Great message

"Great Message" St. Macarius the Great consists of 13 chapters and contains a large number of references to Holy Scripture (111 biblical quotations and 87 allusions). The letter begins with a confession of the Trinitarian faith (chapter 1). Chapters 2-5 provide the theological foundations of asceticism: the purpose of asceticism is liberation from passions with the help of the Holy Spirit, the Christian life should develop, striving for Christ's perfection with the assistance of grace and human effort. The sublimity of this goal excludes any pride. Chapters 6-11 represent the main part of the message, in which the author explains how these foundations are implemented in life in the monastery. He talks about the discipline of the community, that love for God and prudence make it possible to avoid spiritual dangers, that there are brothers who can devote themselves entirely to prayer, and brothers who serve and work, as well as the relationship between the two categories of brothers. The conclusion (chap. 12) and appendix (chap. 13) contain a summary in which the author defends himself against the reproach that “we ... trust in the impossible and in the superhuman”, setting ourselves the goals indicated in the Holy Scriptures, and refutes the opinion that it is impossible to achieve such a state to which Scripture encourages us, “whether we are talking about perfect purity and deliverance from the passions, or about the indwelling and fullness of the Holy Spirit.” On the “Great Message” St. Macarius based the treatise of St. Gregory of Nyssa “On the purpose of life according to God and on true asceticism,” in which the question of the relationship between grace and human effort is presented for the first time in a systematic form. Perhaps St. Gregory wanted to present the sealed St. Macarius provides spiritual experience to a wide educated audience in a more philosophical language, softening some of the extremes. Spiritual Words and Messages New Spiritual Discourses I-XXVIII I.1. The Lord and Creator of all things, the philanthropic God, always gives the human race good reasons for knowing future blessings, and with the wave of (His) kindness puts (the desire) to choose the destiny of better prosperity in those who want this, always attracting to the good the person created in His image. For the soul by nature has a desire for the beautiful, and it always tries to desire the best, but the left side of evil, with the help of terrible cunning, cultivates in the souls of the simpleton a dream of the beautiful in order to darken the truly beautiful. As a result, the ineffable love of Christ’s grace teaches us through the inspired Scriptures the knowledge of the truth in the words of the prophet: “Teach me kindness and discipline and understanding, as in Your commandments we believe” (Ps. 119:66). Therefore, (God) wants to expel from us every cause of evil, so that we can remove ignorance - the cause of all vices and the carnal and unreasonable thoughts that exist in us, which deceitfully prevailed over the promise of knowledge; then, having learned that knowledge of the truth is the cause of salvation, and being led everywhere by the light of true knowledge, we will be able to drive away (from ourselves all vice). I.2. Since you, dearest and most beloved brethren, have more than once expressed a desire to receive from us (answers) to (your questions) and to find out: what a hermit’s life should be like; how those who have withdrawn from the carnal pleasures and deception of this age and have gathered together to (achieve) this should live in the apostolic image, becoming a sacred union and a closed system of brotherhood, so that, having freely chosen such (a way of life), they will always coexist with each other in piety; how we should spend time together and what kind of good customs and morals we should have; what is the goal of the path that extends to the highest virtue, and what is “the will of God - good, acceptable and perfect” (Rom. 12:2); What is the struggle and the race for those who want to achieve perfection and always hasten to reach the measure of full spiritual stature (Eph. 4:13)? Or, to put it simply and not extend our speech to infinity, since you asked us about all this and about the things that follow from it, asking us to capture them in writing for constant remembrance and soulful reflection, then we fulfill your request, trying to (state everything) as harmoniously and in order as possible. I only ask you to carefully and constantly examine what is written when reading, so that you, having acquired a firm knowledge of virtue, (never) fall into sin. For the work proposed (by us) is useful (only) for those who consider (what is written) very carefully. I.3. We must begin with the following: fully trust the Divine and most sacred definition of true and pious doctrine and faith, since it rightly dogmatizes the one worshipable Deity, the consubstantiality of the Trinity, the one will, the one glory and the one worship of the one Trinitarian Deity, as we piously confessed the good confession in the presence of many witnesses in the holy sacrament of holy baptism. I.4. Therefore, seeing your desire for good and desire (to reach) the heights of virtue, we did not hesitate and in a short time compiled a memo, taking the inspired Scriptures as the basis of (our) thoughts, as well as citing their evidence to fully certify the certainty of (our) faith, so that no one would think that we were saying something (only) from ourselves, or would suspect that we were uttering “inflated idle talk” ( 2 Pet. 2:18). II.1. Therefore, let all who dedicate themselves to God and strive to present their bodies “a living sacrifice, holy, acceptable to God, for reasonable service” (Rom. 12:1), first of all, constantly have before their eyes the goal and radiance of godliness, so that, by devoting themselves to every good work and zealously practicing every virtue, they may continue in faith according to the sacred promises of the Gospels and the rest of the Scriptures. They should firmly believe that through the grace of Christ and the power of God it is possible for us to achieve complete deliverance and cleansing from the passions of dishonor, which are actively carried out in the soul and body. For what is impossible for us is possible for him who gives promises to God (Matthew 19:26). After all, sinful passions arose in the soul and body later - through transgression (commandments) by the primordial man. II.2. In order to be fully and completely worthy of adoption as sons of the Spirit for the sanctification of soul and body, one must believe in all the fullness of certainty, according to him who said: “For our gospel was not with you in word only, but also in power and in the Holy Spirit, and with much certainty, as you yourselves know” (1 Thess. 1:5); and again: “May your spirit and soul and body be preserved completely without blemish at the coming of our Lord Jesus Christ” (1 Thess. 5:23). II.3. We, believers, have received the deposit of the ineffable goodness of the Spirit through the holy and thrice blessed invocation (of the Holy Trinity) in (the sacrament of) baptism for growth and success in the perfect inheritance (of the Kingdom of Heaven) and for the increase of talent (Matthew 25:14-30; Luke 19:12-27), trusting in the great and pure sacrament. For the Divine Spirit, the Comforter, given to the apostles, and through them to the only and true Church of God to serve Her, in a different and varied way, commensurate with faith, coexists from the hour of baptism with everyone who approaches this sacrament, prompted by genuine faith. After all, as the Gospel says, everyone receives (his) mina in order to put it into circulation, multiply and exaggerate it (Matthew 25:14-30; Luke 19:12-27). II.4. Just as a child born in this age does not remain forever in an infantile state, but daily grows with the necessity of a certain sequence according to the ineffable laws of nature until it becomes a perfect man and reaches the fullness of mental powers, in the same way one who is born again of water and the Spirit (John 3:3-5) should not remain in an infantile state of spiritual age, but should, through much effort, labor and patience during the struggle with the spiritual rival, to succeed and grow until he reaches the fullness of spiritual maturity, according to the words of the Apostle: “until we all come into the unity of the faith and of the knowledge of the Son of God, to a perfect man, to the measure of the full stature of Christ; so that we may no longer be children, tossed to and fro and carried away by every wind of doctrine, through the wickedness of men, through the cunning art of deception, but through true love we may grow all things into him who is the head, Christ” (Eph. 4:13–15). Elsewhere the Apostle also says: “Do not be conformed to this world, but be transformed by the renewing of your mind, so that you may discern what is the good, acceptable and perfect will of God” (Rom. 12:2). He says that those who have come to the measure of age and have achieved reasonable perfection of spirit should hasten to (knowledge of) the perfect will of God. II.5. However, when a child, by virtue of the necessary sequence and law of nature, (develops) from (the day of his) bodily birth, reaching maturity, then this happens according to the law of Providence, acting with necessity and governing bodily maturity, and not by the choice of free will. Regarding the heavenly birth from the Spirit (God) did not determine such a sequence, but He established (so that in spiritual success) there would be labor, struggle and a race, voluntarily chosen by man and (overcome by him) with much patience, according to the words of the Lord: “strive to enter through the narrow gate” (Luke 13:24); and again: “Use effort, for those who use force delight... the Kingdom of Heaven” (Matthew 11:12); and also: “he who endures... to the end will be saved” (Matthew 10:22) and “through your patience save your souls” (Luke 21:19). And the Apostle says: “Let us run with patience the race that is set before us” (Heb. 12:1); and: “So run to receive” (1 Cor. 9:24); and also: “as servants of God, with great patience” (2 Cor. 6:4) and so on. This is how God’s grace ruled so that everyone would acquire spiritual growth through their own will and desire, as well as through labor and struggle. III. 1. Therefore, to the extent that (every Christian) believes, to the extent that he strives, and to the extent that in bodily and mental struggle he devotes himself to every pleasing commandment, to that extent he acquires communion with the Spirit for spiritual growth and renewal of the mind (Rom. 12:2), acquiring for himself, by the grace and gift of God, salvation and, with the help of faith, love and the struggle of free will, appropriating for himself prosperity and growth to the measure of perfection. spiritual age. And this in order that he might become, both by grace and by righteousness, an heir of eternal life. After all, just as it is impossible to master the growth of prosperity through God’s power and grace alone, without the assistance and diligence of man himself, so it is impossible to achieve the perfect will of God and come to the (full) measure of freedom and purity only through one’s own strength, diligence and perseverance, without the assistance and help of the Holy Spirit. “Unless the Lord builds a house, those who build it labor in vain; unless the Lord preserves the city, it builds in vain” (Ps. 126:1); and again: “You have not conquered the earth with your sword, and no arm has saved them (although they fight with “swords” and “muscles”), but Your right hand, and Your arm, and the light of Your face” (Ps. 43:4), - here it is said about the power of God promoting their own struggle. At the same time, the prophet teaches that those who hope to find salvation through faith and love and with the help of grace should cut off exaltation in a few virtues and reliance only on themselves. III.2. What is this will of God, which the Apostle encourages (everyone) to achieve, calling on everyone to strive for it diligently? Isn’t it the bliss of those about whom the Lord says: “Blessed are the pure in heart, for they will see God” (Matthew 5:8) and “be perfect, as your Father in heaven is perfect” (Matthew 5:48)? These (words) proclaim complete cleansing from sin, complete deliverance from the passions of dishonor and the perfect assimilation of the highest virtue, that is, the purification and sanctification of the heart through communion with the perfect Spirit of God, which occurs in the fullness of certainty, with faith and love of the soul, sacrificing itself entirely to God. This perfect goal of truth is revealed by the Spirit through David; He teaches to seek it from God and to believe that those who thirst (for it) are proclaimed sons of Light and become heirs