Том I

He who is above the understanding of everything comprehensible, the primordial and essential Mind, is comprehensible not by reason, but by faith - from intelligible essences (νοούμενα). Being Himself well-benevolent and beneficent by nature, He created the universe out of nothing and with nothing, filled it with the Word, completed it with the life-giving Spirit and willed it to obey certain rules and regulations. And He rules the higher, immaterial (уо εφαί) entities according to certain supermundane laws, according to which they move in divine harmony and proportionality: those who are above enjoy the illumination available to them, while the lower ones, in turn, receive light from the higher ones. And He laid certain essential forces in the bodies that are in this material world - they are also called natural laws. According to these laws and in accordance with them, they must move and develop, performing those actions that are assigned to them, so that the world can serve as a prototype of the truth. In man He sowed a certain rational and independent ability to judge and to help him gave a commandment, which everyone calls the moral law. Accordingly, with it and according to it, as if by the most precise standard, a person must straighten himself: with all his might, distance himself from all evil, for it is a deviation from the directness of the moral law, and strive with reason towards everything that is good and virtuous, for in it, in this good, is the goal of moral philosophy. But what does the world-creating Mind expect and what does it seek for itself in this? Is it not so that in a universal movement - harmonious, proportionate and according to established laws - to gain His glory? After all, any creation, no matter how many advantages and disadvantages it has, glorifies or dishonors its creator to the same extent. That is why it is said somewhere in the Holy Scriptures: The heavens will tell the glory of God. About man it says: So that they may see your good deeds and glorify your Father in heaven (Matthew 5:16). And all other creatures, with some exceptions, obeying the command of the Creator, remained within the limits set by them. For, as it is said, “set a limit, and it will not pass by” (cf. Ps. 148:6) With their polyphonic choir, ineffable voices, as much as anyone was given, they glorified God. And man, man - oh, how can I talk about this without tears! - became the only earthly creature who became embittered against his own Creator only because he received complete freedom and was seduced by the envy of the devil. He not only deviated from the directness of the true Word embedded in him, but also rejected those moral foundations that were given to him at one time or another. He completely forgot about virtue and goodness, became the founder of evil and - alas! - many disastrous passions. And in doing so, he rejected the glory prepared for him in God and mocked himself. God's Only Begotten Word and God took pity on this unfortunate fall. In the last days He became a Man and again revived those moral institutions that had been laid down before. And besides, He also provided the moral philosophy of the Gospel with more general rules and more perfect goals than before - and this gave it extraordinary beauty. And He Himself was the first to fulfill this philosophy in His deeds, glorifying God on earth with them. Thus, He passed it on to us, so that we would follow in His footsteps and become doers of all kinds of virtues, and subsequently glorify the Creator with them. After all, this is how we would be able to reach our original goal. He commanded the majority to firmly preserve this moral law and become as if they themselves were a part of it. And for those who are able to go further and are ready to do more, He allowed everything that they are jealous of for the love of God. And in a hidden way He Himself pointed out this. Firstly, when he spoke about the mysterious accumulation of virginity: Whoever can contain it, let him contain it (Matthew 19.12). And secondly, when he mentioned two denarii, that is, the Old and the New: If you spend anything more, when I return, I will give it to you (Luke 10.35). But despite all this, despite the fact that the ethics of the Gospel calls everyone to itself, some - I don’t know how this is possible - are engaged in all other types of philosophy. Some of them spend their entire lives on mathematical or physical sciences, while others spend their entire lives on metaphysics or general literature studies. Moreover, both of them completely forget about moral philosophy, despite the fact that it is necessary and stands above all others. They examine the sky, the earth and everything else: how consistent and orderly it is - and only a very few of them think about putting in order and decorating themselves with the purity of morals. It seems to them that they do not know that it is much more important to take care of themselves than to take care of anything extraneous, that mere knowledge in the absence of action is meaningless and is nothing more than a ghost. But Saint Maximus says: “Think what good it is for me to philosophize about everything else, if my soul is confused by passions in the most unworthy and unphilosophical way. At least, I don’t see this benefit.” Therefore, we should also take care of moral philosophy so that we are not defective in the most important things. But let's leave them as they are. Those, on the contrary, who preferred the sacred teaching of the reverend fathers and saw with sharper vision how useful this kind of philosophy is, those who mastered it could easily master everything else. And if, moreover, they knew that ethics is the same age as the human race and, in its antiquity, stands above all other types of philosophy, they completely neglected everything else and devoted themselves to it alone. They drove themselves, according to Paul, into deserts and mountains, into caves and defiles of the earth (Heb. 11:38). They turned to what is essential - to unceasing silence. Their goal was to accurately discover the original causes of passions and completely cut them off. And besides, they sought not only to achieve an inclination towards virtues and their relative knowledge (after all, this can be achieved by chance). No, their goal was to experience and be filled with virtues, as if their second nature, to make them their confidantes and together, through many works and many years of exploits, to reach old age. Those general principles of the Gospel, which were spoken of before, these people accepted as the first principles of their philosophy and studied them day and night. And then from those virtues that are given in brief form in these laws, they extracted more specific cases of them. They went through many temptations, both from people and from demons. They were exhausted by abstinence of the body and other sufferings, and after many difficult feats they achieved all the virtues and mastered their experimental knowledge. It was then that they made an important addition to the Gospel - at least for those who understand enough about it - and generously disposed of their own choice, not only fulfilling the commandment, but also rising above it. And, of course, they returned the silver to His Lord with the profit of virtues and through these virtues they glorified God, which, as we have already said, was the will of God from the very beginning. And then in their writings, filled with experienced knowledge of virtues, they passed it on to us, as Good Money Changers. And all this is so that we can take an example from them and also strive, as much as we can, to improve in virtues. I will explain everything with the most accessible example. Those who study the natural sciences establish the properties of bodies with the help of hundreds of devices, in countless experiments and chemical analyses, through many years of varied experiments. These people are exactly the same: in hundreds of tests and practical experiments, over many years (and it happened that they studied a single word for fifty years) and, of course, with the guidance of the enlightening Spirit, they discovered the depths of moral philosophy. They purified each of the virtues from excesses and shortcomings and therefore purely teach about four kinds of dispassion: about obedience leading to perfection, about humility filled with virtue, about all-enlightening reasoning, about hospitality that brings joy, about godlike compassion, about soul-saving mercy, about unceasing prayer, about humble repentance, about truthful confession, about an impeccable conscience, about divine love and about other links in the golden chain of virtues. In addition, they discuss which of these virtues relate to the body, which to the soul, and which to the mind, and in what manner and to what extent; and what reasons contribute to their acquisition and what do not. They also explain which passions are general and which are their particular manifestations, and, again, which of them relate to the body, which to the soul, and which to the mind, and how you can easily get rid of them. In short, they carefully examine everything that perfects a person in Christ. But the most important thing is that the words of these blessed elders, with all their ingenuousness and vernacular, are so effective and induce action that they can convince almost everyone who comes into their hands. Many people - and this happens often - conduct a conversation, citing many different texts, and cannot convince anyone. And just one word or deed of these wise Fathers, sunk into the soul, instantly convinced the listeners, forced them to agree. And if for philosophers the goal of all means of ethics is to convince with words, then in the reasoning of the Fathers, in addition to persuasiveness, there is clearly also something imperious, so to speak, voluntary coercion - because there is a self-evident certainty of truth in them. By the way, this is exactly what the proverb confirms: “If you see a young man running, it means that the old man deceived him.” So, if we call these reasonings of the Fathers a kind of norms, rules or unshakable principles of moral philosophy, we will not sin at all against the truth. And Paul, the most reverend of the monks, understood this incomparable benefit for everyone. He was the ktitor of the holy monastery in honor of the image of the Mother of the Benefactor, from which he became known as Paul of Evergetis. There, in the monastery, the words of the Fathers remained in a scattered state, and for ease of reading, Paul distributed them into separate chapters and topics, and then divided them into four books and brought them together into a single whole. For every knowledgeable person, this book was desirable and extremely necessary, but if you take into account the labor and expenses that a copy of it cost, then it was accessible to few people. And ignorant people, due to its rarity and due to the fact that this book was never published, did not even know that it existed. And therefore, as can be guessed from the outcome of the case, she was waiting for someone who would publish it for the benefit of everyone, who would provide this pure and mental gold to spiritual money changers. And such a publisher was Mr. Ioannis Kannas, a highly impeccable, pious and noble man, a God-loving soul and a Christ-like disposition, a man with poor-loving aspirations and a free mind, whose many-sided virtues are brilliant and visible to everyone. In general, one could say that in his soul, as if by agreement, all moral perfections live together. He is the one who will not miss the championship in any good competition, who, according to the proverb, takes on every stone in order to at least not lag behind others, and if possible, then lay claim to the championship; who is active and hardworking in everything that brings common benefit. It was he who treated the matter as an unheard-of success, jealous with sincere zeal for his brothers, but above all inspired by grace from above. Moreover, he himself, of his own free will, took up this enterprise. Because this and only this is how it should have happened: whoever shone with moral virtues acquired the right to publish a moral bible. As if out of hiding, he pulled out this shining light of morality from the former darkness and oblivion. In addition, he erected a printing house at his own expense, this high candlestick, this upward-looking beacon, and thereby not only allowed it to emit light abundant and accessible to everyone, but also made it known almost throughout the entire universe, wherever the word of salvation could reach. And by this he moved everyone to practice virtues, and through virtues to God’s glory, thus becoming a co-worker of God’s glory. And to work for the glory of God is, without a doubt, a glory that is higher than any glory. Do you see how high such an honor is? Now this most accurate measure of virtues is being published, this school of dispassion, these experienced reasonings of the wise Fathers, this pious presentation of the elders' advice - in a word, this unique treasury of all moral goods. Let the Solons be silent, let the Lycurgis be squandered, let the Socrates fade, let the Aristotle and Plato and all the other external sages who have ever written about moral virtues disappear! Let all of them together yield precedence to this book. They have strayed far from the goal of ethics - from the true good. The goal of their philosophy is not God (Who alone is the highest of all goods and by turning to Whom every virtue finds its value), but a natural and temporary good. And if they were mistaken in their goal, then it is clear that they do not teach true virtues - in any case, if, according to them, every state of a thing is determined by its goal. And now you, all those who are called to be partakers of heaven and Orthodoxy, who look to the one God and want to adorn their souls with all kinds of virtues, stretch out your hands like golden pillars, and with deep joy accept this book into holy arms, as the sacred firstfruits and light of the law. And when you read it, and re-read it, and pluck the ripe fruits of spiritual benefit, do not refuse, I ask you - pray to the Lord for the one whose means these fruits were grown, and, of course, for the one who watered them with his labor. After all, in this you can show your desire to be grateful. And then, if you love the Fathers of this book (because the Lord was pleased to love them) and ask them every day, you will arrange your life according to their elder and godly advice, as if according to a certain standard, according to the commandment: Ask your father, and he will tell you, your elders, and they will tell you (Deut. 32.7). And by arranging your life this way, you will become doers of moral virtues. And in working on these virtues, glorify our Father who is in heaven, with His only begotten Son and His life-giving Spirit, the one God of all. To Him belongs all glory, honor and worship forever and ever. Amen. Chapter 1. That you should never despair, even if you have sinned greatly, but hope for salvation through repentance 1. From Saint Palladius (about John of Lycus) The Monk John of Lika (about him in more detail in another chapter), regarding avoiding conversations with women, told us this: “There was one young man in the city who sinned a lot and gravely. But by the mania of God, he came into contrition over the multitude of his sins. Then he went to the cemetery and locked himself in one of the tombs. There, prostrate on the ground, emitting heavy groans from the depths of his heart, he mourned his former life. So a week passed, and at night those demons who had previously harmed him so much appeared to him. “Where is this libertine,” they screamed, “where is the one who lived happily in debauchery, and now suddenly, for no reason at all, has become so clean and good among us!” As if he was good for nothing, he remembered about Christianity and abstinence! What good can he expect - he’s so mired in our vices! “Why don’t you get up from the floor,” they continued, “won’t you go with us about our usual business?” Harlots and innkeepers are waiting for you - won’t you go and satisfy your passions? For you, all hopes are behind you, and if you torment yourself like this, then the verdict is not far off! And why are you, poor fellow, in such a hurry to be punished? Why are you so impatient to get to court as soon as possible? You have tried everything that is lawless, for all this you are in our power - and you still dare to run away? Why are you silent? Or do you disagree? So are you coming with us or not? But the young man continued to cry, did not answer them and did not even listen. Then the demons, having achieved nothing from him, grabbed him and began to severely torture him. After torturing his entire body with torture, they left him half dead and left. But the young man still remained motionless and only shed tears in inescapable repentance. Meanwhile, his relatives began to look for him and found him. When they found out what had happened to him, they decided to move him into the house. However, the young man did not agree. The next night the demons came again and subjected him to even more terrible torture. But when his loved ones came again, he did not allow himself to be carried away from there. “It’s better to die than to fall into the same filth again,” he told them. On the third night, the demons tortured him so mercilessly that he barely survived. When the demons saw that he was not giving up, they retreated shouting: – You won, won, won! From then on, nothing bad happened to the young man, and he continued to strive in purity and virtue. Until his death, he lived in that very tomb, and God honored him with spiritual gifts and miracles.” 2. From the life of Saint Synclitia Blessed Syncletica said that careless and frivolous souls, those who are powerless to strive for good and, moreover, easily fall into despair, should be praised for even the smallest good impulse, admired and extolled, and serious and greatest sins should be called unimportant and insignificant. Because the devil, wanting to turn everything to our destruction, tries to hide their sins from the successful and ascetics and make them forget them in order to make them proud; and to those who are new and unestablished, he shows their sins in an exaggerated form in order to cause them despair. Souls in such turmoil should be consoled in the following manner. We must remind them of the incomparable condescension and goodness of God, and also of the fact that our Lord is merciful, merciful and generous and regrets human sins. In addition, it is necessary to provide them with evidence from the Divine Scriptures, which proves His inscrutable condescension towards those who have sinned and repented. We must say: “Rahab was a harlot, but she was saved by faith; Paul was a persecutor, but became a chosen vessel; and the robber robbed and killed, but through one single word he was the first to open the gates of paradise,” and also to list Matthew, the publican, the prodigal son, and the like, and thereby bring them out of despair. And souls that have become the prey of pride should be healed by higher examples. After all, even the best of farmers, if they see that a plant is stunted and frail, water it abundantly and make a lot of effort so that it grows and gets stronger. And if they notice too early a shoot on the plant, then cut off the excess so that the plant does not dry out prematurely. And the doctors feed some of the patients generously and take them for walks, while they put others on a diet and keep them from walking. I learned about Abba Moses Murin, the most famous among the skete fathers, that before becoming a monk, he was a servant of a townsman. But because of his extreme stubbornness, bloodthirstiness and wildness of character, the owner drove him away. Then Moses became a robber. And since he possessed unimaginable strength, he became the chieftain of the other robbers. In particular, the following is said about his robber exploits. Once Moses became angry with a shepherd. One day, this shepherd's dogs interfered with him when he was going at night for some robbery. And so he began to look for how to kill this shepherd, and for this he carefully scouted where he walked with his cattle. Finally he learned that he was on the other side of the Nile - and then the water rose and the river overflowed for a mile. However, Moses took off the short tunic that he was wearing, tied it to his head, took a knife in his teeth and threw himself into the river. So he swam to the other side. The shepherd, as soon as he saw from afar that Moses was swimming towards him, immediately fled and hid. Moses, not catching the shepherd, took out his anger on the flock. He slaughtered four of the best rams, tied them with a rope and swam across the Nile again. There he went into a yard and skinned sheep. Then he lit a fire, ate the best parts of the meat, and exchanged all the skins for wine. After that, he drank no less than eighteen Italians of Sais wine, and then walked another fifteen miles to his gang. And this same robber, for some reason, later repented: he rejected his former life and turned to the monastic life. He took a cell for himself in the Skete and there he showed extreme severity in his feat. They say that even at the beginning, when he renounced the world and had just taken a cell for himself, four robbers came to him. They did not know that this was Moses. And he grabbed them and tied them up. Then he threw them on his back, like a sack of chaff, and carried them to the meeting of the brothers. “Now I can’t offend anyone,” he said, “but it turned out that these attacked me. What do you want to do with them? The brothers untied them and let them go. But the robbers, when they recognized Moses and saw his repentance, they themselves no longer wanted to return to their past life. Following the example of Moses, they renounced the world and became experienced monks. And Moses showed such asceticism that this is written about in other books. He entered into such warfare with demons and lived in such severity that he soon became equal to the great and perfect of the Fathers. He became a presbyter and shone with the greatest gifts of the spirit, and after his death he left seventy disciples. One soldier asked Abba Miot if it was true that God accepted repentance. The same one, after explaining this to him for a long time, added: - Tell me, my dear, if your robe breaks, do you throw it away? “No,” he answered, “but I’ll sew it up and wear it again.” “So if you feel sorry for your clothes,” the elder told him, “will God really not feel sorry for his own creation?” 2. The brother asked Abba Pimen: “I committed a great sin and I want to repent for three years.” “That’s a lot,” answered the elder. - Maybe forty days? – asked those who were nearby. “And that’s a lot,” the elder answered again. “Believe me, if a person repents with all his heart and never returns to sin, God will forgive him in three days.” 3. Someone else asked him: – If a person fell into some sin and converted, will God forgive him? – If God Himself commanded people to do this, won’t He do even more? But He commanded Peter to forgive those who had fallen and repented seventy times. 4. Someone else asked him: – What does repentance for sin mean? And the elder answered: - Don't do it again. The righteous are called blameless because they forsook their sins and became righteous. 5. The brother asked Abba Sisoya: - Avva, I have fallen, what should I do? “Get up again,” the elder tells him. “I stood up and fell again,” said the brother. “Get up again and again,” answered the elder. - And until when? - asked the brother. “Until,” answered the elder, “until you are overtaken by death, either for good or for bad; for whatever a man finds himself in, that is what he goes to judgment in. 6. One brother lived in a cell in Egypt and labored there in great humility. He also had a sister: she was a harlot in the city and led many souls to destruction. The elders pestered his brother for a long time and finally convinced him to go to her: if he could, with his instruction, stop the temptation she caused. When he arrived at the place, one of his acquaintances, overtaking him, warned his sister: “There is your brother at the door.” It shook her to the core. She abandoned the lovers she was pleasing, ran out to meet her brother with her head uncovered and really wanted to hug him... But her brother says to her: - My dear sister! Have pity on your soul: many have been destroyed by you, and you too - how can you endure eternal and bitter torment? She was horrified and told him: “Do you know for sure that I can be saved from this day forward?” “There is salvation,” the brother answered, “if you want it.” Then she threw herself at her brother’s feet and began to ask him to take her with him into the desert. “Put something on your head,” her brother told her, “and follow me.” “Let’s go,” answered the sister. “It is better for me to endure shame with my head uncovered than to return to this den of lawlessness.” While they walked, her brother instructed her to repent. And then, seeing someone coming towards them, he says to her: “Since not everyone knows that you are my sister, step off the road a little until people pass by.” She stepped aside. Then he tells her: “We’re on our way again, sister.” But the sister did not answer him. He approached her and saw that she was dead. And then he noticed that her footprints were covered in blood: she was barefoot. When the brother told the elders everything that had happened, they disagreed. But it was revealed to one of the elders about her: “She despised everything carnal, neglected even her own body and did not grumble despite so many wounds: for this I accepted her repentance. 5. From Saint Amphilochius, about not despairing One brother was overcome by prodigal passion, and every day it happened that he committed a sin. And every day, with tears and prayers, he propitiated the Lord Himself. Having done this, he soon again succumbed to the evil custom and committed a sin. Then, having already sinned, he went to church. And, looking at the honest and sacred image of our Lord Jesus Christ, he prostrated himself before it and, weeping bitterly, said: “Have mercy on me, Lord, and deliver me from this evil temptation that torments me so terribly and stings me with the bitterness of pleasure.” I do not even dare to raise my face in order to contemplate Your holy image and Your most radiant divine face to the joy and delight of my heart. Having said this and leaving the church, he again fell into defilement. But even here he did not despair. Returning to church after he had sinned, he still cried out to the man-loving Lord and God: “From this day on, You, Lord, will be my witness that I will not commit this sin again.” Just forgive me, O Blessed One, what I have sinned before and to this day. But as soon as he made these terrible vows, his insidious sin overtook him again. And already from this one could see the meekest love of God and His boundless goodness. She remained the same every day, endured her brother’s incorrigible and crafty apostasy and ingratitude, and, out of abundance of mercy, awaited his repentance and final conversion. And he did this not for a year, not two or three, but for ten years or more. Do you see, brothers, the endless patience and boundless love of the Lord: how every time He shows patience and kindness, enduring our bitter iniquities and sins? But what horrifies and awes me most of all before the wealth of God’s bounties is that the brother, having promised and taken an oath not to sin again, turned out to be a liar... One day, when this was happening and the brother fell into sin again, he rushed to church, crying, groaning and grieving in soul, and began to beg the mercy of the good Lord for help in order to get rid of the abomination of fornication. And when he prayed to the man-loving God, the leader of evil and the molester of our souls, the devil, realized that everything was in vain: the brother breaks the networks of sin that he had woven with repentance. Then, plucking up impudence, he appeared to him in a visible form and, raising his face to the sacred image of our Lord Jesus Christ, shouted: – What is it for me and for you, Jesus Christ! Your endless pity defeats me and deprives me of strength: You accept this libertine, this fornicator, who lies to You every day, mocking Your power! Why don’t you burn it, why do you endure and endure everything? You were going to judge adulterers and fornicators and destroy all sinners! That's for sure, You are an unrighteous Judge - you are partial and turn a blind eye to everything as soon as Your power pleases! You threw me out of heaven for the insignificant sin of arrogance, and you give peace and Your favor to this liar, libertine and fornicator - and only because he crawls before You! As I see, you are partial too: out of excessive kindness you neglect justice! Thus spoke the devil, tormented by great vexation, and flames burst out of his nostrils. When, having said this, he fell silent, a voice was immediately heard from the altar: -O treacherous serpent and destroyer! Is it not enough for you that you have swallowed up the whole world? So do you intend to take and devour even the one who has resorted to My ineffable mercy and mercy? Are you really so rash as to resist the honest Blood shed for him on the Cross? My sacrifice and death washed away his iniquities! After all, when he turns to sin, you do not drive him away, but joyfully accept him, do not push him away and do not create obstacles in the hope of getting him. How can I, who am so merciful and generous, having commanded My supreme Apostle Peter to forgive the one who sins every day seventy times, not have mercy on this brother? No, but since he resorts to Me, I will not turn away from him until I find him. Because I was crucified for sinners and for their sake I stretched out My undefiled hands, so that he who wants to be saved may find refuge and salvation. And I do not turn away from anyone and do not expel anyone: even if every day he falls a thousand times and comes to Me a thousand times, he will not leave unforgiven. For I came not to call the righteous, but sinners to repentance. When this voice sounded, the devil froze in awe, unable to do anything. And again the voice was heard: - Listen now, you liar, who says that I am unjust. I am always fair, for whatever I find someone in is what I judge. And I found this brother repentant and converted: he lies at My feet and has won victory over you. Therefore I will accept him and save his soul, for he did not despair of his salvation. And you look at his glory and grind your teeth with envy and shame. After these words, the brother, lying prostrate and crying, betrayed his spirit. And immediately the great wrath of God became like a flame, fell on Satan and devoured him. From here let us know, brothers, the boundless mercy of God and how good our Master is. And we will never despair or neglect our salvation. 2. Someone else, having repented again, found peace from passions. And almost immediately he accidentally fell on a stone and injured his leg. So much blood flowed from the wound that he lost consciousness and began to die. Then the demons come to take his soul. – Look at this stone and see how much blood he shed for the sake of the Lord. And when they said this, the soul was freed. 3. Satan appeared to one brother who had fallen into sin and said: “Whoever I am,” the brother answers, “and you are even worse.” “That’s right, you’ll be in hell,” Satan says again. “You are not my judge,” the brother answered, “and you are not my God.” And Satan, having achieved nothing, left. And the brother brought sincere repentance to God and became a sophisticated ascetic. 4. One brother, who was overcome by despondency, asked the elder: – What should I do? My thoughts inspire me that I renounced the world too early and cannot be saved. – Even if we do not enter the Promised Land, it is better for our bodies to fall in the desert than to return to Egypt. 5. Another brother asked the elder: – Father, what does the Prophet mean when he says: “There is no salvation for him in his God” (Ps 3.3)? “He means,” the elder answered, “thoughts of despair, which are inspired by demons in a sinner and say: “You have no more salvation in God,” and then strive to cast him into despair. Such thoughts should be fought with the words: “The Lord is my refuge, he will pluck out my burdens from the snare” (Ps 17.3; 24.15). 6. One of the Fathers said that there was a convent for women in Thessaloniki. And so one of the nuns, due to the action of the general enemy, left the monastery and fell into fornication. She remained in such fornication for a long time. Then, by the action of the humane God, having come to repentance, she returned to her monastery, but, falling in front of the gates, she died. And one of the saints had a revelation about her death. And he saw the holy angels who came to take her soul, and the demons following them. When a dispute began between them, the angels said that she had come to repentance. And the demons objected: “She was in our slavery for so long, and then she didn’t even have time to enter the monastery. How can you say that she repented! -Only God saw that her disposition was inclined towards this, He accepted her repentance. And her will was to repent, judging by her intention. And it is the will of the Lord of all to take life. And ashamed of these words, the demons retreated. And the elder, who saw the revelation, told it to those present. 7. Abba Aloniy said: “If a person wants, then in one day from morning to evening he can come to the measure of God.” 8. The brother asked Abba Moses: – If, say, a man beats his slave for a sin that he committed, what should he say to the slave? “If this is a good servant,” the elder answered, “then he will say: “Forgive me, I have sinned.” - Will he say anything more? – the brother asked again. “Nothing,” said the elder. “Because as soon as he takes the blame upon himself and says: “I have sinned,” his Master will immediately have mercy on him. 9 . The brother said to Abba Pimen: – As soon as I, the unfortunate one, fall into sin, a thought gnaws at me and blames me for the fact that I have fallen. The elder answers him: – If a person who has committed a sin immediately says: “I have sinned,” the thought will leave him. 10. One girl named Taisiya's parents died and she was left an orphan. Then she made a hostel in the house for the skete fathers and received them and served them for a long time. But then she spent everything she had and began to need. Then depraved people accosted her and diverted her from her good goal. And gradually she sank so much that she ended up in a house of debauchery. Hearing about this, the Fathers were very upset and, calling Abba John Kolov, said to him: “We heard about so-and-so’s sister that things were going badly for her. She showed us love when she could. Now we need to help her as much as possible. So, take the trouble to take care of her and, according to the wisdom that God has given you, correct her situation. The elder came to her and said to the old woman the gatekeeper: - Report me to your mistress. But she refused him: “You already ate up her goods, and now she’s poor.” “Tell her,” answered the elder, “that I have a very good way to help her.” Then the old woman went and reported to her about the old man. After listening to her, the girl said: “These monks are always wandering around the Red Sea, and they come across pearls. Having preened herself, she sat down on the couch and said to the gatekeeper: Abba John entered and sat down next to her. Then, looking carefully into her eyes, he says: – How did Jesus offend you that you came to this? Hearing this, she froze all over. And the old man, hanging his head, wept bitterly. “Abba,” she says to him, “why are you crying?” The same one, raising his gaze slightly, lowered it again and said: “I see Satan laughing in your face, so how can I not cry?” – Is there any repentance for me, Abba? – the girl asked. - Take me from here wherever you want. “Let’s go,” said the elder. And she immediately got up to follow him. Meanwhile, the elder noted that she had not given any orders about her house, and was amazed at this. When they approached the desert, evening overtook them. The elder made a small headboard, crossed it and said to her: - Lie down here. Then he made a little headboard for himself and, having fulfilled his rule, went to bed himself. And in the middle of the night he woke up and saw a certain bright path coming to her from heaven - and the angels of God carrying away her soul. Then, getting up, he walked up to her and touched her with his foot. When he was convinced that she was dead, he prostrated himself in prayer to God. And he heard a voice that said: “One day of her repentance was worth more than the repentance of those who repent for many years - and did not show the warmth of repentance.” 6. About Blessed Paul the Simple, who was a disciple of Saint Anthony The Fathers told the following. It happened one day that Paul the Simple was in the monastery for the sake of supervision and for the benefit of the brethren. After the usual instructions to them, he went with them to church to perform the service and, standing at the door of the church, observed each of those who came, with what soul he entered. And he also had such a gift from God to see everyone what kind of soul they have, just as we see each other outwardly. And seeing everyone in shining clothes and with an illuminated face and next to everyone there was an angel rejoicing for him, Paul himself rejoiced and thanked God. Then he sees that the face of one of those entering is gloomy and his body has turned black, and demons have surrounded him on all sides and are pulling at the bridle thrown over him, and his angel follows him from afar, saddened and with his head bowed. When the elder saw this, he burst into tears. Beating his chest, he sat down in front of the church and began to mourn his brother, whom he saw in this guise. And the brothers, noticing such a sudden change and this mournful and inconsolable crying, approached and asked about the reason, at the same time asking him to enter the meeting with them. But he, sending them away, continued to sit outside, grieving for his brother. And when the service was over and everyone was already leaving, Pavel peered at everyone, wanting to see how they were leaving. Here he sees the same man who, at the entrance to the church, was shown to him with a gloomy face, a blackened body and surrounded by demons: he walked out of the church with a shining face and an enlightened body. And the demons followed him at a distance, and the holy angel followed right behind him and rejoiced greatly for him. When Paul, against all expectation, saw this, he jumped up amazed and joyfully glorified God, exclaiming: “Oh, the ineffable love and goodness of our Lord!” And, running up the first step, he shouted: “Come and see the works of God, how terrible and amazing they are!” Immediately everyone ran hastily to hear what he had to say. Then the Monk Paul told what he saw when that brother entered and when he left, and then called on him to explain such a change to everyone. And he, without hiding anything, told what happened to him. “I am,” he said, “a sinful man and until today I have lived in fornication.” Today, when I came to the holy church of God, I heard the prophet Isaiah, or rather the Lord Himself, say: “Wash yourselves, make yourselves clean; remove your evil deeds from before my eyes; stop doing evil: learn to do good, and though your sins are like scarlet, they will be white as snow; and if you are willing and obedient, you will eat the good things of the land” (Is. 16–19). When I heard this, I was deeply contrite and burst into tears. I said to God: “Sovereign Lord God, who came into the world to save sinners! What You have now proclaimed through Your prophet, manifest it also on me, a sinner and unworthy. Because right here I give my word to You, God who knows the hearts, that I will leave all the lawlessness and abomination in which I indulged. And with Your help, I will not return to this, but with all my might I will work for You, our humane Lord.” With such a promise, I left the church, deciding, by God’s grace, to confirm it with deeds. 