sheet 169 on the back. Ibid., sheet 174 on the back. Ibid., sheet 179 on the back. Ibid., sheet 201 on the back. Ibid., sheet 205 on the back. Ibid., sheet 216 on the back. Ibid., sheet 221 on the back. Ibid., sheet 241 on the back. Ibid., sheet 265 on the back. Ibid., sheet 289 on the back. Ibid., sheet 294 on the back. There, sheet 300 on the back. Ibid., sheet 357 on the back. Ibid., sheet 374 on the back. Ibid., sheet 207 on the back. Ibid., sheet 262 on the back. Ibid., sheet 296 on the back. Ibid., sheet 376 on the back. Created. Volume 2, "Explanation of the Divine Liturgy of the Presanctified Gifts", pp. 820–822. Created. Volume. 1, “Vita A”, page 23, paragraph 38. Created. Volume 2, "Words", pp. 94–199. Created. Volume. 1, “Vita A”, p. 23, paragraph 40; "Vita B", page 84, paragraph 24. Created. Volume 2, “Letters to various persons” part 1 pp. 200–323. Ibid. “Letters to various persons”, part 2, pp. 324–633. Ibid. “Letters to various persons”, part 3, pp. 634–816. Created. Volume. 1, “Vita B”, page 84, paragraph 23. Philokalia, volume IV "Preface", page 6. Philokalia, Volume IV, p. 363, ch. 190, paragraph 3. Ibid., p. 363, ch. 190, paragraph 3. Ibid., p. 489, ch. 260, paragraph 1. Ibid., p. 515, ch. 272, paragraph 3. Ibid., p. 145, ch. 64, paragraph 3. Ibid., p. 347, ch. 179, paragraph 2. Ibid., p. 380, ch. 200, paragraph 3. Ibid., p. 213, ch. 100, paragraph 2. Ibid., p. 391, ch. 209, paragraph 1. Ibid., p. 579, ch. 308, paragraph 3. Ibid., p. 143, ch. 63, paragraph 2. Ibid., p. 510, ch. 270, paragraph 2. Ibid., p. 89, ch. 38, paragraph 1. Ibid., p. 100, ch. 44, paragraph 3. Ibid., p. 365, ch. 192, paragraph 2. Ibid., p. 293, ch. 160. Ibid., p. 113, ch. 50. Ibid., p. 293, ch. 150. Ibid., p. 114, ch. 50. Ibid., p. 39, ch. 15, paragraph 1. Ibid., p. 32, ch. 8, paragraph 3. Ibid., p. 567, ch. 302, paragraph 2. Ibid., p. 365, ch. 195, paragraph 2. Ibid., p. 314, ch. 163, paragraph 1. Ibid., p. 347, ch. 179, paragraph 1. Ibid., p. 426, ch. 229, paragraph 1. Ibid., p. 156, ch. 71, paragraph 1. Ibid., p. 250, ch. 121, paragraph 1. Ibid., p. 359, ch. 188. Ibid., p. 612, ch. 324, paragraph 2. Ibid., p. 585, ch. 311, paragraph 3. Ibid., p. 423, ch. 227, paragraph 4. Ibid., p. 616, ch. 326. Ibid., p. 112, ch. 49, paragraph 1. Ibid., p. 488, ch. 259, paragraph 1. Ibid., pp. 428–429, ch. 230. Ibid., p. 431, ch. 232, paragraph 1. Ibid., p. 428, ch. 230. Ibid., p. 539, ch. 286, paragraph 2. Ibid., p. 289, ch. 148, paragraph 2. Ibid., p. 335, ch. 173, paragraph 1. Ibid., p. 325, ch. 168, paragraph 2. Ibid., p. 436, ch. 234, paragraph 1. Ibid., p. 272, ch. 138. Ibid., p. 411, ch. 221, paragraph 2. Ibid., p. 401, ch. 215. Ibid., p. 61, ch. 23, paragraph 3. Ibid., p. 461, ch. 246, paragraph 1. Ibid., p. 59, ch. 22, paragraph 1. Ibid., p. 43, ch. 13, paragraph 3. Ibid., p. 454, ch. 248, paragraph 4. Ibid., p. 392, ch. 