of Life. After all (the Spirit through David) says: “Be my heart blameless in Your justifications, so that I will not be ashamed” (Ps. 119:80). These words indicate that those who have not yet acquired for themselves an immaculate heart, (clean) from every stain and filth of vice, are covered with shame and disgrace. And again he says: “Then I will not be ashamed, until I always look upon all Your commandments” (Ps. 119:6), - here the Holy Spirit teaches that one should fulfill all the commandments, avoid (all) sin and gain perfect boldness towards God (1 John 3:21, 22). Another prophet, praying, points to the same goal with the words: “Create in me a pure heart, O God, and renew a right spirit in my womb... And strengthen me with the Lord’s Spirit” (Ps. 50:12, 14). He also asks: “Who will ascend to the mountain of the Lord? or who will stand in His holy place?” (Ps. 23:3), hinting at those who (will be worthy of this. And gives the answer): “He is innocent in hand and pure in heart” (Ps. 23:4). Therefore, as the Spirit reveals by His action, we must completely cut off from ourselves (all) sin, committed by deed, word, thought or thought, and, earnestly praying and trusting with faith, hasten daily towards the perfect purity of God. III.3. The Apostle, clearly teaching what kind of souls should be who have separated from marriage and (liberated) from the bonds of the world (this), as well as those who want to strive in virginity, says: “The unmarried woman cares for the Lord... so that she may be holy in both body and spirit” (1 Cor. 7:34). The Apostle punishes this (unmarried) woman to be free from (all) sins, both those carried out in deeds and those committed in thought, that is, obvious and secret (sins), since she desired to become the bride of Christ in order to be married to the spotless and pure Heavenly King. After all, a soul that longs to be united with Him and desires to become “one spirit” (1 Cor. 6:17) with Him should become like His immaculate and pure beauty, according to what Blessed John said: “Whoever has this hope in Him purifies himself, just as He is pure” (1 John 3:3). (And the Apostle Paul) also says: “Be imitators of me, as I am of Christ” (1 Cor. 11:1). For not only from obvious sins, such as: fornication, theft, murder, gluttony, slander, lies, idle talk, shouting, laughter, buffoonery, love of money and greed - one must cleanse the soul that has renounced carnal intercourse, withdrawn from the world, laboring in virginity for marriage with the incorruptible Bridegroom and betrothed to Him, but even more It must cleanse it from passions and secret sins that violate the soul, such as: lust, vanity, man-pleasing, hypocrisy, lust for power, deceit, malice, hatred, unbelief, envy, arrogance, jealousy, self-righteousness, selfishness, arrogance and other similar invisible passions of dishonor. And Scripture knows (if, of course, we believe the words of the Spirit) about these secret sins of the soul, which are considered equal and similar to open sins, since both are shoots from the same root. After all, Scripture says: “For the Lord scatters the bones of men-pleasers” (Ps. 52:6) and “The Lord abhors a man of blood and flattery” (Ps. 5:7), classifying flattery and murder as a single crime. Also: “those who speak peace with their neighbors, but have evil in their hearts. Give them, O Lord, according to their deeds” (Ps. 27:3, 4); and again: “For in your heart you commit iniquity in the land” (Ps. 57:3). And the Lord, reproaching people-pleasers, says: “Yet they do all their deeds so that people can see them” (Matthew 23:5). Therefore, He commands: “See that you do not do your alms in front of people so that they will see you: otherwise you will have no reward from your Father in heaven” (Matthew 6:1); that is, (He says) that there should be no desire to seek praise or glory from people with (one’s) good morals, but one should seek them only from God, from Whom is both true and eternal glory and eternal dishonor. That is why it is said: “Woe to you when all people speak well of you!” (Luke 6:26), that is, when there is a desire to hear (only) good things from people and to rejoice in the praises and praises coming from them. III.4. However, is it possible for those who do good not to be visible to everyone? After all, the Lord Himself says: “Let your light shine before people, so that they may see your good deeds and glorify your Father in heaven” (Matthew 5:16). - (This question can be answered this way): The Lord, (by saying this), means that when you perform every good deed, you would strive for the glory of God, and not for the sake of your own glory, and that you should not seek the praises of short-lived people and not rejoice in them, but accept praise and glory from God alone, as blessed David says: “In You is my praise” (Ps. 21:26) and “In the Lord my soul will boast.” (Ps. 33:3). And the Apostle commands to do everything for the glory of God, even to eat and drink: “So, whether you eat or drink or whatever you do, do everything to the glory of God” (1 Cor. 10:31). And the Lord declares those who seek glory and praise from people to be unbelievers, saying: “How can you believe when you receive glory from each other, but do not seek the glory that is from the One God?” (John 5:44). III.5. And (Apostle) John compares hatred with murder: “Everyone who hates his brother is a murderer; and you know that no murderer has eternal life abiding in him” (1 John 3:15). He compares secret hatred of his brother to murder. The Apostle Paul also, speaking about those who have given themselves over to shameful passions as a result of their foolish and disobedient hearts (Rom. 1:26, 21), classifies their actions as the worst cause of destruction, counting secret and open sins as one. He says: “And since they did not care to have God in their minds, God gave them over to a depraved mind - to do lewd things, so that they are filled with all unrighteousness, fornication, wickedness, covetousness, malice, filled with envy, murder, strife, deceit, malice, slanderers, slanderers, haters of God, offenders, self-praisers, proud, inventive for evil, disobedient parents, reckless, treacherous, unloving, irreconcilable, unmerciful. They know the righteous judgment of God, that those who do such things are worthy of death” (Rom. 1:28–32) and so on. You see that (the Apostle) not only declares the obvious sins of people abominable, but also lists with them the hidden passions of the soul, such as: deceit, pride, enmity, malice, boasting, hatred and senselessness. Again, the Lord says: “whatever is high among men is an abomination to God” (Luke 16:15) and “everyone who exalts himself will be humbled, and he who humbles himself will be exalted” (Luke 14:11). Wisdom also says: “Everyone with a high heart is unclean before God” (Prov. 16:5). We can choose from the Holy Scriptures many other similar statements directed against the passions of dishonor lurking in the soul. III.6. The Holy Spirit knows that hidden sinful passions are the most painful to the soul and that they are deeply rooted in it; and He, through David, teaches us how to get rid of them: “Cleanse me from my secrets, and spare Thy servant from strangers” (Ps. 18:13, 14). These words mean that we can overcome, with the help of the power of the Spirit, hidden sinful passions through much prayer, (ardent) faith and good and perfect aspiration towards God. For just as we try to keep, as if the church of God, from the obvious sins of the outer man, that is, the body, according to the words of the Apostle: “If anyone destroys the church of God,” here he speaks about the body, “God will punish him” (1 Cor. 3:17), so we must, striving, try to keep the inner man, that is, the soul, from all defilement with unclean thoughts, according to what was said: “Keep guard with all your care.” your heart is like the bride of Christ, for from these comes the life” (Prov. 4:23). III.7. We must achieve this by always fighting and contradicting evil thoughts - thoughts of vanity, hatred, arrogance, deceit, lust, unbelief, envy and lust. We must also test ourselves with all care, keeping our mind unfriendly with the secret passions of the soul and inconsonant with them, and also devoting ourselves (entirely) to all sorts of good deeds; we have to do them with effort, labor and struggle, because the enemy hinders us. III.8. Blessed Moses hints at the unified truth (of life), figuratively showing that the soul should not obey two conscious inclinations - both good and evil, but that it should turn only to good. After all, we cannot cultivate two (kinds of) fruits: bad fruits and healthy fruits; on the contrary, while uniformly producing beneficial fruits, we are obliged to completely avoid evil. “Do not (work) in your field, yoking different animals into one yoke, for example, an ox and a donkey, but by harnessing similar animals, you will thresh your harvest”: with these words (we are exhorted) to work in the field of our heart, not (yoking) together vice and virtue, but (harnessing) virtue alone. “Do not weave flax into woolen cloth, nor wool into linen cloth” and “do not plant two (different types of) fruits together in your field and (do not repeat this) next year.” (Finally, it is said): “Do not mate animals of different kinds to produce offspring, but combine only animals of the same species.” III.9. Thus, through all these sayings (of the Holy Scriptures) it is mysteriously hinted that we should not cultivate both vice and virtue in ourselves, but should, (through Divine birth), produce from ourselves in a uniform manner (only) the fruits of virtue. The soul should not communicate and unite with two spirits: the spirit of the world (this) and the Spirit of God, but it is commanded (by God) to be united and clinging only to the Spirit of God; therefore the soul must bear fruit only from the sacred shoots and fruits of the Spirit. It is also impossible to bring (one’s) free will into consonance with two faces - the worst and the best - but, indulging only in good and completely moving away from evil, one must cultivate in the soul the single fruit of virtues, according to what is written: “For this reason I was guided to all Your commandment, I hated every way of unrighteousness” (Ps. 119:128), and: “Untruth I have hated and detested: but I have loved Your law” (Ps. 119:163). And this is so that the Lord, seeing the struggle of the soul, in His love for mankind, would create in us, through the power of the Spirit, a great and complete healing from hidden passions, protecting us from our spiritual enemies. III.10. And the Lord Himself, speaking about a widow who was overcome by a rival and came to seek protection from an unrighteous ruler, and then, due to the persistence of her expectation, found this protection, teaches us that we should not lose heart in prayers. “He also told them a parable about how one should always pray and not lose heart” (Luke 18:1) and what follows. (The Lord in the parable) hints that one should not lose heart and weaken the intense expectation of prayer. After this He says: “Do you see what the unrighteous judge says? How much more will your Father in heaven protect those who cry to Him day and night... I tell you that He will give them protection quickly” (Luke 18:6-8). III.11. And how the Apostle fought for the disciples and how he tried, inwardly praying for them, so that they would come to the measure of spiritual (growth)! At the same time, he reveals the highest goal of Christianity for everyone who wants to strive painlessly and with love for the truth towards this goal, and makes the apostolic standard of the new creation publicly known for those who are diligent in (spiritual) advancement, “warning every man and teaching him in all wisdom, so that he may present every man perfect in Christ Jesus, for which purpose I labor” (Col. 1:28, 29). He also prays for those who are worthy to be sealed through baptism with the seal of the promised Spirit, (desiring) that they grow in spiritual prosperity, and says: “Therefore, having heard about your faith in Christ Jesus and about your love for all the saints, I unceasingly thank God for you, remembering you in my prayers, so that the God of our Lord Jesus Christ, the Father of glory, may give you the Spirit of wisdom and revelation to knowledge of Him, and to enlighten the eyes of your heart, that you may know what is the hope of His calling, and what are the riches of His glorious inheritance for the saints, and how beyond measure the greatness of His power is among us who believe” (Eph. 1:15-19). III.12. (With these words the Apostle) precisely designates the way of communion with the Spirit, which takes place in the fullness of certainty. (And further) he says: “according to the working... of His power, which He worked in Christ, raising Him from the dead” (Eph. 1:19, 20); it is meant, “according to the working of the