2. The elder said: “Just as blackened tin can be cleaned, so believers, although they become blackened by sins, are cleansed again by repentance. Therefore, faith can also be likened to tin.” Notice, brother, how many different ways the enemy has to fight those who strive. Before a sin is committed, the enemy presents it as insignificant. Especially the lust of carnal pleasure, before it is fulfilled, he makes it seem so unimportant that it seems to the brother no worse than pouring a cup of cold water on the ground. And when it has already been committed, the evil one also exaggerates the sin in the imagination of the fallen one, raising a storm of countless thoughts against him, so that, drowning his brother’s mind, he is cast into the abyss of despair. Therefore, beloved, knowing in advance the machinations of the enemy, take care not to be deceived and not to sin. And if you fall into some kind of sin, do not remain in it and do not despair of your salvation. Having risen, turn to the Lord and your God - and He will be merciful to you. Because our Lord is generous and merciful, long-suffering and abundantly merciful, and does not reject those who sincerely repent, but immediately and joyfully accepts them. So, when the enemy tells you: “That’s it, you are lost and cannot be saved!”, tell him: “My God is merciful and long-suffering - I will not despair of my salvation. After all, He who commanded us to forgive our neighbor seventy times seventy times, will Himself even more forgive the sins of everyone who turns to Him with all their soul.” Then, by the grace of God, the warfare in you will cease. If you have renounced the world and surrendered yourself to God for repentance, do not let your thoughts depress you because of your previous sins, that, they say, they have not been forgiven you. And do not neglect the Lord’s commandments again, because then He will not forgive your previous sins. Beware, brother, of that spirit that brings sorrow to a person: he has many tricks to deprive you of strength. Because “sorrow for God’s sake” (2 Cor 7:10) is joy, the joy of seeing oneself abiding in the will of God. The one who says to you: “Where should you run? There is no repentance for you,” he says this out of hatred in order to force a person to break abstinence. And sadness, which for God’s sake does not fight with a person, but says to him: “Do not be afraid! Come on, go back!” - because she knows that the person is weak and encourages him. Accept your thoughts with a reasonable heart, and they will not be so burdensome for you. And whoever fears them, they crush with their burden. This is the strength of those who want to acquire virtues: if you fall, do not be cowardly, but start again. And the goodness of God lies in the fact that whenever a person turns from his sins, God accepts him with joy and does not remember his previous sins. This is what Scripture says about the prodigal son: he left the food of pigs, that is, his carnal lusts, and returned with humility to his father (Luke 15:11-32). That is why his father accepted him and immediately ordered him to be given a robe of purity and the guarantee of sonship, which is bestowed by the Holy Spirit. Because our Lord is merciful and only wants a person to convert - as He Himself said: “Amen, amen, I say to you that in heaven they rejoice over one sinner who repents” (cf. Luke 15:7). So, brothers, to the extent that His mercy and the riches of His bounty have been given to us, let us turn to Him with all our hearts - and He will accept us with love for mankind and make us partakers of eternal life. Therefore, turn and guard your heart. And don’t fall into negligence, don’t say: how can I, a sinful man, preserve all these virtues? After all, even this is not what repentance requires of you! When a person turns to God, forsakes his sins, and immediately repentance gives birth to him again and, as if with mother’s milk, feeds him from her most pure breast. Like a tenderly loving mother, she nurtures him. And while the child is in the mother’s arms, she protects him from all evil, and when he cries, she immediately gives him the breast. Or he even slaps the baby on the cheek as far as he can bear it, to scare him so that he takes the milk with fear and is not bold at heart. But if he cries, she will immediately feel sorry for him, because he was born by her. And then she persuades him, and kisses him, and caresses him until he himself takes her breast. If you show a baby gold, or silver, or pearls, or any other treasure of this world, he, of course, will look at them. But while he is in his mother’s arms, he will only be drawn to her breast, and the rest will not matter to him. And his father will not scold him about why he doesn’t work or why he doesn’t go to war with his enemies. He knows that he is still small and cannot do anything: he has legs, but he cannot stand on them; and he has handles, but he is not able to hold a weapon. Therefore, his parents endure and wait until the child grows up. When the child grows up a little, he will become a youth. And if he wants to fight with someone else and he throws him to the ground, the father is not angry with his son for this: he knows that he is still a teenager. But when the son matures, then all his jealousy is visible - if he fights with the enemies of his father. Then the father, as if he were his son, entrusts his fortune to him. But if, after all the work that his parents put into him, the son became a scoundrel, if he hated them and did not honor their nobility, if he became friends with their enemies, then they would deprive him of their mercy, drive him out of the house and not give him an inheritance. So, brothers, let us also try to remain under the roof of repentance, we will drink milk from his holy breast - and it will educate us. We will bear his yoke if it punishes us, and then, by the will of God, we will be reborn from above and “come to a perfect man, to the measure of the full stature of Christ” (Eph 4:13). Sin leading to death (1 John 5.16–17) is the one that remains unrepentant. Therefore, there is no one kinder and more merciful than God, but even He cannot forgive someone who has not repented. We are very sorry for our sins, but we gladly admit their causes. One brother, who lived in a small monastery, often fell into fornication due to the influence of the devil, but constantly forced himself not to leave the monastic image. And while making his little rule, he cried and asked God: “Lord, whether I want it or not, save me.” For I myself am clay and seek the filthiness of sin. But You, God and Almighty, are strong to hold me. Because if you have mercy on the righteous, what is great in that; and if you save someone who is pure, what’s surprising? After all, they are worthy to accept Your goodness. But on me, Lord, surprise Your mercy and reveal in this Your ineffable love for mankind. For “The poor are left for you” (Ps 9:35), that is, everyone who begs for virtue.” This and much more every day the brother said with tears, whether he happened to fall or not. One night, falling, as usual, into sin, he immediately got up and began the rule. But the demon, amazed at his trust and boldness in God, appeared to him with his own eyes and said: – Poor fellow, aren’t you ashamed to stand before God or even call on His Name! And you also have the nerve to sing psalms! “This cell is like a forge: once you hit it with a hammer, it will bounce back.” Here I will remain to fight with you until my death, and here the last day will overtake me. So I promise you with an oath and, trusting in the boundless kindness of God, I say: “I swear by Him who came to call to repentance and save sinners, that I will not stop interceding against you to God until you stop fighting with me.” And let's see who wins: you or God! Hearing this, the demon says to him: “Indeed, it’s better not to fight with you, otherwise, with your patience, you will also receive a crown because of me.” Since then the enemy has left him. But the brother became heartbroken and spent the remaining time sitting and crying about his sins. And although his thought often told him that his crying was for good, he answered the thought: “Woe to such good! God does not want anyone to destroy his soul in any kind of dishonor, and then sit and cry; and it is not yet known whether the Lord will save her or not.” 2. There was one brother in the monastery of Abba Paphnutius. He was tormented by prodigal lust, and he said: “Until I take ten wives for myself, I will not satisfy my passion.” And the elder begged him: “Don’t, child, this is demonic warfare.” But he did not listen, went to Egypt and got married. After some time, the elder happened to go to Egypt, and there he met him: he was dragging a basket full of shards. The elder did not recognize him, but he said to the elder: - I am your student so-and-so. And, recognizing him in such dishonor, the elder began to cry. “How,” he asked, “did you leave the honor that you had and come to such dishonor?” Did he really take those ten wives he talked about? He sighed heavily and shed tears: “Father, I was only able to take one, and even then I struggle to feed it.” - Will there be repentance for me, Abba? - he asked. “It will be,” answered the elder. And immediately he left everything and went after the elder. And returning to the monastery, after the test, he became an experienced monk. 3. The brother asked the elder: “If someone, through the action of the devil, happens to fall into temptation, say into fornication, what will happen to those whom this tempts?” And the elder said the following. There was one famous deacon in one of the hostels in Egypt. One noble man from the city, who was being pursued by the archon, arrived with all his household at the monastery. And at the suggestion of the devil, the deacon fell with a woman, one of those who came with the city dweller. When the matter was found out, it was a shame for everyone. And the deacon went to one elder, his friend, and told him everything that had happened. The elder had something like a small shelter inside his cell, which the deacon also knew about. And he asked the elder for permission to enter there and, as if to bury himself alive, so that no one would know this except the elder himself. He allowed it. So the deacon took refuge in darkness and began sincere repentance before God. He mourned his sin all the time and ate only bread and water, which the elder gave him from time to time. Somehow, when time had already passed, the water of the river did not rise to the proper level. Everyone performed prayers and fervently asked God - and it was revealed to one of the saints that if such and such a deacon, who had hidden with such and such a monk, did not come, then the water in the river would not rise. The saint who received this revelation told everyone what he had learned from God. Hearing this, everyone was surprised, and, going to the deacon, they took him out from where he was hiding and forced him to pray. As soon as he prayed, the water immediately rose. And those who had previously fallen into temptation received great benefit from his repentance and glorified God. 4. One brother was tormented by the demon of fornication. One day, when he was passing through some Egyptian village, he saw a beautiful woman, the daughter of a pagan priest, and she fell into his heart. Then he came to her father and said to him: And he answered him: “I can’t give it to you until I ask my God.” And, having come to his god, he asked him: - Then some monk came and asked for my daughter. Give it to him? – Ask him if he will renounce his God, baptism and the monastic title? The servant of demons returned to his brother and asked him: – Do you renounce your God, baptism and monastic title? He denied and immediately saw how a dove flew out of his mouth and flew into the sky. The priest went to the god and said: “Don’t give him your daughter as a wife, because his God has not abandoned him and is still helping him.” The wicked priest goes back and says to his brother: “I can’t give it to you, because your God is with you and still helps you.” Hearing this, the brother became contrite and said to himself: “God has vouchsafed so many blessings to me by His goodness alone! I, a pitiful and unhappy person, renounced Him, baptism and the monastic title, but He helps me and, being rejected, did not leave me. So shouldn’t I take refuge in Him and trust in His boundless goodness!” Returning to his place, he withdrew into the desert and, coming to some old man, told him everything. And the elder said to him: “Stay with me in the cave and fast for three weeks, two days at a time, that is, you fast for two days, eat on the third, and I will pray to God for you.” And the elder, grieving for his brother, began to pray to God: “I ask you, Lord, grant me this soul and accept its repentance.” And God heard him. At the end of one week, the elder came to his brother and asked him: “Yes,” he answered. – I saw a dove high in the sky above my head. “Pay attention to yourself,” the elder told him, “and pray diligently to God.” And with these words he walked away. When the second week passed, the elder again came to his brother and asked him: “I saw,” he answered, “a dove next to my head.” And having commanded him to fast and pray, the elder left him again. When the third week had passed, the elder came to him and asked: “I saw,” the brother answered, “how a dove flew in and stood over my head.” I reached out my hand to catch it and it flew into my mouth. And hearing this, the elder thanked God and said to his brother: – You see, God accepted your repentance, but from now on, pay attention to yourself. “Abba, from this day on I will be with you and will not leave until my death.” And from then on, the brother remained inseparably with the elder. “Abba, my thought tells me: if a monk who has been tonsured for a long time falls into temptation, that is, fornication, then he gets up heavily and with great difficulty, because he has passed from prosperity to fall. And if one who has just come from the world, then he does not suffer much harm as a beginner. The elder said in response: “A monk who has fallen into temptation is like a collapsed house.” If the builder wants to raise it and approaches this wisely, then most of the material: ditches for the foundation, stone, wood - he will find it already ready. And he will be able to build a house quickly and easily, because all the materials will be at hand. And those who have not yet dug, laid the foundation, stocked up on materials and started at random may not finish at all. The same, if you think about it, is true both for a monk experienced in monastic work and for a novice. A monk, if he has fallen and converted, is greatly helped by the habit of those activities in which he practiced: reading, psalmody, needlework and other monastic work, the performance of which is not a burden to him due to the habit of such work strengthened over a long time. Therefore, he can restore the fallen house of his soul very quickly. And a beginner who is just starting to practice and study everything that I said, if he falls, he will rise up much more slowly - just like someone who has just begun to collect material for construction. 6. In one city there was a bishop. He fell ill without any hope of recovery. And in that city there was a convent. The abbess, having learned that the bishop was seriously ill, took two sisters with her and went to visit him. When she was with the bishop and talking with him, one of her students who was standing nearby touched his leg, wanting to know if he was very sick. And he, inflamed by the touch, asked the abbess: “I don’t have anyone to watch me.” Could you leave this sister for me to serve me? The abbess did not suspect anything wrong and left her sister in the service of the bishop. But while the nun was the bishop’s nurse, the devil gave him strength: he fell with the nun, and she conceived. When it became obvious to everyone that she was pregnant, the clergy began to interrogate her: - Tell us, who did this to you? However, she did not confess. Then the bishop says: - Leave her: I committed this sin. And getting out of bed, he went to the church and laid his omophorion on the altar. Then he went out, took the staff in his hand and set off. He went to a monastery where no one knew who he was. But when the traveler was on the road, God revealed to the Abba of the monastery (and he was a seer) that a bishop was coming to the monastery. And calling the gatekeeper, Abba warned him: “Look more closely, brother,” the bishop is coming here. Meet him properly. The gatekeeper imagined that the bishop should arrive on a stretcher or with some other luxury. When he saw him alone and on foot, he did not guess anything - and did not even open it to him until he notified the abbot. But the elder, as soon as he heard about this, immediately came out to meet him. “You are welcome, my lord bishop,” he greeted the arrival. The bishop was amazed that even those who did not know him recognized him. He was about to go to another monastery, but the abba said to him: “Wherever you go, I go with you and will proclaim the honor due to your rank.” And the bishop, repenting from the bottom of his heart, later performed great feats of virtue and rested in peace with the Lord, showing many signs and wonders of God at his death. Chapter 2. About the fact that one should do good now, and not put it off for the future, and also that there is no correction after death One brother asked Abba Pimen: – Abba, there were two people: one was a monk, and the other was a layman. The monk in the evening thought about leaving monasticism in the morning, and the layman thought about becoming a monk. But both died that same night and did not have time to complete their plan. Who should count them? The elder replied: – A monk died a monk, and a layman died a layman. For in what death found them, they rested in that. 2. One elder said that until his last breath a person hears a voice: “Convert today.” 3. One elder said: “This race is not looking for today, but for tomorrow.” 4. It was said about one elder that whenever his thoughts told him: “Why today, you will repent tomorrow,” he answered them: - No, I will repent today, and tomorrow God’s will be done. 5. One elder said: “Evil undone is not evil; but good undone is not good.” My brothers, the time we have to repent is our earthly life. Therefore, happiness and good luck to those who have never fallen into the enemy’s snare. If someone was caught in the enemy’s net, but was able to destroy his snare and escape from terrible slavery to the devil, then such a person, it seems to me, is worthy of envy. Because although he lived according to the flesh, he still avoided warfare with the enemy of our soul, like a fish avoids a fisherman’s net. After all, we know that while a fish is in the water, even if it gets caught, it can break the net and go to the depths, remaining unharmed. But if the fisherman pulls her and his net onto land, then nothing will help her. It's the same with us. Namely, while we live in real life, God has given us the power and strength to break the shackles of the evil plans of the enemy, and, in repentance, freed from the burden of our sins, to gain true salvation and inherit the Kingdom of Heaven. But if we are first overtaken by the inexorable hand of death and our soul slips out of the body, and the body is cast into the grave, then nothing can help us: the fish that the fisherman caught, pulled out of the water and safely put in a bag, can no longer be saved. 2. My brother, don’t tell yourself: today I’ll commit a sin, and tomorrow I’ll repent. Because you cannot be sure of tomorrow: caring about tomorrow is the lot of God alone. Whoever stumbles a second time in the hope of repenting later walks before God in wickedness. Death will strike such a person suddenly, and the day he hoped for will not come. Chapter 3. About how one should bring repentance When refusing suffering and dishonor, do not think of showing repentance in other virtues, because vanity and insensibility tend to turn even good thoughts into sin. If, having fallen into some sin, you do not grieve as your offense deserves, then you will soon fall into the same net. Where you have lost the good, look for it there. Do you owe gold to God? He will not accept pearls from you! Let's put it another way: have you lost your Chastity? God will not accept mercy from you as long as you remain in fornication. Because He wants from you the holiness of your body, if you, through the action of the enemy, have violated the commandment, why should you be vigilant, fight against sleep, or fast? All this will not help you in the fight against a certain passion, because every infirmity of the soul and body is treated with suitable and appropriate means. 2. Two siblings retired from the world. One of them settled on the Mount of Olives. And one day his heart was filled with such strong repentance that he descended into the Holy City. And there, going up to the prefect of the city, he confessed his sins to him and asked him: The prefect was surprised and after some thought said: “You know, man, since you yourself voluntarily confessed, I don’t presume to judge you before God: maybe He has forgiven you for this.” Then the brother, leaving him, put shackles on his legs and neck and locked himself in the cell. And if someone happened to be nearby and ask him: “Abba, who put such heavy shackles on you?” - he answered: “Prefect.” The day before his death, an angel appeared to him, and immediately his chains fell from him. The next day his cell attendant came to him and asked who released his bonds. “He who solved my sins,” answered the brother. “He touched my bonds with His finger, and they immediately fell from me. And having said this, the brother immediately fell asleep. 3. Another brother lived in solitude in the monastery of Monidion and always prayed to God with these words: - Lord, I’m not afraid of You, so send me lightning or some other punishment: illness or demonic possession... Let my stagnant soul at least come to fear! “I know,” he continued with a prayer, “I have sinned a lot before you, Master, and my failures are innumerable.” That’s why I don’t dare ask You to forgive me. But if it is possible through Your mercy, then forgive me. And if it is impossible, then punish me here, but do not punish me there. If this is also impossible, then give me part of the punishment here, and ease my torment there. Just begin to punish me here, and not out of Your anger, but out of mercy, O Master! So he repented for a whole year and with tears, fervently prayed, humiliating his body and soul with fasting, vigil and other hardships. One day, when he was sitting on the ground and, as usual, lamenting, sobbing bitterly from intense grief, he was overcome by sleep and dozed off. And then Christ appeared before him and tenderly said to him: - What's wrong with you, man? Why are you crying? The same, having learned who was in front of him, answered in fear: “Because I have fallen, Lord.” - So rise up! - the Appearing One tells him. “I can’t, Lord,” the brother answers, “if you don’t give me your hand.” And the Lord extended his hand to him and lifted him up. The brother stood up and burst into tears. Then the One who appeared said to him in the same quiet and soft voice: - Why are you crying, man? Why are you sad? “Lord,” the brother answers, “how can I not cry and grieve when, having received so much good from You, I have angered You so much?” But He, stretching out His hand, laid it on his brother’s head and said to him: - Don’t cry anymore: if you grieved so much because of Me, I don’t have to grieve for you. After all, if I gave My Blood, how can I not give forgiveness to you - and to everyone who sincerely repents? The brother came to his senses after the vision and felt that his heart was filled with joy. So he realized that God had shown mercy to him. And henceforth he lived in deep humility, giving thanks to Him. 4. The elder said: “If you fall into sin and turn from it, starting to cry and repent, be careful not to stop crying and groaning to the Lord until your death. Otherwise you will fall into the same hole again. After all, for the soul, grief for God is a bridle: it keeps it from falling.” 5. Abba Daniel said about Abba Arseny that he changed the water in which he soaked the branches only once a year, and when it evaporated, he only added to it. And he wove a rope and worked until the sixth hour, and the stagnant water gave off a stench. The elders happened to ask him why he did not change the water from under the branches. And the elder answered: “Instead of the incense and ointments that I enjoyed in the world, I now deserve to endure this stench. So we will hasten to heal the opposite with the opposite. And let us strive to erase the pleasures we have enjoyed with equal burdens. 6. Abba Theodore of Thermaeus said: “A person who stands firm in repentance is not bound by a commandment. Because he who repents sincerely, even if he wants to do something beyond the commandment, nothing prevents him.” He called the commandment (έντολή) not just any one, but all those that the Holy Spirit gave to the Church, along with what everyone receives privately from their confessor. 7. Two brothers, out of demonic temptation, went and took women for themselves. Then they said to each other: – What have we won by leaving the angelic rank and finding ourselves in this filth? But for her sake we still have to go into eternal fire and endless torment... Let us return again to the desert and repent. They returned and, having confessed everything they had done, asked the Fathers to give them penance. The elders ordered to close them for a year and give both only bread and water. And the brothers were similar to each other even in appearance. And so, when the period of repentance ended, they went out, and the Fathers saw them: one of them was pale, gloomy and sad in appearance, and the second was joyful and shining. And the Fathers were surprised how both of them, eating the same thing and being in seclusion at the same time, could be so different from each other. Then they asked the one who was sad: – What thoughts did you turn to when you were in your cell? “I constantly thought,” he answered, “about the evil that I had done and about the punishment that awaited me.” And out of fear “my bone cleaves to my flesh” (Ps 101:6). They also asked someone else what he was thinking about in his cell. And he answered. “I thanked God that He did not leave me to die in sin, but took me away from the filth of the world and hell and brought me to this angelic life. And, remembering God, I rejoiced. Then the elders said that the repentance of both is equal before God. Chapter 4. That the weak should gradually ascend to works of repentance One brother fell into temptation, that is, into sin, and out of grief he left the monastic rule. He would have liked to make a start, but sadness prevented him. “How can I,” he said to himself, “regain what I was before?” And from cowardice he could not begin monastic work. Having come to one elder, he told him what was happening to him. And the elder, after listening to him, told him the following. One man had a field, and due to his neglect it dried up and became overgrown with thorns and weeds. But then he decided to process it and says to his son: And the son went to clear the field. But when he saw the multitude of thorns, he lost heart and said to himself: - When will I have time to weed so much and clear it all? He lay down on the ground and fell asleep. And when he woke up again and looked at the thorns, he, being lazy, remained lying on the ground. So, now falling into sleep, now tossing and turning from side to side, like “a door on its hooks,” according to the word of Scripture (Proverbs 26.14-16), he lost many days in laziness. But now his father comes to see what he has done. He saw that the son did nothing, and said to him: - Why haven’t you done anything yet? “Father, as soon as I get to work and see so many weeds and thorns, I become despondent and, out of chagrin, lie down and fall asleep. That's why I didn't do anything. Then his father says to him: “My child, every day make a piece of earth the size of your bed: this way the work will progress, and you will not lose heart.” He listened to him and began to do so: soon the field was cleared. “So you too, brother,” the elder finished, “work little by little and do not be faint-hearted.” And God, by His grace, will again return you to your previous dispensation. The brother listened and armed himself with patience. He began to do as the elder taught him, and by the grace of God he found peace. Chapter 5. That one must always remember about death and future judgment, because those who often do not think or think about this easily become prey to passions Saint Anthony said to his disciples: “In order not to lose heart and not give up the feat, it is good to always keep in mind the saying of the Apostle: “I die every day” (1 Cor 15.31). If we live every day as if we were dying, then we will not sin.” What has been said means the following: so that every day, waking up from sleep, we do not even consider it an awakening. For our life is characterized by uncertainty from birth, and every day it is measured by Providence. And if we treat it this way, then we will neither sin, nor lust for anything, nor be angry, nor accumulate treasures on earth: expecting death every day, we will maintain non-covetousness and forgive everyone everything. And we will not want to pleasure ourselves with lust for a woman or any other bad pleasure: we will turn away from it as temporary, in fear of anticipating the day of judgment. For strong fear and anticipation of upcoming torment deprive the pleasure of serenity and, if the soul has stumbled, restore it. 2. From the life of St. John the Merciful What did the Great John, Patriarch of the Church of Alexandria, do in order to deeply imprint the memory of death in his mind and so that, no matter what he did, he would always think about death and have it before his eyes? He ordered a tomb to be built for him, but not to finish it, but to leave it unfinished. And so that later those who were assigned to this matter, when there was some solemn holiday, stood in front of all those gathered and loudly said to him: “Vladyka, your tomb is still not completed. So order it to be completed: after all, the hour when the kidnapper-death will arrive is unknown.” Abba Agathon said: “A monk must see the judgment seat of God before him at every hour.” 2. In the vicinity of Jordan there was one hermit who labored for many years. God covered him: he did not have to experience temptations from the enemy and he had almost no warfare. Therefore, in front of everyone who turned to him for help, he humiliated Satan and reviled him: they say that in himself he is nothing and is powerless against those who struggle, unless he finds wicked people like himself, eternally enslaved to sin, and pesters them. He spoke this way because he did not feel the highest grace, which did not allow Satan to tempt him. When, by the will of God, his death approached, the devil appeared to him in person and said: “What have I done wrong to you, Abba?” Have I ever bothered you? The hermit, spitting at him, answered with the same words as always: – “Get behind me, Satan” (Luke 4:8). You have no strength against the servants of Christ. “Of course, of course,” he said. “But you still have forty years to live.” Do you think that in so many years I won’t be able to trip you up at least once? And with these words he disappeared. And the monk’s thoughts immediately began to struggle. And he says to himself: “For so many years I have been tormenting myself here in the desert, and God wants me to live for another forty years?!” I’d better go out into the world and look at those who are not like me. I’ll live with them for a year or two, and then I’ll return to my feat again. As it seemed reasonable to him, that’s what he did: he left the cell and headed along the road. But before he had time to go far, the humane God had mercy on him. And not wanting his work to be lost, He sent an angel to help him. The angel came out to meet him and said to him: - Return to your cell and no longer have anything to do with Satan. However, remember that he laughed at you. And the ascetic returned to his cell. And after three days he died. 3. The elder said: “While working, every time I lower the spindle, before lifting it, I imagine death before my eyes.” He said: “A man who has death before him at every hour overcomes despondency.” 4. The elder said the following: “In every business you are going to do, always say: – If God visits me now, what will happen? And see what the thought answers. If he condemns you, immediately leave, even quit, the business you are busy with and take on something else, if you are not afraid of being caught doing it. Because the ascetic must be ready to set out on the road at any time. And whether you are sitting at handicrafts, walking along the road or eating, always say to yourself: – If God calls us to Himself now, what will happen? And listen to what your conscience answers, and then hurry to do what it tells you. And if you want to find out whether there is mercy for you, question your conscience and do this without ceasing until your heart is convinced of this and your conscience tells you: “We believe in the generosity of God, and He will certainly have mercy on us.” But see if your heart does not say this with some hesitation. And if it experiences even the slightest uncertainty, then you are far from mercy.” 5. Before the death of Abba Arseny, when the time of his death had come, the brothers saw that he was crying and said to him: “Even you, father, are you afraid?” The same one answered: “Truly, this fear has never left me since I became a monk. And with these words he died. Brother, always wait for your outcome. Prepare for this path, for at an hour you do not expect, a terrible command will come, and woe to those who are caught unprepared. If you are young, then the enemy will often inspire you: “You are still young, try the pleasures available to you, and in your old age you will repent.” After all, you saw how many people, having tasted earthly pleasures, and after repenting, achieved heavenly blessings! And why should you exhaust your body at such a young age? To fall into some kind of illness? But you repel the enemy with these words: - O persecutor and hater of people! Don't you dare advise something like that! If death overtakes me in my youth, how will I be justified before the altar of Christ? After all, I see how many young men die, and how many old men enjoy longevity, for it is not given to people to know the time of death. And if they get ahead of me, how can I then tell the Judge, they say, I’m still young, let me go so that I can repent? And then, I see how the Lord glorifies those who worked for Him from a young age until old age. Because he said to Jeremiah the prophet: “I remember the friendship of your youth, your love when you were a bride, when you followed Me into the wilderness, into a land that was not sown” (Jer 2:2). And how did another prophet, being young himself, denounce the one who from youth to old age followed flattering thoughts? “Grown old in evil days! now your sins which you committed before have been revealed” (Dan 13:52). That is why the Holy Spirit visits those who have placed the yoke on themselves since youth. So leave me, you worker of iniquity and adviser of the treacherous. The Lord God will destroy your machinations and deliver me from your attacks by His power and grace. Therefore, beloved, always keep your day in your thoughts. When you - about grief! - you will lie on your mat at your last breath, what fear and trembling will then seize your soul, especially if your conscience accuses it of something! And if she did something good in her life: she endured sorrow or reproach for the Lord and did what was pleasing in His sight, then she ascends to heaven with great joy, and the holy angels lead her. After all, just as a worker, tired of working all day, waits for the twelfth hour in order to receive payment and rest after hard work, so the souls of the righteous wait for this day. And the souls of sinners at that hour are seized with fear and trembling. A man condemned to death, who is seized by the guards and is being taken to trial, struggles and breaks free - and keeps imagining the torment to which he will be subjected. So at that hour the souls of the unrighteous see before them in deep trembling the endless torments of eternal fire and other punishments that have no end or limit. And even if a sinner says to those who urge him: “Let me repent a little,” no one will hear him, or, most likely, they will say: – When there was time, you did not repent, and now you promise to repent? When the field was open to everyone, you did not run, but now, when all the doors have closed and the time for competition has passed, do you want to run? Haven’t you heard the words of the Lord: “Watch, because you know neither the day nor the hour” (MF 25:13)? So, dear brother, knowing this and everything else, strive while you have time. And keep the lamp of your soul burning in the practice of virtues, so that when the Bridegroom comes, He will find you ready and you will follow Him into the heavenly bridal chamber along with other virgin souls of those who spent their lives worthy of Him. There are three things that are difficult for a person to acquire, but they preserve all other virtues: grief, crying over one’s own sins - and constantly having one’s own death before one’s eyes. He who reflects every day and says to himself: “Today I must part with this world,” will never sin before God. And whoever thinks that he will live long will wallow in many sins. Whoever is preparing to give an answer about all his deeds before God, God takes care of him in order to cleanse his entire path from sin. And who is careless and says: “It’s still time for me to get there!” - he “dwells with the wicked” (cf. Ps. 5:5). Every day, before you do anything, remember where you are and where you must go when you leave your body - and even for one day do not leave your soul neglected. Make sure that you always remember and keep before your eyes death, eternal torment and those who mourn and suffer in them. And consider yourself one of them rather than one of the living. Woe to us! We are about to leave this earth, where we are staying temporarily, and are concerned about earthly and perishable things for many years to come. But at the inevitable hour of leaving, they will leave nothing in our power... Woe to us! For everything we have done in earthly life: for idle words, for the crafty and unclean thoughts of the soul, we must give an answer to the terrible Judge - but, as if subject to no one, we neglect our soul throughout our entire lives. For this, the unquenchable fire of Gehenna, and pitch darkness, and the never-ending worm, and crying, and gnashing of teeth, and eternal shame before all the heavenly and earthly creation awaits us there. Woe to us! We cannot stand the stings and bites of fleas, bedbugs, lice, mosquitoes, mice and bees, but we do not remember about the mental serpent that bites us constantly, that drinks our blood, that stings us with the poisonous stings of death - we do not remember about it and do not even think about running away from it! How can we endure terrible and endless torment? Abba Evagrius said: “Always remember about eternal judgment and do not forget about the hour of your exodus - and your soul will not fall into error.” 2 The elder said: “Sitting in your cell, concentrate your mind and remember the day of your death; look at the deadness of the body; think about the sorrow of separation from your soul, reject the vanity of this world; remember the hellish torments, think about what it is like for the souls there now, in what terrible silence or in what terrible groaning, in what fear and trembling they eternally await those incessant torments, unbearable torments that are destined for them. Also imagine the day when you will be resurrected and appear before the altar of Christ, and first of all, that terrible and sorrowful judgment seat, where sinners will be seized with eternal shame before God, his angels and all people who have lived from the beginning to the end of centuries. And shame will be followed by severe and unceasing torment for them: the unquenchable fire of Gehenna, the unquenchable worm, gnashing of teeth, pitch darkness, tartarus and other countless torments that are destined for them. And the righteous will shine brighter than the radiance of the sun and will reign forever with Christ and be filled with His ineffable glory, singing the victorious song together with the heavenly ranks. And in the eternal enjoyment of this blissful life and heavenly blessings, they will never know lack or deprivation. For from there, as it is said, “all sorrow and groaning will be removed” (Isaiah 35:10). But they will remain in eternal joy and unceasing rejoicing, possessing incomprehensible and eternal blessings without fear. Think about this and that constantly and keep it in your mind all the time. And also try, as far as possible, to avoid one thing: the evil intended for sinners, and seek another: the good prepared for the righteous. So you will avoid evil thoughts if they occupy your mind.” 3. Abba Elijah said: “I am always afraid of three things: the hour when my soul will be separated from my body; when I will appear before God and when judgment will be passed on me.” 4. The elder said: “If it were possible for the souls of people to leave their bodies again after the resurrection at the second coming of Christ, then all people would die of fear, grief and amazement. And is it possible to endure the sight of how the heavens open up and God appears in His indignation and anger, and with Him countless armies of heavenly powers descend, and all of humanity gathers in one place? Let us live, always keeping this in mind: after all, it is before such a Judge that we will appear and give an answer about how we lived.” 5. One zealous brother came from afar to Mount Sinai and stayed there to live in a small cell. And on the first day after his arrival, he found a small tablet on which was written by a brother who had once lived there: “I am Moses, I live under Theodore and am undergoing trial.” And so, he picked it up and every day, placing it before his eyes, he asked the writer as if he were nearby: – What world or place are you in? And where is the hand that wrote all this? Doing this every day and remembering death, he was in tears. And his handicraft was copying books. And although he took paper and writing orders from his brothers, he died without rewriting anything for anyone. And on everyone’s paper he wrote only one thing: “Forgive me, my gentlemen and brothers! But I had a small matter with one person, and therefore I did not have time to write for you.” 6. Some old man came to one of the Fathers who lived in Raifa and said to him: - Abba, when I let my brother, who is with me, go to obedience, I worry - especially if it gets dark. “And I,” he answered, “when I send my novice for something necessary, I sit at the door and watch. And when a thought tells me: when will my brother return, I answer the thought: “Well, what if another brother, that is, an angel, overtakes him and comes and takes me to the Lord, what will happen?” And so, every day, sitting in front of the door, I think about my sins and cry, saying to myself: Which brother will come first: the one below, or the one above?” And the elder, having come to contrition, withdrew and then acted according to the example of his father. 7. One old man lived in Raifa, and this was his work. He constantly remained in his cell, bowing his head in thought, and from time to time he shook his head and, sighing, said: Then he fell silent for a while and again repeated the same words in exactly the same way. At the same time, he wove a rope and thus spent all his days, mourning his outcome. Chapter 6. That the heavenly joy and glory prepared for the saints is inexpressible. Why should we strive for it with our whole being - after all, nothing that exists or has been created by us is worth it 1. From the life of Saint Synclitia Blessed Syncletikia said the following: “On this earth we are as if for the second time in our mother’s womb. In our mother's womb we had neither the life nor the solid food that we now enjoy, and we could not act as we do here. We were separated even from the sunshine and any other light, and we did not have many other local joys. So in this world we are deprived of that great and amazing thing that will happen in the Kingdom of Heaven. We have experienced enough of what is here; let us desire what is there! We have tasted earthly food - let us thirst for heavenly food! We have enjoyed the earthly light - let us rush to the Sun of Truth, let us rush to see the heavenly Jerusalem, our fatherland and our mother! Let us live the rest of our lives in the hope of heavenly things, so that we may taste eternal blessings! For, just as babies in the womb, living and feeding in imperfection, acquire form and thereby move on to a full life, so the righteous, having grown during their stay in this world, move on to the heavenly habitation, marching, according to what is written, from strength to strength. And sinners, like fetuses that died in the womb, are abandoned from darkness to darkness. Because even on earth, in pursuit of earthly things, they spend their lives in darkness, and after death they are cast into the darkest and most terrible places. Thus, in life we ​​are born three times. Once we come from our mother's loins - and from earth to earth. The other two transfer us from earth to heaven: first by grace, in divine baptism (we rightly call it “new birth”), and then by our repentance and good works, which is what we have begun.” The elder said: “Don’t be surprised if, having become a man, you can become an angel. Because the reward here is glory equal to the angels, and this is what the judge promises to those who participate in the competition.” 2. Abba Iperekhy said: “Let your thought always be in the Kingdom of Heaven - and you will soon find it.” 3. The brothers asked one of the elders to leave his great exploits, but he answered them: “I tell you, children, that even Abraham, seeing even greater rewards, would have regretted that he had not labored more.” Brothers! The glory prepared for the saints is great and incomprehensible. And the glory of this life will fade like flowers, “and like a herb, it will soon fall away” (Ps 36:2). Many rulers and kings owned large countries and cities, but as soon as time passed, it was as if they never existed. And how many kings there were who ruled many nations: they erected statues and monuments for themselves and believed that this would preserve their name after death! But others came, smashed the statues and overthrew the statues, and cut off the faces of some and knocked out their own features in their place. However, even those works were destroyed by their descendants. And there were those who built magnificent tombs for themselves, thinking that by doing this they would imprint their name throughout the centuries, and wrote their initials on them. But another generation came, and the tombs were in his power. And in order to properly clear the crypts, the bones of the previous owners were thrown out like fine rubble. So what good was a luxurious crypt or pyramid for them? Every vain business ends in nothing. But it is not so with those who are glorified in God, for He has prepared for them eternal life and incorruptible glory. The light of the sun, moon and stars - from the time they were created until this day - has not dimmed or dimmed with time. This light still shines just as brightly and inexhaustibly in eternity, according to the word of the Creator, with which He from the beginning determined the luminaries to rule over day and night. And in the same way, He destined the Kingdom of Heaven and imperishable joy for those who love Him. And since He does not change His words in what is visible, then of course - in what is invisible. And this world will pass away as soon as the Creator pleases, and there is no limit to the glory of the saints. So let us try to “create fruits worthy of repentance” so that we do not lose this joy and fall into eternal darkness - where sorrow is unbearable. Yes, if you like, go, for example, into your bedroom, close the doors and shutters, shut up every glimmer of light. And then stay inside and you will find out what sorrow the darkness brings... If even there, without pain and torment, you suffer so much, despite the fact that you are free to immediately leave, imagine what torment awaits you in the pitch darkness, where there is crying and gnashing of teeth, and in the unquenchable fire that eternally punishes those who were once cast into it? Let us also think about the shame that will overwhelm us even before the torment. Then, before our eyes, the saints will be clothed in a magnificent, indescribable robe, woven from their good deeds. And we will see ourselves not just naked and deprived of this brilliant glory, but dark, blackened and exuding a stench - as we ourselves have made ourselves in this world through deeds of darkness, luxury and depravity. Let us weep before the Lord our God so that we may find mercy from Him! We do not compete for the sake of money: even if you lose money, you can buy it again. But the stake here is our soul, and if we lose our soul, we cannot return it back, according to the word of Scripture: “What does it profit a man if he gains the whole world, but loses his own Soul? Or what ransom will a man give for his Soul?” (Matthew 16.26) Let us think about the fact that in the world warriors receive a meager salary from the king - and they fight for it not to the death, but to the death. And we have received such promises, which means that we must not retreat from the feat of righteousness: in this way we will get rid of the coming judgment, and we will receive unspeakable benefits. Let us remember one more thing: we cannot bear the heat of the sun or intense heat - so how can we bear the heat of the eternal fire, which always burns and does not burn? If you want, dear brother, try it on earthly fire - and you will find out how unbearable that torment will be. Light a lamp, put your fingertip to the fire - and if you can bear the heat, then you will probably endure it there too. And if even from this fire you cannot bear the pain, then what will we do when our whole body, together with our soul, is plunged into that terrible and unquenchable fire? Meditate on the honor that the saints have acquired, and step by step their zeal will captivate you more and more. Remember also the reproaches that sinners have endured, and this thought will save you from evil. God and the Word of God and the Father became the Son of man and Man in order to make people gods and sons of God. And we believe that we will become them where Christ Himself is now, above all heavens, as the Head of the entire Body became the Intercessor for us before the Father. For in the host of saved gods, God will stand in the midst of them (Ps. 81.1), giving each his measure of heavenly bliss, and there will be no gap in space between Him and the worthy. And some say that the Kingdom of Heaven will be the residence in heaven of those who are worthy; others - that they will have an angel-like state of those saved; and still others - that this will be a vision of the very beauty of the Divine and those who have carried within themselves the image of the heavenly will find it. In my opinion, all three opinions agree with the truth. After all, everyone will be given grace according to how and how righteous he was. Chapter 7. That often the souls of virtuous people at death are separated from their bodies, consoled by some divine overshadowing In the vicinity of Nursia (a town in central Italy) there was one presbyter. He shepherded the Church entrusted to him with the greatest fear of God. From the time of his ordination, he continued to love his wife like a sister, but was wary of her as an enemy: he never, under any pretext, allowed himself to even touch her and completely broke off marital communication with her. Because holy men, in addition to all other virtues, have this property: they not only avoid everything that is not appropriate, but often reject what is permissible. So this husband, so that his wife would not be the reason for any downfall, did not allow her to serve him, even if it was necessary. This is how he lived his entire life and reached a ripe old age. And forty years after his consecration, he fell into a severe fever and thus found himself near death. When his wife noticed that all his limbs were already dead and he was close to death, she immediately leaned towards his face to listen to whether he was still alive and breathing. The presbyter felt it. And although he himself could barely breathe, apparently inspired by the power of the Spirit, he gathered his strength and said: - Get away from me, woman. The fire has not gone out yet - remove the straw. She leaned back, and he, suddenly feeling a surge of strength, began shouting joyfully: - Welcome, my sirs, welcome! Why did you honor your unworthy servant with your arrival? I'm already on my way! Thank you, thank you! – and repeated these words all the time. Friends who were there nearby, hearing this, asked: - What's wrong with you? “Don’t you see,” he told them in delight, “don’t you see that the holy apostles have come here?” Look, these are blessed Peter and Paul, the supreme apostles! And, turning again in the other direction, he said: - That's it, I'm coming! – and with these words he gave up the ghost. So he saw the apostles with his own eyes and himself testified that he was leaving with them. From this it is clear what happens to the righteous according to God’s love for mankind: when they die, they contemplate one of the saints in a vision, so that on the threshold of certain death they will not be afraid of torment. And when those to whom they have become partakers appear to their inner thoughts, they get rid of the shackles of the flesh without fear and pain. 2. The same thing, I learned, happened to Proba, bishop of Reata (an ancient city in Italy). At the end of his life he was struck by a serious illness. Probus's father, Maxim, sent throughout the area for doctors and asked them to help the patient as much as possible. Many doctors gathered, but when they checked the patient’s pulse and examined him, they only admitted that death would come soon. Meanwhile, time passed, and the hour for breakfast arrived. The sick bishop was more important than the well-being of his guests than his own. He invited the doctors, together with his father, a venerable old man, to go up to the upper hall of the bishop's house and have a little snack. Everyone went upstairs to have breakfast, and left the pious youth with the bishop (this man is still alive). When the youth was at the bedside of the lying bishop, he suddenly saw some men in snow-white robes entering him - and the radiance of their faces eclipsed even the shine of their vestments. The boy, stunned by this radiance and brilliance, raised a cry asking who they were. Bishop Probus woke up from the boy’s scream. He saw the men entering, recognized them, and joy overwhelmed him. “Don’t be afraid, don’t be afraid,” he began to reassure the boy. - It was Saint Juvenal and Saint Eleutherius who came to me, martyrs. But the boy, unable to bear the radiance of their faces, rushed headlong from there and told the bishop’s father and the doctors what he had seen. Everyone immediately went downstairs and saw that the bishop had already fallen asleep. Obviously, he was taken with them by those whose appearance so struck the boy. 3. There is one more thing worth mentioning. Often, when chosen souls leave the body, their praise is heard in heaven - so that the souls, listening to it, rejoice and do not feel the burden of separation from the body. And what I want to talk about now, I have already mentioned in conversations on the Gospel. In that portico that stretches to the Church of St. Clement, a man named Servulus usually lay by the aisle. I think that he was familiar to you too. So, this man, perhaps, needed means to live, but was fabulously rich in virtues. A long-term illness immobilized his body. And as long as I remember him, until the very end of his life he lay paralyzed and could neither stand up straight, nor sit on the bed, nor even move his arm or leg. He had a mother and brother who looked after him. And what he received in alms, he again distributed in alms with the hands of his mother and brother. He didn’t know any literacy at all, but he bought books of the Holy Scriptures for himself. And, hosting one of the pious people for the night, he diligently asked to read in his presence. So he studied the Holy Scriptures to his advantage, as best he could, although he could not read at all. And he always endured pain with gratitude and spent days and nights praising God. And when the time finally came for him to receive a reward for such patience, at first the pain in his body stopped. And as soon as he felt the approach of death, he asked those people who were staying with him to stand up and, while his soul was waiting for the outcome, to sing psalmody to God with him. So, already dying, he sang along with them - and suddenly stopped the singers with a frightened cry: - Stop! Can't you hear the heavenly choirs responding? And while he listened to those choirs that were heard in his heart, his holy soul parted with the bonds of his body. Upon the departure of his soul, the whole place was filled with such a fragrance that everyone present could smell it. From this it was clearly clear that the heavenly faces accepted this soul. And in fact, one of our monks was there himself - and he is still alive. So, he testified with tears that the aroma of the fragrance remained in the air until the body of the deceased was buried. 