209, paragraph 1. Ibid., p. 447, ch. 239, paragraph 2. Ibid., pp. 455–456, ch. 243, paragraph 3. Ibid., p. 548, ch. 291, paragraph 2. Ibid., p. 69, ch. 25, paragraph 6. Ibid., p. 110, ch. 48, paragraph 2. Ibid., p. 67, ch. 26, paragraph 3. Ibid., p. 120, ch. 52, paragraph 3. Ibid., p. 50, ch. 16, paragraph 2. Ibid., p. 211 ch. 99, paragraph 1. Ibid., p. 340, ch. 176, paragraph 1. Ibid., pp. 303–304, ch. 156. Ibid., p. 454, ch. 242, paragraph 4. Ibid., p. 278, ch. 141. Created. Volume 2, pp. 853–854 "In Faith." Philokalia, Volume IV, p. 169, ch. 78, paragraph 2. Ibid., p. 458, ch. 244, paragraph 3. Ibid., p. 74, ch. 30, paragraph 1. Ibid., p. 365, ch. 192, paragraph 1. Created. Volume 2, page 853 “In Faith.” Philokalia, Volume IV, p. 47, ch. 15, paragraph 2. Ibid., p. 212, ch. 100, paragraph 1. Ibid., p. 563, ch. 300, paragraph 1. Ibid., p. 480, ch. 255, paragraph 2. Ibid., p. 607, ch. 321, paragraph 4. Ibid., p. 483, ch. 257, paragraph 1. Ibid., p. 175, ch. 82, paragraph 1. Ibid., p. 370, ch. 195, paragraph 1. Ibid., p. 78, ch. 32, paragraph 1. Ibid., p. 176, ch. 82, paragraph 1. Ibid., p. 390, ch. 208. Ibid., p. 85, ch. 36, paragraph 1. Ibid., p. 219, ch. 104, paragraph 1. Ibid., p. 478, ch. 254, paragraph 3. Ibid., p. 215, ch. 102, paragraph 3. Ibid., p. 377, ch. 199. Ibid., p. 86, ch. 37, paragraph 1. Ibid., p. 88, ch. 37, paragraph 2. Ibid., p. 592, ch. 315, paragraph 1. Ibid., p. 575, ch. 306, paragraph 1. Created. Volume 2, page 854 “In Faith.” Ibid., page 854, “On Faith.” Philokalia, Volume IV, p. 458, ch. 244, paragraph 2. Ibid., p. 459, ch. 244, paragraph 3. Ibid., pp. 392–393, ch. 209, paragraph 2. Ibid., p. 288, ch. 146. Ibid., p. 30, ch. 7, paragraph 2. Ibid., p. 414, ch. 223, paragraph 1. Ibid., p. 393, ch. 209, paragraph 2. Ibid., p. 567, ch. 302, paragraph 1. Ibid., p. 403, ch. 216. Ibid., p. 168, ch. 78, paragraph 1. Ibid., p. 58, ch. 21, paragraph 1. Ibid., p. 292, ch. 149. Ibid., p. 47, ch. 15, paragraph 1. Ibid., p. 26, ch. 5, paragraph 2. Ibid., p. 47, ch. 15, paragraph 2. Ibid., pp. 47–48, ch. 15, paragraph 2. Ibid., p. 75, ch. 32, paragraph 2. Ibid., p. 538, ch. 285, paragraph 2. Ibid., p. 434, ch. 233, paragraph 2. Ibid., p. 435, ch. 233, paragraph 2. Ibid., p. 606, ch. 321, paragraph 4. Ibid., p. 408, ch. 220, paragraph 2. Ibid., p. 429, ch. 230. Ibid., p. 255, ch. 126, paragraph 1. Ibid., p. 44, ch. 13, paragraph 5. Ibid., p. 110, ch. 48, paragraph 1. Ibid., p. 463, ch. 247, paragraph 1. Ibid., p. 100, ch. 44, paragraph 2. Ibid., p. 467, ch. 248. Ibid., p. 552, ch. 294. Ibid., p. 410, ch. 221, paragraph 1. Ibid., p. 633, ch. 335, paragraph 1. Ibid., pp. 552–553, ch. 294. Ibid., p. 411, ch. 221, paragraph 3. Ibid., p. 504, ch. 267, paragraph 3. Ibid., p. 633, ch. 335, paragraph 2. Ibid., p. 450, ch. 241, paragraph 1. Ibid., p. 83, ch. 34, paragraph 2. Ibid., p. 229, ch. 108, paragraph 