Spirit,” so that we too may receive the fullness of certainty. And a little further in the same Epistle, wanting (the disciples) to achieve some higher (measure) of growth and success in spiritual perfection, (the Apostle) prays (for them) and says: “For this purpose I bow my knees before the Father of our Lord Jesus Christ, from whom is the name of the whole fatherland in heaven and on earth, that He will grant you, according to the riches of His glory, to be strengthened powerfully by His Spirit in inner man, that Christ may dwell in your hearts by faith, so that you, being rooted and grounded in love, may be able to comprehend with all the saints what is the breadth and length and depth and height, and to know the love of Christ that surpasses knowledge, that you may be filled with all the fullness of God” (Eph. 3:14-19). III.13. And in another Epistle (the Apostle), teaching regarding the same thing, showing the disciples the abundance of spiritual wealth and encouraging them to hasten to achieve the perfect measure, he says: “Be zealous for spiritual gifts, and I will show you an even more excellent way. If I speak in the tongues of men and angels, but do not have love, then I am a ringing brass or a sounding cymbal. If I have the gift of prophecy, and know all mysteries, and have all knowledge and all faith, so that I could move mountains, but do not have love, then I am nothing. And if I give away all my goods and give my body to be burned, but do not have love, it profits me nothing” (1 Cor. 12:31, 13:1-3). Showing the fruits of love and how those who have found it completely get rid of vicious passions, (the Apostle) says: “love does not envy, love does not exalt itself, is not proud, does not act outrageously, does not seek its own... does not think evil, does not rejoice in unrighteousness, but rejoices with the truth; covers all things, endures all things, believes all things, hopes all things” (1 Cor. 13:4–7). And he also says that (love) “never fails” (1 Cor. 13:8). The last words mean that those who possess the above-mentioned spiritual gifts, but have not yet been delivered, through the abundant and active love of the Spirit, are still in danger from passions, remain in struggle and fear, because they are fighting with the spirits of wickedness, although they have already acquired spiritual gifts. To them who wish to walk along the grace-filled path, that is, along the path of Christianity, (the Apostle) shows a great measure of spiritual (growth), which is not (already subject to the danger of moral) fall and (death from unclean) passion. Therefore, the tongues of angels and men, the gift of prophecy, faith, all knowledge and gifts of healing are nothing compared to the highest virtue, that is, compared to the fullness and perfection of love, although these gifts are the actions of the same Spirit. III.14. However, if someone has been rewarded with such gifts, then so that, as a result of the new action of grace, he does not consider himself to have achieved perfection and lacks nothing, having abandoned the dispassion corresponding to the measure of the perfect, and remaining filled only with lesser gifts - for this purpose (the Apostle) shows the goal of perfection, so that everyone constantly recognizes himself as a beggar in front of such great wealth; so that he unwaveringly strives in the good fight and so runs the spiritual race in order to receive the reward, according to what was said: “So run, that you may receive it” (1 Cor. 9:24). IV. 1. So, you see how (the Apostle) through many (exhortations) makes clear to everyone the limit, goal and rule of piety and perfection, praying for his disciples so that they hasten to this goal. In another (Epistle), he, showing to the faithful and those who love the Lord the renewal and change that took place in Christ, says: “For in Christ Jesus neither circumcision nor uncircumcision means anything, but there is a new creation. To those who walk according to this rule, peace and mercy be upon them, and on the Israel of God” (Gal. 6:15, 16). And again: “If anyone is in Christ, he is a new creation; the old things have passed away” (2 Cor. 5:17). With one expression - “new creation” - he established and made explicit (for us) the Apostolic Rule. And what is this new creation, if not what the Apostle says in another place: “that he might present it to himself as a glorious church, not having spot, or wrinkle, or any such thing, but that she might be holy and without blemish” (Eph. 5:27). The Apostle teaches that the new creation in Christ is perfect purity from shame, complete deliverance from passions, as well as the fullness of ineffable and mysterious communion with the Divine Power of the Spirit, carried out through sanctification in the hearts of the saints, meritorious through the virtues of a new, transcending nature and spiritual taste (grace). (The Apostle) sets the same goal (before believers), saying: “Purge away the old leaven, so that you may have new lump” (1 Cor. 5:7) and “let us not celebrate with the old leaven... but with unleavened bread of purity and truth” (1 Cor. 5:8). IV.2. Since our opposition and warfare “against the principalities, against the powers and against the spirits of wickedness” (Eph. 6:12) are not strong enough, (the Apostle) exhorts us to take up the whole armor of God, saying that we should put on “the breastplate of righteousness,” shod our feet with the “readiness to preach peace,” gird up our “loins with truth,” and most of all take the “shield of faith,” with which we can “quench all things.” the flaming arrows of the evil one” (Eph. 6:14–16); “The arrows of the evil one” are the actions of unclean passions. “And take the helmet of salvation, and the sword of the Spirit, which is the Word of God” (Eph. 6:17). The apostle shows that with the help of these listed (types of) spiritual weapons we can resist the dangerous wiles of the devil (Eph. 6:11), having strength that exceeds our nature. IV.3. The way in which we can acquire all this, (the Apostle) outlined with the words: “Pray with all prayer and supplication at all times in the Spirit, and strive for this very thing with all perseverance and supplication” (Eph. 6:18). Therefore, he himself prays for everyone, saying: “The grace of our Lord Jesus Christ, and the love of God the Father, and the fellowship of the Holy Spirit be with you all” (2 Cor. 13:13). And again: “may your spirit and soul and body be preserved without blemish at the coming of our Lord Jesus Christ” (1 Thess. 5:23). Behold, in many ways (the Apostle) clearly points to the straight path of truth and the highest goal of Christianity, exhorting everyone and wanting everyone to hasten to them. (And all genuine) lovers of truth direct their gaze to this goal, striving in every possible way with mature faith and hope; praying in a peaceful and virtuous dispensation (of the soul), they long to achieve it. (Those who strive) in this way will be able, having freed themselves from all evil, to purely, completely and impeccably fulfill the great commandments on which the law and the prophets are based: “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and thou shalt love thy neighbor as thyself” (Matthew 22:37-40; Mark 12:28-34 ; Luke 10:25–37 ). V.1. If it has occurred to us to continue our discussion about the goal of piety, as the Lord, the apostles and all the inspired Scriptures convey to us, presenting this goal with the help of numerous testimonies, then it seems that (such an intention) is very appropriate (and useful) so that we can indisputably and undoubtedly be convinced of “what is the hope of our calling” (Eph. 1:18), what is its goal and what kind of course awaits us. This is especially true for those who have accepted monastic life, who have withdrawn from worldly ties and carnal communication, having chosen virginity in the Lord, V. 2. so that each and every one (of them), having carefully considered why they were called and what measure they should achieve, would restrain themselves from all pride generated by any success (in spiritual success). Due to the abundance of the perfect measure of the calling and the unsearchable riches of the love of Christ (Eph. 3:8), they must consider themselves as nothing, zealously and in every way, with all strength and zeal, always devoting themselves to good, denying, according to the saying of the Lord, along with everything that belongs to this age, and their own soul, daily taking up their cross with joy and gladness and following Him (Luke 9:23, 14:26). After all, they have the Lord Himself as a model and example, who became for us the Path and Goal, according to what was said: “Be imitators of me, as I am of Christ” (1 Cor. 11:1); and again: “Let us run with patience the race that is set before us, looking to Jesus, the author and finisher of our faith, who for the joy that was set before Him endured the cross, despising the shame, and is seated at the right hand of the throne of God” (Heb. 12:1, 2). V.3. It is impossible for us, being satisfied and calmed by some gifts of the Spirit, having succeeded in any (spiritual) reasoning and considering ourselves to have achieved perfection, to be seduced by the cunning of evil, plunged into conceit (of our false) righteousness and remain away from the great successes of the spirit. On the contrary, as (true) lovers of truth, let us daily multiply our labor, sorrow, struggle and achievement to the end, always forgetting those things that are behind and reaching forward (Phil. 3:13), hungering and thirsting for righteousness (Matthew 5:6) at the admonition of the Lord and having a contrite heart (Ps. 51:19), as having not yet achieved the calling to which we are called, not having comprehended the perfect measures of Christianity and have not yet attained maturity in the perfect love of Christ. V.4. For those who truly desire to achieve the pre-existing, known and highest goal (life) are always wounded by the love of this ineffable calling of perfection, until the last breath (never) being satisfied with any of the lesser goods or any lesser truth; (they are not satisfied with the exploits of) fasting, vigils and almsgiving and the communion of the gifts of the Spirit. On the contrary, devoting themselves entirely to every good, kindness and every virtue, always being in need of virtue, they never consider themselves filled with the law of Wisdom. Although they are honored by God, they consider themselves unworthy; Having achieved spiritual success, they consider themselves beginners; being great, they despise and consider themselves insignificant. V.5. Since they believed so much and loved (God) so much, they will receive the rewards of the ineffable promises of the Kingdom. Such souls will be able to please God and become heirs of the Kingdom; having a contrite heart and being poor in spirit, they always hunger and thirst for righteousness, and, striving for perfect honors (the highest rank), they, due to their sublime love for God, will be rewarded with the highest gifts. VI. 1. So, enough has been said about the goal of hope towards which those who have chosen the monastic life and loved virginity should strive. Now we should talk about the assembly and sacred structure of fraternal monasteries, about how those who love the truth should live together with each other and through what activities, labors and deeds they can achieve the named goal of piety, so that the zealots (of virtues), filled with courage, having already known the path leading to the heavenly City and having entered it, diligently walked along it until they find (this goal). VI.2. First of all, he who strives for the goal of piety and wants to follow in the footsteps of the Lord must, having withdrawn from (worldly) life and carnal pleasures, (entirely) give himself to brotherhood, renouncing, according to the Gospel (Luke 14:26), father, and mother, and wife, and children, and brothers, and sisters, and kinship, and wealth, and glory, and noble birth; entering the monastery, as into the fullness of all blessings, he must also renounce his soul. VI.3. But doesn’t renunciation of one’s soul mean anything other than surrendering oneself entirely to the (monastic) brotherhood and complete renunciation of one’s own desires? Shouldn’t we, having united ourselves entirely with the Word of God, always adorn our souls with holy and pure thoughts of the commandments and consider them, leading to salvation, to be our own? Should (a monk) have anything, except for the clothes he wears, in order to always remain free from (worldly) cares, doing with joy only what he is commanded? Shouldn’t he, like a purchased and prudent slave, consider all the brethren, and especially the primates, as masters and rulers (his own) for Christ’s sake? VI.4. As the Lord Himself said: “whoever wants to be first and greatest among you must be last of all, a servant of all and a slave of