4. There was also another woman named Redempta. She took on the sacred monastic image and lived in the city of Rome. She had two students, one of whom was named Romilla. All three women lived in the same house and were rich in good behavior, but spent this temporary life in need. Romilla surpassed her fellow student in the greatest gifts of virtues: she was distinguished by amazing patience, deep obedience, strict guarding of her lips, love of silence and diligence in prayer. But people may think that a person is perfect, but in the eyes of the Creator there is still something missing in him. Thus, seals that have not yet been completely polished sometimes seem finished to the uninitiated, and they praise them. However, the carver, even though he has heard the praise, does not stop: he polishes them either with stone or with leather and brings the image to perfection. The Creator of all things prepared something of this kind for Romilla: she fell into a bodily illness, which doctors call paralysis, and spent many years in bed without moving. But the scourge of illness did not plunge her into cowardice - on the contrary, this only strengthened her spiritual strength. She became as strong in prayer as she was helpless in body, and her prayer was unceasing. One night she called her mentor, the already mentioned Redempta, and her fellow student to her. When midnight came, they stood by her bed, and suddenly a bright light was sent down from heaven, which filled the entire cell. The radiance was so bright that the hearts of those standing were filled with fear, and their limbs grew cold - as they themselves later said. When they stood in such a stunned state, a loud roar was heard, as if a huge crowd of people were entering, and the doors of the cell creaked, unable to accommodate all those entering. But from great fear and the bright light they could not see anyone: both women’s eyes grew dark, and the radiance of the light blinded them. However, simultaneously with the light one could also feel the aroma of a wonderful fragrance. And if the light instilled fear in their souls, then the fragrance captivated and attracted them. The women could not stand the bright light, and the teacher, who was next to Romilla, was trembling all over. Romilla noticed this and began to console her in a gentle voice: “Don’t be afraid, mother, I’m not dying yet.” While she was repeating this, the light that shone in the cell gradually faded, but the fragrance remained. And on the second, and even on the third day after this, when the fragrance had disappeared, a light aroma still remained. And on the fourth day, at night, Romilla called her mentor and asked her to admonish her with the Body of the Lord. When she took communion, suddenly in the square, in front of the doors of the cell, two faces of singers appeared: they sang psalms. At the same time, as Romilla’s mentor and another student claimed, two types of voices could be distinguished: men and women sang alternately. Thus, a heavenly praise was performed in front of the cell, and in the meantime the holy soul of Romilla was released from its bodily bonds. And when she ascended to heaven, the faces of the singers rose up with her, and the singing was heard from above, until the sounds of singing died away in the distance and the aroma of incense melted away. 5. But often, to console the departing soul, the Life-Governor Himself and the Rewarder of our earthly deeds appears to it. I mentioned this in another place, talking about my aunt Tarsila. She lived with two nieces and devoted all her strength to incessant prayer and solitude. And according to the height of her abstinence, she soon grew in holiness. In a vision, my great-grandfather Felix, once the patriarch of this Roman Church, appeared to her. He showed her the monastery, shining with eternal light, and said: – In this abode of light I am waiting for you. She began to develop a fever, and her death was already close. And there is such a custom - when a noble man or woman dies, many come to console their relatives. And at the hour of her death many men and women gathered around her bed. Suddenly the sick woman looked up and saw Jesus coming. And with the greatest effort of her soul she began to speak loudly to those present: - Move away, move away, Jesus is coming! And she no longer took her eyes off the One who appeared to her until her soul left her body. At the same time, such an aroma of incense spread out that everyone who was there could clearly feel: the One who is the source of all fragrance was present here. Afterwards, her body was exposed to wash it - according to the ritual that is performed over the dead. And it turned out that the skin on her knees and elbows had become rough, like a camel’s, from constant prayer and bowing. Thus, the dead flesh revealed what the spirit was busy with during life. 6. There was also one little girl named Muse. Her brother Probus, a pious man, told me that at night the Mother of God and Ever-Virgin Mary appeared to her in a vision. She showed the girl her peers, the same girls. The muse wanted to approach them, but did not dare. And then the Mother of God asked her if she wanted to be with these girls in Her retinue. She said that she really wanted to. Then the Mother of God ordered her not to be naughty, not to do stupid things, and not even to laugh or play as much as possible. “Then,” She said, “you can be sure: in thirty days you will be in My retinue along with those girls whom you saw.” Since then, the girl has completely changed her character and left all her childish frivolity. Her parents, when they noticed this sudden change, asked her in surprise why she had changed so much. And the girl said that the Mother of God, whom she saw at night, told her so. She also told them on what day she was going to join Her retinue. On the twenty-fifth day she developed a severe fever. And on the thirtieth, when the time came for her departure, she again saw the Mother of God. The Mother of God came to Muse with the same girls whom she had seen before, and began to call her with Her. Then, blushing all over, she answered her in a quiet voice: - I’m already coming, Lady, I’m already coming! – and with these words she gave up her ghost. 7. I’ll also tell you what happened to the venerable Father Stefan. He lived in extreme poverty, did not hold grudges and was always in prayer. I will mention only one of his actions so that you can understand the rest from this. One day he collected the grain that he himself had sowed and took it to the lectern. For him and his disciples this was the only food for the whole year. But some man, through the action of the devil, set fire and burned the bread lying on the floor. Another noticed this and informed the servant of God about it. At the same time, he sympathized: - Poor Father Stefan, this must happen! But he answered him with a calm face and clear eyes: - Poor guy who did this, what happened to me? From here you can imagine how high and strong his mind was. A man lost all his food for a year and yet remained calm and carefree - he even grieves more for the sinner himself than for his own loss! And so, when this Father Stefan was dying, many came to him in order to entrust their souls to her prayers with the departure of the holy soul. And as they stood around his bed, some saw the angels enter, but could not say anything. And others saw nothing, but deep fear gripped their souls. And then everyone - who saw and who did not see - fled in fear: no one dared to stay when the holy soul left the body. No mortal could bear its outcome. From this it is clearly seen who were those who received the departed soul. 8. In addition, let it be known to you that the holiness of the soul is not always visible at its exit, but after death it is fully manifested. Likewise, the holy martyrs suffered many cruelties from the infidels, and through their holy relics they shine with signs and wonders every day. But it also happens the other way around: that even before death, the Almighty Lord strengthens the timid mind with revelations, so that a person, dying, would not be afraid of anything. One brother named Anthony lived with me in the monastery. In daily weeping and incessant sorrow, he labored for the sake of the joy that awaits us in the heavenly fatherland. He studied the holy books with sincere zeal and patience. He looked in them not for words of knowledge, but for lamentation and contrition of the spirit - through them his mind was elevated, leaving earthly things, and remained in contemplation in the heavenly homeland. And in a night vision he was told: - Be ready, the Lord ordered to take you. He replied that he had not yet prepared properly to leave. And immediately he heard his justification: – If you talk about your sins, then they have already been forgiven you. When he heard this, he was overcome with great fear and timidity. But the next night the same words were spoken to him. And five days later he fell into a fever and, with everyone praying and crying, joyfully went to the Lord. 9 . There was another brother in this monastery, his name was Merul. He was distinguished by deep contrition and mercy, and as for prayer, it never left his lips, except during meals and sleep. In a night vision it appeared to him as if a crown of white flowers was descending from heaven onto his head. Soon he was struck by a physical illness, and he died without worry and in peace of mind. And fourteen years later, at the grave where he was buried, Peter, the current abbot of the monastery, decided to make a monument to him. And when he worked there, as he himself says, such a fragrance emanated from the monument, as if the aroma of all flowers was collected there. So what the deceased saw in his night vision clearly turned out to be the truth. 2. From the life of Saint Sava One elder, who came from Bethany, named Anthimus, decorated his life with many works about the Lord. He somehow had to build a cell on the other side of the river in the east, opposite the tower that was built by Blessed Sava. And when he spent thirty years there, shortly before his death, he was seized by some kind of illness, and the old man lay down on his deathbed. Then the wondrous Savva, seeing that he was exhausted by illness and extreme old age, decided to move him to one of the cells near the church, so that it would not be so difficult for the brothers to visit him and serve. He decided so himself, but the elder did not do it. He said that he trusted in the Lord and would die where he had settled from the very beginning. One night, shortly after this, Savva got up before the start of the morning service. And it seemed to him that he heard some kind of harmonious sound, as if many people were singing. Thinking that it was the hymns prescribed for Matins being sung, he was surprised how they could start Matins outside of custom, without his knowledge. Then, quickly heading towards the church and finding that the doors are tightly locked, he goes back, and again it seems to him that he hears the same voices. And they sang very euphoniously, and the words were as follows: “I will go to the place of the wondrous settlement, even to the house of God, in the voice of joy and confession, the noise of those celebrating” (Ps 41.5). Finally, realizing where the sound of these wondrous chants is coming from, he immediately wakes up his cell attendant and orders him to call the brethren with blows. As soon as they gathered together, Savva took with him several people with censers and lamps and went to the elder’s cell: it was from there that the singing was heard. But when they found themselves inside the cell, they found no one there except the elder himself, who had already died. Then, having reverently clothed him and done everything that was required, they committed his holy body to the earth. 3, From the life of St. Daniel the Stylite The following is told about the Venerable Daniel the Stylite. Three days before his death, already in the dead of night, all the saints from the ages, prophets, apostles, martyrs and all the saints came and appeared to him together - and even some heavenly powers. They lovingly greeted the great ascetic and encouraged him to perform the Divine Mystery. He did it, as everyone saw it: he took communion of the undefiled Mysteries himself and taught them to those who were worthy. And when he was already at his last breath and many people had gathered, one man possessed by a demon approached the pillar. And this man began to shout that the ascetic was visibly visited by saints, calling them by name and mentioning that angels followed them. And he also added that on the same day at three o’clock Daniel himself would go to the Lord, and the unclean spirit, by the mania of God, would leave the dwelling in which he had lived for years. All this happened at the indicated time. It was said about Abba Sisoes that when he was dying, and the Fathers were with him, his face lit up and he said to them: - Here comes Abba Anthony. And after a while he said: - Here comes the face of the prophets. And his face shone even brighter, and he said: - Here comes the face of the apostles. And again the radiance of his face became even stronger and he seemed to be talking to someone. -Who are you talking to, father? - the elders asked him. “Here the angels are coming,” he answered, “to take me away, and I ask them to leave me a little longer, to bring repentance.” “Haven’t you repented enough, father?” - the elders tell him. “To tell the truth,” he answered, “I don’t even know if I made a start.” Then everyone realized that he was perfect. And again his face sparkled like the sun, so that everyone was afraid. But he told them: - Look: the Lord comes and says: “Bring me that vessel from the desert.” And immediately Abba gave up his spirit. And it was as if lightning flashed, and the house was filled with fragrance. Chapter 8. That if someone dies and returns to the body again, then this happens according to the divine economy. Also that sinners often see hellish courts and demons even at death and in this state are separated from the body Peter. How can we explain that many, as if in delusion, are abducted from the body, remain without a soul for some time, and then return again? Gregory. If you look carefully, Peter, then this is not delusion, but exhortation. The goodness of God does this for edification, as the greatest gift of mercy, so that these many will see with their own eyes and be afraid of those hellish torments in which they did not believe. There was one monk, his name was Peter. He practiced asceticism with an old monk named Evvasa, and they lived in a deserted and swampy place. From his mentor he learned that he, even before settling in the desert, fell ill and died, but was soon returned to his body. The elder said that he then saw hellish torments and vast spaces engulfed in fire. He even assured that he saw one of the rulers of this world there, engulfed in flames, and they brought him to throw him there. But suddenly, the elder said, a shining angel appeared and forbade him to be thrown into the fire. The angel also said to him: “Go, but look: after all this you must live, paying attention to yourself.” After these words, his body gradually came to life - he woke up from the dream of eternal death and told everything that happened to him. From the time he saw the torments of hell and was horrified by it, he devoted himself to such merciless fasts and vigils that, even if his tongue were silent, his life spoke for itself. It so happened that the wondrous providence of God gave him death so that he would not die an eternal death. The human heart is characterized by extreme callousness, and, perhaps, sometimes such contemplation of torment can turn him to repentance. For some, however, this can only become a more terrible condemnation. Some, even after seeing all these horrors and returning to life, still do not correct themselves. And there is no excuse for such people anymore... There was one young man named Theodore, a very restless man. He went to the monastery with his brother, but rather forced than of his own free will. There was no obedience in him. When someone told him what was useful for his salvation, he didn’t even want to do it, he didn’t even want to listen and would never have accepted the holy monastic image. But during the deadly pestilence, he was also struck in the thigh and found himself near death. All the brothers came to him and saw that he was already leaving: his whole body was already cold and numb, and only life was barely glimmering in his chest. Then they began to diligently pray for him and asked the man-loving God to have mercy on him during his departure. Suddenly, while the brothers were praying, he began to shout in a loud voice and interrupt their prayers: - Leave me, leave me! I was given to the snake to be eaten, but because of you he cannot eat me! Now he has already grabbed my head in his mouth! Let him in, let him in before I get worse! Let him do what he does, only faster! I was given to him to be devoured - why should I endure more? Brother, place upon yourself the sign of the honest and life-giving Cross. - I can’t! – he shouted in a terrible voice. - I want to cross myself but I can’t! This serpent has enveloped me in its saliva! Hearing this, the brothers all fell to the ground at once and with all their might, with all their hearts, began to pray for his deliverance. So they continued the prayer, and suddenly the sick man exclaimed in a loud voice: - Thank God! Just now the serpent that was devouring me fled from your prayers - he could not stay here! Now pray for my sins. I am ready to return and completely leave worldly life. And immediately life returned to him. After this, he turned to God with all his heart. The illness completely brought him to his senses: he corrected his character and subsequently died that way. 2. This brother saw the afterlife for his own benefit. And others, as I said, see the ordeals of evil spirits already at death - for the sake of our edification. They talk about it and die immediately after. There was one man named Chrysaorius, who was very noble in this world. And the more wealth he had, the more rich he became in passions: he became arrogant with pride, indulged in carnal passions, kept trying to collect more wealth, but was unimaginably stingy. The Lord was pleased to put an end to all these vices: He allowed him to fall ill with a fatal disease. When the hour of Chrysaorius’s death came, with his open eyes he saw terrible and black spirits: they surrounded him and began to forcefully pull him along with them in order to drag him into the dungeons of hell. Then he trembled all over and turned pale, began to sweat profusely and loudly demanded a reprieve. His son's name was Maxim - I met him when we were both already monks. And so he began to call him and shouted in a wild voice: - Maxim, come here! I have never done anything bad to you - accept me into your faith! Maxim, excited and in tears, immediately ran to him and with him all the household members. But they could not see the evil spirits who so tormented the dying man. True, they guessed about them from the shouts of the owner, from his pallor and the fear that gripped him. Meanwhile, frightened by the terrible sight, he tossed and turned on his bed, first in one direction, then in the other. He turns to the left - he sees the spirits in front of him and cannot bear the sight of them; turns to the wall - and they are there before his eyes. Finally, despairing of escaping from them, he groaned and began shouting in obscenities: - Postponement until morning! At least there's a reprieve until the morning! - and with this cry he gave up the ghost. From this it is quite clear that he saw this not for his own sake, but for our benefit, so that, having learned this, we would be afraid and correct ourselves. And what good was it for him before his death to see evil spirits, what good was it to ask for a reprieve that he never received? 3. And Athanasius, one of our presbyters, told me that in Iconium, where he is from, there is a monastery, the so-called Galatian. There was one monk there, whom everyone considered a model of holiness and piety. But, as his death showed, he was far from what he seemed. It turned out that he pretended to fast with his brothers, and ate secretly from them. But when he fell ill and was near death, he realized that his end was near. Here he calls all the brothers who were in the monastery to come to him. Everyone came willingly. They considered him a man of great virtues and thought that before his death he would say something great and instructive. However, he wept and trembled and said to them: “You thought that I was fasting, but I ate in secret from you.” And now here I am given to the serpent to be devoured. Now he has already entwined his tail around my feet and knees, penetrated his head into my mouth - and is slowly pulling my soul out of me. Having said this, he died immediately. Even by repentance he did not have time to get rid of this serpent - it was not the will of God for him to remain alive. And in this case, it is also quite clear that he saw it only for the benefit of us and those who heard him. Although he himself pointed to the enemy to whom he was devoted, he could not avoid him. 3. From the story of the travels of St. Thomas the Apostle The Great Apostle Thomas was sold by the Lord to the merchant Amwan under the guise of a slave skilled in architecture, and went with him to India. When he was brought to the king and asked about his knowledge, he confirmed that he was skilled in construction, and talked a lot about it. Then it seemed to those who listened to him that he was as good at this in deed as in words, and the king entrusted him with a lot of money so that he would build him a palace somewhere. Thomas, having received fabulous money, gave everything to the poor. After some time, the king sent to look at the construction. But, having learned from the messengers that Thomas did not even begin construction, and gave all the money entrusted to him to the poor, he became very angry and ordered the apostle to be immediately seized and bound to be brought to him. In the twinkling of an eye he was brought to the king, and the king said to him: – Did you build me a palace? “Yes,” he answered, “and very handsome.” “Let’s go and look at him,” says the king. “In this age,” answered the apostle, “you will not be able to see it, but after you leave here you will see it and will rejoice and enjoy it.” King Gundafor (that was his name) considered this a scam. But when he learned about Thomas’s unpretentious and poor life, he realized that the money could not be returned. Then he came up with death for him to the extent of his anger: tearing off Thomas’s skin and throwing him into the fire. However, the One who creates and transforms everything according to His will struck Gad, the brother of King Gundafor, with death. This Gad, because of the failure with the palace, was even more angry than his brother, and in hatred of the imaginary swindler incited his brother to punish him. But then he unexpectedly died, and his death became salvation from death for the apostle: after all, due to the importance of one in the Palace, they forgot about the other and began burying the deceased. What a miracle God works here too, desiring not the death of the sinner, but his life and conversion! The angels, taking the soul of Gad, showed it the eternal abodes of that world for the saved. Of all the abodes, the soul of Gad was attracted by one with its special beauty, scope and splendor. Then the soul asked those accompanying her to be allowed to live there, at least in any small closet. But the angels refused her, saying that this monastery belonged to Gundafor, and that it was built by the foreigner Thomas. Hearing this, Gad began to fervently ask to be allowed to go back and buy out the share from his brother. So what's next? It pleased Him, whose mania everyone obeys, to return the human soul again to the body, so that by its resurrection it would not only save the apostle from death, but also grant salvation to many souls. And when the body of Gad was already dressed in funeral shrouds, the burial people suddenly saw that the lifeless body had regained life. Horrified, they ran and reported what had happened to King Gundafor. And he, amazed, immediately rushed to his brother. Brother - oh miracle! - as if he had just woken up, he opened his lips, which were already closed in death, and began to beg him: - Brother, I ask you, sell me your heavenly palace - the one that Christian Thomas built for you! The king, having heard his words and realizing that Thomas is the messenger of God and proclaims the God of truth and love for mankind, was himself overshadowed by the light of faith and answered his brother: “I can’t, brother, give you this palace, because it’s not so easy to buy, and I myself will soon be taken from here.” But I leave you his architect: by God’s providence he is still alive and will build the same one for you next to him. He immediately ordered Thomas to be brought to him, freeing him from prison and removing his shackles. And both brothers immediately fell at his feet. They asked to forgive them the insult that they had inflicted out of ignorance, and to tell them about the unknown God and His commandments - so that in the future they could live according to His commandments and achieve those invisible and eternal blessings, the images of which Gad was privileged to see. When the apostle heard this, he was amazed at the depth of Providence and, as he should have, thanked God. Then, after prayer and announcement, he baptized them in the name of the Father, and the Son, and the Holy Spirit, and also baptized countless other Indians who came to faith after the miracle. One old man went to some city to sell his handicrafts. By chance, he sat down at the gate of a rich man who was dying. And so, when he sat and prayed, he saw some black people, terrible in appearance. They were riding horses, also black, and holding flaming torches in their hands. Having arrived at the gate, they left their horses outside and went inside. And seeing them, the sick man shouted loudly: - Lord, have mercy and save! And they answered him: – When the sun set, did you suddenly remember God? Why didn’t you turn to Him on a clear day? And now you have nothing to hope for either mercy or consolation! And then, having grabbed his soul by force, they left. Brothers, fear is strong in the hour of death! At the hour of departure, all its deeds appear before the soul, whether it was done day or night - both good and evil. And the angels jealously rush to remove her from the body. Then the soul of the sinner, seeing everything that it has done, hesitates to come out. And while the angels are hurrying her, she, in awe of everything she has done, says to them with fear: - Give me at least one hour to leave. And her deeds answer her in unison: - Did you give birth to us? With you we will go to God! And so, in horror and sobbing, she leaves the body and walks away to appear before the immortal judgment seat. One elder told the following. “Some brother wanted to retire from the world, but his mother was against it. He, however, did not give up his goal and kept repeating: And since his mother, despite all her efforts, could not convince him, she allowed him to leave. But, although he left the world by becoming a monk, he lived his life in neglect. And now the time has come for his mother to die. And there he himself fell seriously and life-threateningly. And during his illness, he once seemed to lose consciousness and, leaving his body, was caught up to judgment. And there he discovered his mother among those who were condemned and subject to punishment. And when she saw him, she said with great surprise: “My child, were you condemned here too?” What about your words that you want to save your soul? These words brought him into great shame: he froze, shocked by grief and not finding anything to say. And then he heard a voice saying: He immediately came to his senses from the vision and told those who were nearby everything that he had heard and seen, and with all his soul he glorified God for the fact that He seeks the salvation of sinners by any means. When he recovered from his illness, he went into seclusion, caring for his salvation, repenting and mourning what he had done before through negligence. And so strong was his repentance and crying that many of those who knew him asked him to make a small concession, fearing that excessive crying would somehow harm him. But he did not listen to persuasion, answering: – If I could not bear the reproach of my mother, then how can I bear the shame on the day of judgment, in the face of Christ, the angels and all creation? Let us try, brothers, let us make every effort to live in accordance with our vows and in reverence for those of our relatives in the flesh and other people close to us whom we, with their consent, left in order to please God. If we begin to live differently, let this not happen! - how ashamed we will be at the Last Judgment! And not only before all the heavenly and earthly creatures, but also before those who were once our loved ones and acquaintances and whom we left in order to get closer to God! After all, then, even if we are condemned along with them, then, in addition to all our other troubles, they will also reproach and blame us - because, as one saint said, we, “having left the senatorial office, did not achieve monasticism,” for which we left the world.” Chapter 9. Explanation of where souls go after death, and what happens after their separation from the body 1. From the life of St. Paul of Thebes Saint Anthony returned to Saint Paul of Thebes and brought him the clothes of Saint Athanasius (as the latter commanded him). He walked through the desert and at about three o'clock in the afternoon, already not far from the cave, he saw - with that special vision with which those worthy of seeing see - angelic ranks, the apostolic face, many prophets, regiments of martyrs and in the midst of them the soul of Paul. She was whiter and shone brighter than snow, ascending to heaven with great joy. 2. From the life of Saint Pachomius Once, when Pachomius the Great was in one of his monasteries, he was informed that some brother in the Hinovoski monastery was ill: he was suffering and asked to console him by giving a blessing. Hearing this, the man of God stood up and went to him. He was still two or three miles away from the place where his sick brother lay, when he heard in the air the sound of sacred and wonderful psalmody. Raising his head, he saw the singing angels leading his brother's soul along the sparkling path to a blessed life. The brothers who walked with him heard no voices and saw nothing. But seeing that he had been looking east for a long time, they said to him: - Why did you stop, father? Let's go faster, maybe we'll still have time. - We are running in vain. I can already see him being lifted up to eternal life. And when they asked him to tell how he saw the soul, he told them what happened. At the same time, some of them went to the monastery and found out more precisely the time at which the brother died. And they realized that it was precisely at that moment when the holy father saw his glorious ascent to heaven. “There was one elderly nun who achieved great success in the fear of God. I asked her why she became a monk, and this is what she told me: “I, dear father, when I was still a child, had a father - pious and meek in character, but weak and infirm in body: he spent most of his life bedridden. He was such a reserved person that he rarely, almost never, communicated. When he was healthy, he worked on the field. There he spent all his time, and brought the harvest home. He was so silent that those who did not know him took him for a mute. I also had a mother - the complete opposite of my father. Everything that was done both in her own land and in someone else’s, she cared about everything. And she was talkative with everyone to the point that no one ever saw her silent for even a moment: she either bickered and argued, or said all sorts of abominations and obscenities. She spent most of her time drinking with dissolute men, and squandered money like a harlot. And she managed her property so poorly that even everything we had (and we had a lot) was not enough for us to live on: my father gave her responsibility for all household chores. And despite the fact that she lived like this, no bodily illness took her. She did not even have occasional pain, but throughout her life her body was healthy and strong. And so it finally happened that the father, broken by many years of illnesses, died. And immediately a strong wind arose, thunder struck, and lightning flashed one after another. And a downpour came, so strong and prolonged that for three days it was impossible to even stick your nose out of the house. All this time my father lay in the house without burial. Seeing this, fellow villagers said all sorts of things, scolding the deceased: - Ay-ay-ay, such a terrible man lived here with us, and we didn’t even know: otherwise some kind of God-hater couldn’t bury him! However, the house could become uninhabitable if the corpse decomposed. Therefore, we carried him out and, despite the fact that the rain did not subside, buried him in the ground. The mother now had her hands untied, and she plunged into fornication with even greater shamelessness: she turned the house almost into a brothel and spent her life in complete debauchery, so that soon we had nothing left. And after a long time, when her death befell, the funeral went so well that it seemed that nature itself participated in her burial. After the death of my mother, when I left childhood, bodily lusts were already awakening and making themselves felt. And one evening a thought came to my mind: what kind of life will I choose for myself? And I thought: “Shall I really choose the life of my father and then live in piety, piety and chastity? So, although he lived like this, he did not see anything good, he just suffered from endless illnesses and sorrows. And he died in such a way that it was impossible to bury him like a decent person! If God liked such a life, then why did he have so many misfortunes? And what kind of life did mom have: didn’t she spend all her time in debauchery and voluptuousness? And she passed away healthy and without pain! This is the kind of life I need to live too: it’s better to believe your own eyes than the words of others...” And so, while I, unhappy, decided to follow in my mother’s footsteps, night had already fallen. And when I fell asleep, a man appeared to me - enormous in stature and with a terrible face. He cast a fierce and angry look at me and thundered in a terrible voice: - Tell me, what thoughts are on your heart? I was seized with such fear that I did not even dare to raise my head. And he repeated just as sternly: - Well, tell me, where did you stop? And seeing that I was completely frozen with fear and had lost my last mind, he himself reminded me of everything that I was thinking about to myself. When I came to my senses a little, then, unable to deny, I began to beg him and asked him to forgive me. Then he took my hand and said: “Let’s go and look at your father and mother and what happens after death.” And then choose the life you want. So he led me to some garden that lay in a huge valley. There were various trees of indescribable beauty, bent under the weight of all kinds of fruits. And so, when we were walking through the garden, I met my father. He hugged and kissed me, calling me a sweet baby, and I hung on him and began to ask to live with him. However, he replied: – This is not possible yet. But if you follow my example, you will soon find yourself here. And when I still asked to stay with him, the angel pulled me by the hand. “Let’s go,” he said, “and look at your mother so that you know from your own experience which life is better!” And he brought me to some gloomy dwelling, full of noise and gnashing. There he showed me a stove full of fire, blazing with terrible heat, and next to the stove stood some terrible creatures. And, looking into the oven, I see my mother there, immersed up to her neck in the fire: a huge number of worms, clinging to her, devoured her, so that she was grinding her teeth in pain. And when she saw me, she began to call me with tears: - Baby, what a terrible pain! How endless this torment is! Poor me, poor me! For such an insignificant pleasure, what torment have I earned for myself! Woe to me, unfortunate one! I suffer forever for momentary pleasures! Baby, have pity on your mother - she is burning and suffering so much! Remember all the dear things you had from me, take pity on me and give me your hand, get me out of here! When I began to beg the servants, not daring to even approach, she again screamed with tears: – My child, do not reject your own mother! Do not reject her, she suffers so terribly in fiery hell, she is devoured by a never-ending worm! With all my soul I rushed towards her and extended my hand to pull her out. But the fire, blazing, touched my hand: I was badly burned, screamed and began to moan and cry. My scream woke up my family. They got up, lit a fire and came running to me, vying with each other to ask why I was crying. Then, having come to my senses, I told them what I saw. And from now on I tried to live like my father, and I pray that I will be with him and deserve the same as he. Because, by the grace of God, I actually learned what honor and glory are in store for those who lived righteously and piously, and what torments await those who spent their lives in pleasure.” One day the man of God Benedict stood in his cell in prayer. He raised his eyes to the mountain and saw the soul of his sister: in the form of a snow-white dove she ascended to heaven. Benedict was filled with spiritual joy and thanked God with all his heart. He announced to those brothers who were with him about her death and immediately sent them to bring her holy and honorable body to the monastery. And the place where this virgin labored was not far from the monastery. The brothers went there and found her already deceased. Then they brought her holy body, and Saint Benedict buried her in the tomb that he had prepared for himself. So they were one in mind in the Holy Spirit, and their bodies were inseparable even in the grave. 2. Another time, this servant of God stood at night at the door of his cell and prayed to Almighty God. Suddenly he saw a radiance spread in the heavens - such that the darkness of the night dissipated and the air was so illuminated that it became lighter than during the day. And this vision was followed by a new miracle, as the saint himself told us. “I saw,” he says, “as if the whole world had gathered in one ray of sunshine. And when I looked closely at this heavenly light, I saw the holy soul of Herman, Bishop of Capua, being carried to heaven by angels, as if in a sphere of fire.” The next day, the righteous man sent a messenger to Capua and learned that Saint Herman died at the same time when he saw his soul ascending to heaven. Peter. How can the whole world gather together, as if in one ray of sunshine, and even before the general resurrection? And how can one person see the whole world? Grigory. Listen carefully, Peter, to what I say. The whole world is small for the soul that contemplates God. Because this contemplation of the divine light grows and deepens in the mind itself, and in this contemplation the mind so extends and strives towards God that it becomes above all creation. And when he achieves this and sees how much he has grown, he will know how little there is that he could not comprehend or see, being in a humble body. Is it surprising if this man, being in the divine light and elevated by him to such a height and breadth of vision, saw the whole world in front of him as if compressed into one? This does not mean at all that both heaven and earth gathered before him into one. But the mind itself, delighted with the intelligent light towards God, expanded. And everything that he saw, he easily contemplated in God, because all essences reside in God. In the very light that shone before the physical eyes of the saint, an inner light shone to his mental eyes. And in this light, both the soul caught up to heaven and how small this world were revealed to him. Grigory. When the time came for this glorious man to leave his temporary life and move to God, he informed his disciples in advance about the day of his death - both those who were nearby and those who were far away. Moreover, he conveyed to the latter that they would know when he was separated from his body by some sign. Six days before his holy death, he ordered his tomb to be opened. And immediately he was overcome by intense heat. For six days a fever tormented his body, and on the seventh he ordered his disciples to take him and carry him to the chapel. He was carried there, and he received communion of the Most Pure Mysteries. Then he stood in the middle of the disciples who supported him, and, leaning on them, raised his hands to the sky. So, looking at the sky and praying, he betrayed the holy soul to God. At that same hour, two brothers, one of whom was silent in his cell, and the second lived far from there, had the same vision. Both of them saw that a wondrous road stretched from the Saint’s cell to the very sky and to the east. It was all covered with luxurious clothes and silk, and some wondrous men with lamps in their hands decorously walked along it. And another man, dressed in white robes and resplendent in appearance, stopped near the brothers and asked them: – Do you know for whom this road that you admire so much is for? “On this road,” the husband continued, “Benedict, beloved by God, ascends to heaven.” And, having come to their senses after the vision, both brothers understood that the holy man had died, they understood as clearly as if they themselves had seen his death. Abba Macarius of Egypt said: “I was once wandering through the desert and found a dead skull lying on the ground. I moved it with my palm stick, and I heard a voice coming from it. I tell him: “I was the chief priest of the idols and those Hellenes who lived in this place. And you are the spirit-bearing Macarius. Know that every time you feel sorry for those in hell and pray for them, they are given a little consolation. -What kind of consolation is this? – I asked. - And what is the punishment? The skull replied: “As far as the sky is from the earth, so high is the fire below us; we stand covered in fire from head to toe. And it is impossible to see each other's faces, because each is facing the other's back. But when you pray for us, you can partially see the face of another. This is our consolation. Hearing this, I wept bitterly and said: - Woe to the day on which a person was born if he is a sinner. It would have been better for him not to have been born, as the Lord said to Judas... (Matthew 26:24) Are there more severe torments? – I asked again. “Below us,” answered the skull, “there are even worse torments.” - And who is there? – I asked. “There is still at least a little mercy for us, since we did not know God.” And those who knew God and denied Him are even lower than us, and their torment is even more terrible. I picked up the skull and buried it, and walked away.” If anyone happens to read this story, listen and be horrified: those who renounce God are punished even more terribly than non-believers! So let us try not to deny Him with our works of darkness - and we will avoid this terrible punishment. After all, they renounce God not only directly and in word: they also renounce Him through lawless deeds, even if in words they maintain the appearance of confession. And the apostle is a witness to this, who said: “They say that they know God, but by works they deny” (Titus 1.16). 