3. Ibid., p. 272, ch. 183. Ibid., p. 442, ch. 236, paragraph 2. Ibid., p. 363, ch. 191, paragraph 1. Ibid., p. 28, ch. 6, paragraph 2. Ibid., p. 603, ch. 320, paragraph 2. Ibid., p. 554, ch. 295, paragraph 2. Ibid., p. 597, ch. 317. Ibid., p. 223, ch. 104, paragraph 8. Ibid., pp. 589–590, ch. 313, paragraph 3. Ibid., p. 548, ch. 291, paragraph 4. Ibid., p. 453, ch. 242, paragraph 3. Ibid., p. 553, ch. 295, paragraph 1. Ibid., p. 554, ch. 295, paragraph 1. Ibid., p. 554, ch. 295, paragraph 1 Ibid., p. 482, ch. 256, paragraph 2. Ibid., p. 407, ch. 219, paragraph 2. Ibid., pp. 143–144, ch. 63, paragraph 4. Ibid., p. 313, ch. 162, paragraph 1. Ibid., p. 438, ch. 235, paragraph 1. Ibid., p. 430, ch. 231, paragraph 2. Ibid., pp. 581–582, ch. 309, paragraph 3. Ibid., p. 582, ch. 309, paragraph 2. Ibid., p. 128, ch. 55, paragraph 5. Ibid., p. 277, ch. 140. Ibid., p. 612, ch. 314, paragraph 1. Ibid., p. 631, ch. 334, paragraph 1. Ibid., p. 333, ch. 171, paragraph 3. Ibid., p. 327, ch. 169, paragraph 5. Ibid., pp. 265–266, ch. 132, paragraph 3. Ibid., p. 137, ch. 60, paragraph 1. Ibid., p. 21, ch. 3, paragraph 1. Ibid., p. 28, ch. 6, paragraph 1. Ibid., p. 570, ch. 304, paragraph 1. Ibid., p. 576, ch. 306, paragraph 2. Ibid., p. 571, ch. 304, paragraph 1. Ibid., p. 309, ch. 159, paragraph 1. Ibid., p. 512, ch. 271, paragraph 3. Ibid., pp. 37–38, ch. 11, paragraph 1. Ibid., p. 414, ch. 213, paragraph 2. Ibid., p. 62, ch. 25, paragraph 1. Ibid., p. 501, ch. 266, paragraph 2. Ibid., p. 414, ch. 223, paragraph 2. Ibid., p. 593, ch. 315, paragraph 2. Ibid., p. 101, ch. 44, paragraph 3. Ibid., p. 547, ch. 291, paragraph 1. Ibid., p. 518, ch. 274, paragraph 3. Ibid., p. 465, ch. 248, paragraph 1. Ibid., pp. 39–90, ch. 38, paragraph 2. Ibid., p. 344, ch. 177, paragraph 2. Ibid., p. 42, ch. 13, paragraph 1. Ibid., p. 43, ch. 13, paragraph 1. Ibid., p. 43, ch. 13, paragraph 2. Ibid., p. 332, ch. 171, paragraph 1. Ibid., p. 399, ch. 213. Ibid., p. 591, ch. 314. Ibid., p. 24, ch. 4, paragraph 2. Ibid., p. 194, ch. 91, paragraph 1. Ibid., p. 33, ch. 9, paragraph 2. Ibid., p. 149, ch. 66, paragraph 2. Ibid., p. 514, ch. 272, paragraph 3. Ibid., p. 515, ch. 272, paragraph 2. Ibid., p. 268, ch. 135. Ibid., p. 468, ch. 249, paragraph 2. Ibid., p. 511, ch. 271, paragraph 1. Ibid., p. 94, ch. 42, paragraph 1. Ibid., pp. 511–512, paragraph 2. Ibid., p. 564, ch. 300, paragraph 2. Ibid., p. 221, ch. 104, paragraph 3. Ibid., p. 63, ch. 25, paragraph 2. Ibid., p. 123, ch. 54, paragraph 2. Ibid., p. 320, ch. 166, paragraph 3. Ibid., p. 144, ch. 64, paragraph 1. Ibid., p. 25, ch. 4, paragraph 4. Ibid., p. 19, ch. 1, paragraph 2. Ibid., pp. 19–20, ch. 1, paragraph 1. Ibid., p. 252, ch. 122, paragraph 2. Ibid., pp. 251–252, ch. 122, paragraph 2. Ibid., p. 20, ch. 2, paragraph 1. Ibid., p. 459, ch. 245, paragraph 2. Ibid., p. 606, ch. 