all...” (Mark 9:35, 10:43, 44), not pursuing glory, honor or praise, but striving only for service and living together with the brethren according to what has been said: serving with all zeal, “not with visible servility only,” as a people-pleaser, but as a slave Christ (Eph. 6:6, 7), giving himself over to the strait path and the narrow passage (Matt. 7:14). Being a zealot of the Kingdom (Heavenly, monk) willingly and joyfully takes upon himself the easy and good yoke of the Lord (Matthew 11:29, 30); he achieves great salvation for himself if he patiently continues to the end in this beautiful and soul-beneficial slavery. Considering all (brothers) as masters, relatives in Christ and heirs of the Kingdom (Heavenly), submitting in everything to everyone, especially the primates and those who bear the burdens of care for virtue, he always considers himself a debtor in relation to serving the brethren with love and simplicity, according to what was said: “serve one another through love” (Gal. 5:13) and “Do not owe anything to anyone except mutual love” (Rom. 13:8). VI.5. But you, the ascetics - the heads of the brotherhoods, who have taken on great work, with the help of humility, fight the skillful machinations of evil so that, having power over the brothers subordinate to you, you do not become arrogant and do not fall into the passion of pride, instead of causing great benefit to your soul, causing great damage and harm. Like merciful fathers, preferring to devote yourself to serving the brotherhood rather than (striving) for dominion (over the brothers), and having physical and spiritual care for them as the children of God, you must try and care about the spiritual benefit of everyone, so that, by always carefully increasing the spiritual capital of the sacred union of brotherhood, you will receive a heavenly reward from God. VI.6. And outwardly observe the rite of primacy, when necessary - by giving orders, commanding or consulting with the most experienced of the brethren, and when necessary - by reproaching, forbidding or admonishing someone (of them) according to the apostolic council (2 Tim. 4:2), so that, under the pretext of humility or meekness and out of ignorance, confusion does not occur in the monasteries, disturbing the order of the ceremonies of primates and subordinates. Inwardly, in your mind, consider yourself unworthy slaves of all brothers and, like good teachers, (to whose care) the children of the masters are entrusted, with all the good will and fear of God, try to direct each brother to every good deed, knowing that for such hard work a great and inalienable reward awaits you from God. VI.7. And just as (wise) teachers often, for the sake of teaching and strengthening morals, do not spare children who are their masters, and educate them with rods, being very kind to them and caring for them in the hope that they will become prudent and famous people in the world, so you, ascetic primates, punish ill-mannered and infant brethren not with the passion of anger or arrogance, but with the mercy of Christ and for the purpose of spiritual benefit, hoping that for those you are raising, this will be useful in the Kingdom of Heaven. And it is in this mood that you take care of the infancy of your brethren, admonishing or prohibiting, as it is said, each for his own benefit; show concern only with zeal for God and with the mercy of Christ; punish without being carried away by evil passion or as if avenging yourself, so that, by demonstrating your perfect work, which you have undertaken for the sake of God, you will be heirs of the Kingdom of Heaven. VI.8. After all, (only) in this way does truly angelic life on earth flow - when the leaders and subordinates are unanimously guided by a similar way of thinking; when all the brethren submit to each other with great joy, considering each other lords and “warning one another with respect” (Rom. 12:10). The brethren must live together in simplicity and purity of heart, unanimity, peace, straightforwardness and with all humility. Let no one, exalting himself before another, consider himself better or greater, even if he has succeeded, but, on the contrary, as a disciple of Christ, let him consider himself the worst of all people, since the Lord says: “whoever exalts himself will be humbled, and whoever humbles himself will be exalted” (Matthew 23:12; Luke 14:11, 18:14). And also: “whoever wants to be first must be last of all and servant of all” (Mark 9:35, 10:43; Matt. 20:27), just as “the Son of Man did not come to be served, but to serve and to give His life as a ransom for many” (Mark 10:45). And the Apostle says: “For we preach not ourselves, but Christ Jesus the Lord; and we are your servants for Jesus” (2 Cor. 4:5). VII.1. As those who desire to be imitators of Christ, we encourage you to be at peace with one another, submit to one another, and serve one another well. If possible, we should prepare ourselves to die for our neighbor, having as a model and example the Lord, who works for you in all good things, according to what has been said: “all things work together for good to those who love God” (Rom. 8:28), so that through love, simplicity, unpretentiousness and modesty, the “covenant of peace” in the one Body and Spirit of Christ may be preserved in brotherhood (Eph. 4:3, 4): when we, as It says, let us submit to one another in the fear and love of Christ. VII.2. Therefore, everyone who wants to take root in such morals, let him always and first of all strive in his heart, seeking this from God, to the unceasing possession of sacred love and fear of God, which is the first and great commandment; through constant and continuous remembrance of the Lord and heavenly desire, let everyone daily, as they prosper through grace (of God), increase and increase this love. For only through much diligence and labor, care and struggle can we acquire love for God, which by the grace and gift of Christ takes on visible forms in us. As it is said regarding Wisdom: “and if you have sought it like silver, and tried it like treasure, then having understood the fear of the Lord and the knowledge of God you will find” (Prov. 2:4, 5). For, (having acquired Divine love) in this way, we can easily fulfill the second commandment - the commandment of love for one’s neighbor (Matthew 22:37-40). VII.3. After all, the first should be put in first place and should be taken care of as the first; the second, following it, must be carried out in the appropriate sequence. If someone wanted to neglect the great and first commandment - the commandment of love for God, which is inherently formed from an internal good disposition and conscience in combination with sound thoughts about God and, of course, with the help of God's grace - and instead rushed to the second commandment, only outwardly caring about service (to others), then it would be impossible for him to fulfill this (second commandment) intact and purely. VII.4. After all, the vicious method (of interpretation), seeking the meaning (of Scripture) in addition to the remembrance of God, the love of God and the seeking of God, comes down to what makes (the implementation of) the Divine commandments burdensome and burdensome; in their souls they produce murmuring, sadness and reproach for serving the brethren; or, through conceit and pride, he forces (a person) to become an apostate from the truth and consider himself worthy of all respect, great and having reached heights in fulfilling the commandments. VII.5. And when a person is proud of himself, (believing) that he does good and keeps the commandments, then he sins, because he judges himself and does not accept the One who judges in truth. For only when, according to the word of (Apostle) Paul, the Spirit of God “bears witness with our spirit” (Rom. 8:16), then we turn out to be truly worthy of Christ and children of God, and not when, filled with conceit, we justify ourselves. For, he says, “He is not worthy who praises himself, but whom the Lord praises” (2 Cor. 10:18). If a person does not keep the remembrance of God and finds himself outside the fear of God, then he necessarily seeks glory and hunts for the praise of those whom he serves. Such a person (reveals himself) as an unbeliever and is convicted by the Lord: “How can you believe when you receive glory from one another, but do not seek the glory that is from the One God?” (John 5:44). (Therefore, the lover of glory) is like one who cleanses the outside of the cup and platter, while inside he is full of theft and all greed (Matthew 23:25). And if the mind itself and (the entire) disposition of the soul (of a person) are always absorbed in thinking about God and yearning for Him, then with the remembrance of goodness and the love of God, he constantly decorates his thoughts and they become true, reverent and pious. VII.6. This is achieved through much struggle and labor of the mind, because the enemy (in every possible way) prevents the mind from (realizing) the good, (trying, naturally), not so that the mind, with the help of remembrance of the good, is lifted up by love and grief, but so that, seduced by earthly desires, it devotes (all its) will to them. When the mind devotes itself (entirely) to the remembrance of God and the love of God, then this becomes the defeat and death of the evil one. And the consequence of remembering God and God’s love is always pure love for one’s brother. In the same way (from them are born) true simplicity, meekness, humility, purity, kindness, prayer and all subsequent holy commandments, which are carried out in their true fullness (only) through the one, only and first commandment - the commandment of love for God. VII.7. With much struggle, with difficulty - secret and invisible - we must constantly devote ourselves to the study of thoughts, the infirm organs of our soul should always be exercised in distinguishing between good and evil and those weakened (by sin), constantly revived by the zeal of the mind, forcing them to hasten to God, in order to become, according to the word of (Apostle) Paul, one spirit with the Lord (1 Cor. 6:17), always clinging our mind is towards Him. VII.8. We must have this secret struggle, (constant) meditation on the Lord and labor night and day to fulfill the commandment; We must do this when we pray, and when we serve, and when we eat, and when we drink, and when we do anything, so that every good deed of virtue is done by us for the glory of God, and not for the sake of our own glory. For every adherence to the commandments is sanctified, carried out by us in purity (of heart) through constant remembrance of the Lord, fear (of God), zeal and love for God - (only) then do we find ourselves outside (the power of) the evil one, (who has the habit of) desecrating and sullying the commandments (of God). In this way, all the commandments (of God) regarding the commandments will become easy and accessible to us, since love for God makes the commandments easier, and the difficulty (of implementing) them is weakened by keeping this love. Therefore, thanks to our love for God, (all other) commandments will become easy, accessible and simple. VII.9. After all, as was said, all the zealous abuse of the enemy is aimed only at distracting the mind from the remembrance of God, from the fear of God and love for the Lord. Therefore, he uses (all sorts of) earthly seductions to lead (a person) away from the true good to what only seems to them. For whatever good a person does, the evil one wants to defile and stain, trying to mix with the commandment the later sown seed of vanity, conceit, murmuring or something similar, so that (any) goodness and goodness do not occur only because of God and the good zeal of (man). As a result, every (Christian) must have much knowledge and ability of (spiritual) discernment in order to be able to recognize the tricks and cunning of the evil one, completely detaching himself from evil. VII. 10. And so that it does not seem that we are saying this only from ourselves, let us present (evidence) from the Holy Scriptures. After all, it is written that Abel offered a sacrifice to God from his firstborn sheep and from their fat. And Cain brought a gift from the fruits of the ground. God did not look upon the gifts of Cain, but on the gifts of Abel; but he did not accept Cain’s sacrifice (Gen. 4:3–5). From this we learn that if any good deed is done carelessly, with negligence and for the sake of something (vain), then it will not please God; and if it is done according to the will of God, with zeal, sobriety, faith and for the sake of God alone, then it will turn out to be pleasing to Him. For the patriarch Abraham also brought tithes of his best spoils to Melchizedek, the priest of God (the Most High), and thus received a blessing from Him (Heb. 7:1-6; Gen. 14:17-20). VII.11. With these (sayings) the Spirit, revealing the most sublime spiritual meaning (of