2. And the Lord’s brother James says: “If anyone among you thinks that he is pious and does not bridle his tongue, but deceives his own heart (by relying on faith), his piety is empty” (James 1:26), for “faith without works is dead” (James 2:26). And these words are clearly true. God says through the prophet: “Woe to those through whom My name is blasphemed among the nations” (Is. 52:5). We are called the people of God, His holy inheritance (Col. 1:12) and similar names. Well, what if we offend God with dishonest deeds and by our actions we cause the good name with which we are named to be blasphemed among the infidels? Is it not fair to punish us, the perpetrators of this blasphemy and dishonor, and to punish us even more terrible than the unbelievers? In any case, the Savior Himself, a fair and infallible Judge, said that “he who knew the will of his master... and did not do according to his will, will be beaten much; but whoever did not know and did not do it, the biting will be less” (Luke 12.47–48). So, brothers, let us fear this and strive according to the strength that God has given us. Let our faith be visible from our deeds and let all our actions be for the glory of God, so that people who see us glorify the Most Glorified One 3. One day Abba Silouan was sitting with his brothers and went into a frenzy. He fell on his face, but soon after he stood up and began to cry. The brothers began to ask him: - Tell us, father, what’s wrong with you? - but the elder was silent and cried. The brothers insisted more and more, and he said: - I was caught up in court. And I saw that many monks were being taken to hell, and many lay people were going to the Kingdom of Heaven. From then on, the elder always grieved and never wanted to leave his cell. And if against his will he had to go out for some need, he covered his face with a hood. Chapter 10. That the soul, upon its exit, undergoes terrible torture in the air, and evil spirits meet it and prevent its ascent 1. From the life of Anthony the Great One day, Saint Anthony, getting ready to eat, got up to pray closer to the ninth hour - and felt that his mind was going into a frenzy. And a strange thing: he saw himself, as if he had just left his own body and some people were leading him upward, while others, gloomy and scary-looking, were trying to prevent him from passing. And when his guides got into an argument, they began to demand an account, whether he owed them, and they tried to present an account from his birth, but Anthony’s guides objected: – What happened from birth was forgiven by the Lord. The count must be kept from the moment he became a monk and made vows to God. Then they began to accuse him, but they could not prove anything and cleared the way. And immediately he saw as if he was walking and returning to himself, and now he was again - the old Anthony. At this point he forgot about food and the rest of the day and cried and prayed all night: he was so struck by the thought of how many enemies were fighting us and how difficult it was to cross the airspace. Then it occurred to him that this is exactly what the Apostle Paul was talking about: “...according to the prince of the power of the air” (Eph 2.5). This is what the enemy's dominance consists of - to fight and hinder those souls that ascend to heaven! That is why the apostle advises: “For this purpose take on the whole armor of God, so that you may be able to withstand in the evil day” (Eph.6.13) - that is, so that the enemy cannot say anything bad about you and is put to shame. 2. Another time he had a conversation with those who came to him about the way of existence of the soul and where it will be when it leaves this world. The next night someone from above calls him and says: - Anthony, get up, go out and look. Then he went out (because he knew who he should obey) and, raising his head, he saw how someone ugly and terrible was standing, his height reaching to the very clouds. And when someone flew up, as if on wings, to the sky, he spread his arms and did not allow some to fly, while others, rising higher, flew over him and continued their path unhindered. The giant gnashed his teeth at such people, and when someone fell, he rejoiced. Then there was a voice to Anthony: And immediately the meaning was revealed to him, and he realized that this was the ascension of souls, and the standing giant was the devil, who envied the believers. And he holds back those who are in his power and does not allow them to pass, but he cannot detain those who did not obey him before, since they fly above him. Seeing this vision and again remembering the former, Anthony became even more zealous in his daily exploits. One day, two brothers by common agreement became monks. When they took monastic vows, they decided to build two cells at a distance from each other and separated into cells for a solitary life. For many years they did not see each other, because neither one nor the other left the cell. One of them happened to get sick, so the fathers came to visit him. And they saw that he seemed to fall into a frenzy, then consciousness returned to him again. Then they asked him: “I saw,” he answered, “how the angels of God came, they took me and my brother and carried us to heaven.” And we were met by enemy forces, in countless numbers and terrible in appearance. But despite all their efforts, they could not do anything against us. And when we passed them, they began to say: “Cleanliness gives great courage!” With these words the brother died. Seeing this, the fathers sent one of the monks to inform his brother that he had died. But the messenger arrived and found that the second brother had also died. And the fathers, surprised, gave glory to God. Dear brother! Those who are immersed in the affairs of this mortal world, if they achieve success or victory in them, do not think about the efforts expended, but rejoice at the success they have achieved. Imagine how the soul of the one who made a beginning in the Lord and was able to complete his feat rejoices! At his end, his good deeds will be his adornment, and the angels will rejoice over him, seeing how he has been delivered from the power of darkness. Because angels accompany the soul when it leaves the body. Then all the forces of darkness come out against her, trying to take possession of her, and see if they find in her anything that belongs to them. And here it is no longer the angels who fight them, but the deeds that the soul has done protect it from unclean spirits, preventing them from seizing it. And if her deeds triumph, then the angels lead her singing to where she will meet God in jubilation. At that moment she forgets about everything in this world and all her suffering. Therefore, blessed is he in whom the princes of darkness will find nothing: his joy, honor and peace will be immeasurable. Let us cry to the best of our ability before God: perhaps He, in His goodness, will have mercy on us and send us help so that we can acquire what defeats the princes of darkness that await us ahead! Let us take care that in the oppression of our hearts we find the desire for God and simplicity: it will save us from the hands of evil when it comes against us there! Let us love love for the poor: it will save us from the love of money when it comes against us there! Let us love peace with everyone, small and great: it will save us from hatred when it comes against us! Let us love all our brothers, not hating anyone and not repaying anyone evil for evil: this will protect us from envy when it comes against us! Let us love humility, enduring all the reproaches of our neighbor, even if he hits us or insults us: this will save us from pride when it comes against us! Let us protect the honor of our neighbor, without blaming or humiliating anyone: this will save us from slander when it comes against us! Let us reject the needs of this world and its honors, so that we may be saved from slander when it comes against us there! Let us accustom our tongue to reading divine books, to righteousness and prayer, in order to save us from lies when they come against us there! After all, all this hinders the soul, and virtues, if it has acquired them, help it. What wise person would want to condemn his soul to death in order to save himself from temporary difficulties? Let us apply our efforts, and the power of our Lord Jesus Christ is great and will help our humility. For He knows that man is weak, and He granted him repentance for the entire time he is in the body, until his last breath. Blessed Archbishop Theophilus said this: - Brothers, what trepidation and fear, what torment engulfs the Soul at the moment of its separation from the body or after! All the principles and powers of darkness appear before her, and they remind her of all her sins, known and unknown - from birth to the last hour when she leaves the body - and they zealously seek accusations. And the angelic forces stand face to face with the enemy, justifying certain good deeds if the soul performed them. And it is impossible to imagine in what fear and confusion the soul finds itself when it is brought to such a terrible test, to such an infallible judgment! It is impossible either to describe in words or to understand with reason the horror that possesses the soul until the sentence has not yet been pronounced and it has not been delivered from its opponents. This is the period of her torment - until the righteous Judge sentenced her. And if freedom is granted to her, then shame awaits the accusers, and their soul is taken from them and raised to that indescribable joy and glory that belongs to her from now on. But if it turns out that due to her careless life she is unworthy of freedom, then she will hear the bitter words: “Let the wicked be lifted up and not see the glory of the Lord” (Is. 26:10). And then a day of wrath will come for her, a day of weeping and endless sorrow: left in pitch darkness, cast into hell and condemned to eternal fire, she will suffer in it for endless eternity. And where then is the splendor and splendor of this world? Where is the vanity, bliss and pleasures of this vain and short-lived life? Where is the wealth? Where is the nobility of the family? Where is mother or father, brothers or friends? And which of them will be able to save the soul from the flame that devours it and from other unimaginable torments? Chapter 11. The fact that after death everyone will be together with their own kind The Gospel says about the elect: “In My Father’s house are many mansions” (John 14:2). If all the righteous in blissful eternity had equal reward, then there would be one monastery there, and not many. There are many of them because the righteous will be placed in them according to their rank, so that they can rejoice together in their righteousness. And the fact that those living in many monasteries will all receive a denarius (cf. Matt. 2 - 1–16), means that there is one bliss and everyone who is there will find it. But the same reward has different measures for different deeds. As for sinners, the Lord said about the day of judgment: “Then I will say to the reapers: Gather first the tares and bind them in sheaves to burn them” (Matthew 13:30). This means that the reapers, the angels, will bind sinners in their torments with similar sinners: the proud with the proud, the fornicators with the fornicators, the lovers of money with the lovers of money, the liars with the liars, the envious with the envious, the unbelievers with the unbelievers - and everyone will be thrown by the angels into places of torment and will burn there. 2. Peter. Tell me, please, why in these last times many things are being revealed about souls that were previously hidden? Is it not in order to show us and so that we can see the coming world in obvious revelations? Grigory. Exactly as you think. The closer the end of this world is, the more obvious the signs are of the coming of the world to come. In this world we cannot even see each other’s thoughts, but in the world to come we will see in each other everything that is in our hearts. Therefore, the present world is like night, and the coming one is like day. When the night ends and the day barely dawns, just before the sun rises, light and darkness somehow mix: the darkness of the night has already passed, and the light of the coming day has not yet come. In the same way, the end of this world is already mixed with the dawn of the future, and what was not visible here sometimes appears, mixing with the spiritual world. Therefore, we begin to understand many things in this world. But we still don’t know everything completely, and the mind sees it as if in twilight, as in the pre-dawn twilight. 2. From the life of Saint Euthymius When our reverend father Euthymius died, the long-suffering body of the ascetic was buried according to the rules and buried in a luxurious tomb. And Dometian, the true and great disciple of the great Euthymius, was the saint’s cell attendant and imitated his life for more than fifty years. And after his burial, he no longer left that place, but remained at the tomb for six whole days: he decided that he no longer needed to live or even see the light of the sun. And on the night of the seventh day, Euthymius appeared to him, resplendent in appearance, and said: - Come, taste the glory prepared for you, because God has granted us to live together in the next life! Dometian spoke about this when he came to the meeting of the brethren, and then he himself parted with his life in joy and hope of future blessings. “Many mansions with the Father” the Savior calls the measure of understanding of those who find themselves in the other world. I mean different perceptions of grace: the Savior called “many mansions” a difference not in location, but in the degree of grace-filled gifts. Each of us enjoys the light of the sensual sun to the extent of the acuity of visual perception, although the sun is not divided into many sources of light, but shines equally for everyone. So it is with the righteous in the future century: they all stay in the same place, but each perceives the light and joy of the mental sun and enjoys it according to the measure of their purity, that is, as far as anyone can contain it. Peter. It seems to me, venerable ruler, that the human race is affected by so many and such deep passions that the Heavenly Jerusalem will be filled mostly with babies. Gregory. The fact that all children who are baptized and die in infancy will enter the Kingdom of Heaven seems to be true. But I don’t think that it will include all those who have at least begun to speak. After all, many children are not allowed to enter the Kingdom of Heaven by their parents if they raise them poorly. For example, there was a man here in the city whom everyone knows, and three years ago he had a son. This son was, as I remember, about five years old. His father loved him excessively, carnally, and raised him to be spoiled. And therefore, the child, as soon as he doesn’t like something, takes on the habit - and it’s not good to say this - to blaspheme the greatness of God. And three years ago, when there was a pestilence here, the boy fell ill and was already dying. The father held him in his arms all the time, and, as those who were there testify, the child saw evil spirits that came to him. He trembled, closed his eyes and began to shout: - Dad, stand up, stand up for me! And, screaming, he hid his face in his father’s chest, as if he himself wanted to hide. The father, seeing that the boy was trembling, asked him what he saw. “Black people have come and want to take me away,” the boy answered. To this he added blasphemy - and immediately gave up the ghost. Almighty God allowed the child to die with this sin, so that it would become clear why he was handed over to the servants of hell. The father, when his son was alive, did not want to forbid him - according to the long-suffering of God, the boy lived blaspheming. And according to the righteous judgment and permission of God, he died with blasphemy on his lips, so that the father would know the sin of his son. Because the father did not care about the soul of his child and raised not a small, but a great sinner for fiery hell. The elders said: “Brothers, instruct your children so that they do not become your punishment.” Chapter 12. That believing parents should rejoice and thank God for the trials that their children endure for the sake of the Lord. Moreover, they should encourage their children to perform exploits and dangers for the sake of virtue From the story of the massacre of the holy fathers of Sinai and Raifa One young man resisted the barbarians so bravely that his courage was on the lips of many. He was killed in the very cell where he labored. Covered with wounds, he did not leave his cell and did not even take off his monastic robes to please the barbarians, although they promised him that they would not kill him if he did this or that. Having bravely confronted the barbarians, he bravely faced death. And his mother, when she found out about this, proved in practice that the same blood flowed in their veins, and showed herself to be a true mother. She immediately dressed in a festive way, with a radiant face raised her hands to the sky and turned to the Savior Christ: “I entrusted the child to you, Lord, and he found salvation from now on and forever.” I entrusted the boy to You and chose You as his Guardian - and he was truly preserved to me alive and unharmed. For I do not think that he perished or said goodbye to life, but I think that he escaped all sin. Not that the body was pierced and died a painful death, but that he kept his soul pure and immaculate, and gave his undefiled spirit into Your hands. In every wound I see a reward in competition, in every blow a crown for virtue. Oh, that more, child, could bear down your body, so that your reward might also become greater! This is a reward for my womb-bearing! This is compensation for a painful birth! This is my honor for feeding and raising! Well, don't I have a share in your reward? Am I not also involved in your feat? You struggled - I suffered with you! You stood up against the fury of the barbarians - I stood up against the cruelty of nature! You despised death - I despised my nature! You bravely endured pain and slaughter - I endured the torment of a tormented womb! My suffering is not less, but equal to yours. Your victory is in unbearable pain, my advantage is in endless time. And even though your death was painful, it was short-lived. I still have to drag out my grief for a long time, but I bear it, as it should be, with courage. For I know that with God you live an authentic life and that in the next world there will be a guardian for me in my old age - at the hour when this earthen vessel, my body, breaks, and when I rush towards the next age. I am happier than all mothers - for I gave such an ascetic to God! And again I am happy - for I dare to boast that you have gone to Christ, that you will remain with Him forever and taste inexhaustible joy. 2. From the life of the Hieromartyr Clement, Bishop of Ancyra Saint Clement's father died when he was still just a baby. And the mother, having lost her husband, placed all her hopes after God on the child and always tried to become for him a father, a teacher, and a mother. This was the childhood of Saint Clement, and this is how his loving mother raised and raised him. When she felt her approaching death, it was more important for her that her son become the heir to heavenly treasures than the successor to family values. And therefore, warmly and affectionately hugging the boy (and he was not even ten years old) and tenderly kissing him, she began to give him the last instructions: - My child, my dear child, son! You became an orphan without seeing your father, but God was your Father and wealth, and in orphanhood you found your happiness. Although you were born of me in the body, Christ gave birth to you in the spirit. Know Your Father, do not disgrace the name of your son! Serve Christ alone, obey Christ! In Him is true immortality, in Him is salvation. It was He who came down from heaven, uniting us with Himself, making us sons and gods. And the one who chooses this Lord for himself will conquer all misfortunes: he will not only defeat tyrants and kings who bow to idols, he will shame the very demons to whom they bow, and even their leader and chief, the devil. At these words, her eyes filled with tears. And then divine grace overshadowed her vision and she predicted to him what was about to happen to him. “I ask you,” she said, “I ask you, my dear son, for everything you owe me, make me happy.” These are difficult times, and ungodly persecution is in full swing. I know for sure that you too will be brought, according to the word of our Lord, “before rulers and kings” for His sake. Therefore, child, do not disgrace me: stand strong for Him and keep your confession firmly and to the very end. I believe in my Christ, my little blood, I believe that the crown of a martyr will soon be on your head! So get ready and strengthen your soul so that you won’t be unprepared when the competition begins. Here the struggle is not with random people and not for a random reward, but the opponents here are the evil one himself and his champions and servants. And the end of this struggle is eternal life and glory or endless shame and hellish torment: either think about the reward, or fear the horror of defeat. It’s a shame, son, that soldiers willingly die for the Tsar, who is just as mortal and a slave like them, but we are not ready to die for the immortal Tsar. Moreover, they have nothing from their King that could be worth such devotion: After all, what gift is equivalent to life and what is the use of gifts after death? And you, if you die for the one Lord of all, Christ, instead of temporary life you will receive eternal life, instead of corruptible joys, glory and wealth you will enjoy eternal bliss! And then, if we don’t die now, we’ll still die soon and pay a common fee for everyone! And death itself for Christ cannot even be called death: sincere hope of future blessings deprives death of its power. But especially, my child, we must remember that the Creator of all creation and the Creator of our race became a man for our sake and, having come to earth, lived together with people. What am I saying - I lived! For us, ungrateful slaves, the Lord was condemned, suffered beatings, and finally died. And He endured all this for our sake and for the sake of our salvation. He endured in order to destroy the slavery of sin, in order to abolish the previous condemnation, so that the gates of heaven would be opened to us again! Such a great Master suffered so much for us, lost sinners! Is it really forgivable, my child, if we do not endure even a little pain for Him? Remember this, son, and let nothing separate you from the love of Christ: neither the threats of the ruler, nor torture, nor the fear of those who are temporarily kings in this world. Their anger will fall along with their pride, the fire will go out, and the sword will rust. And you look for those blessings that await the martyrs, and the reward of the martyr - heaven itself! So his mother encouraged him all day, because she had the spirit of true wisdom. And the child was no longer mature in mind for his age and he himself asked for more instruction. At the end she added: - Give me, child, this payment for your upbringing! Let this, my son, be my reward for giving birth to you! May I, your mother, be saved, in the words of Paul, “through childbearing” (1 Tim. 2.15) and be glorified in my son. Now, child, by the grace of God I am already dying, and tomorrow the light of the sun will no longer find me alive. But you are my light in Christ and my life, and I ask you: for the sake of your mother, do not disappoint your hopes! Once upon a time, one Jewish woman (Saint Solomonia) raised seven martyred sons - and through them she herself received a crown. For me, you alone are enough for eternal glory, and I am happier than all mothers, because I will be glorified in you! I am leaving before you, my child, and in this body I will no longer see you, precious one. But when I die, remember that my soul is forever connected to yours. Together with her I will fall at the altar of Christ on the day of His Coming, when I will be glorified in your suffering, when I will gain a new appearance through your wounds and together with you I will become a partaker of joy and priceless gifts. And, instructing her son, the mother kissed his hands and feet. “I kiss the body of the martyr,” she said, “the body that will be sacrificed to Christ!” Thus hugging him and speaking tenderly to the boy, she found a blessed dormition, leaving her spirit to God and her body in the arms of her beloved son. Then he, like a faithful son of a loving mother, buried his body and began a solitary life. Because he immediately decided, according to his mother’s commandment, to reject the world for the sake of Christ, so that later for the sake of Him he would reject his life. And from then on, he always ate one lentil in memory of those three youths whom fasting made inaccessible to the fire of passions and invulnerable to the flame of the sensual furnace. 3. From the life of Saint Alypius Love for God burned the heart of the great Alypius. He asked what he could do in real life so that he could always live next to the One to whom he strove, see Him clearly and with his whole mind and touch Him in purity. Then he learned that for this he supposedly had to leave everything, move away from friends, relatives, acquaintances, even from the one who gave birth to you - and choose the blessing of solitude. And since he trusted only his mother in this, he once told her: – Mom, I really want to go to the east: many of those who have chosen the path of asceticism live there piously and happily. So let me go there and give me your blessing on the way. Hearing this, the mother did not behave at all like an ordinary woman. She did not remember her widowhood, her loneliness, or the fact that such a good son was leaving her, even though this was an unbearable thing for a mother. She didn’t say anything like that and didn’t even try to dissuade him from his beloved dream: her son’s interests were more important to her than her own. She raised her gaze to heaven and, stretching out her hands, turned her whole mind to prayer. And since she was the true mother of her son, virtue in her conquered nature and it was not in her rules to say or do anything unworthy. “And go, child,” she said. “Go, since this is what you’re in the mood for.” To God by whom we live, I commend you. May He send His angel before you and guide you by His will, “send you help from the holy one and protect you from Zion” (Ps. 19:3), “put on you the armor of righteousness and give you the helmet of salvation” (Eph. 6:17). The righteousness of your deeds will shine like the sun in the East, because you loved the Lord more than your parents and fatherland. After this prayer, the son wrapped his arms around his mother, and the mother warmly hugged her son, both began to cry and began to kiss each other. And then they parted, and the mother went to the house, and the son went on the journey that he had dreamed of. But a few days later, when his departure was discovered, everyone, as one might expect, fell into despair. The Primate of the Church, when he heard the news, immediately rushed in pursuit and overtook the young man in Euchaitis, when the martyr Theodore was celebrated there. Then the bishop began to beg him with tears to return to his mother. He even said that in a dream he heard the voice of God, which told the young man not to fall into despair if he did not achieve his goal. “For there are holy places,” said the One who appeared to the bishop, “where you will live holy.” Thus, by the grace of God, their sweetest fruit was returned to their native lands. When the young man returned, he first went to one of the mountains south of the city and shut himself up there in a small hut to indulge in heroic deeds. But, having lived like this for some time, he became sufficiently strengthened in the deeds of virtue. And then he rejected life below and on earth and rushed to a higher life, because he had always sought the high and divine. Once, having seen a low column on one of the graves nearby, he surrounded its top on all sides with boards. He decided to limit his life to this small shelter from the weather. Moreover, his mother helped him a lot, who did not leave him here either. But one day, the crafty spirits, out of hatred for the angelic life of the saint, formed a military formation against him and began to throw such large stones at him that they broke through the shelter that he had built for himself, and even knocked some boards out of their fastenings. One of the stones, quite large in size, hit the saint in the shoulder and seriously wounded him. Saint Alypius decided to show the demons that all their machinations for him were childish pranks. Therefore, in the morning, after prayer, he took the adze from his mother, completely destroyed the roof and threw the boards to the ground. “This,” he said, “is so as not to interfere with their throwing stones.” The mother, when she heard the crack of the boards and saw them flying to the ground, clasped her hands and said: - What happened, baby? Why did you break your shelter - it was so small! How will you cope in the winter now? What about heavy rains? And the sun in the summer, when it’s hot as hell? - So what, mom? - the monk answered her to this. “Maybe we shouldn’t be cold here so that it can be hot there?” Hiding from the summer heat - and then ending up in an eternal flame? And then, how else will we receive a reward for our labors? So he convinced his mother to allow him not only to throw off the boards, but also to take off his outer clothing. Although her maternal heart grieved at this, when she saw that her son was suffering for Christ, she did not show pity. After all, she rejected her nature, and God was dearer to her than her own blood. This is where one could see a true mother next to her beloved son, a son who rejoices at the God-loving mother, and God, whom they glorified together. Who would not praise the fruit of such piety? Or who would not marvel at the root of such a fruit? After all, in addition to all her other virtues, the mother, as I already said, remained with the child. She served his needs, made a hut next to the pillar and gave up all the comforts of life. At the same time, she rejoiced as if she lived in paradise. She earned food by working with her own hands, and even took care of alms and the poor. One day a pious man gave her about a third of the coin that was then in circulation. She took this money and, with the knowledge of her son, went to the city to buy what she needed to live there. But when she had already bought everything and was returning back, the requests of the beggars moved her, and she gave everything to them. Seeing her empty-handed, the son asked: - Mom, where are your shopping? We need them now. “They remained for God and the poor,” answered the mother. “And we will probably benefit from this too.” Because I decided that you and I cannot put our food above the requests of those in need and anger God with such a life. And I think that we will also have mercy through their prayers. When the divine husband heard this, he praised his mother and, like her true son, accepted it with joy. 2. From the martyrdom of Saint Sophia and her three daughters. And the wondrous Sophia, before her martyrdom, piously talked and consoled her daughters, Vera, Nadezhda and Lyubov, in order to prepare them for torture and death. And during the torment itself, she stood nearby and, looking at the suffering of each, gently encouraged them until she was convinced that they were all dead. Then she rejoiced and began to thank God with all her heart. And three days later, she too followed her daughters, hugging their bodies, and with them became a joint heir of heavenly glory. 4. From the martyrdom of the holy forty martyrs The Holy Forty Martyrs, already at the very end of their feat, when they stood all night on the ice of the lake and with unshakable courage withstood the cold, were dragged ashore. Their legs were to be broken with clubs, and the mother of one of them was present during the suffering. She looked at her son. He was younger than all of them in age, and she was afraid that his youth and love of life would make him cowardly and he would disgrace his military rank and honor. She did not take her eyes off him and with her entire appearance instilled courage in him. “My dear son,” she said, stretching out her hands to him. “You are already a child of the Heavenly Father—be patient a little to become perfect.” Don't be afraid of torture. Christ Himself will be your helper, which means nothing terrible or terrible will happen to you again. It's all over, you won everything with your valor! And after that - joy, consolation, peace and jubilation, and you will receive them! You will reign with Christ and pray to Him for me, your mother! The saints' legs were crushed and they gave up their souls to God. The soldiers brought carts and began to carry the holy bodies onto them in order to take them to the bank of the neighboring river. Then they noticed that this young man, and his name was Meliton, was still breathing. Then they left him there in the hope that he would survive. But when the mother saw that he was left alone, it seemed worse to her than the death of her son and her own. Despite the woman's weakness, forgetting about maternal feelings, she threw her son on her shoulders and courageously went after the carts. For her, her son was truly alive only when he died and left this world! While she was carrying him, he gave up the ghost. The mother, who had fulfilled her maternal duty, was filled with jubilation at the death of her son. She carried his precious body to the place where the bodies of the other martyrs lay, and laid it on top: let his body remain with the bodies of those with whom he had already united his soul! And the champions of the devil built a huge bonfire and burned the bodies of the martyrs. After this, out of hatred for Christians, their relics were thrown into the river. But at the discretion of God, the power was carried to some shore, where Christians gathered them, and so this priceless wealth came to us. Chapter 13. About the fact that one who has renounced the world must be a wanderer: what kind of pilgrimage is meant and what is the benefit from it. And also about which places are most suitable for the feat Abba Jacob said that traveling for the sake of God is higher than receiving strangers. 2. One day Abba Longinus says to Abba Lucius: – My soul longs to wander. “If you don’t curb your tongue,” the elder answered him, “no matter where you go, you will always be at home.” So bridle your tongue and you are already on your journey. 3. One elder said: “If a monk knows that there is a place where he can achieve success, and does not go there so as not to be deprived of what is necessary, he does not believe that there is a God.” – Father, why can’t our generation strive like the Fathers? “Because,” the elder answered, “it does not love God, does not run away from people and does not reject worldly goods.” How a person begins to run away from people and material things - this is where his repentance and feat begin. A fire has spread to your field and you need to put it out. If you don’t have time to cut off everything in front of it that could burn, you won’t be able to put it out. So it is with a person: if you don’t go to a place where you can hardly even get bread, then it’s impossible to strive. Because if the soul doesn’t see something, it will hardly want it. - Father, what is wandering? “Silence,” answered the elder, “and not having anything of your own, wherever you go, is true pilgrimage.” -What is the feat of wandering? “I knew one brother,” the elder began, “who was traveling and one day came to church. And there he just happened to be at the meal and sat down at the table to eat with his brothers. Then one of them asks: “Who let this one in?” “Come on,” he says to him, “get up, get out of here!” The brother got up and left. Then the other brothers took pity on him, stood up and brought him back. Afterwards they asked: “Listen, what was in your heart when you were first kicked out and then brought back?” And he replied: “In my heart I decided that I was like a dog: if they drive you away, it goes away; if you call it, it comes back.” 7. One of the Fathers said that two brothers lived next door to him. One of them was a foreigner, and the other was a local. And the foreigner was a little careless, but the local was very jealous. It so happened that the stranger died first. But the elder was perspicacious, and he had a vision of many angels carrying away the soul of the deceased. When he had already reached the sky and had almost entered, they began to decide his fate. And there was a voice from above: “Yes, he was a little careless, but because he lived in a foreign land, open up to him.” Then the one who was local also died, and when he was dying, all his relatives came to him. And the elder saw that there was not even an angel anywhere, and he was surprised. “Lord,” he fell prostrate before God, “how was that foreigner careless, but received such glory, and this one was so zealous - and he doesn’t even have such a reward?” - When the one who was jealous was dying, he opened his eyes, saw his relatives crying, and his soul was comforted. But the stranger, albeit careless, never saw any of his loved ones. But he wept bitterly - and God consoled him. If you travel for the Lord's sake, do not meet with local residents and do not enter into communication with them - because then it would be better for you to stay with your relatives according to the flesh. If you occupy a cell in a place you do not know, then do not let many friends in - one is enough in case of illness. And do not lose the benefits that wandering has. If you go somewhere to live, don’t rush to occupy a cell for housing until you have explored the peculiarities of life there. Will anything bother you there: care, excessive peace, friends? Because if you are reasonable, you will quickly understand whether life or death awaits you here. One way or another, wandering is a feat above all others, especially if you are alone, on your own, leaving everything that you have and going to another place, keeping your faith and hope perfect, and your heart steadfast against your own lusts. Because demons will surround you from all sides and begin to frighten you with temptations, complete poverty and serious illnesses. They will inspire you: “If you find yourself in this situation, what will you do without friends and acquaintances?” And the good God will test you so that you show your zeal and love for Him. And if you still retire to your cell, demons will sow other insidious thoughts in you. They will say: “Is a person saved only by wandering, and not by keeping the commandments?” - and they will bring to your memory those who communicate with the world and relatives. “Well,” they will say, “aren’t these the servants of God?” They will instill in you thoughts about climate change, plant fear of physical difficulties in your heart, and so on in the same spirit to make you despondent. But their anger is powerless if there is love and hope in the heart. It is then that your desire for God will be visible if you love Him more than the rest of the flesh. You must not just become a wanderer, but prepare yourself, get used to fighting with enemies, learn to put each of them to flight when necessary - until you get rid of them and achieve the peace of dispassion. Brother, if you leave everything worldly and material, beware of the demon of despondency. Otherwise, due to inner devastation and sorrow, you will not be able to achieve great virtues. These virtues are not to think about yourself, to tolerate insolence and not to let your name be mentioned anywhere in worldly affairs. If you strive to acquire these virtues, they will give a crown to your soul. Because the poor is not the one who has only apparently renounced everything and has nothing, but the one in whom there is no malice and who always thirsts for the memory of God. And it is not the one who has a mournful appearance who gains dispassion, but the one who cares about the inner man and cuts off his own will: he will receive the crown of virtues. You should also understand in time those who confuse you - why they are making noise. Often they instill despondency in you so that you change your place for no particular reason, and then sit and regret it. And they do this so that your mind becomes superficial and lazy. But those who are familiar with their wickedness remain steadfast and thank God for the place He has given them for humility. Because humility, patience and love for work and hardships always give thanks. And on the contrary: negligence, despondency and love of peace are looking for a place where they will be honored. And universal respect harms feelings: they inevitably fall into slavery to passions and, from contentment and pride, lose their inner restraint. The soul will not want to leave the body if it does not become indifferent to the delights of this world. After all, not a single sense organ confirms faith, since they are all connected with the present world, and faith gives only the promise of future benefits. Therefore, the one who has chosen wandering and achievement should not remember spreading and shady trees, the murmuring of streams, meadows strewn with flowers, cozy dwellings and conversations with relatives. He should not think about honors that tickle ambition. But he must joyfully be content with what is necessary and imagine his whole life as a long journey, devoid of any carnal lust. Only in this way, by constricting our mind, can we turn to the search for eternal life. Because sight, taste and other senses, if used excessively, deprive the heart of the memory of God. And Eve is the first confirmation of this. Until she looked at the forbidden tree, she carefully kept the commandment of God. Fiery love for God seemed to overshadow her with its wings, which is why she did not feel her nakedness. But then she looked at the tree with pleasure and touched it with strong lust, and then tasted its fruit with some inner pleasure. And immediately she was seduced and rushed naked into the arms of the flesh. Having subordinated her will to passion, she gave herself up to temporary pleasure, and then the pleasant appearance of the fruit attracted Adam himself to his fall. This is why the human mind has difficulty retaining the memory of God and His commandments. But in the unceasing memory of God, we will always look into the depths of our hearts, and in this deceptive life we ​​will live as if we were blind. Because it is characteristic of true spiritual wisdom to keep itself from love for the visible. And the long-suffering Job teaches us this, saying: “If my heart followed my eyes...” (Job 31:7). And this is a condition and sign of extreme abstinence. The world is like a harlot who attracts with her beauty and makes those who see her want to possess her. Whoever is even partially captured by this desire and enslaved by it will not be able to escape from the hands of the world until he gives up his own life. He will strip him naked, and then, on the day of death, throw him out of his own house. And only then does a person understand that the world was a liar and a deceiver. But if anyone wants to withdraw from the world and see its networks, the path will be outside it. And then he will be able to see all its ugliness. There was only a dignitary in Scythopolis. He did a lot of terrible things in his life and desecrated his body as much as possible. But one day the Lord brought him into contrition, and he resigned from his position. In a secluded place, he built himself a cell and lived there, caring for his own soul. Some of his friends found out about this and began to constantly send him bread, dates and everything he needed. But when the dignitary realized that he lived in peace and did not need anything, he said to himself: – Perhaps this peace deprives us of peace in the other world. I don't deserve such peace. He left his cell and went away. “Let us bring the soul into sorrow,” he said. “My bread is the food of cattle.” In other words, the grass that the cattle eat will be my food, because I lived the same way as he did. 2. How can a person abandon his previous inclinations and accustom himself to need and achievement? The body cannot live without what it needs. But the mind, as far as possible, does not allow the body to bask and relax if there are no reasons nearby that prompt it. When a person sees something that encourages bliss and relaxation, lust awakens and flares up in him: he either turns to them again, or suffers cruel abuse. Therefore, our Redeemer commanded those who wanted to follow Him to throw off everything superfluous, to reject everything that weakens them, and only then to follow Him. And He Himself, when He wanted to enter into battle with the devil, fought with him in the deepest desert. 