321, paragraph 3. Ibid., p. 395, ch. 211. Ibid., p. 292, ch. 150. Ibid., p. 221, ch. 140, paragraph 3. Ibid., p. 532, ch. 281, paragraph 3. Ibid., p. 462, ch. 246, paragraph 2. Ibid., p. 404, ch. 217, paragraph 2. Ibid., p. 464, ch. 247, paragraph 2. Ibid., p. 279, ch. 142. Ibid., p. 348, ch. 181, paragraph 1. Ibid., p. 544, ch. 289, paragraph 2. Ibid., p. 573, ch. 305, paragraph 2. Ibid., p. 466, ch. 248. Ibid., p. 445, ch. 238, paragraph 3. Ibid., p. 448, ch. 240, paragraph 1. Ibid., p. 57, ch. 20, paragraph 3. Ibid., p. 58, ch. 22, paragraph 1. Ibid., p. 282, ch. 144, paragraph 1. Ibid., p. 357, ch. 186. Ibid., p. 545, ch. 289, paragraph 3. Ibid., p. 398, ch. 207. Ibid., p. 328, ch. 169, paragraph 12–13. Ibid., p. 464, ch. 247, paragraph 3. Ibid., p. 285, ch. 145. Ibid., p. 589, ch. 313, paragraph 2. Ibid., p. 574, ch. 306, paragraph 1. Ibid., p. 77, ch. 31, paragraph 1. Ibid., p. 501, ch. 266, paragraph 1. Ibid., p. 421, ch. 226, paragraph 2. Created. Volume 2 pp. 853–854, “On Faith.” Philokalia, Volume IV, p. 567, ch. 302, paragraph 1. Ibid., pp. 390–391, ch. 208. Ibid., p. 532, ch. 282, paragraph 3. Ibid., p. 148, ch. 65, paragraph 2. Ibid., p. 451, ch. 241, paragraph 2. Ibid., p. 286, ch. 146. Ibid., p. 136, ch. 59, paragraph 3. Ibid., p. 426, ch. 221, paragraph 1. Ibid., p. 306, ch. 157, paragraph 2. Ibid., p. 282, ch. 259, paragraph 1. Ibid., p. 400, ch. 215. Ibid., p. 282, ch. 144 paragraph 1. Ibid., pp. 59–60, ch. 22, paragraph 2. Ibid., p. 52, ch. 17, paragraph 2. Ibid., p. 29, ch. 6, paragraph 3. Ibid., p. 30, ch. 7, paragraph 3. Ibid., p. 573, ch. 305, paragraph 1. Ibid., p. 503, ch. 267, paragraph 1. Ibid., p. 64, ch. 24, paragraph 4. Ibid., p. 98, ch. 43, paragraph 3. Ibid., p. 115, ch. 51, paragraph 1. Ibid., p. 61, ch. 23, paragraph 4. Ibid., p. 24, ch. 4, paragraph 3. Ibid., p. 60, ch. 23, paragraph 2. Ibid., p. 125, ch. 55, paragraph 1. Ibid., p. 304, ch. 156. Ibid., p. 87, ch. 37, paragraph 2. Ibid., p. 265, ch. 132, paragraph 3. Ibid., p. 167, ch. 77, paragraph 5. Ibid., p. 55, ch. 19, paragraph 2. Ibid., p. 106, ch. 47, paragraph 2. Ibid., p. 81, ch. 33, paragraph 33. Ibid., p. 559, ch. 298, paragraph 2. Ibid., p. 344, ch. 177, paragraph 3. Ibid., p. 73, ch. 29, paragraph 4. Philokalia, Volume IV, “Preface” p. 6. Philokalia, Volume IV, p. 74, ch. 30, paragraph 1. Ibid., p. 85, ch. 36, paragraph 2. Ibid., p. 335, ch. 173, paragraph 1. Ibid., p. 211, ch. 99, paragraph 1. Ibid., p. 114, ch. 150. Created. Volume II, p.853, “On Faith.” Ibid., p. 854, “On Faith.” Philokalia, Volume IV, pp. 403, 216. Ibid., p. 393, ch. 209, paragraph 1. Ibid., p. 193, ch. 91, paragraph 1. Ibid., p. 565, ch. 301, paragraph 1. Ibid., p. 565, ch. 301, paragraph 2. Ibid., p. 127, ch. 55, paragraph 3. Ibid., pp. 559–560, ch. 298, paragraph 2. Ibid., p. 460, ch. 245, paragraph 2. Ibid., p. 306, ch. 157, paragraph 3.