Scripture), hints at the fact that the best, fattest and first of the entire combination of our nature - the very mind, the very conscience, our very right understanding, the very loving power of our soul and (in general) the firstfruits of our entire human nature - should always and first of all be offered to God as a sacred sacrifice of the heart, as (tithe) of the best spoils and firstborns of the righteous thoughts; and at the same time, one must constantly indulge in remembrance of God, meditation on Him and love for Him. (Only) in this way can we daily grow and succeed in Divine love, and God’s power of Christ will help us. The burden of the truth of the commandments will seem light to us, who fulfill them purely and impeccably, if, with the assistance of the Lord Himself, the desire for Him and good desire for all His commandments unites us with Him, through faith and love. VIII. 1. As for the external side of asceticism and which of the good activities is the best and first, then know, beloved (brothers), that all virtues are connected with each other and depend on each other, strung together one on another, as if in some sacred and spiritual chain. For prayer depends on love, love on joy, joy on meekness, meekness on humility, humility on service, service on hope, hope on faith, faith on obedience, and obedience on simplicity. VIII.2. In the same way, but in contrast, (various) vices are related to each other: hatred (depends) on rage, rage on pride, vanity on unbelief, unbelief on hardness of heart, hardness on negligence, negligence on idleness, idleness on neglect, neglect on despondency, despondency on impatience, impatience on the love of pleasure. And (all) other types of evil depend on each other in the same way as in the destiny of good, virtues are interconnected. VIII.3. The essence of all good zeal and the pinnacle of (all spiritual) achievements is patient perseverance in prayer, thanks to which we can, through asking God, acquire other virtues. Since in the prayer of those who have been awarded (these accomplishments), the action of holiness is directed only at God alone, then through such a spiritual action a certain mysterious communication with the Lord is achieved in ineffable love, (accomplished) in the inner disposition of the mind. Therefore, he who daily forces himself to patient persistence in prayer is carried away by the spiritual love of God, to Divine love and to fiery yearning (for the Lord); Having freely chosen (the path to) perfection, he also perceives the grace of the Spirit given to him by God, as it is said: “Thou hast given joy in my heart” (Ps. 4:8). And the Lord says: “The Kingdom of Heaven is within you” (Luke 17:21). VIII.4. And what else does this Kingdom, which is within (us), signify if not the heavenly joy of the Spirit, realized in worthy souls? For the saints will have to taste in the (Heavenly) Kingdom spiritual joy and gladness in the eternal Light, but worthy and faithful souls, through active communication with the Spirit, are already here worthy to receive His deposit and firstfruits. After all, (the Apostle) says: “He who comforts us in all our affliction, so that we too can comfort those who are in any affliction with the consolation with which God comforts us!” (2 Cor. 1:4). It also says: “My heart and my flesh rejoice in the living God” (Ps. 83:3), and: “For let my soul be filled with fatness and ointment” (Ps. 62:6). These and similar words indicate the joy and consolation of the Spirit that takes place here. However, all subsequent commandments are related (to prayer) in the same way as the members (of the body) are related to the head, and those who devote themselves to God must, if possible, fulfill them. IX. 1. So, we have spoken about the goal of piety set before us, the same for everyone, supporting what we said with numerous testimonies from the Holy Scriptures. (It should also be recalled that) believing and God-fearing souls are rewarded, through faith and much zeal in all virtues, with the fullness of the Spirit, acquiring complete deliverance from passions, that is, they achieve, through the sanctifying (action) of the Spirit, purification of the heart. Therefore, let everyone devote himself to goodness as much as the love of his soul for God extends. IX.2. If anyone wishes to pray unceasingly and patiently, and also to practice fasting, then he should (heed) the words of (Apostle) Paul: “Pray without ceasing” (1 Thess. 5:17), and: “Be constant in prayer” (Col. 4:2; Rom. 12:12). One should also heed the words of the Lord: “Much more will God... protect... those who cry to Him day and night” (Luke 18:7), and: “He also told them a parable about how one should always pray and not lose heart” (Luke 18:1). And regarding how those who thirst (for God) and believe (in Him) are worthy of being clothed in heavenly armor, the Apostle says: “Pray with all prayer and supplication at all times in the Spirit, and be diligent about this with all perseverance and supplication” (Eph. 6:18). And if any of the brethren, struggling through faith, prayer and repentance, desires to take part in the struggle of love for heavenly blessings, then he is worthy of praise and is pleasing to people and God. IX.3. Therefore, the brotherhood of monks should joyfully allow one who labors in prayer with patient persistence to be a member of the brotherhood, and (in every possible way) help him, so that the monks, due to their unanimity with this brother and good assistance to him, have a reward from God. Only (this brother), who prays with all sobriety, must examine his conscience, have unceasing care (for God) and (spend his life) in constant struggle. It is necessary for him (daily) to counteract the substance of many and abundant thoughts of evil, forcing the mind to always strive in loving attraction towards the Lord, and from the Lord in return to receive a feeling of grace, so that in this way the fruits of his patience and constancy become evident daily for the edification of all. IX.4. For one who is wounded by love and an ardent desire for God, during prayer strengthens himself, strives and forces his will to (spiritual) work, giving himself entirely to it, even if he has never given himself over to such work before. He longs to receive heavenly love from God, as well as true and spiritual prayer, according to what is said: “Give prayer to the one who prays” (1 Samuel 2:9). And the other brothers should joyfully allow him (to indulge in such spiritual work), encouraging him and assisting him, as (faithful) helpers. In the spiritual success of a brother, they should see benefit for themselves, and not be guided by quarrelsomeness and envy, not act under the influence of evil, not interfere or impede his good striving for God, and not stop the brother’s good zeal at the very beginning. (This should be done in order) so that God, seeing the (good) impulse for mutual love in the soul of (each of) them, grants His holy reward for the requests of all and gives each one the fullness of certainty, seeing their right and good will towards each other. IX.5. Most of all, the leaders of the brethren must carry out this with all diligence and reasoning, trying to instill both themselves and the brethren in a similar way of thinking, so that no obstacles are placed in the voluntarily chosen feat of struggle. IX.6. He who constantly devotes himself to prayer performs the most important task and must take on a special feat, (applying) a lot of work and unceasing diligence, because evil places many obstacles (on the path) to constant prayer, such as: drowsiness, despondency, heaviness of the body, wandering thoughts, confusion of mind, negligence, impatience, relaxation and the rest. Then (follow) the sorrows and uprisings of the evil spirits themselves, fighting with the soul and opposing it to the point of blood, (when it begins to) truly and unceasingly seek God, for they strive to prevent it from approaching Him. IX.7. Therefore, one who is constantly in prayer must take courage with all sobriety and zeal, struggling physically and mentally with all patience. As one who truly bears the cross, let him continually endure much struggle, labor, contrition and much sorrow for the sake of the (Heavenly) Kingdom, without vainglory and without indulging in the wandering of vicious thoughts, the confusion of sinful dreams, despondency and relaxation. It is not permissible for him to use inappropriate words that confuse (others); He cannot even imagine anything like that in his thoughts; he cannot, (as if he does not have spiritual) discernment, be satisfied with only bodily kneeling, while the mind remains in confusion and wandering. IX.8. For if someone does not prepare himself for the strictest sobriety and does not constantly examine (his) mind with (all) attention, always striving with (his) desire for the Lord, then evil can secretly and in many different ways seduce and deceive him, prompting him to be arrogant in front of the rest (brothers), who are not yet able to remain in constant prayer. And through such insidious tricks of evil, he will lose his good deeds, betraying him to the evil demon. On the contrary, since he has taken upon himself the most important task - prayer, he must also acquire greater, in comparison with the rest (brothers), labors, worries and exploits, so as not to suffer any theft from evil. After all, to those who have taken on a greater and good deed, the evil one opposes them more strongly, wanting to outwit them. IX.9. So, we must daily, through constant prayer, cultivate in ourselves the fruit of love, humility, simplicity, kindness and discernment; demonstrating our spiritual progress, strive in such a way that those who, being still infants (in Christ), cannot be persistent in prayer, seeing our good fruits, begin to feel the desire to devote themselves, (with all) willingness and zeal, to the same feat. For if our prayer is not decorated with love, simplicity and kindness, then it will not benefit us at all and it will become only the appearance of prayer. IX. 10. We say this not only about prayer alone, but also about any (ascetic) work and effort: whether we are talking about virginity or prayer, about fasting or vigil, about psalmody or service, as well as about any effort and work we do for the sake of virtue - if we do not find in ourselves the fruits of love, peace, joy, meekness, humility, simplicity, straightforwardness, faith, long-suffering and lack of envy, then our labors and efforts are in vain and in vain, just as they are in vain if we do not distribute these fruits to everyone (our brothers). For every work and every effort must be done for the sake of these fruits; if we do not find them in ourselves, then any of our doings is in vain and in vain. IX. 11. After all, those who do not have them will turn out on the Day of Judgment to be like the five foolish virgins (Matthew 25:1-12), who did not store spiritual oil in the vessels of their hearts, that is, who did not acquire and fulfill here, with the help of the (Holy) Spirit, the indicated virtues. That is why they were called “foolish” and were not allowed into the spiritual bridal chamber of the Kingdom (Heavenly). And the work of their virginity was not counted, since they lacked virtues and were deprived of the effective indwelling of the (Holy) Spirit. IX. 12. Just as when cultivating a vine, labor and care are taken upon (by the farmer) for the sake of eating the fruits, and if they are not obtained, then all the effort turns out to be in vain and in vain, so if through the action of the Spirit we do not recognize in ourselves, with all the certainty and spiritual feeling, the fruits of love, peace, joy, humility, long-suffering, faith and all the others (fruits of the spirit) listed Apostle (Gal. 5:22), then our efforts will be in vain and our work of virginity, prayer, psalmody, fasting and vigil will be in vain. For these labors and efforts must be undertaken in the hope of (future) spiritual fruits. The fruitfulness of the Spirit is spiritual tasting, accompanied by incorruptible pleasure; they are carried out by the Spirit (only) in the hearts of the faithful and humble. IX. 13. After all, (all) the works, occupations and efforts of the (human) nature should be evaluated with much reasoning and understanding, and only those fruits should be recognized as the (genuine) fruits (of virtues) which, thanks to faith and hope, are cultivated by the Holy Spirit in (the hearts of men) worthy. And if someone, due to lack of knowledge, considers (only) his own work and effort to be the fruits of the Spirit, then this means that he has acquired only vain conceit, having (voluntarily) fallen away from great spiritual blessings. For he hoped that success in virtues could be achieved only by himself, without the action of the (Holy) Spirit. But the one who completely devotes himself to God and applies, as far as