3. And Paul advises to leave the city, taking up the Cross of Christ: “Let us go out to Him outside the camp, bearing His reproach” (Heb. 13.13), for He suffered outside the city. But the fact is that when a person rejects the world and himself, he quickly forgets his previous habits and the memory of them does not torment him for long. And in this battle, it is very useful if the interior appearance of the monastic cell is poor and without excesses, and that there is nothing in it that can arouse in a person a desire for peace. Because when there is no reason for relaxation next to a person, he does not have to wage a double battle, external and internal, with feelings and thoughts. So it is easier for someone who has removed the cause of pleasure from himself to win than someone who has something nearby that irritates the passions. After all, a person experiences warfare in every member of the body, and therefore it is better to protect himself and try to alleviate the warfare against himself. “We must run away from everything corporeal, that is, from that which irritates the passions.” Because when you are close to physical warfare, you are like a man standing over a terrible abyss. The enemy, as soon as he wants to attack you, will easily throw you into the abyss. And if you are far from the physical, then you are like a person who stands far from the abyss. Even if the enemy begins to drag you to the abyss in order to throw you down, you can resist and at the same time ask for God’s help. And she will soon come and snatch you from the hands of the enemy. 5. One person said that there once lived three zealous Christians. They were friends, but chose different lifestyles. One of them decided to reconcile the enemies, according to what was said: “blessed are the peacemakers.” Another began visiting the sick. And the third withdrew into the desert to remain silent there and asceticize together with the Fathers. The first was tired of the constant strife between people and, unable to please everyone, could not stand it and went to the one who ministered to the sick. It turned out that he too fell into despondency and could not fulfill the commandment. Then both of them decided to go to the ascetic to find out what the feat of silence had given him. When they saw him, the first thing they did was tell him what happened to them. After all, each of them endured thousands of sorrows, and both were never able to complete the work they began. And then they asked him to tell them what benefit silence gave him. The ascetic poured water into the cup and said to them: The water was cloudy. Then after a while he tells them again: - Now look at the water. They looked and saw themselves in the water, as if in a mirror. Then he said to them: – That’s how people are from the inside. Due to constant indignation, you cannot see your sins, but if you withdraw from the world and live in a deserted place, you can calm your feelings and see your own sins. And then, if you wish, with the help of God’s grace you can correct yourself. “On the big road, where people walk and drive all the time, the grass doesn’t grow, and even if you sow it, it won’t grow.” And on the one where no one walks or drives, it is there. So it is with us: while we remain among worldly goods, our mind is shaken and trampled by worldly cares. Such a mind cannot recognize the passions hidden within it. But if he calms down, away from worries and anxieties, he will see his own passions, both nascent and already obvious. Until then, although they will be in him, he will not notice them, even if he lives with them for a long time and remains in them. 7. One brother asked the elder: - Is it good, Abba, to live in the desert? “The sons of Israel,” answered the elder, “when they rejected the vanity of Egypt and settled in tents, they learned the fear of God.” And the ships, while they stand on the open sea and endure a storm, remain idle. And as soon as they enter the harbor, they immediately begin trading. So it is with a person: if a storm arises within him and he does not remain in a secluded place, he will never gain knowledge of the truth. “What should we do, father,” the brother asked again, “to acquire the gifts of virtues?” “If you want to learn some craft,” answered the elder. - then you will leave all worries, you will deal only with him, listen to the teacher with humility, you will not spare yourself - and then you will learn this craft. So it is with a monk: if he does not abandon all worldly worries, does not begin to think that he is worse than all people, and does not entrust himself entirely to a spiritual mentor, he will never acquire Virtue. 8. One elder said: “When I was younger, I had an abbot who loved to go into remote deserts and remain silent there. One day I asked him: “Abba, why do you always go into the desert! It seems to me that the one who lives closer to the world and sees everything about the Lord receives a greater reward than the one who does not see.” And the elder answered me: “Believe me, child, that until a person has come to the measure of Moses and has become like God’s own son, he has no benefit from the world. I am still a son of Adam. And like my father, as soon as I see the fruit of sin, I want it, pick it, eat it and die. That’s why our fathers fled into the desert, because there is no food for passions there and it’s easier to kill them.” 9 . Abba Tifoi said: “Wandering is when a person keeps his mouth wherever he is.” A quiet haven is a place where life can be led at a leisurely pace. And those who cannot balance their lives “fall like leaves” (Proverbs 11:14). Chapter 14. About where fear and love for God primarily comes from in a person and to what extent this is necessary One brother asked Abba Eulogius: – Where does the fear of God come from first of all in a person’s soul? “If,” the elder answered, “a person begins to observe humility and non-covetousness, then the fear of God will soon enter into him.” 2. Abba Jacob said: “As a lamp shines in a dark place, so does the fear of God. When he enters a person’s soul, he enlightens him and teaches him all the virtues and commandments of God.” 3. One brother asked the elder: – How does the fear of God come into the soul? – If a person chooses humility and non-covetousness, stops judging and reminds his soul on every occasion that it will give an answer before God, the fear of God comes to such a person. Chapter 15. That he who has rejected the world should neither maintain communication with his relatives according to the flesh, nor even have affection for them Someone named Pior, an Egyptian by birth, and a youth by age, renounced the world. He was overcome by love for God: he left his home and vowed to God never to see any of his loved ones. Fifty years passed, his sister grew old. From someone she learned that her brother was alive, and she desperately wanted to see him. But she was unable to go into the desert. Then she asked the local bishop to write to the holy desert fathers so that they would send him to see her. They forced him for a long time, and he obeyed the Fathers - he took one brother with him and went. Once at the house, he let her know: they say, your brother Pior has arrived. But as soon as he heard that his sister was coming towards him, he closed his eyes tightly and shouted: - Sister so-and-so! I am Pior - your brother! This is me, so watch as much as you want! Then she recognized him and glorified God. However, no matter how hard she tried, she could not convince him to enter the house: he said a prayer at the threshold and again went into the desert. 2. One day, Blessed Evagrius the deacon was informed of the death of his father. To the one who told him this, he replied: – Do not blaspheme: my Father is immortal! The saint's sister Pachomius heard about his virtuous life and came to the monastery, wanting to see him. When the Great One heard about her arrival, he sent the gatekeeper to tell her: “You’ve already heard that I’m alive, so go and don’t be upset, I don’t see you.” But if you also want to imitate my life so that together we can find favor with the Lord, then think about it. And if you don’t mind, the brothers will build you a cell so that you can be alone. Or maybe the Lord will call others along with you, and through you they will be saved. After all, on this earth there is only one consolation for a person - to do what is good and pleasing to God. My sister received this answer and burst into tears. Touched, she turned her heart to salvation. Pachomius learned of her decision. He glorified God and ordered those of the brothers who were the most pious to make her a small cell away from the monastery. So she labored for the Lord, and gradually other sisters gathered. When their number increased, she became their spiritual mother, taught them and showed them all the paths to salvation. Pachomius appointed a certain Peter, a pious man and a very old man, to visit them. He also wrote and gave them rules so that they would accept them and lead a life according to God. Soon Mother Theodora came to the monastery. This Theodore was under Pachomius, and Pachomius loved him very much - because he saw how deep and amazing his obedience was and how distinguished he was by his exploits. And Theodora’s mother looked everywhere for her son and found out that he lived here. Then she brought letters from the bishops ordering her child to be returned to her. She stopped at the nunnery, handed over letters to Pachomius and asked him for permission to see her son. Then Pachomius called Theodore and said to him: “Child, your mother has arrived here and wants to look at you—even, you see, she brought us letters from the bishops.” So go and tell her yourself that you are here - only for the sake of those holy men who wrote to us. “Father,” Theodore answered, “tell me: if I see her after everything that I have experienced here, I will not answer for this before the Lord on the day of judgment?” After all, I have already left her, and now I will meet her again to seduce the brethren. And before the coming of grace, the sons of Levi forgot their parents and brothers in order to keep the commandments of God. Moreover, if I have been awarded such grace, I should not put my relatives above the love of God. For the Lord said: “Whoever loves mother or father more than Me is not worthy of Me” (Matthew 10:37). And Pachomius said to him: - If you feel, child, that this is not useful for you, then I do not force you. After all, this is what one should do who has left the world and completely renounced himself. A monk must avoid useless meetings with the worldly and show sincere love for those who are members of Christ and work for Him with all their souls. If someone is overcome by affection and he says that this is my flesh and I love them, let him listen to the Scripture: “Whoever is overcome by someone is his slave” (2 Pet 2.19). And Theodore never wanted to show himself to his mother. Then she also decided to stay in the monastery, next to other nuns, sisters in Christ. “If God wills,” she reasoned, “then I will see him again with his brothers, and so, through his initiative, I will save my own soul.” Thus, severity according to God, if it is for the glory of God, can be for the benefit of a person, even if at first it seems cruel. 3. From the life of St. Simeon the Stylite Twenty-seven years have passed since this godlike man, the great Simeon, renounced the laws of nature and everything in the world. But the mother still kept within herself the fire of love for her child, and she could cool this flame only by going to her, albeit in the flesh, but incorporeal son. For she passionately, if one can use such a word, wanted to see her son’s face and hear his voice, which she had not heard for so long. The saint learned about his mother's arrival. And pay attention: he did not insult his mother, but he did not violate the law that imposed the commandment. Namely, he does not allow a meeting with her, but sends her to say: “If you, my mother, don’t mind, then we will postpone our meeting until the next century.” And if our life is pleasing to God in everything, then after our departure in Christ we will see each other where everything is much more familiar and close. He passed on this advice to her. However, the flames that tormented the mother’s soul did not allow her to listen to his words. She insisted, saying that she wanted to see him. Then he tells her a second time: “I thought you would agree with what was good for both of us and not insist so much on the meeting.” But since I see how you strive for what is temporary, now I need to be alone, and I will see you a little later: apparently, this is what God wants. The mother willingly and joyfully believed what was promised. Her soul rejoiced, she was all in anticipation. She was already imagining how she would see her son, how she would hug him, kiss him, listen to his voice. And when everything was like this, the mother unexpectedly gives up her life and betrays her soul to God. Having lived a truly happy life, she was even happier in her death. After all, although she was a mother, she obeyed her so great son, and besides, she left him when he achieved such virtue. And the divine Simeon ordered her body to be brought inside the fence (he surrounded the pillar on all sides with a wall so that there was no access for women). And when the dead mother was brought to him, he saw her, as he had promised. Then, having read a prayer over her, he buried her there, near the pillar. So he gave honor to his mother, and not only fulfilled the Lord’s commandment, but by his own example showed her superiority. One brother who lived in a foreign land says to the elder: – I want to return to my home. “Just know one thing, brother,” the elder answered him. - When you walked from your land here, the Lord was with you and led you. And if you return, He will no longer be with you. 2. The brother was in a hurry to the city and asked the elder for prayer. The elder told him: - Don’t rush into the city, but hurry out of the city - and you will be saved. 3. One very pious brother had a poor mother. There was a terrible famine, and he took some bread and went to take it to his mother. And then he heard a voice: – Will you take care of your mother yourself or should I take care of it? The brother realized whose voice it was, fell prostrate to the ground and began to ask: – You Yourself, Lord, take care of us. Then he got up and returned to his cell. Three days later his mother came to him and said: - Monk so-and-so gave me some flour. Take it and make some bread so that we have something to eat. When the brother heard this, he glorified God. And having been strengthened in hope, he began, by the grace of God, to strive even more in every virtue. 4. One monk who lived in a monastery had a son in the village. One day this young man was taken into custody on charges. The young man's mother informed the monk about this so that he wrote to the archon to release his son. “If he is released,” the monk asked the messenger, “won’t they take someone else in his place?” “They’ll take it,” he replied. “What good will it do me if I free him and give joy to the heart of his mother, and leave her grief for the heart of another woman?” 5. The same old man did a lot of handicrafts, and kept what was necessary for his needs, and distributed the rest to the poor. When famine came, his mother sent his son to him with a request to give them some bread. The elder in response says to his son: – Is there anyone else out there who needs the same as we do? “Yes,” he answered, “and a lot.” Then the elder closed the door right in front of him. “Go, my child,” he said, crying. “He who takes care of them will take care of you.” One brother was present at the time and saw what the elder did. He asked him: “Aren’t you tormented by the thought that you sent your own son away with nothing?” “If,” the elder answered, “a person does not force himself in every matter, he will not receive a reward.” 6. One monk had a poor brother in the world, and if the monk earned anything, he gave it to him. But no matter how much he gave, the one who received became increasingly poor. A monk came to one elder and told him about this. The elder answered him: - If you want to listen to me, don’t give him anything else. And tell him: “Brother, when I had something, I gave it to you. So you, too, whatever you earn from your work, bring it to me.” If he brings anything, take it from him. And if you see a stranger or a poor old man, give it and ask him to pray for his brother. The brother went and did just that. When his lay brother came, he told him what the elder had taught him. Hearing this, the brother left offended. However, the next day he earned some greens with his labor and brought them to the monk. He took it, distributed it to the elders and asked them to pray for their brother. And the layman, having received the blessing, returned to his home. Soon he came to the monk again and brought vegetables and three breads. The monk took it and did the same as before. And the layman went back, receiving a blessing from the elders. Then he came a third time and brought a lot of food, wine and fish. The monk saw this and was surprised. He called the poor and made them a meal. And then he says to the layman: – Maybe you need some bread? “No, my lord,” he answered. “No matter how many times I took something from you, it was as if fire was bursting into my house and devouring even the little that I had.” And since I don’t take anything from you, God blesses me. The brother went to the elder and told him everything that had happened. “You see,” the elder tells him, “the work of a monk is like fire: it burns everything it touches.” But your brother has more benefit from something else: let him give alms from his labors and receive in return the prayers of the saints - and he will be blessed. 7. One day the mother of Abba Mark, a student of Abba Silouan, came to see her son. And she arrived with great splendor and luxury. Abba Silouan came out to her, and she said to him: “Abba, tell me to let my son come out and look at him.” The elder went inside and said: - Come out, let your mother look at you. And he was in an apron and all black from kitchen soot. For the sake of obedience, he came out, closed his eyes and said: “Save yourself.” (A greeting that was common at that time among monks and pious people. - Approx. Per.) However, he did not see them, and his mother did not recognize him. Then he again sends to the elder: “Abba, come to me with my son to see him.” Abba called him and said: “Didn’t I tell you to go out so your mother could look at you?” “Abba,” he objected, “I went out as you ordered and told them to save themselves.” But please don't tell me to go out again so I don't have to disobey you. Then the elder came out himself and said to her: - It was the one who came out to you and said “save yourself.” And, having consoled her, he said goodbye to her. 8. One day many elders gathered with Abba Pimen. One of Abba Pimen’s relatives also came and brought a child with him. This boy's face was turned back due to the action of the devil. Together with the child, he sat down behind the monastery and cried. It happened that some old man was passing there. He saw that he was crying and said to him: - Why are you crying, man? “I am a relative of Abba Pimen,” he answered, “and this temptation happened with my child.” I wanted to bring it to the elder, but I was scared because he didn’t want to see us. Even now, if he finds out I'm here, he'll send someone to drive me away. I only dared to come because I see you here. If you can, Abba, have mercy on me. Take the child inside the monastery and pray for him there. The elder took the boy and went inside. But he acted wisely: he did not take him directly to Abba Pimen, but began with the youngest brothers, saying: “Cross this child.” When he had done so that everyone in turn crossed the child, he finally brought him to Abba Pimen. He didn't even want to touch him. But then everyone began to beg him: - As everyone did, so did you, father. Then he sighed, stood up and began to pray: - Lord, heal Your creation, so that the enemy does not take possession of it. Then he placed the sign of the cross on him and immediately healed him. And the child was returned to his father healthy. If you have parted with your relatives according to the flesh in order to become a wanderer for the sake of the Lord, do not let weakness towards them enter into you when you are sitting in your cell. There is no need to feel sorry for your father or mother, you don’t need to remember your brother or sister, you don’t need to grieve for your children, you don’t need to grieve for your wife - for all those you left behind. But remember your outcome and the inevitability of death. After all, then none of them will help you - so why don’t you leave them for the sake of virtue? If it is absolutely necessary that you come to your native village on some business, then protect yourself from your relatives in the flesh: do not treat them freely and do not even enter into communication with them. One of the Fathers told about Abba Pimen and his brothers that they lived in Egypt. Their mother wanted to see them, but could not. Then she followed them and, when they were walking to church, she came out to meet them. As soon as they saw her, they turned back and closed the door of the cell right in front of her. She remained standing outside the door, crying bitterly and inconsolably and saying: - At least let me look at you, dear children! And they stayed inside and heard her. Here Abba Anuv says to Abba Pimen: - What are we going to do with this old woman? She's crying so hard. Then Abba Pimen stood up, came to the other side of the door and said: - Why are you crying, woman? As soon as she heard his voice, she began to cry even more: - Children, I want to look at you. What's wrong if I see you? Am I not your mother? Wasn't it I who raised you? I'm already all gray. Have pity on my old age and let me look at you a little - at least somehow soothe the pain of my heart. I am terribly tormented by longing for you, and now I have also heard, son, your voice! – Where do you want to see us: here or in another world? “And if I don’t see you here,” she answered, “what will I see in the next world?” “If,” he answered her, “you force yourself not to look at us here, then you will see us there.” And when she heard this, she was happy: “If I always see you there, then I have no need to see you here!” And with these words she left. 7. From Saint Gregory the Dvoeslov There was one monk in the monastery of St. Benedict. Through the wandering of his thoughts, the demon of negligence took possession of him, and he did not want to fulfill the rule to the fullest extent of the regulations. The man of God Benedict admonished him without ceasing and often gave him instructions, but he did not want to listen to the persuasion of the holy father. On the contrary, he constantly and shamelessly asked the saint to allow him to go to his parents. Finally, one day, when he bothered the monk too much with his request, he angrily ordered him to leave the monastery. The brother left the monastery, thinking of going to his parents. And suddenly he saw on the road, right in front of him, a huge snake: it had already opened its mouth to swallow him. Trembling seized his brother, he began to wave his hands and shout: - Help! This snake wants to eat me! The brothers came running and found no snake. But, seeing that the brother was trembling and waving his hands, they took him back to the monastery. And the brother immediately made a vow never to leave the monastery of his own free will and not even to leave it until his death. He kept this vow, through the prayers of the holy father, until his death, and the terrible snake never appeared to him again. Chapter 16. That one should love relatives according to the flesh no less than other brothers, if they accept the same way of life. And if their lifestyle is contrary to this, then they should be avoided, since they harm the soul 1. From the life of Saint Pachomius Many years have passed since Theodore, a disciple of Pachomius, and, moreover, the most zealous one, accepted monasticism. Paphnutius, Theodore's brother, came to the monastery and asked to become a monk himself. But Theodore, like his brother, did not want to communicate with him (he had already shed the old man), and Paphnutius was very upset by this and often cried. When the Great learned about this, he said to Theodore: “Such people, brother, benefit from leniency at first.” A newly planted tree requires care, and so does one who is just beginning a feat, until he is yet filled with grace and strengthened in faith. After these words, Theodore obeyed his Father and, as he was told, began to support his brother in everything. He understood the elder’s words well. 2. From the life of St. Ioannikios One of the courtiers’ daughter was ill, and her whole body was relaxed. She was pious and adhered to Christian dogmas. And the saint’s son-in-law (his sister’s husband), on the contrary, was an iconoclast, frantic to the point of madness. The blessed one came out to meet them and, through prayer and the sign of the cross, freed the sick woman from a serious illness. As for his son-in-law, the saint could not convince him to give up his madness, no matter how much he admonished him. Then, despising kindred feelings and for the sake of piety, forgetting his own blood, he resorted to punishment: through prayer he took away his sight. Thus, zeal for true worship of God took precedence over nature, and true love for God turned out to be higher in him than related feelings. In fact, the daughter of the dignitary was not related to him, but she respected Christian dogmas - and the saint saved her from her illness. While the saint blinded another, who took up arms against divine icons, even though he was his son-in-law: as punishment for blindness of mind, he took away his bodily vision. There was one pious man, a zealot for life according to God, named Karion. He heard about the blessed life of the ascetics, revered it and, rushing towards it with all his heart, he himself, of his own free will, came to the Skete. And since he had his own son, he took him with him. He raised him there, and everyone knew that he was his own son. The child's name was Zechariah. When he was already fully grown, this began to seduce many of the brothers, and among them there was a great murmur against him. When Abba Karion heard this, he said to his son: “Zachary, get ready and let’s leave here, because the fathers are grumbling.” “Abba,” the son answered him, “everyone here knows that I am your son.” And if we go to another place, no one will say that I am your son. “Get ready,” the elder tells him, “let’s go to Thebaid.” And they went there. But as soon as they occupied the cell and lived there for several days, the same murmur arose against their son. “Zecharia,” says Abba Karion, “get ready, let’s go to Skete.” They went, but a few days later there was again a murmur against them. Then his son Zacharias went to Lake Nitra, undressed there and went into the water up to his nose. There he remained as long as he could stand it, until his body was completely disfigured and he looked like a leper (this happened because the salt and lye dissolved in the lake water corroded his skin). Then he came out of the water, put on his clothes and returned to his father. He barely acknowledged him. When, according to custom, they came to the church for holy communion, Saint Isidore the Presbyter had a revelation about what the young man had done. He saw him and said in surprise: – Zechariah, child, last Sunday you still came and received communion as a man, but now you have become an angel. Chapter 17. About the fact that one who becomes a monk must renounce everything, and about how he must dispose of what belongs to him. Also about the fact that in a hostel personal property is an obvious death “My relatives owe me some money, and I want to give it to the poor, but they don’t want to give it to me right now.” What should I do? “If you do not put an end to the carnal way of thinking,” the elder answered, “and if you do not gain a little shamelessness about the Lord, you will fall into man-pleasing.” One brother renounced the world. He distributed his property to the poor, and left a small part of it for his own needs. Then he appeared to Abba Anthony and began to ask to be accepted as a monk. However, he found out that his brother had left something for himself, and told him: - If you want to become a monk, go to the village, buy meat, take off your clothes, hang the meat on your naked body and come here- My brother did just that. When he returned, as ordered, naked and with meat on his shoulders, dogs and birds of prey tried to grab the meat and wounded his body. Nevertheless, he returned to the old man and showed him how wounded his body was. And Anthony tells him: – This is how demons inflict wounds, taking up arms against those who have renounced the world and want to have money. 2. Abba Isidore said that the passion of love of money is terrible and stops at nothing. She knows no limits and if she catches a soul, she brings it to the most terrible evils. And, of course, it should be driven out from the very beginning. Because, having mastered a person, it becomes irresistible. 3. One man wanted to become a monk and came to one of the great elders. “I want to become a monk,” he said. “If you want,” the elder answered, “then go and renounce everything worldly, and then return and live in your cell.” He went, gave away everything he had, leaving only one hundred coins, and returned to the elder. But the elder said to him: -You can't become a monk. - Why? - he answered. - I can. “Then go,” says the elder, “and stay in your cell.” He went and began to live in the cell. When he settled in it, his thoughts began to tell him: the door is old and needs to be replaced. He went to the elder and said to him: – Father, my thoughts tell me that the door is old and needs to be replaced. “You have not renounced the world,” the elder objected to him. - Go, renounce, and then come back and live here. The brother went and distributed ninety coins. Then he returned to the elder and said: And when the elder gave permission again, he went to his cell and settled there again. And his thoughts began to tell him again: “Everything here is dilapidated, and the place is desolate, now a lion will come and eat me.” He went to the elder and told him his thoughts. The elder answered him: “Say to your thoughts: “I’m just waiting for everything to fall on me and crush me here, or for a lion to come and eat me. This way I’ll at least get deliverance faster!” Say this to your thoughts, go back and be in your cell. Pray to God all the time, do not be afraid of anything and do not worry about anything. The brother did so and received peace. 4. One young man wanted to become a monk and tried to do it many times. But when he was already leaving the city and going to the monastery, his thoughts immediately began to turn him away and entangle him with supposedly urgent matters and concerns. And he was rich. One day he just got ready and went out. And immediately thoughts surrounded him, bringing terrible confusion into his soul, and began to offer him some important excuses to bring him back. The young man felt the abuse and onslaught of thoughts and did not know what to do. Then he took off everything completely, threw his clothes on the ground and ran naked to one of the monasteries. And the old man, whom the young man so longed for, received a revelation from God: “Rise and meet My fighter.” The elder got up, went out and saw him. When he found out how it was, he was amazed, accepted him and immediately honored him with the monastic image. And if someone came to the elder to ask about thoughts or something else, he answered himself. And if they asked about renouncing the world, he sent them to the young man with the words: “Ask your brother about this.” 5. One monk fell ill. The abbot of one communal monastery took him in and began to take care of him, since he did not even have the most necessary things. He also spoke to his brothers: – Try a little, and we will take care of the patient. And the sick man had a clay pot filled with gold, and he hid it, burying it under the mat on which he was lying. Soon he had to die. And when he died, he said nothing about gold. They buried him, and Abba said to the brothers: - Throw this litter out of here. They removed it and found buried gold under it: it could be seen by the sagging ground. They brought gold to Abba. When he saw the gold and found out where it was found, he said: “Neither during his life nor when he died did he tell me about this gold and only hoped for it. So I won't touch it. Go and leave everything as it is in his tomb. And when the monks were returning from the grave, they saw fire falling from the sky onto the tomb. And it did not go out for many days until it burned the stones, the earth around and everything that was in the tomb. Everyone who saw this was amazed and horrified. Chapter 18. That one who wants to be saved must seek communication with virtuous people - it brings great benefit; and one must ask them and learn what is necessary for salvation with great diligence and sincere zeal Abba Palladius said: “A person who strives for the Lord must either earnestly study what he does not know, or wisely teach what he knows. And if he does not want to do either one or the other, then he is mad. For the beginning of the fall is in the refusal to teach and the unwillingness to learn what the God-loving soul always thirsts for.” - Abba, I ask the elders, they give me advice about my soul, but I never listen to their words. So why should I ask them if I don't do anything? I still remain full of vices. And next to it there were two light jugs. “Go, take one jug,” says the elder, “pour oil into it, rinse it, turn it over and put it in its place.” The brother did this once, and then again. Then he poured out the oil and put the jug where it stood. “Now,” the elder told him, “bring both jugs and see which one is cleaner.” “The one,” said the brother, “into which I poured oil.” “That’s how the soul is,” answered the elder. “Even if she doesn’t learn anything from what she asked (although I don’t think so), she is still purer than the one who didn’t ask at all.” 3. Abba Palladius said: “We must strive for communication with spiritual people more than for an outlet that gives light. With their help, you can read your heart, like a legibly written book. And in comparison with them, one’s own negligence or zeal becomes visible. And even outwardly there is much in virtuous people that speaks of the purity of their soul. This is the complexion, enlightened by the holiness of life, and the manner of dressing, and simplicity of character, and modesty in speech, and soundness of judgment, and restraint in behavior. It is useful to pay attention to all this in order to imprint the very image of virtue in your own heart.” -What is better: visiting the elders or remaining silent in solitude? – The rule of the ancient fathers was to visit the elders. 5. One day his brother came to Abba John Kolov late in the evening and was in a hurry to leave - but he and the elder began to talk about spiritual benefits and did not notice how morning came. The elder came out to see him off, and they continued talking until the sixth hour. Then the elder again took him to his cell. He ate and then left. 6. Abba Cassian told about one old man who lived in the desert. He prayed to God to give him the gift of never dozing off during a spiritual conversation and, conversely, if the conversation turned into condemnation or idle talk, to immediately fall asleep so that all this poison would not poison his hearing. And God gave him what he asked for. So, this elder said that the devil is the champion of all idle talk and the enemy of any spiritual teaching. And to confirm his words, he told one example: “Once, when I was talking with several brothers about spiritual benefits, they were overcome by such drowsiness that they could not even open their eyes. Then I decided to show everyone with my own eyes that this was the action of the devil, and moved on to some empty object. They immediately woke up and perked up. Then I sighed and said: - Look, brothers, while we were talking about heavenly things, your eyes were all drooping from sleep. And as soon as we started talking about nothing, you all woke up without difficulty. I ask you, brothers, to become aware of the work of demons, watch yourselves and be afraid to doze off while listening or doing anything spiritual. 7. One day, Abba Pimen, when he was still young, went to an old man to ask him about three thoughts. But when he came to the elder, he forgot one thought and asked only about the other two. After listening to the answer, he returned to his cell again. And when he took hold of the key, he remembered the thought that he had forgotten. Then he left the key and went back to the elder. “You returned quickly, brother,” the elder said when he saw him. “I was just about to take the key,” he answered him, “when I remembered the thought I wanted to ask about.” Therefore, I did not open the door, but immediately went back. And the path was quite long. The elder says to him: - Pimen is the shepherd of angels, and your name will be glorified throughout Egypt. 8. According to custom, the Three Fathers came to Blessed Anthony every year. Moreover, two of them asked about thoughts and the salvation of the soul, but one was always silent and did not ask anything. So they came repeatedly, and this brother was always silent and did not ask anything. Abba Anthony tells him: “You’ve been coming here for so long, why don’t you ask me anything?” “It’s enough for me that I see you,” his brother answered him. 9 . Abba Paphnutius said that all the time the elders were alive, he visited them twice a month, and his cell was twelve miles from them. He always told them his thoughts. And they always repeated to him only the same thing: “Paphnutius, wherever you go, do not think about yourself, and you will find peace.” 10. It was said of one old man that he spent seventy weeks eating only once a week. He was looking for the meaning of a passage of Scripture, but God did not reveal it to him. Then he says to himself: “I put in so much work, but achieved nothing. I’ll go to my brother and ask him.” And as soon as he locked the door and was about to leave, the angel of the Lord appeared to him and said: – The seventy weeks that you fasted did not bring you closer to God. But you humbled yourself to go to your brother, and I was sent to tell you the meaning of what you were thinking about. And having explained to him the meaning that he was looking for, the angel left. A person advises his neighbor according to his knowledge, and God helps the listener according to his faith. “A patient man has much understanding” (Proverbs 14:29) – likewise does one who “inclines his ear to the words” of wisdom (Proverbs 22:17). Do not reject the teaching, even if you become sufficiently knowledgeable, for there is more benefit in God’s economy than in our own mind. Whoever wants to take up the cross and follow Christ must first of all engage in knowledge and teaching: constantly examine his thoughts, think a lot about salvation, and also ask the servants of God who have the same way of thinking and struggle in the same feat. Then he will know where and why he is going, and not wander in the dark without a lamp. For whoever lives on his own, without knowledge of the Gospel, without reasoning and without the guidance of other people, often stumbles. He often falls into the snares and snares of the devil; often falls into delusions; often suffers and finds himself in danger - and does not even know what goal to strive for. In fact, there were many who went through hard work, exploits and misadventures and endured much torment for the sake of the Lord. But living alone with themselves, unreasonableness and unwillingness to look for what is useful in their neighbor - all this deprived their enormous work of all meaning and value. Therefore, one must try to live nearby or at least often visit knowledgeable people and strive to ensure that, if one does not have a lamp, one should follow someone who has one, and not wander in the dark. Then you don’t risk getting caught in snares and snares or encountering wild animals. These beasts live in darkness, and they rush at those who walk in the darkness, without the light of the divine word, and tear them apart. In every matter, remember that you need teaching, and you will remain wise all your life. Just as parents worry about the children they give birth to, so the mind naturally worries about its thoughts. Those parents who are too partial to their children think that they are the most worthy and beautiful, even if everyone always thinks they are funny. Likewise, to a madman his thoughts, even if they cost nothing, seem the smartest. But this is not how a wise person treats his thoughts. Even if he wants to make sure that they are fair and correct, he does not trust his own opinion. However, so that he does not have to work in vain, he elects other judges for his thoughts and intentions - and asks these judges for approval. – If you go to an incense seller, even if you don’t buy anything, you’ll still be saturated with the smell. So is the one who consults with the Fathers: if he wants to make an effort, they will show him the path of humility, and he will have a stronghold against demonic attacks. 2. One brother came to Abba Felix. He brought the laity with him and asked the elder to speak to them. However, the elder was silent. The brother began to beg him very much, and the elder said to them: “There are no more words now,” answered the elder. – When the brothers asked the elders and did what the elders told them, he gave the elders his word for the benefit of those who ask. But nowadays they only ask, but don’t do what they are told. So God took away grace from the elders: they don’t know what to say. There are no more those who force themselves. At these words everyone sighed and said: Do not neglect the teaching of the holy fathers, even if you yourself are knowledgeable. For in this teaching is the fruit of knowledge. Do not seek advice from someone who has not lived the same life as you, even if he is very wise. But it is better to entrust your perplexities to a simple person who is experienced in the matter than to a philosopher who argues abstractly and without knowing the subject from experience. And experience does not consist in delving into a subject and studying everything in detail without gaining any useful knowledge from this work. Experience is about doing this for a long time and feeling in practice what is useful and what is harmful. After all, something often seems harmful, but there is great benefit hidden in it. And vice versa: something seems very useful, but in fact it is extremely harmful. This is why many received great harm from things that were outwardly useful. Therefore, seek advice from someone who knows from experience the nature and properties of things and accurately distinguishes between them. He who has managed to properly manage his own freedom can, without doubt, be entrusted with the freedom of others. Chapter 19. About how obedience is necessary, what is the benefit of it and how to achieve it 1. From the life of St. Theodosius Kinoviarch Saint Theodosius, having already reached the age of reason, was inflamed with a desire for a wise life. Then he left his fatherland and came to Jerusalem. In holiness he brought the worship of shrines, and then began to consider where he should begin his philosophy and what life to choose: lonely and secluded - or together with those who are pious and who strive for the same goal. But he did not dare to remain silent in solitude - at least then: he reasoned that he did not have the experience of fighting evil spirits alone. “Even in a worldly army,” he said to himself, “no one will be so brave or so stupid as to rush straight from the ranks into the thick of the enemies without any experience or training. But the spiritual battle is even more terrible and dangerous! And how can I, without teaching “my hands to fight, my fingers to fight” (Ps. 143.1), without being “girded with strength from on high” (Ps. 17.40), “against the principalities, against the powers, against the rulers of the darkness of this world” (Eph. 6.12), against the evil spirits? So, all that remains for me is to go to those holy fathers who are already seasoned in such feats, and learn from them. And when I am sufficiently strengthened in the battle with our spiritual enemy, I will be able to taste the fruits of silence.” He reasoned so wisely, and it must be said that, among other things, he also possessed strict prudence. And immediately he began to look for someone who had been tempered in virtues through labor, because Saint Theodosius knew that need is the best teacher and mentor. So he came to the blessed elder Longinus - and he stood out for his virtue among all the Fathers who lived with him. Theodosius devoted himself to him, settled with him and began to lead the same lifestyle. He really liked the character of Longinus and his customs, so that the soul of Theodosius, in the words of David, “clung to him” (Ps. 62.9). As the ancients rightly said, with whom you like to communicate, you can be considered the same. 1. Abba Anthony said: “Obedience with self-control tames the beasts.” 2. Abba Pimen told how someone once asked Abba Paisius: – What should I do with my soul? She is insensitive and does not fear God. “Go and join the man who fears God.” And by communicating closely with him, you will also learn to fear God. 3. Abba Isaiah told those who began obedience to the holy fathers that the first color does not fade later, as on purple fabric. And also that the branches bend and bend easily while they are green: so are those beginners who are in obedience. 