possible for him, his own diligence and labor, receives grace from God, is freed from passions and is awarded the achievement of the highest heights (of the Spirit) and pure virtue. IX. 14. Just as someone who lives a (worldly) life and has completely given himself over to sin with great pleasure satisfies the unnatural passions of dishonor: debauchery, fornication, drunkenness, covetousness, envy, deceit, unbridledness, enmity, hatred and love of money, with pleasure and sweetness carrying out other evil acts, as if natural, so is the perfect Christian all virtues and surpassing all fulfills our nature with the perfect fruits of the Spirit, that is, true and immutable love, long-suffering, kindness, meekness, patience, faith, humility and other works of virtue, with great pleasure and spiritual pleasure, as natural; he creates them easily and effortlessly, no longer caring about vicious passions and not fighting with them. Having already been completely redeemed by the Lord and deemed worthy to become His pure habitation, he is encouraged to practice virtues by God’s Power, filled with joy and gladness from the worshiped Holy Spirit and having acquired the perfect peace of Christ, ruling in (his) heart (Col. 3:15). He is the one who truly cleaves to the Lord and becomes one spirit with Him (1 Cor. 6:17). For through the action of the Spirit and the holiness of (his own) virtues, he can suppress in himself the dirty passions and actions of vice. IX. 15. Such a (perfect Christian), as a result of the effective infusion of the Holy Spirit into him, not only performs virtues with great pleasure and effortlessly, but easily and freely accepts the most difficult thing - the suffering of Christ; strengthened by the Spirit, he prays with great desire to suffer with Christ. And just as people living a life according to the flesh, with great pleasure and joy, long to be revered, glorified and adored, strive to get rich, enjoy luxury, rule and have other pleasures of this life, so those who have been deemed worthy to achieve the highest measure of Christianity with spiritual pleasure, pleasure and joy, in the blissful hope of the Resurrection, effortlessly accept, considering it desirable, nakedness, hunger and patience with all suffering for the sake of the Lord; they are ready to be subjected to hatred, dishonor and reproach, to become, as it were, the rabble of this world (1 Cor. 4:11-13), to be crucified and to be subjected to all sorts of punishments. IX. 16. After all, the glory, wealth, luxury, treasure and pride of Christians constitute the passions of Christ, according to the apostolic saying: “And not only this, but we glory in our tribulations” (Rom. 5:3), and also according to the saying of the Lord (Himself): “Blessed are you when they revile you and persecute you and slander you in every way unrighteously for My sake. Rejoice and be glad, for your reward is great in heaven” (Matthew 5:11, 12). And blessed Paul, experiencing great pleasure in suffering for Christ, exclaims: “I will much more willingly boast about my weaknesses, so that the power of Christ may rest in me. Therefore, I am content in weaknesses, in insults, in needs... in oppressions... under blows, in prisons... for when I am weak, then I am strong.” And again: “as servants of God, with great patience” (2 Cor. 12:9, 10, 6:4, 5). IX. 17. After all, the complete indwelling of the Holy Spirit in them and the incorruptible and effective consolation (of Him) prepare them, thanks to the immortal hope of the future Resurrection, to accept the sufferings of Christ with the sweetest confidence and great pleasure. Therefore, accepting this suffering (becomes) easy and convenient for them. And those who have not yet been worthy of this and who have not yet been worthy of the action of the Spirit, let them with zeal and desire, in hope and faith, constantly meditate on the commandments and sufferings of the Lord; forcing themselves, let them exercise themselves as much as possible in (spiritual) labor, hoping that with the help of the Spirit (someday they too) will achieve perfection in success. And this is necessary so that we, in the work of hope, in the meditation of the mind and with desire, perceive the Spirit acting in power, joyfully raise the doing of the Gospel commandments and the patience of the sufferings of Christ. Having thus been worthy, through the effective indwelling of the Spirit in us and communion with Him, to become perfect Christians, we will also be worthy to be heirs of eternal life. IX. 18. Therefore, strive in this way, temper yourself in this way, and prepare yourselves together for every good deed. Especially force yourself to constantly remain in prayer, having before you the goal (of achieving) such great benefits as to serve as an example for you, edifying both yourself and your neighbors. (Avoid) through negligence or carelessness, causing you harm both to yourself and to your neighbors. X.1. And those who, due to (their) infancy, are not yet able to devote themselves completely to the work of prayer, with faith, reverence and fear of God, prepare yourself for service, obedience or any work that brings rest to the brethren, fulfilling and realizing it, as a commandment of God and as a spiritual matter. Do not expect honor or gratitude from people, since you do not receive a reward from them, but soberly devote yourself entirely (to these services), as to the works of God; serve with joy, as servants of Christ, never allowing malice, through man-pleasing, grumbling, arrogance, arrogance, negligence and contempt, to desecrate your good work and poison and defile it with the poison of its deceit. Sanctify your way of life with reverence, fear (of God) and love for God, and it will become pleasing to God. X.2. For the Lord condescended to the human race with great love for mankind and boundless goodness, and therefore He does not allow anyone to remain idle in relation to virtue or to (any) good deed, but grants to everyone work according to the strength of a person’s own free will, generously calling everyone every day to (implement) ever greater commandments and virtues. X.3. For (the Lord) says: “Whoever gives... only a cup of cold water in the name of a disciple, truly I tell you, will not lose his reward” (Matthew 10:42). This is how easy the Lord made (His) commandment, so that no one, even those with a weak and weakened will, would be deprived of participation in the good. And He also says: “Because you did it to one of these... you did it to Me” (Matthew 25:40); If only what was done was done for the sake of God, and not for the sake of human glory. And he adds: “in the name of the disciple,” that is, so that good is done out of fear (of God) and with the love of Christ. X.4. After all, those who do something for show, for the sake of human glory and praise, the Lord reproaches and condemns, saying: “Yet they do all their deeds so that people can see them” (Matthew 23:5); and then adds with an oath: “Truly I say to you, they are already receiving their reward” (Matthew 6:2). Therefore, He commands His disciples: “See that you do not do your alms, your fasting and your prayer before people... otherwise you will have no reward from your Father in heaven” (Matthew 6:1-5). Glory, honor and praise coming from people, (the Lord) exhorts to reject and not allow into the mind at all, but, as said above, to accept true glory and praise from God alone. After all, the Lord teaches that any good done by us should not be made known to people. (However, the question arises): how is this possible when He Himself advises that our good deeds, done for the glory of God, should shine like a light before people, and says: “Let your light so shine before people, so that they may see your good deeds and glorify your Father in heaven” (Matthew 5:16)? X.5. And the apostles, laying down the law by the (Holy) Spirit, established so as not to disturb the converts from the pagans in any way, commanding (them) to abstain only from what it is (most) necessary to abstain from: fornication, sacrifices to idols, strangulation and blood (Acts 15:19, 29), keeping silent, out of their great and immeasurable kindness and compassion, about the abundance commandments. Easing (the yoke) of their spiritual infancy, the apostles wished that they would first only come to faith, leaving idolatry; only then, little by little heeding the Word of Truth, (the converted from the pagans) could be worthy of edification regarding the more important commandments, (desiring) to strive for spiritual growth. X.6. And if someone is sluggish in prayer, and in service or any other work carried out for the sake of the peace of the brethren, he shows effeminacy, carelessness and negligence, not trying, as befits a true man, to diligently fulfill the work entrusted to him, then (let him hear) the Apostle calling such a person “idle.” (Pointing out that such a lazy person) does not work, but only wastes time, (the Apostle) does not recognize him as worthy of bread, saying: “If anyone is idle, let him not eat” (2 Thess. 3:10). Elsewhere it is said: “God hates idle people; an idle person cannot be faithful.” And in the Book of Wisdom it is said: “For idleness has taught many evil” ( Sir. 33:28) Everyone is obliged to bear fruit in any work done for the Lord and to be diligent in at least one (service), so as not to lose eternal life by being unfruitful. XI. 1. So, although all brethren leading the same way of life have the same goal, which was discussed above, let everyone strive to the best of his ability and believe in the unfalse God, so that, with all his good zeal and (continuous) exercise in virtue, he may achieve the perfect measure of Christian adoption. Let simplicity, sincerity, mutual love, joy and humility in everything always be among you as the unshakable foundations of brotherhood. Otherwise, if you become arrogant and arrogant towards each other or murmur against each other, your labor will become in vain. (After all, only when) we are filled with humility, considering our neighbors superior to us and our masters, we become imitators of Christ, who became poor for our sake. XI.2. Let him who continually prays not become arrogant or haughty over those who are still incapable of this, so that his work may prosper before God and people. And let him who devotes himself to service or obedience (to the brethren) not grumble or slander, succumbing to malice, against him who devotes all his time to prayers and fasting, in order to gain him grace before God and so that his work may be pleasing (to God). Being members of one another, we must comfort one another, not doing anything “out of selfish ambition or vainglory” (Phil. 2:3), as the Apostle commanded. XI.3. Just as the members of the body, governed by one soul, serve each other without envy, the eye cannot say to the hand: “I do not need you,” and the head cannot say to the feet: “I do not need you,” but on the contrary, about the members of the body that seem weakest, we “take more care of them” and cherish them more (1 Cor. 12:21-23), so we, being members of each other, as was said, must do the same. As members of one another, governed by the one Spirit, and nourished by the one living Word of Truth, we must be harmonized by love, simplicity, kindness, and joy to find common peace. After all, this is why we were created, according to the words: “For we are His workmanship, created in Christ Jesus to do good works, which God prepared in advance for us to walk in” (Eph. 2:10). XI.4. And (if we act) in this way, then God rejoices at the voluntary will of everyone, accepting the work done only for His sake alone. For when simplicity of spiritual disposition towards each other is observed, then the excess (spiritual gifts) of those who persistently strive in prayer makes up for the lack of them in those who serve (and work) to calm (the brothers); and, conversely, the excess (of these gifts) among servants and workers makes up for their deficiency among those who devote themselves (entirely) to prayers. In this way, according to (the Apostle), equality arises, as it is written: “Whoever gathered much had nothing to spare; but he who had little had no lack” (2 Cor. 8:14, 15; Exod. 16:18). If only simplicity, love, humility and unpretentiousness were unshakably established among the brethren, and each, to the best of his ability, would walk with joy in the (chosen) field of good, struggling in the good fight, so that, walking the straight path of piety, each day, according to his faith, love and labor, would achieve success and would be worthy of the Kingdom (Heavenly). XI.5. This is truly angelic life on earth. It is meant by the words: “Thy will be done as it is in heaven and on earth” (Matthew 6:10). (Living this way), we do not exalt ourselves before each other, but with unpretentiousness, unenvy, simplicity, love, peace and joy, we unite with each other, considering the success of our neighbor as our own gain, and his weakness, weakness and sorrow as our own loss. For it is said: “Let each one not only take care of himself, but each one also of his neighbor” (Phil. 2:4). And thus, by being compassionate with one another and bearing one another's burdens, especially the strong - the burden of the weak, and the strong - the burden of the weak, we will be able to fulfill the law of Christ according to the admonition of (Apostle) Paul (Gal. 6:2). XI.6. Living together in this way, we will truly be able to “tread on snakes and scorpions and all the power of the enemy” (Luke 10:19), thanks to the like-mindedness and grace of Christ, breaking the heads of spiritual serpents, stepping on the asp and basilisk and trampling the lion and serpent (Ps. 90:13). XI.7. For when the brethren, as was said above, are with each other in love, simplicity and purity, then he who has reached high levels of spiritual progress and constantly devotes himself to prayer achieves even greater success and (spiritual) growth thanks to the cooperation and consent of the brethren. In the same way, those who stand at lower levels, lovingly encouraged by those who are more perfect, daily succeed, working with joy, and move towards greater (perfection). And if you are not so disposed towards each other, but grumbling, reproaches, slander and exaltation towards each other awaken between you, then those who seem to devote themselves to prayers and fasting cannot, due to the disagreement and harmfulness of their comrades, as well as because of their own exaltation, become better; and those who serve bodily rest (of the brethren) cannot find grace in their service due to murmuring against those who labor (in prayer) and hatred between the brethren. When there is a schism in the Body (Church), it is impossible for us to receive spiritual edification and the will of God cannot be accomplished in us. XI.8. The Apostle, bringing the distribution of many spiritual gifts into a single and consonant whole, similar to the unity of the members of one (body), says: “And since, according to the grace given to us, we have various gifts, then if you have prophecy, prophesy according to the measure of faith; If you have a ministry, remain in the service; whether a teacher, - in teaching; whether you are an exhorter, exhort; whether you are a distributor, distribute in simplicity; Whether you are a boss, lead with zeal; Whether you are a benefactor, do charity with cordiality. Let love be unfeigned” (Rom. 12:6–9) and further. Also: “each of you has a psalm... there is a revelation,” there is knowledge, there is a prophecy: “let all this be for edification” (1 Cor. 14:26); that is, let each one mutually receive from the gifts of the other through like-mindedness and agreement with each other. So you, brothers, in monasteries, have given yourselves to the Lord and to each other, strong in body or mind, “bear the burdens” (Gal. 6:2) of the weak with the help of blessed trust in Christ. And the good that everyone has in his nature - strength, understanding, courage and some kind of (good) intention or zeal - he must give entirely to another. If, by the grace of Christ, we have been granted spiritual gifts, then we will become partners with each other in all good things for the edification and benefit of both ourselves, our neighbors and (in general) all people. By thus fulfilling the law of Christ (Gal. 6:2), we will become worthy of eternal life. XI.9. And the Lord Himself testifies that the work of prayer and the word, done properly, is preferable to every virtue and every commandment. For when He came to the house of Martha and Mary and Martha began to serve, and Mary, sitting at the feet of the Lord, fed her soul with saving teaching, then Martha, reproaching her sister for not helping her, said to the Lord: “Lord! tell your sister to come help me, because she left me alone.” And the Lord, considering (Mary’s attention) first and most important, answered: “Martha! Marfa! you care and fuss about many things, but only one thing is needed; Mary chose the good part” (Luke 10:38–42). Having said this, the Lord pointed to the most important work, which is better than the work of virtues. XI. 10. However, He did not consider the work of ministry insignificant. For if He considered him as such, then why did He take upon Himself the ministry of Martha and Himself carry out her work by washing the disciples’ feet? And, exhorting them, he taught: “Therefore, if I, the Lord and Teacher, have washed your feet, then you also must... do what... I did to you” (John 13:14, 15). Also (He said): “And whoever wants to be first among you must be a servant and a slave to all. For even the Son of Man did not come to be served, but to serve, and to give His life as a ransom for many” (Mark 10:43–45). And again: “because you did it to one of these... you did it to Me” (Matthew 25:40). However, the apostles, as it is narrated in “Acts,” who were busy with the work of corporal service at meals, considered the work of prayer and words best for themselves. After all, they said: “It is not right for us to leave the word of God and worry about the tables. But having chosen men filled with the Holy Spirit... let us appoint them to this service, and we will continue continually in prayer and the ministry of the word” (Acts 6:2–4). XI. 11. You see how the first is preferred to the second, although both are shoots of the same good root. Therefore, let prayer attract your zeal, be valued above other commandments and be preferred to them. If only everything was done out of love for God and determined by the goal of achieving, with the help of grace (of God), dispassionate purity. We will not (let us do this) out of bodily habit, as we have to and indifferently; Let us not only realize through external expressions of prayer, psalmody, fasting or service, performed not for the sake of God alone, nor through other external achievements, the Truth Itself, which is love for God, sought by Him in the inner man and brought into action by the (Holy) Spirit, so that we, out of ignorance, do not hide this Truth from ourselves, relying only on bodily justifications. On the contrary, let the goal of love for God from a sincere conscience and a pure disposition (of the soul) dominate over all the commandments. For when this goal always shows us the way, when it is prepared and carried out in us by the Spirit (Holy, acting) with the help of our great desire, then (internal) prayer is accomplished in full accordance with (external) kneeling, service is performed in a godly manner, and the doing of all the commandments can be carried out by us, through the assistance of the Spirit, purely and immaculately. XII. 1. After all, the goal and hope of Christians is to become sons of Light, to be worthy of being children and heirs of God, to be joint heirs of Christ, to become sons of the Heavenly Bridal Chamber and to be called, by the grace of God, brothers of Christ according to the ineffable promises of the inspired and holy Scriptures. And this can be achieved not by any other (spiritual) accomplishments and not by any other way of living, but only by those that we talked about, citing numerous evidence from Scripture. XII.2. Therefore, having learned from these testimonies the highest and perfect goal of godly living, believing with love, hope and zeal in every virtue the unfaithful God that He will make us worthy, according to His good pleasure and goodness, of those promises that exceed our nature and power, and also growing daily in the Lord and showing to all our progress according to the Lord, we may perhaps receive the Spirit of adoption as sons, wholly and completely. trusting (in God) in the certainty of our faith. (Only) through Him can we get rid of the passions of dishonor, obvious or secret; from actual sins and fulfilled (evil) thoughts; (only thanks to Him) we can be worthy of acquiring a pure heart, according to one of the beatitudes of the Lord (Matthew 5:8). And voluntarily taking upon ourselves (the work of) struggle in the way that was said about it, having been deemed worthy to become, thanks to co-dwelling and mixing with the Holy Spirit, children of God, sons of the Kingdom and brothers of Christ, we, having found peace, will reign with Him for endless centuries. XIII. 1. However, some, prompted by ignorance, accuse us, guided by the goal indicated above, of uttering inflated idle talk (2 Pet. 2:18), relying on the impossible and exceeding human strength. We, setting such a goal, relied on the Inspired Scriptures and, speaking about the purity arising in believers, did not dare to say anything without evidence. According to them, it is impossible for a person to become what the Scriptures exhort him to be, whether we are talking about perfect purity and deliverance from passions or about communion with the Holy Spirit and being filled with Him. Then, if we follow (the opinion of those who object to us), the Lord spoke only to intimidate people: “unless your righteousness exceeds the righteousness of the scribes and Pharisees, then you will not enter the Kingdom of Heaven” (Matthew 5:20). And again: “it was said to the ancients: Thou shalt not commit adultery” (Ex. 20:14; Matt. 5:27). “But I tell you that anyone who looks at a woman lustfully has already committed adultery with her in his heart” (Matthew 5:27, 28); “Whoever hits you on your right cheek, turn the other to him also” (Matthew 5:39); “Love your enemies” (Matt. 5:44), “do good to those who hate you” (Luke 6:27) and “pray for those who mistreat you” (Luke 6:28), as well as everything else that the Lord has spoken in the Holy Scriptures. According to the words (those who object to us), not (only) the one who becomes such and fulfills these commandments will enter the Kingdom of Heaven (but others are also capable of entering this Kingdom), since achieving the mentioned measures (perfection) is impossible for human nature. Therefore, it is necessary in a few words to present evidence about them to the ruler in order to show what harm and damage is caused by those who convince themselves not to believe the Divine Scriptures, vainly satisfied with the preconceptions of their own minds. It should also be shown what (measures of) success they achieve and what (spiritual) benefit they receive who believe the teachings of the Spirit, and therefore gain (full) certainty. For every saying, every word and every commandment, spoken by the truthful and Holy Spirit to those who have truly and perfectly surrendered themselves to God and who have received the communion of the Holy Spirit through faith, can lead to prosperity and (spiritual) accomplishment if grace is perceived through the unceasing struggle of the will. XIII.2. After all, those who carefully study Christianity first of all try to know the perfect will of God; to fulfill the commandments of the Lord, with faith and hope in the (blessed) goal, they apply (a lot of) zeal, labor and effort, struggling with great struggle; they hope to achieve and find (desired) peace; in the faith and grace of Christ they strive to (develop their) inclination towards virtue, encouraged to perfection by the words of the Lord and the apostles. Such (ascetics) bear (spiritual) fruit and gain (spiritual) profit in three ways, receiving edification and (spiritual) benefit in three ways. XIII.3. Firstly, they, as faithful servants, consider the words of the Lord and the apostles to be authentic (verbs) of God. Secondly, they, directing their gaze to the goal of Christianity and realizing the height of their calling, strengthen themselves to be courageous and noble; firmly, constantly and unceasingly they work, compete and fight, striving towards the blissful hope of love and perfection; They do not allow themselves to relax, knowing that their goal is lofty. Thirdly, they, having before their eyes the goal of perfection and believing in the truth of the words of the Lord, hope that those who sincerely devote themselves to the service of God can achieve a (great) degree of dispassion and freedom. For the Lord calls those who follow in His footsteps to such blessedness of the (Christian) calling, saying: “Be perfect, as your Father in heaven is perfect” (Matthew 5:48) - with these words He teaches that we must become (an abode of) perfect purity. This purity was possessed by the soul, which was created at first in the image and likeness (of God) (Gen. 1:26), and it is created (now) in the believing soul by the action of the (Holy) Spirit, according to what was said: “Create in me a pure heart, O God, and renew a right spirit in my womb” (Ps. 50:12). And the Lord, showing the restoration of those who hasten to perfect degrees (of Christian life), and praying for them, said: “Father!.. sanctify them in Your name” (John 17:11, 17); He also said: “I want them to be with Me where I am, so that they