4. Abba Moses said to one brother: “Turn, brother, to true obedience. In him there is humility, and strength, and joy, and patience, and courage, and brotherly love, and contrition, and love: whoever has the virtue of obedience is filled with all the commandments of God.” 5. One day, four monks from the monastery came to Abba Pamvo, dressed in skins. Each of them spoke about the virtue of the other: one fasted a lot, the other was non-covetous, the third acquired great love, and the fourth was in obedience to the elder for twenty-two years. And Abba Pamvo answered them: “I tell you that the virtue of the fourth is greater than the others.” After all, each of you acquired the virtue that you acquired through your own will. But he cut off his own will and fulfills the will of another - that means he is greater than you. Because such people are confessors if they endure to the end. 6. Abba Rufus said: “He who remains in obedience to his spiritual father receives a higher reward than he who lives by himself in the desert.” 7. He recalled how one of the Fathers said: “I was caught up in a vision and saw four ranks in heaven. The first rank was a man who is sick and thanks God. The second is the one who is hospitable, receives the brothers and serves them. The third is the one who lives in the desert and does not see people at all. And the fourth is the one who remains in obedience to the spiritual father and obeys him in everything for the sake of the Lord. He who was obedient wore a gold necklace and was given more honor than others. When I saw this, I asked the guide: - How is it that he is younger, but he has more honor than others? And he answered me: “The host and the hermit received virtues by their own will, but the novice completely abandoned his will and in everything relies on God and his Father, and therefore there is more honor for him than for others.” 8. Abba Iperechius said: “Obedience is the treasure of a monk. The one who acquired it will be heard by God and will boldly appear before the One who was crucified. For the Lord, who was crucified, “was obedient even unto death” (Phil 2:8). 9 . Two brothers according to the flesh came to settle in the same monastery. And one of them was an ascetic, and the second chose obedience and did everything that his spiritual father told him without reasoning. For example, he often told him: “Eat in the morning,” and he ate. And then: “Don’t eat anything until evening,” and he didn’t eat. And in everything else it’s the same: whatever he ordered him, he did with joy. And his brother, an ascetic, was envious and said to himself: “Let’s see what kind of obedience he has.” He came to the abbot and said: - Send your brother with me, we’ll go on the same business. They came to a river in which there were a lot of crocodiles, and the ascetic said to his brother: - Go down into the river and go forward. He came down. Then crocodiles swam up and began to lick his body, but did not harm him. When the ascetic saw this, he said to him: They went further and found a body abandoned on the road. The ascetic said: “If we had some rags, we could cover it.” “We’d better pray,” his brother answered him, “maybe he will resurrect.” They began to pray. And after their prayer the dead man was resurrected. Here the ascetic began to boast that, they say, the dead were resurrected because of his exploits. But God revealed everything to the abbot of the monastery; when they returned, the abba said to the ascetic: - Why did you tempt your brother by the river like that? But look, because of his obedience the dead were resurrected. 10. Abba Pimen said: “Do not be your own measure, but join the one who lives virtuously.” He who is under the power of sin is not able to overcome carnal lust himself: he is constantly and persistently irritated by passions. Those who are passionate should pray and be obedient. He who fights lust with obedience and prayer is a skilled fighter: he makes spiritual warfare obvious through abstinence from the sensual. It is known that obedience is the first good among all the initial virtues. It rejects pride and creates humility in us. Therefore, for those who willingly accept it, it becomes the beginning of love for God. It was his obedience that Adam rejected - and fell into the abyss of hell. It was the Lord who loved him and for the sake of economy he obeyed His Father “even to death.” And he obeyed despite the fact that he was in no way inferior to the greatness of His Father - only in order to atone for the sin of human disobedience with his own obedience and to lead those who live in obedience to a blessed and eternal life. Therefore, whoever begins to fight against the pride of the devil must first of all take care of obedience. If we turn to it, it will unmistakably show us the path to virtues. The devil does not cast anything else into the abyss so much as by convincing a person not to build his life according to the teachings and example of the Fathers, but to follow his own will. He who relies on his own judgment and will will never be able to walk calmly: he will often stumble and lose his way, and many terrible dangers will always await him, as if he were walking in the dark. We should see this at least in the example of human arts and sciences. Even if you take them on with your own hands, you still cannot master them on your own: we need someone who will correctly explain everything and show every thing. So isn’t it pointless, isn’t it stupid to think that one can master spiritual art without a teacher - the most complex and difficult of all arts and sciences? It is not corporeal, and it cannot be seen, like other types of arts that deal with the corporeal. It is hidden and invisible, it devotes itself only to the soul, and its goal is to give it a divine image. And if it fails, it will not bring immediate harm, but will turn the soul to destruction, torment and eternal death. God and the Word of God and the Father are mysteriously present in each of his commandments. And God and the Father, by nature, is completely and completely inseparable from His Word. Therefore, the one who accepts the divine commandment and does it, accepts God’s Word along with it. And by receiving the Word through the commandments, he through Him and together with Him receives the Father, Who by nature abides in the Word. In the same way is the Spirit, who by nature abides in the Word: “Truly I say to you, he who receives him whom I send receives Me; but he who receives Me receives Him who sent Me” (John 13:20). Therefore, the one who accepted the commandment and fulfilled it, mysteriously accepted and keeps the Holy Trinity within himself. Abba Joseph of Thebes said: “Three things are valuable before God. First: when a person is sick and temptations attack him, and he accepts them with gratitude. Second: when everything that someone does is pure before God and there is nothing human in him. And third: when someone remains in obedience to the spiritual father and completely rejects his will. But this last one receives one crown more.” 2. The elder said: “Become like a camel - bear your sins and follow the lead of the one who knows the path to God.” “I do everything that is required in my cell, and I have no consolation from God.” “This is happening to you,” the elder answered, “because you have no experience, but you torment yourself and want to achieve your will.” “What do you want me to do, father?” – asked the elder’s brother. “Go,” said the elder, “and stay with someone who fears God; humble yourself before him and surrender your will to him. Then you will receive consolation from God. We do not want to endure a small sorrow for the sake of the Lord - and against our will many evil sorrows befall us. We do not want to abandon our own will for the sake of the Lord - and we cause death and harm to our own soul. We cannot bear to be or to be in obedience, in humiliation for the sake of the Lord, and we deprive ourselves of the consolation of the righteous. We do not obey the admonitions of those who guide us for the sake of the Lord, and we make ourselves the plaything of crafty demons. If we do not accept punishment with the rod, the furnace of unquenchable fire will consume us, and there will no longer be any consolation... Do not become a student of someone who praises himself, otherwise you will learn pride instead of humility. Chapter 20. About the fact that one must not rely on oneself, but in everything turn to the advice of the Fathers and even confess the secret thoughts of the heart clearly and not hide anything Next door to me lived an Alexandrian named Iron. He was a young man, courteous and noble, with a sharp mind and a pure life, but excessively thin from strict feats. Many of those who knew him said that often for three months he was content with one communion and also wild greens, if he turned up anywhere. I myself was convinced of this when Albin, of blessed memory, and I somehow went together to Skete. The monastery was forty miles from us, and on the way we ate and drank twice. But Iron did not take a crumb into his mouth - he just walked and read from memory: first the psalms, the Great Psalm and the other fifteen, then the Epistle to the Hebrews and Isaiah, and then another part of Jeremiah the Prophet, the Evangelist Luke and Proverbs. And he walked in such a way that we could not keep up with him. And this Iron, after great labors and high feats, was carried away by pride into the sky-high heights, and from there fell in the most pitiful manner. Out of insolence and conceit, he began to consider himself superior to the holy fathers (skete elders) and scolded them all. “Those who listen to you,” he said, “are deceiving themselves!” You cannot look for other teachers except Christ alone. For the Savior Himself said: “Do not call yourself a teacher on earth” (cf. Matthew 23:8–10). Subsequently, like Valens (from Lavsaik), he became darkened in mind and fell so much that they even had to put him in chains. At the same time, he, like him, did not want to partake of the Divine Mysteries. The demon drove him as if with a terrible fire and finally, by Divine Providence, he came to Alexandria so that the wedge could be knocked out by the wedge. There he reached such insensibility that he spent all his time in theaters, on the run and in taverns. Finally, he was overcome by a frantic passion for women. He was already ready to sin and, having met some comedian, began to negotiate with her about his death. But, according to housekeeping, it turned out that he had an abscess on the extreme end. And for six months he was so sick that his private parts rotted and fell off by themselves. After this, he recovered and as soon as he came to his senses, he returned to Skete again, but as a eunuch. In the Skete, the memory of the heavenly fatherland and the divine mind returned to him again. He confessed to the Fathers everything that had happened to him, but did not have time to return to his former monastic life: a few days later he died. 2. Another monk, named Ptolemy, initially spent his life in amazing feats of virtue. He lived away from the monastery, in a place called the Staircase. None of the monks could live there, because this place is eighteen miles from the water. But Ptolemy brought with him clay jugs and a sponge. In December and January dew falls there, and he collected it with a sponge and then squeezed it into jugs. So he spent fifteen years there and during this time he did not see anyone. But there he was deprived of the communication, help and instructions of the holy fathers, as well as frequent communion of the Holy Mysteries of Christ. And he became so mad and left the straight path that he fell into the wicked heresy of denying Providence. The enemy inspired him that nothing has any meaning and that everything exists simply because of the spontaneous movement of the cosmos. Having instilled this thought in him, the enemy of all living things directly attacked his soul. “If this is the case,” he told him, “why are you tormenting yourself in vain? What will this give you - there will be no reward? And what reward could be worth such labor? And who will give it to you? What other judgment do the Scriptures frighten everyone with, if everything exists without any Providence?” When the unfortunate Ptolemy was overcome by such satanic thoughts, he abandoned the feat and, as they say, began to behave strangely. Finally he completely lost his natural reason. To this day he wanders around Egypt and mercilessly indulges in gluttony and drunkenness. Never speaking to anyone, he circles around the market in silence: a pitiful and deplorable sight for Christians, a reproach to our life for those who do not know it! And this terrible misfortune befell the unfortunate Ptolemy because of his insane pride - because he believed that he knew more than the holy fathers, never communicated with them and did not use their instructions. So, finding himself without guidance, he reached the extreme degree of death of the soul: “Those who have no control, like leaves fall” (Proverbs 11:14). One day the Monk Savva, as was his custom, withdrew into the desert during Lent and remained there. And at this time, Jacob, one of his disciples, a Jerusalemite by birth, and a daring man by nature, had a crazy thought. He gathered other monks, as reckless as he was, and near Lake Eptastom he undertook to found his own Lavra. He built cells, erected a chapel and everything else that was needed for the Lavra. The brothers were very unhappy with this and did not allow construction to continue. But Jacob added lies to the injustice. “All this,” he said, “is being done according to the will of Father Savva.” Hearing this, the monks stopped stopping them from building, but they were saddened when they saw with their own eyes how quite a large part of the Lavra’s land was being cut off. However, believing that Jacob was not lying, they remained silent and waited for the abbot to return. The days of fasting ended, and the divine Savva returned to the Lavra. Seeing what was happening, he immediately called Jacob to him and, in a fatherly manner, began to persuade him to leave this matter. “After all,” he said, “this is not according to the will of God, not according to the consent of the brothers, and it is dangerous for you yourself: without the necessary experience, taking on other people’s souls is your responsibility.” This is how the divine father admonished him, at first kindly and in a fatherly manner. But, seeing that Jacob objected and did not want to give in for anything, he somewhat abandoned his usual meekness and said: - I, child, think that my advice is useful to you. But since you don’t listen, be careful that you yourself don’t find out what your benefit is, but only with great harm to yourself. So he said and went into the tower. And Jacob immediately began to tremble, and a strong fever seized him. He took to his bed, and for seven whole months he was tormented and tormented by illness. And when he had already given up all hope of life, he remembered how he once showed disobedience to Father Savva. He immediately asks those who were nearby to take him straight from the bed and lay him at the holy feet of the monk, so that, as he said, “he would forgive me for disobedience and I would not die unforgiven.” This was done, and Jacob, prostrate on the bed, was brought to the feet of the saint. Looking at him with sadness, the monk meekly and with compassion said to him: “Now do you know, brother, what is the fruit of disobedience?” He, with difficulty opening his lips - they were caked from fever - answered: “Forgive me, honest father, it’s time for me to go on my last journey.” “May God forgive you, brother,” and extended his hand to him. And then the hand of the saint gave Jacob strength, and he - lo and behold! – stood up. Then he received communion of the Holy Most Pure Mysteries, and after this divine food came bodily food: Jacob began to eat and gradually recovered. Moreover, he became so strong that everyone was surprised, and he jumped out of bed more cheerfully than anyone else who was healthy. The monk, for his disobedience, gave him a penance: never to return to those same new buildings. And when this story reached the ears of Patriarch Elijah, he decided that he shouldn’t even leave them. He immediately sent men and the buildings were broken down and leveled. Meanwhile, the divine Savva decided to reveal in Jacob the son of obedience and entrusted him with the care of everyone whom Lavra received. And then it happened one day that Jacob boiled beans. But since he had no experience in this at all, he prepared more of them than necessary, so that they could have been enough not for one day, but for all three. However, already on the second day, Jacob threw all the remaining and unnecessary beans, like rubbish, into the stream that flowed under the Lavra. Nothing was hidden from blessed Sava: “the wise man has his eye in his head,” as Scripture says (Eccl. 2.14). He immediately went there unnoticed, picked up the discarded beans, dried them a little in the sun and took them with him. Some time passed, and the monk invited one Jacob to his place for a meal. He took the same beans that Jacob had recently thrown into the stream, cooked them more skillfully and made him a delicious dinner. They began to eat, and the divine Savva decided to test Jacob. “Forgive me, brother,” he says, “if I didn’t manage to cook the way I wanted; I don’t even know much about these sauces and seasonings. And he replied that everything was very tasty: he, they say, had not eaten such a dish for a long time. Here Saint Sava says to him: “You know, child, these are the same beans that you recently threw into the stream as unnecessary.” So now think for yourself: if you are not able to manage even a pot of beans so that there is enough for everyone and there is nothing left, then how can you take upon yourself the leadership of the brethren? It is no coincidence that the apostle says: “Whoever does not know how to manage his own house will care about the Church of God?” (1 Tim 3:5). So in the same spirit the saint spoke to Jacob. Thus, on the one hand, he corrected his extravagance in a fatherly manner, and on the other, he pointed out his previous insolence, so that the same passion would not catch him in the future. And after all, he released his brother with prayer and blessing. Later, Jacob began to remain silent in his cell. He was terribly annoyed by unclean carnal thoughts, and a storm of lust tormented him terribly. He held on for a long time and courageously, but then a sea of ​​​​thoughts carried him away, and it seemed to him that these adversities would never end (and this is always from the evil one, and these are his intrigues and tricks). Having lost his mind and forgotten about the holy canons, he grabbed a knife and cut off his reproductive parts. So he healed evil with evil, and in the most evil way. But unable to contain the pain and bleeding, he began to scream and call his neighbors for help. They came running and saw this wicked act of arbitrariness. They provided him with medical assistance as best they could and relieved the pain. But the matter came to Savva’s father. And as soon as Jacob recovered from his wound, he expelled him from the monastery because he had plotted against himself and caused harm to himself. Then Jacob was overcome with deep repentance. Repentance tormented his soul heavily; it made him shed hot tears and moan bitterly. And he looked so pitiful that everyone who saw him felt compassion for him. Thus he came to Theodosius of blessed memory and told him about the terrible carnal warfare that he had experienced. He asked Theodosius for advice and complained about his expulsion from the Lavra. Theodosius actually took pity on Jacob. He goes with him to Blessed Savva and intercedes for him: he asks to forgive his brother and accept him into the Lavra with the appropriate penance. Because his friend asked, Savva listened to him, especially since he himself was internally inclined to do so. He accepts Jacob and gives him other commandments, and among them is not to communicate with anyone, either by word or gesture, except his brother, who will serve him. Thus, Jacob again found himself in his cell and showed deep repentance there. He prayed purely to God until his sin was forgiven, but how - this will be discussed now. One day, a certain man appeared to the divine Savva in a vision, and a beautiful light emanated from him everywhere. He pointed out to the saint the dead body. It lay at Jacob’s feet, and Jacob prayed to God for the deceased. Then a voice was heard from above: – Jacob, your prayer has been heard. Touch the dead and he will rise again. Jacob touched as he was commanded, and the dead man rose again. And the luminous husband turned to Savva and immediately explained to him what this vision meant: he must immediately leave the cell, call Jacob and order him to join the divine service. So Jacob came to the church and joined the brethren, greeting them with the kiss of Christ. Then he went to Blessed Theodosius and was also greeted about Christ. And on the seventh day after the vision, he joyfully left this life. One day we came to one of the Fathers and asked him: – Suppose someone has a thought, and he sees that he gives in to it. Moreover, he reread many times what the Fathers said about this thought, and tried to fulfill it, but he did not quite succeed. What is better: to confess a thought to one of the Fathers or to try to apply what you read yourself and be content with your own conscience? “It is necessary,” answered the elder, “to confess to a person who is able to help, and not rely on one’s own strength.” Because no one can help himself, especially if he is tormented by passions. “With me too,” he added, “when I was young, something similar happened.” I had a spiritual passion, and it fought me. And I heard about Abba Zeno that he healed many in the same condition. I wanted to go and confess to him. But Satan began to hold me back and inspire me: they say, since you know what you need to do, use what you read. Why should you go and bother the old man? And when I was just about to go and confess to him, the scolding through the action of the evil one stopped, so that I would not go. When I decided not to go, passion took possession of me again. And so the enemy deceived me for a long time, not allowing me to confess my thoughts to the elder. And more than once I had already gone to the elder to tell him my thoughts, but the enemy would not let me in. He awakened the shame in my heart and said: “You know how to heal yourself, so what is the need to tell someone? You already take care of yourself and you know what the Fathers said about this.” The enemy instilled all this in me so that I would not reveal my ulcer to the doctor and would not receive healing. And the elder understood that I had thoughts, but did not denounce me, expecting that I would reveal them myself. He gave me instructions on how to live correctly and let me go. Finally, in grief, I said to myself: “How long, unfortunate soul, will you avoid healing? People come to the elder from afar and are healed, but you have a doctor next to you, and you are not being treated - Aren’t you ashamed?” And my heart burning, I stood up and said to myself: “If I go to the elder and he has no one, I will know that it is the will of God - to tell him my thoughts.” I went and there was no one there. The elder, as usual, gave me instructions on saving the soul and how to cleanse myself of bad thoughts. Meanwhile, out of shame, I didn’t confess anything to him and was about to leave. He stood up, said a prayer and, seeing me off, walked forward to the outer door. And I was tormented by thoughts of whether to tell or not to tell the elder, and I walked a little behind him. Then he turned around and saw that I was tormented by thoughts. He gently patted me on the chest and said: - What's wrong with you? I'm also a human being. When he said this, it felt like my heart was open. I fall face down at his feet and with tears ask him: - What's wrong with you? – the elder tells me again. -You don’t know what’s wrong with me? – I answered. “You have to say it yourself,” he objected. Then, with deep shame, I confessed my passion to him. He tells me: “Why did you hesitate to tell me for so long?” Am I not a human being too? Or do you want me to tell you what I know? You’ve been coming here with these thoughts for three years now and haven’t confessed them, right? I admitted that this was so, fell to the ground again and began to ask him: - Forgive me for the Lord's sake. “Go,” he told me, “don’t forget about your prayer and don’t judge anyone.” I went to my cell. And since I did not give up prayer, then by the grace of Christ and the prayers of the elder, this passion no longer bothered me. But a year later the following thought came to my mind: “Or maybe it was God who showed you this mercy and the elder had nothing to do with it?” I thought about it and went to check it out. He waited until he was alone, bowed to him and said: “I ask your love for God, father, to pray for me about this thought that I once confessed to you.” He left me lying at his feet, was silent for a while and said to me: And when I heard this, I was ready to fall through the ground out of shame. When I stood up, I could not even raise my eyes to the elder and returned to the cell shocked and in amazement. 2. The elder said: “Whoever leaves reason for the sake of the Lord, the Lord gives him reason.” 3. The brother asked one of the elders: – Why, when I am with the elders, can’t I control my thoughts? - Because the enemy rejoices in nothing more than those who do not open their thoughts. 4. Abba Anthony said: “I saw monks who, after much labor, fell and reached the point of insanity, because they hoped for their own feat and did not think about the commandment of the One who said: “Ask your father, and he will tell you, your elders, and they will tell you” (Deut. 32.7). 5. He said: “A monk, even in how many steps he should take or how many drops of water he should drink in his cell, should, if possible, rely on the elders and ask them whether he has made a mistake in this. One father had a brother in obedience. He found a remote and quiet place in the desert and began to ask his spiritual father: - Let me, I’ll settle there. I trust in God and in your prayers - I will struggle a lot. Abba allowed him, but said: “I know that you will really struggle a lot.” But if you don’t have an elder, you will begin to rely on your own feat and think that you are pleasing God. If you completely rely on your monastic feat, you will lose both your work and your mind.” 6. Abba Moses said: “If a monk has a spiritual father, and he does not maintain obedience and humility, but fasts of his own free will or does something else that seems good, he not only will not achieve any virtue, but he does not even know what a monk is.” 7. Abba Pimen told how Abba Feona said: “Even if someone acquires virtue through his own efforts, God will not give him grace and virtue will not remain with him. Because He knows that this man is unreliable in his work. But if he goes to consult with his comrade, then virtue will remain with him.” 8. The elder said: “If you are troubled by unclean thoughts, do not hide them, but immediately tell them to your spiritual father and expose them. Because the more a person hides his thoughts, the more they grow and strengthen. Just as a snake, if it crawls out of its nest, immediately runs away, so does an evil thought: if it is opened, it immediately dies. But an evil thought eats away at the heart like a worm eats away at a tree. Therefore, whoever opens his thoughts is quickly healed. And whoever hides them is sick with pride.” 9 . Abba Macarius lived in the deep desert and labored there alone. And below there was another desert, and many brothers lived there. One day he stood at his cell and saw Satan walking along the road in the form of a man. He was wearing a linen surplice, all full of holes, and in each hole hung a bottle. The Great Elder recognized him and asked: “I’m going to visit my brothers,” he answered. - Why do you need these bubbles? - asked the old man. “I’m bringing this to my brothers for testing,” he says. - What, all at once? - asked the old man. “Yes,” he answered. – If you don’t like one, I’ll offer you another. And if that doesn’t work, I’ll give you a third one. Look, he will like at least something from all this. And with these words he moved on. The elder remained looking at the road until he went back again. And seeing him, the elder said: - Where can I escape to! - he said. - What is it? - asked the old man. “Yes, everyone is angry with me,” Satan answered, “no one lets me in.” - So what, you have no friends there at all? - asked the old man. “No, yes,” he answered. “I only have one brother there.” At least he listens to me: when he sees me, he spins like a snake. The devil said this and moved on. And the elder stood up and went to the brothers. When they learned that Macarius was coming, they took palm branches and went out to meet him. Moreover, everyone tidied up at the elder’s arrival, hoping that he would stay with him. But he asked which of them was called Theopemptus. And when he found Theopemptus, he went to his cell. The brother gladly accepted him. And so, when they prayed and sat down, the elder said to his brother: - How are you doing, brother? “Okay, with your prayers,” he answered. – Are your thoughts fighting you? - asked the old man. “No, so far so good,” the brother answered, because he was ashamed to say. “I’ve been struggling for so many years now, everyone respects me, but even though I’m old, the prodigal spirit bothers me.” “Listen, Abba,” he said, “me too!” The elder began to talk about other thoughts that allegedly struggled with him, until he forced his brother to confess everything. Then he tells him: - How do you fast, brother? “Until nine o’clock,” he answered. “Fast until evening,” the elder told him, “strive and read from the Gospel and psalms.” Even if a thought comes to you, never think about earthly things, but always about heavenly things. And tell this thought to spiritual people, and the Lord will immediately help you. Having thus strengthened his brother, the elder immediately returned to his cell. One day he looked at the road and saw the same demon, in the same clothes. He tells him: – Are you still going somewhere? “Yes, to visit the brothers,” he answered and moved on. The elder remained in place and looked at the road, when suddenly he saw him returning back. - Well, how are the brothers? - the old man tells him. “It’s bad,” he replied. - Why so? - asked the old man. “They are all evil,” answered the demon. “And worst of all, that friend that I had there and listened to me—even he was bitten by some kind of fly.” He doesn’t even want to hear from me and has become even angrier than everyone else. So I vowed to go there! Well, maybe after a while... And having said this, the demon moved on. And the saint entered his cell, thanking God for the salvation of his brother. Brother, be careful so that no evil word arises in your heart, so that you do not accept this thought and hide it from your spiritual father. Because someone suffered in this way in ancient times for taking from the cursed spoils and hiding them in his tent, and Gehazi, the servant of the prophet Elisha, suffered in the same way. They did not hide not only from God, but even from people: those who did evil in secret received obvious retribution. The first was stoned by all the people (Joshua 7), and the second inherited leprosy, like all his descendants, forever (2 Kings 5:20–27). For the one who said: “God cannot be mocked” does not lie. Whatever a man sows, that he will also reap” (Gal 6:7). Brother, if you sin in some matter, do not lie because you are ashamed. Bow down and say: “Forgive me,” and the sin will be forgiven. Let it not be one thing on your tongue and another in your heart. Because God cannot be mocked: He sees everything, both secret and obvious. Therefore, do not hide a single thought, not a single sorrow, not a single lust, not a single suspicion - tell everything openly to your Abba. And try to carry out with confidence what you hear from him - then the fighting will subside in you. Because evil spirits rejoice in nothing more than a person who is silent about his thoughts, whether they are good or evil. Give your heart in obedience to your Fathers, and the grace of God will dwell in you. Do not be smart on your own, otherwise you will fall into the hands of your enemies. The fact that you are silent and do not speak your thoughts shows that you are seeking the honor of the world and its shameful glory. And whoever frankly speaks his thoughts to his Fathers drives these thoughts away from himself. Consult with your Fathers all the time, and you will always be calm. A sign of true humility is to reveal to the Fathers not only what we do, but also what we think. And this doing allows the monk to walk the straight path without harm or temptation to himself. Because demons cannot deceive someone who builds his life according to the judgment and advice of experienced people. And, besides, in itself, frank confession of evil thoughts to the Fathers dries up these thoughts and exhausts them. Just as a snake, if pulled out of a dark hole into the light, strives to quickly run away and hide, so are evil thoughts: if they are revealed by frank and pure confession, they flee from a person. 2. Abba Serapion told me the same thing about himself: – When I was younger, I lived with my Abba. And while eating, before getting up from the table, I, at the demonic instigation, stole a cracker and ate it secretly from the Abba. I did this for quite a long time, and passion took over me. I could no longer overcome myself, and only my conscience denounced me, and I was ashamed to tell the elder. According to God’s loving economy, some brothers came to the elder for edification. They began to ask him about their thoughts. And the elder replied that nothing harms monks and pleases demons so much as hiding one’s own thoughts from one’s spiritual father. He also told them about abstinence. I listened to him and it was as if I woke up. I realized that God had revealed my sins to the elder. Then I became overwhelmed and began to cry. I pulled out the unfortunate biscuit from my bosom, who was so accustomed to stealing, and he himself fell at the feet of the old man. I asked him to forgive me for all my previous sins and to pray that this would not happen in the future. And the elder says: “Child, even if I remain silent, your confession alone has already given you permission.” Until now you have been silent, and the demon has hurt you. And now you have told everything and erased it into dust. From now on, there is no place for him in you, and he is expelled from your heart. Before the elder had time to say this, demonic power came out of my chest in the form of a blazing lamp. It filled the whole house with a stench - one would think that a lot of sulfur was burning. Then the elder said: “Look at what a sign the Lord recognized my words and your deliverance.” From then on, the passion of gluttony and the former devilish lust left me forever and never even came to mind. 3. From what has been said, we can conclude that there is no other way of salvation except to confess the thoughts of the Fathers and not to despise the experience of those who came before us. After all, they did not give us the commandment, not from themselves, but from God and the inspired Scriptures: to ask experienced people. You can learn this from many places in Holy Scripture, but first of all, from the story of Saint Samuel the prophet (1 Samuel 2–3). From childhood, he was dedicated to God by his mother and was honored with a conversation with God, but at the same time he did not believe his thoughts. Once and a second time the Lord called him, but he runs to the elder Eli and acts on his advice and instruction. And although God Himself considered him worthy, He was pleased to educate Samuel through the advice and instruction of the elder in order to direct him to humility. 4. And Christ called Paul and spoke to him Himself. He Himself could open his eyes and show him the path to perfection, but He sends Paul to Ananias and promises that through Ananias he will learn the path of truth. “Get up and go into the city,” He tells him, “and it will be told to you what you need to do” (Acts 9:6). By this He teaches us that we must follow the guidance of those who have experience. And the apostle himself knew this and subsequently put it into practice, as he himself writes in his epistles. “I went to Jerusalem,” he says, “to see Peter and James. And there he offered the gospel which I preached, lest I run or have run in vain” (Gal. 1-18, 2.2). Just think! The chosen vessel, the one who was caught up to the third heaven and heard the ineffable words of God, the one who was accompanied by grace and confirmed the word of the covenant with subsequent signs, confesses that he asked for advice from those who were the apostles before him. So who after this will be so boastful and arrogant, will hear and not shudder? Who will not be afraid of self-conceit, like fiery Gehenna and eternal torment? After all, the Lord does not open the path to perfection to anyone except those to whom the spiritual fathers show it. What He Himself says through the prophet: “Ask your father, and he will tell you, your elders, and they will tell you” (Deut. 32.7). “I was sent to the Holy City on behalf of the monastery and, without the Abba’s blessing, I went to the Jordan to pray. Did I do the right thing or not? “You shouldn’t go anywhere without a blessing.” What is done according to one’s own thoughts, even if it seems good, is not pleasing to God. And to keep the commandment of the Abba who sent you is prayer, and it is pleasing to God, Who said: “I came not to do His own will, but the will of the Father who sent Me” (John 6:38). “And if,” the brother asked, “I go far and forget to ask Abba where I should stay, what should I do?” “It is necessary,” answered the elder, “to act according to the circumstances, but for the benefit of the soul.” And not as if you are doing something good, but remember that everything you do without blessing is a violation of the commandment. Then Abba will be notified of this and will forgive you. – What is “false knowledge” (cf. Tim. 6:20)? “False knowledge,” answered the elder, “is when you believe your thoughts that it is so.” And if you want to get rid of it, then never trust your thoughts in any judgment. You should say to yourself: “The demons are laughing at me so that I will believe the thought that I have true knowledge. Then I will not ask the elders, and the demons will cast me even lower. The old man speaks the truth. He speaks from God, and the demons will not mock him. But what I have is nothing but ridicule and mockery.” One brother was tormented by the demon of fornication for a long time. He worked hard, but could not get rid of it. One day, while he was standing at work, he felt that passion was again disturbing him. Then he decided to defeat the demonic suggestion and ask the brothers to pray for him, so that he would somehow get rid of passion. He despised all shame, exposed his thoughts to all the brothers and confessed the action of Satan: – Fathers and brothers, pray for me! For fourteen years now I have been struggling with this passion. And because of the humility that he showed, the abuse immediately retreated from him. 2. Another brother was also tormented by prodigal passion. He fought with her: he intensified the feat and did not allow his mind to accept lust - but the abuse did not stop. He came to the church and announced this to the whole congregation. Then the elders gave the commandment, and all the brothers labored for a week, praying to God for him. So the brother got rid of the abuse. 3. The brother, who was overcome by the passion of fornication, got up at night, went to an old man and confessed his thoughts to him. The elder consoled him with a spiritual word. The brother received edification and returned to his cell. Then he was attacked again by abuse. He did not hesitate and went to the elder again. He consoled him, and he returned back again. And every time a thought bothered him, he went to the elder without hesitation. And the elder willingly accepted him, strengthened him with instructions and consoled him, and then released him. At the same time, he exhorted him not to lose heart, but always, if there is a fight, to come to him and reveal the action of the evil one. “Because nothing,” he said, “drives him like reproof and frank confession, with humility and faith.” This went on for a long time. Finally, God looked upon the brother’s patience and the elder’s generosity and delivered his brother from the battle. Chapter 21. About the fact that we must communicate our thoughts to those of the Fathers who have the gift of reasoning, and not trust them to the first person we meet. Also about how to open thoughts and how to ask questions, and about what faith to accept them and how to act on this faith One day, two brothers who lived in solitude met each other. One said to the other: “I’m going to go to Abba Zeno and tell him one thought.” “I want it too,” says the other. And they both went together. They each approached him separately and confessed their thoughts. And the first, when he confessed, fell on his face before the elder and with strong crying asked him to pray for him. The elder told him: - Go, don’t betray yourself, don’t judge anyone, and don’t give up prayer. The brother went and was healed. And the other, when he told his thoughts to the elder, added only the usual and careless “Pray for me.” But he said this without sincere zeal. After some time they happened to meet again. And one asked the other: - When we met with the elder, you told him the thought that you mentioned, what do you want to say? “And what you told him helped you?” - he asked. “Yes,” answered the first brother. “Through the elder’s prayers, God healed me. “And I,” said the second, “even though I confessed to him, I did not feel healing.” - How did you ask the elder? – the first one asked him. The second one answered: “I told him: “Pray for me, I have such and such a thought.” “And I,” said the first, “when I confessed to him, I wet his feet with tears, asked him to pray for me, and with his prayers God healed me.” The Elder told us this when he taught that anyone who turns to one of the Fathers must ask him earnestly and with all his heart, as if he were God Himself, and then he will achieve his goal. And the one who confesses carelessly or by tempting him will not only not receive any benefit, but will even be condemned for it. 2. The elder said: one day one brother fell into a grave sin and, having come to repentance, went to confess to the elder. Moreover, he did not tell him the sin itself, but only the thought: they say, such and such a thought came to my mind - is there salvation for me? And the elder was deprived of the gift of reasoning and answered: To these words the brother said: - Since my soul has perished, then I will go into the world. But before leaving, it occurred to him to go to Abba Silouan, who had great reasoning, and tell him this thought. He came to him and also told him not the matter itself, but only his thought. And the Father opened his mouth and began to bring him from the Scriptures that there is no condemnation for those who only thought. When the brother heard this, he took courage in his soul and, having regained hope, told him what had been done. The elder, when he learned about what had happened and the action, like a good doctor, healed his soul with Divine Scripture and explained that there is repentance for all those who sincerely turn to God. After this my Abba visited that Father. He told him about his brother and added: “And now this brother, who once despaired and wanted to go into the world, is like a star among the brethren. He told us this, making it clear how great the danger is in entrusting your inner thoughts to unreasonable people. If someone tells you his own thoughts, be careful, brother, that his words do not disturb you, especially if the eye of your mind is not yet completely sound. And then you will find yourself like a pilot on a ship in a terrible storm. But you must, even from the first words, guess what follows, and immediately console the mourner by turning to what we received from holy men or what we ourselves experienced. Because God does not want people to fall one after another, but He wants everyone to be saved. And you yourself, dear brother, reveal your thoughts not to every person, but only to those about whom you have found out that they are spiritual people, regardless of appearance and gray hair. Because many, according to the words of the apostle, “have a form of godliness, but have denied the power thereof” (2 Tim 3:5). And the Savior said: “Beware of false prophets, who come to you in sheep’s clothing, but inwardly they are ravenous wolves. By their fruits you will recognize them” (Matthew 7:15–16). Therefore, one must not look at appearance—the wiles of the evil one are manifold—but pay attention to the prudence of one or another. And if you discover the fruits of the Spirit in anyone, do not hide your thoughts from him. Otherwise, the enemy will hide within you, finding some secluded corner, and push you to death. And when you hear your brother’s sins, be afraid, brother, to humiliate him in your heart for doing such things, but be more amazed at his conversion and bold confession. Because revealing your failures before spiritual people is a sign of correction of life, fear of God, humility and faith. And for this you need to especially marvel at your brother, instruct him with all humility and “watch,” according to the words of the apostle, “every one for himself, lest he be tempted” (Gal. 6.1). And God, through the prophet Ezekiel, says: “And you, son of man, say to the sons of your people: the righteousness of the righteous will not save in the day of his transgression, and the wicked for his iniquity will not fall in the day of turning from his iniquity” (Ezekiel 33.12). If you ask an elder for advice about some of your thoughts, tell him this thought openly and with all courage - if you know that you can trust him and he will keep your words secret. And if someone talks to you about thoughts that are fighting you, do not listen to him, so that there is no abuse in you. If your brother confides his sin to you as a reliable person, do not tell it to anyone, because it is death for you. And if you ask the elders about your thoughts, then do not ask after you have already done it, but ask when the thought is still struggling with you. And don’t be a hypocrite, don’t say one thing instead of another or as if on behalf of another. Tell the truth and prepare yourself to do what you are told. Otherwise, you are deceiving yourself, and not the elders you are asking. And when you ask the elders about the battle, listen not to those thoughts that speak in you and drown out the words of the elder, but first pray to God: “Lord, do mercy on me and grant my Fathers to tell me Your will.” And then, with faith, do what the elders tell you, and God will give you deliverance. If you are subject to passions, beware of anyone confiding their passionate thoughts to you. It will be disastrous for your soul. And do not reveal your thoughts to everyone, so as not to give a reason for temptation to your Fathers and so that the grace of God covers you. When we visited the holy fathers in the Skete, we also stopped by Abba Moses. He was a man of high virtue, wise in divine things. Having come to him, after many other soul-searching conversations, we asked a question about the revelation of thoughts. We asked what to do, because often confessors, having listened to the thoughts of the brothers, not only do not heal them, but condemn them and plunge the brothers into despair. This leads to others being ashamed and keeping themselves silent. We ourselves knew about a similar case in Syria. One of the brothers told one of the elders there his thoughts: simply and sincerely, without shame, he revealed the secrets of his heart. And he, as soon as he heard it, was beside himself and attacked his brother with reproaches: how, they say, could such wickedness come into his head. Many heard about this and began to be ashamed to reveal their thoughts to the elders. Abba Moses answered us: - It’s good, children, not to hide your thoughts from the Fathers, but to confess them freely and openly. And do not listen to your own opinion, and without hesitation entrust yourself to the experience of the Fathers. However, the “secret of the heart” should be entrusted to spiritual elders, prudent ones and those whom many know - not to the first person you meet and not to someone who is an elder only in age. Because many look only at age and appearance, reveal their thoughts, and then, instead of healing, fall into despair - due to the inexperience of those who listened to them. There was once a brother who was very zealous. He was troubled by the demon of fornication. He went to some old man and confessed his thoughts to him. He had no experience and, as soon as he heard, he became angry: he called his brother unfortunate and said that he was unworthy of the monastic image if he accepted such thoughts. Hearing this, the brother fell into despair. He left the place where he lived and went into the world. But by God's providence Abba Apollos met him, and he was the most experienced of the elders. Abba noticed that his brother was gloomy and confused. He asks him: - Why are you so sad, brother? The brother was so depressed that he could not answer anything. But the elder kept trying to persuade his brother to tell him why he was so sad. Then the brother told his grief. “I am troubled,” he said, “by thoughts of fornication, so I went and told the elder.” And he says that I have no more hope of salvation. So I gave up on everything and am now going out into the world. Hearing this, Father Apollos began to console him and persuade him: – Don’t be surprised, child, and don’t despair. I’m so old already, quite an old man, and how these thoughts bother me! Don't be discouraged by this temptation. He is healed not so much by human labor as by Christ’s love for mankind. Just do me a favor today - return to your cell. My brother did just that. Abba Apollos led him to his cell and then went to the elder who had rejected his brother. He stood behind the elder’s cell and began to pray to God with tears: “Lord, you arrange everything for the better and allow us temptations for our benefit, hear me, and may the brother’s abuse be directed at this elder. Let him, at least in his old age and from his own experience, learn what he could not learn all this time: that one must have compassion for those who are in spiritual battle.” He prayed and saw an Ethiopian standing opposite the cell and shooting arrows at the old man. The elder immediately jumped up and began wandering around the cell like a drunk. But he could not stand it for long, he left the cell and headed out into the world along the same road as the young man. Abba Apollos noticed that he was coming and understood everything. He overtook him on another road, came out to meet him and said: -Where are you going? And why do you look so embarrassed? And he felt that it had already been revealed to the saint about him, and out of shame he could not answer anything. Then Abba Apollos said to him: - Return to your cell and henceforth know your weakness. Remember that the devil either did not notice you or despised you, and therefore you were not awarded the battle with him. You couldn't bear his attack even for one day! And this happened to you because you accepted a young brother who had a fight with a common enemy, but instead of strengthening him for heroism, you plunged him into despair. Have you not remembered the wise saying: “Save those taken to death, and will you really refuse those doomed to be killed?” (Proverbs 24.11); nor about the parable of the Savior: “A bruised reed he will not break, and smoking flax he will not quench” (Isaiah 42:3). No one could endure the attack of the enemy or extinguish the kindling of nature if God’s grace did not protect human weakness. This Divine economy has been fulfilled for us. Therefore, let us turn to God with a common prayer, so that He will take away the sorrow that He allowed you. “For He inflicts the wounds and binds them Himself; He strikes and His hands heal” (Job 5:18). “He kills and gives life, brings down to the grave and raises up” (1 Samuel 2.6). Having said this, he prayed and immediately delivered the elder from the battle. Finally, he advised him to ask God to give him “the tongue of the wise” so that he “could strengthen the weary with a word” (Is. 50:4). From this,” Abba Moses continued, “one can see that there is no other solid way of salvation except to confess one’s thoughts to experienced Fathers. From them one must receive instruction in virtue and not rely on one’s own will and judgment. But if sometimes you meet an old man or someone else who is simple-minded and unskilled, this does not mean at all that you need to hide your thoughts from the experienced Fathers and not tell them. You shouldn’t lose trust in everyone and avoid everyone because of a few inexperienced people. As with a physical doctor, you first need to make sure that he is knowledgeable, and then show him the spiritual wounds. And do not refuse medications, but take them with gratitude, even when it hurts. “Tell me, Father, who should I ask about my thoughts and should I ask the question to someone else after that?” – You need to ask someone you trust and know that he can bear these thoughts. In this, believe him as God Himself. And asking another about the same thought is from unbelief and temptation. If you have what God has said through His saint, then what is the need to tempt God by asking someone else? 2. “And if,” the brother asked, “the answer to the thought has already been given, but the thought continues to bother you, what should you think or do?” “If,” the elder answered, “the thought continues to bother you even after the Father’s answer, then this is not accidental.” Obviously, the one who asked did not do what he was told correctly or inaccurately. We need to correct the mistake and do what we were told. For God, who speaks through His saints, does not lie. 3. “So,” said the brother, “the same question should be asked to the same old man or not?” Because I remember, Father, how one day I asked about one thought, and the elder told me not to do such and such. After that, I asked about it again and he told me to do exactly what he had previously told me not to do. Why is this so? “Brother,” the elder answered, “God’s destinies are many and many” (Ps. 35.7). However, know that sometimes God gives an answer through someone who speaks according to the heart of the one who asked. This is either to tempt the one who asked, or because the heart of the one who asked has changed and it requires a different answer. In other words, people change while remaining in the same conditions, and it is because of them that God speaks differently through His saint. Thus, He said through Isaiah to King Hezekiah: “Make a testament for your house, for you will die” (Isaiah 38:1). The king's heart changed and he became sad. And therefore God again through Isaiah said to him: “Behold, I will add fifteen years to your days” (Isaiah 38:5). And if He spoke through another prophet, then there would be a temptation: they say, they are saints, but they say different things. So, through Jonah, He, again, spoke to the hearts of the inhabitants of Nineveh: “In three days I will destroy the city” (Jon.3.4). And when their heart turned to repentance, God showed His great love for mankind and took pity on the city - after all, their heart turned to good. That is why you should never ask the same thing from different saints, but if the need arises, you should ask the same one again. And if there is a reason for this and the Lord changes his answer, then this will happen through the same person and there will be no temptation. 4. “What if,” the brother asked, “I already receive the Father’s answer about something, I go, and it turns out that things are not as the elder said?” What to think and what to do in this case? “This question,” answered the elder, “is somewhat similar to the previous one.” Listen to what you should do. So you received an answer to the question - they say, do this and that - and it turned out differently? First, you must examine yourself: maybe your heart was biased and pleased with the matter? Let’s say you did not surrender everything to the will of God, and therefore God did not allow the elder’s answer to be fulfilled. If so, then know that the reason is in yourself, and you should not look for it in the elder’s answer, but reproach yourself. Elisha sent his disciple with faith to raise the dead, but the dead did not rise. Here the reason is not who sent, but the sent. And if not so, then how did Elisha himself then raise this dead man (2 Kings 4:29–36)? “So,” the elder continued, “first do everything you can to fulfill the advice that has been given.” But if, despite your efforts, things still don’t go as you were told, then know that something has changed. Perhaps you were biased in the matter, as I already told you. Or maybe the circumstances you asked about, or the person concerned, have changed. Then God changes His speech, as with Hezekiah and the Ninevites. Therefore, if the one you asked is far from you in the flesh and you cannot ask him again, pray to God, call this old man and say: “God of such and such, do not let me be deceived by your will and the answer of your servant and enlighten me, what should I do?” And as He instructs you, do so. At the same time, believe that God, through His saint, spoke to you and is guiding you, and know that, probably, something has changed, and therefore God has changed His answer. – How many times, my lord, must I pray for the Lord to enlighten me about this? – When you cannot ask the elder, you need to pray three times for each matter. Then you should consider where, at least by a hair, your heart is leaning, and do so. Because this is God’s admonition, and it always appears in the heart. 6. “How should you pray three times,” the brother asked again, “at different times or all at once?” After all, it happens that things are urgent. “If time permits,” the elder answered, “then three times within three days.” But if, as in the hour when the Savior was betrayed, the matter does not endure at all (and this happens extremely rarely), then may Christ Himself be your example. He “went away again and prayed a third time, saying the same word” (Matthew 26:44). True, as it seems, He was not heard, for the dispensation had to be completed. But by this He teaches us not to grieve when we pray and the Lord does not hear us. He Himself knows better than us what is for our benefit. And we will not forget to thank Him - and we will be saved. 7. “And if,” the brother asked, “admonition does not come immediately after prayer, what should we do then?” After all, if the reason is not in me and it is hidden from me, how can I understand it? “If,” the elder answered, “you pray three times and admonition does not come, then know that the fault is in you.” And even if your sin is not visible, reproach yourself, and the Lord will have mercy on you. – When you ask the Fathers and get answers, do you have to follow them all? “Not all, but those that are given to you as a commandment,” answered the elder. - Because it’s one thing just advice according to God, and another thing is a commandment. Advice is an admonition without any particular need; it directly shows a person the path of life. But the commandment is imposed like a yoke: it requires work and effort. 9 . “You told me, Father,” the brother continued, “about the difference between a commandment and advice according to God.” Now explain in more detail what the signs and differences are of both and what properties both have. “Say,” the elder answered, “you come to your spiritual father to ask about something, but not to accept a commandment, but to hear an answer according to God.” If he told you what to do, then, of course, you must comply with this too. Even if you do it and some kind of sorrow strikes you because of this, do not be embarrassed: all this is for your own benefit. But even if you don’t want to do what you were told, I don’t think that by doing so you violated the commandment. You didn’t accept this as a commandment. You just chose not to see your own benefit, and you should despise yourself for that. Because we must believe that everything that comes from the mouths of the saints is for the benefit of those who listen. “It’s the same thing,” the elder continued, “if you didn’t ask at all, but the elder told you himself, with his mind, abiding in God.” Sometimes this happens. For example, one of the brothers was once planning to go to the city, and the elder himself told him: “If you go, you will fall into fornication.” He didn’t listen, he went and fell. But if you ask about something special, in order to take a commandment, you must bow. Then you take a blessing from the one who gives this commandment and say to him: “Father, bless me for this commandment and pray that I keep it.” And remember, brother, that the one who gives you the commandment gives it for a reason, but helps you with intercession and prayers so that you can keep it. If, due to some darkness, you did not bow to him in order to take the blessing, then do not think that the commandment is invalid. It has already been given, you just didn’t accept it in the right way. Therefore, if you can, quickly return and bow again and ask for blessings. And if it is not possible to do this, then consider that you accepted the commandment with negligence. 10. “What if,” the brother asked, “I ask a question in order to take a commandment, but the elder has no intention of giving me a commandment and he simply answers me with instructions?” Or, on the contrary, I do not ask in order to take a commandment, but he gives it. Is this considered a commandment and should it be observed? Because there are church canons and the sayings of the Fathers in books. Do they also have to be observed, just like the commandment? – If you asked the elder, and he had no intention of giving you a commandment, then this is not considered a commandment, even if you asked for it. And if he decided to give you a commandment, although you did not ask for it, then this is a commandment, and it must be preserved. What the dogmatic rules teach, as well as those judgments of the Fathers that are officially pronounced, must also be considered a commandment. But you don’t need to accept this right away, but after you ask the Fathers and Elders and they confirm your thoughts. You yourself cannot always correctly interpret the meaning of what is written, which means you should ask the elders. And whatever they answer you, you should fulfill and inviolably preserve everything you hear, with the help of the Lord, the Lover of Mankind, through the prayers of the saints, amen. 11. “What if,” the brother asked, “a temptation happens and I break the commandment?” “If you take a commandment from one of the saints,” the elder answered, “and break it, do not be embarrassed and do not fall into despair for not keeping it.” Remember the one who said: “A righteous man falls seven times and gets up again” (Proverbs 24:16). Remember that the Lord also told Peter to forgive his brother seventy times seventy times (Matthew 18:22). If He commanded people to forgive so much, then all the more He will do so Himself. In Him is the abundance of all mercy, and He overcomes everything. He constantly cries through the prophet: “Turn to me, and I will turn to you” (Zechariah 1.3), for I am merciful and do not want the death of the sinner,” and further. Just as breaking a commandment abolishes it, so repentance restores its power again. But, knowing this, be careful not to become careless and frivolous - this is very dangerous. Do not neglect the commandment even in what seems unimportant. If any negligence happens, try to correct it. Know that frivolity in small things leads to great failures. 12. “A thought inspires me,” said the brother, “not to ask the saints: after all, I can find out the answer, but due to my weakness, neglect it and sin.” “This thought,” the elder answered, “is the most terrible and destructive, do not accept it.” If anyone knows and sins, he will always condemn himself. And if someone sins without knowing, he will never condemn himself and his passions will remain without healing. The devil inspires such thoughts so that a person remains unhealed. Therefore, when a thought inspires you that you will not be able to fulfill the elder’s answer due to weakness, you ask this way: “Father, I want to do this - tell me what is good for me? I know that even if you tell me, I still won’t be able to do what you said. But I want to know this only to humiliate myself for neglecting my benefit.” And this will be your humility. May the Lord enlighten your heart to listen and fulfill the prayers of the saints, amen. 13. “Tell me, father,” the brother asked, “why, when thoughts weigh on me, but I ask the elders for prayers and listen to their words, does my soul immediately calm down?” “When there is a storm and the waves throw the ship to the sides,” the elder answered, “if he has a helmsman, then with the wisdom given from God he saves the ship.” And if the ship is saved, then the one who sails on it rejoices. The patient is pleased even by the memory of the doctor, not to mention medical care. And if a traveler falls into a robber’s ambush, only the cries of the guards will encourage him, and even more so their appearance. But if this is so, then what joy and peace of mind can the Father’s answer give to anyone who listens to it! Especially if the answer is combined with a warm prayer to God. The Lord Himself said: “Pray for one another so that you may be healed” (James 5:16). The fathers take upon themselves the suffering of their neighbor and with hot tears cry out to their Lord Jesus: “Master, save us, we are perishing!” (Wed: Luke 8.24) “If,” the elder continued, “the prayer of the righteous can accomplish much” (James 5:16), as it is said in Scripture, then we must without hesitation ask the righteous to pray for us. Even if we ourselves are not worthy, the good Master will accept the intercession of His servants, as He has done more than once, and will have mercy on us. For the Lord, as it is said, “will do the will of those who fear Him,” and so on (Ps 145:19). And again: “The righteous cried, and the Lord heard them” (Ps 33:18). Often, brother, robbers run away when they hear only the voice of someone stronger. Likewise, mental thieves, when they hear those who surpass them in the power of the Spirit, become timid and run in fear. Because Jesus, their Lord and Advocate, said to these people: “Take courage: I have overcome the world” (John 16:33). And again: “Behold, I give you power to tread on snakes and scorpions and over all the power of the enemy, and nothing will harm you” (Luke 10.19). So,” he concluded, “let us ask the saints to pray for us and let us entrust ourselves to their intercession. This brings great benefits. 1. Abba Pimen said: “In whom your heart is not confident, do not trust him with your thoughts.” 2. One brother fell into grave sin and came to Abba Lot. He was in terrible confusion: he walked in and out and could not sit down. - What's wrong with you, brother? – the old man asked him. “I committed a grave sin,” the brother answered him, “and I cannot tell it.” “Confess it to me,” the elder tells him, “and it will be on me.” Then the brother, falling to the ground, said: “I fell into fornication, and after this happened, I made a sacrifice to the gods. The elder extended his hand and picked him up. “Be bold,” he tells him, “there is repentance for you.” Go, stay in the cave and fast for two days, and I will bear the sin equally with you. The brother went and did as the elder told him. When three weeks had passed, the elder had a revelation that God had accepted his prayer and his brother’s repentance and had forgiven him this sin. Then he called his brother and told him about the mercy of God. And the brother remained in obedience to the elder until his death. 3. The brother came to Abba Pimen and said to him: - What should I do, father? I am worried about the passion of fornication. I went to Abba Ivistion, and he told me: “You must not allow her to remain in you.” “Abba Ivistion is in grief, along with the angels, and does not see that you and I remain in fornication. Therefore, know: if a monk is abstinent in the stomach and tongue and remembers that he is a wanderer, be sure that he will not die. 4. One brother was troubled by the passion of fornication, and he went to one great elder. He confessed his thoughts to him and asked the elder to pray for him. The elder prayed to God for him. The brother returned and was embarrassed again. Then he again came to the elder, confessed and again began to ask the elder to pray for him. He agreed and began to pray to God: “Lord, reveal to me how this brother lives and where this confusion comes from. Because I asked You, but there was no relief for him.” And God revealed his brother’s life to him. He saw him staying in his cell, and the spirit of fornication was near him. And next to him stood an angel of the Lord, who was sent to help him. And the angel was angry with his brother because he did not turn to God to fight his thoughts with prayer, but enjoyed his thoughts and surrendered his entire mind to the influence of the devil. Then the elder realized that his brother himself was to blame. And he answered his brother: “It’s your own fault that the abuse doesn’t leave you.” Because you accept thoughts and enjoy them. Then he taught him how to fight thoughts, reflecting them with prayer. The elder’s prayers and teaching sobered up his brother, and he found peace from the battle. 5. One brother was overcome by the passion of fornication. He went to the elder and asked him to pray for himself, so that the fighting in him would subside. He agreed. For seven days the elder prayed for his brother. On the seventh day he asked his brother: “It’s bad,” the brother answered. “I didn’t feel any relief at all.” Hearing this, the elder was surprised. And he began to ask God to reveal to him why his brother was not relieved. And then Satan appeared to him at night and said: “You can believe me, elder, from the very first day you began to pray to God, I left him.” But he has his own demon and his own abuse - from his gluttony. I'm not even close when he's swearing. He fights with himself: he eats a lot, drinks and sleeps until he is full, and even beyond that. “If sorrow comes to me and there is no one I trust to reveal it to him, what should I do?” “I believe in my God,” answered the elder, “that He will send down His grace and help you if you really ask Him.” Because there was one ascetic here in the monastery; he heard something from someone, and he was overcome with thoughts. And since he could not open them to anyone, since he was not Confident in anyone, he collected his things to leave. And then the grace of God appeared to him in the form of a virgin and began to ask him: “Don’t go anywhere, it’s better to stay here with me. And know that there is nothing wrong with what you heard.” He obeyed and stayed - and immediately his heart was healed. – Is it necessary to ask the elders about all the thoughts that appear in the heart? – You need to ask not about all the thoughts that appear, because they are short-lived, but only about those that remain and continue to fight. A person who is scolded by many neglects the scolding and does not pay attention to it. But if someone bothers him too much or attacks him, he will complain to the ruler about the offender: he will come to the ruler and file charges against the one who attacked. It’s the same with thoughts: the elders need to reveal only those that fight with you or linger for a long time. “Why,” asked the brother, “does it happen that when I ask a question, then I judge others?” “You judge others,” the elder answered, “even after the question has been asked, because your justification has not died.” Condemn yourself, and the judgment of others will leave you. Chapter 22 1. From Palladium to Lavs Prepositus Avoid, as far as possible, communication with useless people, even if they are monks (and even more so if they are worldly), - with those who excessively decorate themselves, who harm with their hypocrisy! Let their gray heads and wrinkles on their faces speak of extreme old age, let there be nothing wrong in their treatment. But even what seems insignificant will hurt you: your mind will weaken, and you will begin to be arrogant and mock them. So you will fall into pride, and this will harm you. In the vicinity of Nursia there lived a deacon. One day he came to the man of God, the ascetic Florentius, who lived there in solitude. The deacon came to ask for his prayers. But around the saint’s cell he discovered an innumerable number of snakes - they swarmed everywhere. The startled deacon shouted: And it so happened that the weather was surprisingly clear. Florinty left his cell and saw countless snakes. He raised his eyes and hands to heaven and began to pray to God, so that the Lord, as He Himself knows, would deliver him from this scourge. And as soon as he prayed, thunder roared - and this thunder killed all the snakes. Florentius saw that all the snakes were dead and said: - Now, Lord, you killed them, but who will take them away from here now? And immediately, at his word, the birds flocked - their number was exactly the same as the killed snakes. They carried away the snakes and threw them in the distance, completely clearing the entire place. Peter. What kind of strength and righteousness did this man have if, at his request, the omnipotent God so quickly came to his aid? Grigory. Purity and kindness of heart, Peter, can do a lot with Him who alone is pure and kind. His servants are far from earthly things, and they do not tend to talk empty things: they do not allow their minds to be scattered in idle talk. They strive to become like God in His purity and gentleness - and God is always ready to hear them before others. We are in the crowd of the world, often making idle and sometimes harmful speeches. And the closer our lips are to the world, the further they are from the omnipotent God. Constant association with worldly people brings many of us down. Therefore, the prophet Isaiah truly reproached himself when the King and Lord of hosts appeared to him: “Woe is me! I'm dead! For I am a man of unclean lips" (Isaiah 6:5). And he himself explained why his lips were unclean, adding: “And I live among the people also with unclean lips.” Suffering from the uncleanness of his own lips, the prophet pointed out where he got it from: he testified that he lived among a people with unclean lips. The mind cannot help but become defiled by the talk of worldly people. By condescending to communicate with them, we gradually get used to this communication, but it does not suit us. Finally, we willingly continue and don’t even think about avoiding it: the power of habit takes possession of us. This is how we move from empty to soul-harming, from frivolity to sin. And henceforth God no longer hears requests from our lips - as they are desecrated by idle talk. It is written that the prayers of the one “who turns away his ear from hearing the law” will not be heard (Proverbs 28.9). And is it surprising if the Lord does not quickly hear our requests? We ourselves are either too late or do not listen to His commands at all. And Florenty soon fulfilled the Lord’s commandments - and it is not surprising that he was soon heard in his prayer. 3. From the life of St. Anthony Saint Anthony loved to live on the mountain. However, one day he was forced to go down for the sake of those who needed it, and for the sake of the local military leader, who asked him about it many times. He came, gave a short lesson about salvation and what it requires, and then headed back. At the same time, the ruler asked him to stay. But Anthony said that he could not stay with them, and supported his words with a successful example: “Just as fish die while remaining on land, so do those monks who stay for a long time and live next to you. Because fish need to live in the water, and we need to go to the mountains, or we will lose our sobriety of soul. 1. The brother hurried to the city and asked the elder to pray. The elder replied: “Do not rush into the city, but hurry out of the city - and you will be saved.” 2. One day Abba John was harvesting and heard one brother say to his disciple with irritation: And Abba immediately left the harvest and left. 3. The disciples of Abba Eulogius said: “Once an elder sent us to Alexandria to sell handicrafts and gave us a commandment not to be there for more than three days. “And if you spend more than three days there,” he said, “I am innocent of your sin!” “How,” we asked, “do monks live in cities and villages, live among worldly people from morning to evening—and it doesn’t harm them?” “Believe me, children,” he answered. “When I took my hair, I spent thirty-eight years without leaving the Skete. And then, together with Abba Daniel, we came to Alexandria, to Pope Eusebius, on some business. When we entered the city we met many monks. And I saw with my inner vision how some of them were being pecked by crows, while others were being hugged by naked women and whispering something in their ears. Others were naked and the boys slapped them and stained them with human waste. And some of them had knives in their hands, and they cut human flesh and gave it to the monks to eat. And I understood: which of the monks was struck by passion, such demons accompanied him and talked with him in his thoughts. That’s why, brothers, I don’t want you to stay in the city for a long time, so that you won’t be bothered by such thoughts, much less by the demons themselves.” Brothers, you know that when we came to the monastery, we renounced the world and all attachment to it. So why are we drawn back to the world, to worldly cares and vanity, if we died for this? It is permissible to seek food - not pleasure. With God's help, our own hands are enough for our bodily needs. Therefore let us flee the world and what is in it. We will not even approach him, so as not to break our vow. For, as the Scripture says, “no soldier binds himself with the affairs of this life in order to please the commander of the army” (2 Tim 2:4). And it is also said: “They occupied themselves with labor and work night and day, so as not to burden any of you” (2 Thess. 3.8). We cannot worthily resist the thoughts of passions and worldly images, even when we remain in our cells and remain silent. The easier it will be to capture us when we burst into the very center of the enemy army! However, if you come to a city or village out of necessity and with the permission of the abbot, there is nothing to reproach you with, as long as you do what you were told with the fear of God. Because there are also those who, under the pretext of obedience, strive to satisfy the lusts of their own old nature. But be wise and see to it that you don’t receive dirt and rubbish as a reward instead of gold and silver, and don’t fall into disobedience instead of obedience. What good did it do to the companions of Joshua and Caleb that they were sent to spy out the land? After all, they did not keep the truth, but when they returned, they told lies and turned the hearts of the children of Israel away from the Lord! It is clear that this was more disobedience than obedience, which is why they died along with the rest of the people. So, if you are sent to obey, do what you are told with the fear of God, as if God himself were looking at what you are doing. Do not do anything, do not add or subtract at your own will, but in everything act in such a way as to have in mind the purpose and desire of the one who commanded you. Then you will receive a rich and generous reward for your obedience. Know, brother, that he who loves to enter into communication with the worldly does not hate the world. Just as one who fans the coals of a fire raises a great flame, so conversations with the worldly raise passions in the heart of a monk. It is truly good and very useful, brother, to move away from inappropriate conversations with worldly people and to move away from the harm that is in them. Because worldly people talk about the affairs of this age: the mind weakens from this, becomes incapable of spiritual work and loses the desire for achievement. And when they leave, he begins to leave the rule. That is why the ascetics fled to the desert: to get away from all this and talk with God without hindrance. When a girl is careful not to appear on the street, many of those outside dream about her. But if it comes out, not everyone will like it, and many will even condemn it. The same is true for a monk: when he lives away from people, remaining alone with himself and with God, and does not participate in public affairs, he is worthy of honor before God and the angels, and even more so before people. But as soon as he descends from the heights of contemplation and a godly life and gets bogged down in everyday worries and conversations, he immediately becomes displeasing to God and worthy of contempt among people. That is why it is useful for us to run away from worldly people, avoid their harmful conversations and hide in a cell, and this way we will be saved “like a roe from a snare and like a bird from a net” (Proverbs 6.5). Because for those who want to be saved, worldly conversations are a real snare and network. They are useless and verbose, occupy the mind and distract it from precious communication with God and the desire for Him, and in addition, with their vanity they drag us into empty chatter. And what do we have in common with the outside world and its affairs that we all want to know more about it? After all, a monk, after he has renounced the world and bowed his neck under the light yoke of the Lord, no longer belongs to himself. Constantly and unswervingly he strives to cultivate the land of humility, so that the divine seeds thrown into it will grow and be watered by the heavenly and life-giving Spirit. And when the Spirit waters the soul, it rejoices and godly thoughts sprout in it. And anyone who wants to spend his life in silence and converse with God all the time with a serene mind should neither communicate with many people nor often leave his cell. But if sometimes it is necessary to talk - with spiritual fathers, with brothers who also strive, or with other monks who need guidance, then you need to meet with them. Because such a conversation is also considered theology and always either brings benefit or will bring it in the future. And if the laity come to us for spiritual nourishment, then we will give them instruction, in a few words and seasoned with divine salt, and then we will say goodbye. Because they will receive more edification from spiritual laconicism than from long worldly conversations. You should especially help them with prayer and teach them virtue in practice. It’s good, of course, to help those who ask with a word. But it is much better to help them with prayer and your own virtue. If someone tells you something harmful, don't listen to it. And you shouldn’t be ashamed of him, or feel sorry for him, or just endure it, telling yourself that, they say, I don’t accept this in my heart. Don't say that. After all, you are not higher than the firstborn Adam, whom God created with his own hand, and evil speeches did not benefit him. So run and don't listen. And see if you want to know what was said, even if your body is running away from it. Because if you hear even half a word, the demons will immediately take advantage of what was said that you heard and kill your soul. Therefore, if you run away, then run away to the end. Don't want to hear about the bad deeds of others. Because when there is such a desire, then the images of these actions are reflected in the soul. And when you hear slander, be angry not at the one who spoke, but at yourself. For if the news is evil, then the one who conveyed it is also evil. Flee from covetous people and from covetousness itself, but move away from those who live in luxury and from luxury itself. Flee from libertines and debauchery. After all, if even a slight memory of what was said confuses the mind, then even more so to see it or communicate with such people! But be with those who have humility and learn from them. After all, if even the remembrance of this brings benefit, then even more so the teaching from their own lips. One day seven brothers from Alexandria came to Abba Macarius to tempt him and asked: - Tell us, father, how to be saved? “Brothers,” said the elder, sighing. “Each of us knows how to be saved, but we don’t want to be saved.” “No, we really want to be saved,” they tell him, “But evil thoughts do not let us.” What should we do? “If you are monks,” the elder answered them, “then why do you turn among the worldly or come to where the worldly live?” Those who have renounced the world, accepted the holy monastic image, but remain among the worldly, deceive themselves. All their work is in vain, and they are far from the fear of God. Because they have nothing from worldly things except bodily peace. And where the flesh receives rest, the fear of God cannot remain there, especially in a monk. After all, a monk is called a monk because he talks with God day and night, thinks only about Him alone, and has nothing on earth. And a monk cannot be with the worldly or live with them for more than one or, at most, two days. Yes, and this is out of necessity, because he can live only by selling his handicrafts and buying everything he needs for life. Then he must return to his cell with zeal, and then sincerely repent before God that he spent these one or two days for the sake of urgent needs. And the one who acts differently: often comes to the worldly without any urgent need and just to pass the time, is not a monk at all, and this is what he gets from life in the world. At first, when he finds himself among them, he becomes restrained in his tongue, fasts and humbles himself - all this until they learn about him and the fame spreads that monk such and such is a true servant of God. And immediately Satan induces the laity to bring him wine, gold and everything that is necessary, and to say about him “holy, holy.” And when he hears this “saint,” even if he is humble, he becomes vain. And then he begins to sit down with them, eat, drink and rest. And when he gets up to sing psalmody, he raises his voice so that the laity will say that such and such a monk is praying and watching, and praise him. From praise he becomes proud and arrogant even more, and then humility completely leaves him. Then, if someone says a rude word to him, he responds even more rudely, and so anger, fueled by vanity, grows in him. Yes, and lust increasingly entangles him, since he often sees women and young men and hears worldly speech. Therefore, he constantly falls into adultery and does not even feel it. After all, it is said that “everyone who looks at a woman lustfully has already committed adultery with her in his heart” (Matthew 5:28). In addition, he tries to stock up on everything necessary for the whole year - for himself and for those who come to him. Then he doubles his supplies, supposedly for greater comfort to those who come, and for this he collects gold and silver. And so he does not stop aggravating his situation until the demons completely mock him and remove him from God, plunging him into the abyss of love of money. For, as the apostle said, “the love of money is the root of all evil” (1 Tim. 6:10). And just as the earth is far from heaven, so the money-loving monk is far from the glory of God. There is no greater evil than a money-loving monk. A monk who participates in worldly conversations needs to turn to the holy fathers, if, of course, they can help him with something else. For who will help someone who condemns himself to destruction? Haven’t we heard the Apostle John who said: “Do not love the world, nor the things in the world: if anyone loves the world, the love of the Father is not in him” (1 John 2:15)? And James, the brother of the Lord, says: “Whoever wants to be a friend of the world becomes an enemy of God” (James 4:4). For friendship with the world is enmity against God. So let us, brothers, flee from the world, as one runs away from a snake. After all, if someone is bitten by a snake, he either dies or barely remains alive. And it is better for us to have one curse, and not many of them. Tell me, brothers: Where did our fathers acquire virtues, in the world or in the desert? Of course, in the desert, far from the laity. How can we, being in the world, acquire virtue? If we do not suffer from hunger, thirst and cold, move away from everything worldly and do not die to all carnal lusts, then how will our soul live? How will we reach the Kingdom of Heaven? Even a soldier, if he does not fight and win, and after that also does not give money, will not receive honors. How will we be worthy of the Kingdom of Heaven if we drink, eat and live among worldly people, as we lived before monasticism? A monk who holds gold, silver or any supplies does not believe that God, who feeds animals, whales and fish of the sea, can saturate him. And if He cannot even give us bread, then how can He give us His Kingdom? So why do we suffer then? Tell me, brothers, do angels in heaven store gold and silver or the glory of God? What about us? Why did we renounce the world: to collect money and valuables or to become angels? Or don’t you know that the number of angels who fell from heaven must be replenished by monks? This is evidenced by the image we have adopted, which we call angelic. 2. One brother asked Abba Pimen: – I have friends who harm me. What should I do? – What kind of person, suffocating on his deathbed, will think about the friendship of this world? Do not approach or communicate with them, and they will leave you. 3. The elder said: “He who has sinned before God must break off all communication with people until he is convinced that God has become his friend. Because human love interferes with Divine love.” 4. The elder said: “He who dies in the city does not hear its sounds or what is happening in it, because he is in another world - where the city noise and screams do not reach. So it is with a monk: as soon as he has renounced the world and accepted the monastic way of life, he must become dead to all worldly attachments, to the troubles and sufferings of this vain and soul-harming life, and withdraw from all this. And if, even after taking the vows, he did not leave his native place and lives among the previous worries, he is like a dead body: it lies in the house and already stinks, so whoever smells it moves away from it.” 5. The same old man said: “Unsalted meat, if it is not salted, rots and begins to stink, so that everyone who is nearby turns their face away from the stench. At the same time, worms start in it, crawl on it, nest inside it and feed on it. And if you sprinkle salt on it, the worms disappear and the unpleasant smell stops, since the properties of salt are detrimental to both. The same is true for a monk when he indulges in worldly concerns and worldly concerns. If he does not remain silent in his monastery, does not strengthen himself with the fear of God so as not to weaken from negligence, does not constantly remind himself of death and torment in the other world, does not strengthen his heart with prayer and vigil, which is spiritual salt, - such a monk has rotted and exudes the stench of unclean and evil thoughts. Both God and the holy angels, when they feel the stench of his unclean soul, turn away and move away from him. And then worms settle in the soul, that is, the forces of darkness, which are always attracted by such a stench. They swarm in the soul and feed on it, and their food is the abomination of unclean thoughts and deeds that corrupt the unfortunate soul and lead it to death. But if a monk feels this harm, rejects worldly worries, entrusts himself to God, places all his hopes on Him, and all his worries and cares are about pleasing Him, then after a long time God will send him spiritual salt - His good and humane Spirit. And when He comes, then all the passions and demons that act in them and through them immediately disappear and disappear like smoke.” Brother, beware of the swamp and do not approach people who live without the fear of God. One caught sparrow lures others into a trap. And the one who is enslaved by sins pushes many others into the abyss of evil. Avoid, brother, being with people who love idleness and are far from monastic silence. Avoid those who love feasts and say: “Today I am the entertainer, tomorrow you are the host.” If you agree to this, you will not lead a virtuous life and will become a receptacle for all passions. But imitate those who burn in spirit and walk the narrow and sorrowful path, so that you too may achieve eternal life. Chapter 23. About the fact that we need to move away from everyone who harms us, even if they are friends or people who are extremely necessary for us Abba Agathon said: “Even if I love a person very much and understand that he is leading me to sin, I will immediately stop communicating with him.” 2. The elder said: “We must flee from everyone who acts sinfully, even if they are friends and relatives, and even if they have priestly or royal rank. Because if we reject those who do lawlessness, we become pleasing to God and gain boldness towards Him.” 3. He said: “You should not be with the wrongdoers. And in the church, and in the market, and in the council, and in any other business, one must completely avoid them. Because every wicked person is worthy of disgust and condemned to eternal torment.” 