may see My glory” (John 17:24). Also the Apostle says: “to present every person perfect in Christ" (Col. 1:28), and: "until we all come into the unity of the faith and the knowledge of the Son of God, to a perfect man, to the measure of the full stature of Christ" (Eph. 4:13). XIII.4. Therefore, while they strive in every possible way, constantly competing in the lists of good morals and always toiling in virtues, they do not at all consider themselves to have succeeded in anything (great), since they have not yet reached a glorious measure. On the contrary, they, being experienced and respected ascetics, (sincerely) admit themselves to be untested, unhappy and abandoned (by God, knowing) about the abundant calling of spiritual wealth. Humbling themselves in this way, they (seek) to avoid all evil, exaltation, lethargy and idleness; with much zeal, steadfastness in struggle and desire, they hasten to a great measure of righteousness, even if they cannot yet achieve perfection, since the (immeasurable spiritual) wealth (bequeathed to them). XIII.5. As has already been said, those who have this mindset receive (spiritual) edification and benefit in three ways. Those who consider Christianity to be something small and accidental, who do not explore the highest spiritual goal (and do not seek it), “which is the will of God, good, acceptable and perfect” (Rom. 12:2), who do not seek strict guidance (to carry out) the most excellent commandments, but indifferently, as they have to, and carelessly approach the words of the Lord - such find certainty (only) in the vain and preconceived opinion of their own understanding. They believe that the Gospel commandments were given simply for the sake of human fear, and therefore they fulfill the Word of the Lord not for the sake of the Truth Itself, although (and they) were told: “Heaven and earth will pass away, but My words will not pass away” (Mark 13:31). XIII.6. Those who are indoctrinated into such a way of thinking and convinced by (their own) understanding to understand the unshakable, unshakable and true verbs of the Teacher Himself in this way cause great harm and damage to (their) soul in three ways and in three ways. First, by not believing the inspired Scriptures, they represent God to be false rather than truthful. Secondly, not having before them the great and perfect goal of Christianity, to which they would (entirely) devote themselves, they cannot (worthily endure) labor, struggle, effort, hunger and thirst for the sake of righteousness, and therefore, due to their negligence and vain certainty, they become relaxed and careless. Thirdly, thinking that they have firmly established themselves (in virtue) by a few virtues, they do not direct their gaze to that perfect measure of Christianity, which those who devote themselves to this goal and look to it still consider unattained. Therefore, (placing hopes) only on external behavior and the external side of morals, they cannot acquire humility, (spiritual) poverty and heartfelt contrition, being satisfied with a few (spiritual) accomplishments. XIII.7. Thus, forgetting about the blessed hope, about the calling to perfection in the Lord, about the spiritual age of the fullness of Christ and about complete cleansing from passions, they justify themselves with a few virtues, consider themselves to have already comprehended (mountain wisdom) and remain in the conceit of their own importance. Therefore, they do not achieve daily prosperity and spiritual growth, because they do not strive in labor, struggle, sorrow and contrition of heart. For those who do not accept works, struggles and sorrows for the sake of the Kingdom of Heaven, do not thirst and do not hunger for righteousness (Matthew 5:6), cannot achieve (full) perfection, even if they achieve some measure of (spiritual) prosperity and growth. XIII.8. An example can be given: a certain owner instructed his workers or slaves to harvest crops from three plectres of land every day. One worker, having received the master’s command, devoted himself entirely to fulfilling it, trying and working with all his might; Having (pure) care, he was zealous, trying to process these three plectrum alone. The other, believing that he was not able to carry out the task assigned, succumbed to relaxation, and therefore (worked carelessly): sometimes he pressed (a little), but (more) indulged in inaction and rested, not making such diligence as the first. And although he (really) could not, due to the excessiveness of the task, fulfill what was entrusted to him, he did not set himself the goal that the first worker was striving for. Therefore, he did not make any effort and diligence to do as much as possible of all that was commanded to him, for this required a lot of incessant effort, zeal and care, not allowing him to remain in slackness. - In the same way, those who fix their gaze on the perfect goal of the heavenly calling, believe in the Inspired Scriptures and strive as far as they can for good, become better in everything - in knowledge, faith and deeds - than those who do not believe in (the possibility of) achieving this goal of the perfect calling, freedom and dispassion, that is, those who do not devote themselves (entirely to it), and therefore remain satisfied with their own will and exalted by (their imaginary) success. XIII.9. After all, they do not direct their gaze to the highest goal of the blessed calling, indicated by the Gospel verbs; they do not realize their insignificance and do not have a contrite heart; they do not hunger or thirst for righteousness; are not able to strive with all their might in the lists (of virtues); are not ready to put in labor and diligence; from the very beginning they do not trust the sacred commands of the holy commandments and the verbs of the gospel. (That’s why they cannot) become worthy of heavenly blessings by acquiring spiritual prosperity through faith and good zeal. XIII. 10. To what has been said, the following should be added: if we, relying (only) on our own strength, trusting (only) our own strength and understanding and relying on our own justifications, declare that we can destroy and eradicate the action of passions (a thing impossible for human nature!), then everyone has the right to reproach us with “inflated idle talk” (2 Pet. 2:18) and promising to do more (powers) of human nature. (The situation is quite different) if we, obeying the Word of God, trusting the reason of the Holy Scriptures and trusting in the power of God, confess the truth of what is impossible with men to the promised God, all things are possible (Matthew 19:26). For in “Acts” it is said: “Do you really think it incredible that God raises the dead?” (Acts 26:8.) After all, if (God) raises the dead, then He can, (naturally), eradicate passions from those who zealously strive in all virtues, who believe (in Him) purely and with all their souls, since nothing is impossible with God. ХШ.11. Any word proclaimed by the Spirit in the Holy Scriptures cannot contradict what the Lord said: “Heaven and earth will pass away, but My words will not pass away” (Mark 13:31); and again: “the word of the Lord endures forever” (1 Pet. 1:25; Isa. 40:6–8). It is humanly possible to cut off, by diligently struggling and struggling, the impure passions that dwell with the soul and body, making them inactive. But to completely eradicate the weeds of passions sown by the enemy into human nature, (even) for true believers, is possible only with the help of the power of God. “Behold,” says (John the Baptist), “the Lamb of God, who takes away the sin of the world” (John 1:29); and it also says: “If you continue in My word, then you are truly My disciples, and you will know the truth, and the truth will make you free” (John 8:31, 32). Also: “God... will crush Satan under your feet quickly” (Rom. 16:20). These and similar utterances of the Spirit proclaim complete redemption from the passions for those who, through faith and struggle, have devoted themselves entirely to God. XIII. 12. (It should be recalled) that those who believe that it is impossible for people to achieve such (complete) correction and become a new creature of a pure heart, the Apostle in the “Epistle to the Hebrews” clearly likens those who, for their unbelief, were not worthy to enter the Promised Land and whose bones fell in the wilderness (Heb. 3:17-19). And what is called there the “promised land” and the extermination of seven nations, here in a hidden form (means) redemption from passions and love from a pure heart, a good conscience and unfeigned faith - the Apostle points to them as the goal of every commandment. This is the true promised land, for the sake of which everything transformative was revealed by Moses there. XIII. 13. And if, due to our laziness and our negligence, we are unable to achieve the highest measures of Christianity, then at least we should, as prudent servants, confess and proclaim the immeasurable kindness of God to people, made manifest through the words of the Spirit, and consider as true, unshakable and sure the promises given to those who completely devote themselves to God. And this is so that we, unable to achieve, due to the laziness of our will and our weakness, the great and perfect measures of Christianity, could still, thanks to a certain mercy of God and (our own) faith, acquire the right way of thinking and not become opponents of the teachings of the Spirit, and also so that we would not find ourselves outside of eternal life, revealing ourselves to be unbelievers. XIII. 14. Blessed Paul, supporting and strengthening his disciples so that none of them would find themselves in such a vicious circle of thoughts, says: “Take heed, brethren, lest there be in any of you an evil and unfaithful heart, lest you depart from the living God” (Heb. 3:12). By “departure” (from God) he does not mean renunciation of the name of the Lord, but disbelief in His promises. Therefore, allegorically interpreting the types of the Jews in their correlation with the Christian Truth, he adds: “For some of those who heard them grumbled; but not all who came out of Egypt were with Moses. With whom was He indignant for forty years? Is it not on those who sinned, whose bones fell in the wilderness? Against whom did he swear that they would not enter His rest, if not against the disobedient? So we see that they could not enter because of unbelief” (Heb. 3:16–19). And he adds: “See to it that while the promise of entering into His rest remains, none of you is found to be late. For it was announced to us as well as to those; but the word they heard did not benefit them, not being mixed with the faith of those who heard it. But we who have believed enter into rest” (Heb. 4:1–3). XIII. 15. The peace of true Christians is redemption from sinful passions, as well as the complete and obvious indwelling of the Holy Spirit into a pure heart. Therefore (the Apostle) also says: “let us strive to enter into this rest,” that is, (he means that) those who strive in all the virtues and commandments and believe in the sanctification of the Spirit can be rewarded with this (rest), “lest anyone, following the same example, fall into disobedience” (Heb. 4:11). Therefore, encouraging and kindling their will to faith, he says: “Let us come boldly to the throne of grace, so that we may receive mercy and find grace to help in time of need” (Heb. 4:16); and again: “Let us draw near with a sincere heart, in full faith, having cleansed our hearts from an evil conscience by sprinkling” (Heb. 10:22); also: “How much more will the Blood of Christ... cleanse our conscience from dead works, to serve the living and true God!” (Heb. 9:14). If you read the other testimonies of the Holy Scriptures, you will find that many of them are also spoken regarding this (high) goal (Christianity). XIII.16. So, everything (said above) sufficiently shows those who prudently believe in the words of the Spirit that (a person) who sincerely comes to God, who trusts His promises with all his heart, strives with all his might in His commandments and daily renews his mind, should feel in himself the grace of spiritual success. And this is so that we can achieve true peace in perfect sanctification, that is, so that we (constantly) strive for the perfect love of adoption by the venerable Spirit, thanks to Whom we are able to achieve complete deliverance from passions. And therefore, completely sanctified both in soul and body, spotless and blameless, pacified by the Spirit, having acquired in all certainty the heavenly treasure of perfect grace into the earthen vessels of our bodies and becoming the pure dwelling place of God, on the future day of the Resurrection we will be glorified with Christ in the (Heavenly) Kingdom and, having been worthy to become like the image of the Body of His Glory, we will rest in the ineffable peace with Him for endless and eternal ages.