4. The elder said: “Do not settle where you notice that someone hates you, otherwise you will not succeed.” - If my brother insults me, should I bow to him? “Make a bow,” the elder answered him, “but cut yourself off from him.” We remember what Abba Arseny said: “Have love for everyone, but distance yourself from everyone.” Brothers, we must beware of evil advice. Two people dressed magnificently and went to the market dressed like that. One did not look at his feet - he tripped, fell into the mud and stained all his luxurious clothes. So, out of envy, he immediately tries to push his neighbor into the dirt, so that he is not the only one who is ashamed. This is how many people do now: they fall away from virtue, and then they try to overthrow others, so that they are not the only ones to suffer shame. At the same time, they speak humbly and answer kindly in order to little by little deviate those who trust them from sound reasoning and push them into the same pit. And when they act badly, they not only are not ashamed of it, but also say to their neighbors: “What is there to be afraid of, we are sinners anyway. Don’t you know how it happens: if you don’t sin, you don’t repent?” When they say these and similar things, they are not ashamed. Why? Because, as I said, they themselves have fallen and do not want to get up. On the contrary, they tempt many people to fall and vice - like bait on the devil’s hook. And they especially try to deceive unstable souls and plunge them into the same destruction. Therefore, beware, dear brother, lest they seduce you with kind words and drag you along with them into the eternal fire. 2. One day one brother was teaching another about the Lord. A certain brother passed by, and the one who instructed said to the passerby: “Here, I’m instructing my brother, but he doesn’t want to listen to me.” - I definitely have to listen to you. - he answered. - Because, forgive me, even if he hears something bad from you and does it, it will still be for his benefit. - No way! – the first one objected. “He should not listen to me until he is convinced that it pleases God.” And not only me, but even the prophet, if he advises something against the will of God. Because the apostle said: “Even if we or an angel from heaven preached to you a gospel other than what we preached to you, let him be accursed” (Gal. 1:8). And who were those who opposed Susanna in Babylon? Aren't they elders? Not just elders, but judges and leaders of the people! And where did they end up due to lack of attention to themselves? Even their merits did not help them. Be sober, brother, and pay attention to yourself, because the wiles of the devil are manifold. As soon as the enemy notices that such and such a brother is succeeding in the work of God, he immediately turns another brother, one of the most careless, against him. And he begins to insult him unfairly and without reason in order to plunge the ascetic into anger and rancor - and thereby block his path to virtue and push him to fall. And if the enemy sees that the brother patiently endures insults and prays for the offender, he seeks to overthrow him in another way. Then he tries to make friends with someone inattentive and frivolous. And then through this friendship he will confuse his thoughts, mix voluptuousness with them and so little by little lead him to insensibility. But he who fears God will never love anything other than the wisdom that comes from above. And about it it is said: “The wisdom that comes from above is first pure, then peaceful” - and so on (James 3:17). If you want to follow our Lord Jesus Christ and crucify your old man with Him, you must renounce those who are trying to take you down from the cross, and prepare yourself to endure humiliation and thank those who insult you. A stupid and unrestrained friend is the source of all harm, but the conversation of intelligent people is a source of joy. Staying close to the foolish is death for the heart; It is better to live with animals than with people of evil disposition. Live with birds of prey, but not with a greedy money-lover. Have a murderer as a friend, but not one who loves strife. Make acquaintance with a pig, but not with a glutton: better is a pork pelvis than an insatiable and greedy mouth. Live with lepers - but not with a proud man. Chapter 24. That one who has renounced the world should not get involved in any everyday affairs, even if he has some plausible excuse, but in this too rely on the Providence of God 1. From the life of Saint Arseny One day a Roman magistrate came to the monastery and brought with him the will of one of Arseny’s relatives. The elder took it in his hands and was about to tear it, but the magistrate managed to throw himself at his feet and held him back. He explained that this threatens punishment for the one who brought the document. Then Arseny simply returned the will to the messenger and said: “I died before my relative, and I am no longer among the living.” The elder said: “Although the saints worked here, here they also partly tasted peace.” He said this because the saints were free from worldly cares. 2. Abba Aloniy said: “If a person does not say in his heart: “There is no one in this world except me and God,” he will not receive peace.” 3. The elder said: “If a monk, after taking his vows, again gets bogged down in the troubles and worries of this sorrowful life and again engages in buying and selling, he is like a pitiful beggar who lacks even daily food, and does not know what to eat or what to wear. And so this beggar, out of extreme frivolity, goes to bed, and he dreams that he is rich, that they took off his dirty clothes and dressed him in luxurious attire. With joy, he wakes up and discovers that in fact he is just as poor as he was. The same is true for a monk, if he is not sober and wastes his days in vain affairs: he becomes a plaything of thoughts, and demons mock him. With gloating, they suggest that all his vanity and troubles are for the sake of the Lord and he will receive a reward for it. But at the hour of separation of the soul from the body, such a monk discovers that he is poor and naked and does not have a single virtue in him. And then he understands how many benefits sobriety and attention to oneself bring and how terrible evil everyday cares give rise to.” 4. One day, a local ruler put a man from the village of Abba Pimen in prison. Everyone came to ask the elder to go and intercede for him. “Give me three days,” said Abba, “and then I will go.” And the elder began to pray to the Lord: “Lord, don’t grant me this mercy, because then I won’t be allowed to live here.” Three days later he went to the ruler and began to ask him about that man. The ruler told him: “And you, Abba, will ask me about this robber?” And the elder was glad that he did not accept his petition. Know, brother, that a person cannot strive for the Lord unless he becomes indifferent to all the affairs of this world. Because two things captivate the soul. One of them is from the outside, this is caring about worldly affairs for the sake of bodily peace. The other is from the inside, these are passions that hinder virtues. But the soul will not see internal causes if it does not get rid of external ones. That is why the Lord said that “any one of you who does not renounce” his lusts “cannot be My disciple” (cf. Luke 14:3). Thus, the external cause fights us because of our own desires, and the internal one - due to external action. And our Lord, since he knew that the main reason for both was our lusts, ordered them to be completely cut off. For if the soul is worried about external things, the mind becomes dead and then internal passions act imperceptibly for it. If the soul cuts off all its lusts, it will hate all the affairs and worries of this world. And then the mind comes to its senses and fights until it expels passions from its home, and then it tirelessly watches over the soul, preventing it from returning back to its offenders. After all, the soul is like a young married woman: if her husband goes on a trip, she loses all fear and shame and does not particularly care about the household. But as soon as her husband returns home, she immediately gets scared, leaves all her previous affairs and tries to do what pleases her husband. And when he returns home, he thinks about everything that is necessary, and tirelessly watches over her until they have children and she begins to raise them. And after they become one heart, and the wife submits to her husband, as the soul obeys the mind, and the mind becomes its head, as it is written by the Apostle that the head of a wife is the husband (1 Cor 11:3). Because these words are addressed to those who are worthy to become one in the Lord and in whom there is no division. In the same way, the Lord taught in the Gospel: “If two of you agree on earth about anything they ask, it will be done for them” (Matthew 18.19). The Lord wants His servants to be free from what is external and from what is hidden in the soul, and in general from everything that He abolished in His Body by becoming human. He Himself said so: “Abide in Me, and I in you” (John 15:4). First, He wants us to abide in Him through our deeds, and then He Himself will abide in us in purity of contemplation. Because the soul cannot enter the rest of the Son of God if there is no image of the King on it. Neither the treasurer will weigh such a coin, nor will the king allow it into his treasury. And if there is no image of King Jesus in the soul, the angels do not rejoice over it and He Himself rejects it, saying: “How did you come here if My image is not on you, that is, the love that I commanded?” And love cannot exist in us while the soul is torn between the God Whom it seeks, and the world which it loves. Just as a bird cannot fly if it has one wing or if some weight is tied to it, so the soul cannot prosper in the Lord if it is tied to this world. For those who have loved God with all their hearts, nothing worldly can separate them from this love, according to the words of the Apostle: “Who will separate us from the love of God: tribulation, or distress, or persecution, or famine, or nakedness, or danger, or the sword? For I am confident that neither death nor life, nor angels, nor principalities, nor powers, nor the present, nor the future, nor any other creature can separate us from the love of God” (Rom 8:35-38). 2. He said: “Avoid giving advice or answering questions about temporary things and do not entrust yourself to the one who asks about it. But always turn your ear to the voices of thoughts within you and ask God to grant you to know which of them you should listen to. Because those who are carried away by vain things forget about the war with the devil.” It is said that “no warrior binds himself to the affairs of this life” (2 Tim 2.4). And whoever binds himself to this and at the same time wants to overcome passions is like putting out a fire with straw. Because the devil, as soon as he notices that someone is more occupied with bodily matters than necessary, first of all robs the knowledge he has acquired, and then cuts off his head - his hope in God. A soul that has not gotten rid of worldly worries can neither sincerely love God nor completely hate the devil: worldly worries lie on it like a rough cover. This means that her mind at this trial cannot understand itself and impartially weigh all the arguments in favor of the judgment. This is why solitude is always helpful. There are few who are given the ability to always and accurately distinguish all errors, whose mind never deviates from the remembrance of God. Our bodily eyes, when they are healthy, notice everything, including mosquitoes and midges flying in the air. And when they are overshadowed by a thorn or some kind of moisture, even those large objects that come their way are poorly seen, while small ones are even less noticeable, just like the soul: if it gets rid of the love of the world that blinds it, then it will see how great its truly grave sins are. And she will begin to shed tears continuously and in abundance, for, as it is said, “the righteous will confess to Your name” (Ps 139.14). And if she maintains her attachment to the world, then whatever she does, even if it deserves severe punishment or death, she feels calm. She cannot even notice other sins and even considers many of them as achievements. That is why she, unhappy, is sincerely proud of them and does not feel anything about it. “Tell me, father: if I hear about someone that he has a fight or an illness, and I have compassion for him, is this compassion good or is it the demons who want to distract me from my own sins?” And then, should I remember him in prayer if my condition is even worse and I have even more sins? And if he himself asks me about this or tells me to convey this to one of the Fathers, what should I do? Can prayer for one’s neighbor really teach love to a passionate person? “The fathers taught the novices,” the elder answered, “that no one can leave his dead and go cry over another.” Compassion for one's neighbor is the lot of the perfect. And for a beginner, to have compassion for another means to be ridiculed by demons. A beginner judges people and things unreasonably, without accurate reasoning. Therefore, what is good and useful often seems bad and useless to him. And it is useful for him not to think about anything external. Even if a memory arises in his heart about someone from outside that he is sick or grieving, or he hears about it from others, let him say: “May God have mercy on me and him.” And to ask one of the elders to pray for someone means to act arbitrarily. If he wants, let him tell the elder only one thing: “So-and-so is in sorrow.” The elder will hear and pray for those who are weak in spirit. However, if someone asked you to tell the elder about him, convey his words to the elder for obedience. And when you pray, say: “Lord, forgive us and help us in this matter.” But it is still too early for you to have compassion for someone, as if out of God’s love, you have not yet come to this extent. And if you are worried about someone, then ask and find out what you need and what is useful. - Tell me the word, father, how to be saved? – When Elisha came to the Somanite woman (2 Kings 4:8-17), he found her doing nothing, and therefore she conceived and gave birth at Elisha’s intercession. “What do these words mean?” asked the brother. “If the soul awakens,” answered the elder, “leave cares and renounce its lusts, then the Spirit of God comes to it.” And then it can bear fruit, since in itself it is barren. 2. The local ruler wanted to see Abba Pimen, but the elder did not agree. Then he, under some pretext, grabbed his sister’s son and threw him into prison like a criminal and said: “If the elder comes,” he said, “and asks for it himself, I will let him go.” The elder’s sister went to him, stood under the door and cried. But the elder did not answer her at all. Then she began to scold him: - Heartless man, at least have pity on me - this is my only son! To this he answered her through a messenger: And the woman, having achieved nothing, left. When the ruler heard about this, he sent to the elder to say: - Give the order at least in words, and I will let him go. But the elder responded to this: - Consider his case according to the law. And if he is guilty of death, then let him die. And if not, do as you please. A monk who binds himself to worldly concerns and turns his thoughts to worldly concerns is the same as cutting himself into pieces. 2. If a monk, after he has renounced the world and become a monk, seeks the inheritance of his carnal parents, he will fall into temptation. And whoever seeks the Lord will be saved. Don’t say: “When I get old, who will feed me?” We are not allowed to even worry about the next day, and you are already worrying about old age? Let us seek “the kingdom of God and its righteousness,” and everything else will be added to us (Matthew 6:33). He who promised us does not lie. But if we do not first of all look for what was promised, we will thereby show that we were not striving for it. So put your trust in the Lord and He will provide you with sustenance. However, if the Lord has sent something into your hands, take care of it, for you will answer to the One who sent it to you. The brother, who was silent in the monastery, asked the elder: “One widow, who was being oppressed, sent to me and asked me to write to the domestic so that he would help her.” This gave rise to two thoughts in me. One says to me: “You came here to die for the world, and if you write to the domestic, you will break the commandment.” And the second one inspires me: “If you don’t write to him, you will break the commandment to help those in need.” Tell me, father, what should I do? “If you were dead,” the elder answered, “and a widow who was being oppressed came to you, would you be able to help her?” Of course not. And then, if you help her, then another will come to you: she will ask for the same thing - and you will again break the commandment. The dead don't care about all this. And even if they grumble at you, it will not harm you in any way. Chapter 25. That evil is easy and accessible and many prefer it, especially in our time, but virtue is difficult and few seek it, but they should be imitated, and not pay attention to the rest One day one of the brothers came to Abba Theodore of Fermi and said to him: - You know, brother so-and-so returned to the world. – Does this surprise you? – the old man asked him. - Don't be surprised by this. Be rather surprised if anyone manages to escape the jaws of the devil. 2. The elder said: “It is better to live with three of those who fear the Lord than with thousands of those in whom there is no fear of God. Because in the last days in the monasteries, for every hundred people there will be only a few who are saved. And out of fifty, I’m afraid, not a single one will be found: everyone will be spoiled by the desire for meals, for gluttony, for power, for the love of money. “For many are called, but few are chosen” (Matthew 20:16). 3. He said: “If you settle in some place and notice that someone has little consolation, do not pay attention to it. But if someone is poor, so much so that he doesn’t even have bread, don’t leave it like that and comfort him with something.” 4. Abba Pimen wept and asked Abba Macarius: - Tell me the word how to be saved. “What you ask,” answered the elder, “is no longer among the monks.” 5. Abba John said: “One of the elders went into a frenzy, and he had a vision. Three monks stood on the seashore. And from the other bank there was a voice that said: - Take wings of fire and come to me. And the two gained wings and flew to the other side. And the third stayed and began to cry and moan bitterly. Then he was also given wings, but not fiery ones, but weak and powerless ones. And with great difficulty, sometimes falling into the water, sometimes taking off with bitter crying, he flew to the other shore. This is how this race is: even if it receives wings, it receives not fiery wings, but weak and powerless ones.” 6. The Holy Fathers began to prophesy about the last generation and said to each other in bewilderment: And Abba Ischirion, the great ascetic, answered: – We have fulfilled the commandments of God. – What will those who come after us do? “They,” answered the elder, “will do half of what we did.” – And those that will come after them? – the holy fathers asked again. “And that generation,” answered the elder, “will do nothing at all.” But temptations will come to them, and those who prove worthy will be higher than us and our Fathers. Dear brother, when you see that those who are older than you in tonsure are in negligence, be careful and look after yourself. Otherwise, you will begin to imitate them, you will go the same road and will be condemned along with them to eternal torment. And again, if you observe abstinence, be careful not to be proud of them, otherwise you will fall into pride and become an easy prey for the enemy. In a word, pay attention to yourself and carefully guard your soul. After all, we ourselves will not be acquitted or condemned for the deeds of others. On the contrary, when they bring us “naked and open” (Heb. 4:13) to the Judge, each one will answer for himself, each one will bear his own burden. Therefore, it is good if we always pay attention to ourselves, take an example from those who lead a godly life, look at them and imitate them. And don’t envy those who don’t care about their own salvation and think only about outward appearances. Otherwise, you will be like that warrior who was captured by the enemy - he bears the royal signs on himself, but slavishly serves the enemies of the king. Because He who said: “Truly, truly, I say to you, everyone who commits sin is a slave of sin” (John 8.34) did not lie. Outward appearance is like leaves, and achievement is like fruit. So don't look at appearances and don't envy such people. Don’t say to yourself: “Aren’t I better than all these people who are mired in their passions!” Better think about what is said in Scripture that “in a great house there are vessels not only of gold and silver, but also of wood and clay, some for honorable use, and others for base use” (2 Tim 2:20). And if you do not listen to the Lord and commit acts of sin, then you are a vessel for low use. And if you do the works of God, then you are a chosen, honest, sanctified vessel, pleasing to the Master and prepared for every good deed. Seek the company of good people, and avoid communication with evil ones. Because neither the deceiver, nor the robber, nor the grave thief were born this way, but learned this from people whose minds were corrupted by Satan. After all, God created everything “very good” (Gen. 1.31). So let neither baths, nor drinks, nor the bustle of the market, nor pleasures seduce you, otherwise you will find yourself in mortal danger. Always remember the sorrow of sinners and be afraid of being among them. Have you ever walked into a house where someone died? Were you not in a hurry to get out as soon as you saw this torment and crying? By temporary things one can judge the eternal. It is said: “Give instruction to a wise man, and he will be even wiser” (Proverbs 9.9). For the sake of the peace of your inner man, be meek in fulfilling the commandments of God, but be cunning when you repel the machinations of the evil one and avoid harmful acquaintances. Don't hang around with jesters and mockingbirds so that your mind doesn't get damaged. Their words are more terrible than the poison of an asp for those who listen to them: they lead the elders to childish behavior, and they push the young men to commit lawless deeds. If you live in a monastery and notice how one of the brethren behaves inappropriately or says unpalatable things, do not pay attention to them and their words. Always have God before your eyes, according to what is written: “I will stand in the sight of the Lord before me, as if he is at my right hand, I will not move” (Ps 15:8). And let the evil one not inspire such thoughts in your heart: “These elders have spent so many years in the monastery and in labors, and yet they behave so badly. What can I do if I’m even younger than them!” But listen to what the Lord says: “Many are called, but few are chosen” (Mer 22:14), and also: “Few are those who are saved” (Lk 13:23). Be with those who are few, but who are chosen, and not with those who are many and who perish. Because those who commit evil anywhere: in a monastery or in any other place, remain the sons of the evil one and are like tares among the wheat. And you become wheat, so that you can be gathered into the Lord’s granary, and not burned like tares in unquenchable fire. Remember that righteous Lot lived in Sodom, but the voluptuousness and depravity of the inhabitants did not seduce him. That is why he was saved, as it is written about this: “For this righteous man, living among them, was daily tormented in his righteous soul, seeing and hearing lawless deeds” (2 Pet 2.8). And further: “The Lord knows how to deliver the godly from temptation, and to keep the wicked until the day of judgment” - and so on (2 Pet 2.9). Lot, although he lived with such people, did not perish with them, and Gehazi served the prophet Elisha and fell into sin. In the same way, Samuel was with Eli and lived next to his children. But they perished, and he was saved, because he sincerely loved the Lord and did not envy the wicked (Ps 37:1). And Judas followed the Lord along with the other disciples and delivered Him into the hands of the wicked. So each of us must always take care of ourselves. And if we live next to the righteous, then we will look at them and try to live righteously ourselves, since such examples of virtue are nearby. And if we live with sinners, then we will try not only not to envy their deeds, but also to show them the path to salvation with our own good lives. Someone will say: I am, they say, a weak and cowardly person, and those who lead an absent-minded lifestyle easily lead me to evil. But let him turn to Scripture, begin to imitate the life of the holy fathers - and both God and people will be favorable to him. Let him visit those who have the fear of God and who know how to heal souls, and let him accept everything they say with zeal and put it into practice. Then it will soon bear fruit, for the Scripture says: “Ask your father, and he will tell you, your elders, and they will tell you” (Deut. 32.7). You also need to know that if someone, living in a monastery, neglects his own salvation and acts to harm it, he will suffer even more severe torment: not only for himself, but also for those who died through his fault and to whom he set an example of frivolity and depravity. And whoever strives for virtue and cares about his own salvation will be awarded great glory in heaven. Because he became an example of a virtuous life for his brothers and with his own zeal he encouraged those who were more careless to fulfill the commandments. Whoever stands in front in the battle formation and is the first to break through the enemy’s formation is rewarded more than others. Likewise, the one who vigilantly does the work of the Lord and sets a useful example for many: he will be more glorified by God. Just as a wasp eats the work of bees, so a frivolous brother deprives the pious meaning of life together. And just as a cowardly soldier unties the hands of the enemy, so a careless monk weakens the will of the brethren. Therefore, he will receive the greatest condemnation from God. And it is better, dear brothers, to live among a small number of godly people than among a multitude of those who despise the commandments of the Lord. Because where there is fear of God, there is love and like-mindedness, and God dwells with such people. But where there is no fear of God, there is strife and envy. And where there is envy and hatred, there the evil one rejoices. So it is preferable to live among a few, but of good character, than among many corrupt people. And the divine Scriptures commanded us the same. After all, the wise Sirach says: “Do not covet their multitude of worthless ones, if they do not have the fear of the Lord. Better is one righteous man than a thousand sinners. A fire will be kindled in the gathering of sinners” (Cf.: Sir 16. 1–7. The quote is inaccurate). And another said: “Do not covet the multitude of the wicked... When they multiply, do not rejoice over them, unless they have the fear of the Lord. Do not rely on life, for you will mourn them before they die. It is better to have one righteous person doing the will of God than a thousand sinners and than to have children of the wicked. For from one wise man the city will be inhabited.” When you see two bad people attached to each other, know that they indulge each other's lusts. A proud man and a vain man will easily sing: the proud man will praise the vain man for groveling slavishly before him. And the vain will please the proud because he constantly praises him. But stay away from them so that they do not harm you. 5. From the patericon, the Brother asked the elder: “If I see one of my brethren returning to the world, how can I not be tempted?” “You must,” answered the elder, “take an example from the dogs that chase hares.” As soon as one of the dogs notices the hare, she begins to chase him, and if she is not stopped, she will drive him away. And the rest see not the hare, but the dog that is chasing it, and for some time they run with it. When they realize that there is no hare, they return back. But the dog that noticed the hare and chases him does not stop running until he drives him away. And he does not look at those who have turned back, nor at the ravines, nor at the windfall, nor at the thorns - none of this stops him: he constantly runs towards the goal and sees only the fleeing prey in front of him. This is how the one who seeks and strives to achieve the Lord Christ is: he always looks at the Cross and does not pay attention to anything else. And then all the temptations that happen pass him by - until he reaches the Crucified One and He settles and begins to live in his soul. The enemy tries to set up the careless brothers against those who are more zealous. But zealous brothers, if they are attentive and bear for the Lord the infirmities of the careless, will gain spiritual benefit through them. He who shows mercy to his neighbor will find mercy from the Lord. But for those who have not shown mercy, there is no mercy in judgment. Do not assist your brother in his sin, but try, if you can, to save him from sin, so that your souls may live in the Lord. Let the fear of God always be before your eyes - and sin will not take possession of you. Chapter 26 Even when Saint Pachomius was young, his heart was kindled with love for God and he decided to become a monk. It was then that he learned about a hermit named Palamon, who lived in solitude, and went to this hermit to live with him. He approached his cell, which was next to the desert, and began knocking on the door. And the old man was very stern from long labors and solitude. He opened the door and asked Pachomius: – What do you want and who do you need? “God sent me to you so that you would make me a monk,” Pachomius answered him. “You cannot be a monk,” the elder tells him. – The feat of a monk is not an easy thing. Many came here, but, unable to bear it, gave up. “Not all people are of the same character,” objected Pachomius. – Accept me and you will be convinced in time. – I told you that you can’t! - the old man answered. Go to another place and start asceticism there. Then come here and I will receive you. And then,” he added, “I live here in severity.” By the grace of God I eat nothing but bread and salt, and I abstain completely from oil and wine. I stay awake half the night in prayer and studying the Word of God, and sometimes the whole night. When Pachomius heard this, the severity of the rebuke inspired him with respect. But the grace of God encouraged him to firmly endure any hardship, and he said to the elder: “I believe in the Lord that He will give me strength and patience, and with your holy prayers I will end my life here.” Then Saint Palamon insightfully saw the faith and desire of Pachomius for salvation. He opened the door, let him in and dressed him in a monastic image. And both began to live, struggling in the same way and spending time in prayer. At the same time, their handicraft was spinning wool and making bags. But they worked according to the apostolic commandment: not for their own peace and not to collect money, but to feed the poor. And Palamon, seeing Pachomius’s constant obedience and his success in his feat, was very happy about this and glorified God. Saint Pachomius constantly prayed that God’s will would be accomplished on him. And after some time, when he was awake and praying about the same thing, an angel of God appeared to him and said: – The will of God is to serve Him and reconcile the human race with God. And, having repeated this three times, the angel left him. Then Pachomius thanked God and, having become convinced of the authenticity of the vision, began to accept those who resorted to God in repentance. After a long trial, he gave them monastic robes, at the same time forbade them from everything worldly and gradually led them to greater and greater feats. 3. From the life of Blessed Theodora The most blessed of women, Theodora, decided to renounce the world and everything in it, in order to overthrow the evil one with wise thoughts. And in order to hide from her husband, who was diligently looking for her, she changed into men's clothing. Then she went to a monastery, which was eighteen miles from Alexandria. There Theodora stood outside the gate and asked to be let in and accepted as one of the ascetics. In the monastery, although they considered her a man and not a woman, they still said that she must first spend the whole night in the open air and thereby show the brothers proof of her abstinence. Theodora knew that many animals roamed there at night, since the place was deserted and completely wild. Nevertheless, she not only joyfully accepted what was said, but also fulfilled it in practice: she spent the whole night at the gate waiting. For the One who in ancient times tamed the fury of the lions for the sake of Daniel, foresaw what degree of virtue the saint would achieve, and preserved her unharmed from the beasts. And the monks themselves, having experienced her, understood this and decided that her presence with them was pleasing to God. After she was received with cordiality, the abbot of the monastery began to carefully ask her who she was and why she turned to monastic life. “Don’t you have any debts,” he asked, “or maybe you were convicted of murder, or you don’t know how to feed your children, and therefore you left the worldly way of life?” “Not for any of these reasons,” answered Theodora, “but only in order to get away from the bustle of the world and mourn our own sins.” - What is your name? – the abbot asked her again. “My name is Theodore,” answered the courageous woman. “Don’t think, brother Theodore,” he said, “that you will live here without any difficulty.” But if you want to take on the yoke of obedience, know that you will serve your brothers in all their needs. In the monastery itself, you will look after the vegetables and herbs, as well as carry water and water them as needed. In addition, you will serve the external needs of the monastery. And if they tell you to go to the city on some business, you should not refuse. And let this not be an excuse for you to abandon your work as an ascetic: On the contrary, you must strictly remain in fasting and prayer, every day, according to custom, sing Vespers and Morning Doxology. Besides this, you must not omit any of those services called hours. You must also kneel and thereby humble your body against the attacks of those who fight us. The blessed one listened carefully to all this and accepted it as something joyful for the soul, and then promised that she would do everything with great willingness. So she joined the rules of this good abode of monks. And since it was necessary to fulfill the vows that she had made to God, Theodora did not resort to excuses and laziness, but said goodbye to all carnal thoughts and began to work. So for eight years she watered herbs and vegetables, which she gave to the monastery as needed. Every day she was busy grinding grain, kneading dough and baking bread without delay. She also cooked vegetables - those who seek to kill their bodies eat them. At the same time, she was always present at the services that were performed in the church, and the piety of her soul was also visible in this. But although she chose such a difficult way of life and occupation, the thought of her previous sin did not leave her alone. And after her daily obediences, when night came - time for sleep and a little rest - Theodora beat herself on the chest, forcing her to cry, and said: - Lord, forgive me for the sin that destroyed the beauty of my chastity. For the most part, she was also responsible for the purchase of oil, grain - everything necessary for the monastery - and their transportation on camels. In a word, there was not a single difficult obedience in which Theodora did not turn out to be more zealous than all the others. 4. From the life of Saint Melania the Roman In Jerusalem, near the Mount of Olives, Saint Melania founded a monastery. More than ninety virgins lived in it. She appointed as abbess the one who stood out among everyone in her speech and way of life. The saint herself was helpful to everyone, like a simple servant, and affectionate, like her own mother. With unspeakable humility, she instructed them to salvation. And, by the way, she told them about obedience and the need to obey the authorities; that in worldly affairs everything rests on the fact that the king remains the King, and the subject remains a subject. And if this is abolished, then the very structure of society will be abolished, and together with the names, the concepts themselves will be confused. To this she added the following example. One day a brother came to the great elder, wanting to become his student. The elder, in order to immediately show what a student should be, ordered him to hit and kick the statue that stood nearby with all his might. When the young man obeyed, the elder asked him if the statue said anything in response, if it was indignant. He replied that none of this happened. Then the elder ordered him to beat her again, and to add insults to the beatings. The brother did this three times, but the statue remained a soulless and voiceless statue. Then the elder said: - This tree is silent, no matter how you insult it. So you too, if you can tolerate the same thing and don’t object to anything, feel free to come and taste our way of life. And if not, then don’t even think about staying with us. A student of Anthony the Great, Cronius, told me about that Paul who, for his amazing gentleness and simplicity of character, was called the Most Simple. “In one village,” he said, “there lived a man named Pavel, a farmer. He married a beautiful but depraved woman. She indulged in debauchery with another, and Pavel did not know anything for a long time, because he was pure in character and never suspected anything bad. One day Pavel was returning from the field. He went into the house and accidentally caught both of them at the crime scene. With a gentle smile he called them and said: - Okay, okay, it's really none of my business. Only, for Christ’s sake, from now on there is nothing in common between me and this woman. Let's take her and her children with you, and I'll go and become a monk. And without saying a word to anyone, he walked around eight monasteries. So he finally came to Blessed Anthony and knocked on his door. The Great One came out and said to him: “I want to become a monk,” Pavel tells him. “You are already an old man, you are sixty years old,” Anthony answers him. “You can’t be a monk here.” Go to the village and work, live in labor and thank God. But you will not be able to bear the hardships of the desert. “I will do everything you teach me,” said Pavel. “I told you,” says Anthony, “that you cannot be a monk.” Since you want to be a monk, go to a monastery where there are many brothers and where your infirmities can be tolerated. And I live here alone, I eat once every five days, and even then I’m not full, I’m half-starving. With such and similar speeches he tried to intimidate Pavel, but he did not give in. Then Anthony entered the cave, closed the door and did not come out for three days. Pavel sat down by the door and began to wait. On the fourth day, Anthony needed to go outside. He opened the door, went out and saw Pavel. “Old man, get out of here,” he tells him. - Why are you bothering me? You can't live here. “I can’t go anywhere anymore,” says Pavel, “and if I die, it will only be here.” Anthony looked at him and saw that the old man had nothing edible with him: no bread, no water, or anything else - and yet he had already been without food for four days. Then Anthony was afraid that he was unmerciful to the elder and that if he died, it would fall on his soul. He let Paul inside, soaked the date branches and said to him: - Take and weave a rope, as I weave. The elder weaved with great diligence until the ninth hour and wove fifteen orgies (measure of length). Anthony looked at how it was woven and did not like it. He came up and said: - Poorly woven. Unravel and weave again. As I said, Paul had not eaten anything for four days and was also old, but Anthony said this to test his abstinence. Paul unraveled and wove the same branches again. He weaved, however, with great difficulty, because the branches had already twisted from the first weaving. Anthony saw that the elder did not fall into cowardice, that he did not lose his temper for a moment and did not even change his face. Here he took pity on Paul. The sun went down and said to Paul: - Father, would you like to have a little snack? “As you say, Abba,” Pavel answered. Anthony liked this even more: Paul did not rush in immediately as soon as they offered him food, but left it to his will. Here he says to Paul: He obeyed. Anthony brought four crackers, six ounces each, and soaked them: one for himself, and three for Paul. After this he began the psalm which he usually sang. He sang it twelve times and prayed twelve times in order to test Paul here too. However, Paul willingly prayed with him. When they finished the prayer and sat down to eat, it was already late evening. Anthony ate one cracker, but did not touch the other. The old man ate more slowly, and he still had the cracker he started with. Anthony waited until he finished. When Paul finished the cracker, Anthony said to him: - Eat another cracker, father. “If you eat, then so will I.” And if you don’t eat, then I won’t either. “I’ve had enough,” Anthony replied. - I'm a monk. - And I've had enough. I also want to be a monk. Then they stood up. Anthony again read the twelve prayers and twelve psalms, and Paul prayed with him. Then they slept a little until midnight, and at midnight they rose and sang psalms until the morning. Anthony saw that the elder willingly followed him in everything, and said to him: - Look, brother, if you can do this every day, then stay with me. “If you’re thinking of showing me something more, I don’t know.” And everything that you did in front of me is not difficult for me to do. After a few months, the great man was completely convinced that Paul was perfect in soul, simple-minded and pure. With the assistance of God's grace, Anthony built a cell for him three or four miles from his own and says to Paul: – Well, with God’s help you are now a monk. From this day forward, live at home to gain experience in warfare with demons. So Paul lived alone for a year. He reached the heights of feat of virtue and was awarded the gift of casting out demons and healing. One day they brought a young man to Anthony the Great, who had one of the leading demons - he even blasphemed heaven. Anthony took a closer look at the young man and said to those who brought him: - This matter is not for me. This is the highest rank of demons, I have no gift against him. Pavel the Simple has this gift. Then Anthony went with them to Paul and said to him: – Abba Paul, cast the demon out of the man. May he return healthy and praise the Lord. “But I don’t have time,” Anthony answers, “I have other things to do.” And, leaving the youth there, Anthony returned to his cell. Paul stood up and prayed. Then he called the possessed man and said: “Abba Anthony said that you should come out of the man and let him glorify the Lord.” The demon began to curse and shout: - Chatterbox, old glutton, I won’t go out! Pavel took his mantle, began to hit the patient on the back with it and said: “Abba Anthony said, come out.” The demon only began to vilify Anthony and Paul even more intensely. - Lazy, overeating, greedy monks! - he shouted. – Everything is not enough for you! What do you care about us, why are you torturing us? - So you're not going out? - says Pavel. - Now I’ll go tell Christ, and what He will do to you then! The fierce demon responded with blasphemy against the Lord and shouted: At this point Pavel the Simple became angry with the demon and at noon left his cell. The midday heat in Egypt, especially in those places, is like the cave of Babylon. Paul stood on the rock like a pillar and began to pray: - Jesus Christ, crucified under Pontius Pilate, You see that I will not leave this stone, I will neither eat nor drink until I die, if you do not hear me now. Cast out a demon from a person, deliver him from this unclean spirit. As soon as he said this, a demon began to shout from below, from the cell, through the mouth of a man: - Okay, okay, against my will, but I’m going out! I'm leaving this man and won't come back! I don’t even know where to go - Pavel’s humility and simplicity drive me away! And immediately the unclean spirit came out: it took the form of a huge serpent, seventy cubits long, and then immediately crawled away to the Red Sea. This is what Paul accomplished with his humility and simplicity. By this, God showed what honor and glory He bestows on simple-minded and humble people. The demon, which Anthony the Great could not cast out, was soon put to flight by the simplicity and humility of Paul. And this despite the fact that Paul only labored for one year! What was spoken by the Holy Spirit was fulfilled on him: “To whom I will look: to him who is humble and contrite in spirit, and to him who trembles at My word” (Isaiah 66:2). It happened that the lower of the crafty spirits were driven out by the faith of novice people. But the highest of demons flee from those who have more humility.” Saint Pachomius prayed unceasingly that God’s will would be accomplished on him. After some time, while he was still awake and praying about this, an angel of the Lord appeared to him and said: – The will of God is to serve Him and reconcile the human race with God. Therefore, accept to yourself those who turn to God in repentance, and guide them according to the charter that I will give you. And having said this, he gave Pachomius a copper tablet, on which was written the following: “Let everyone eat and drink according to his strength. Do not forbid either fasting or eating. But entrust the harder work to those who are stronger and eat more, and the easier work to those who have greater feats and are weaker. Make separate cells in one monastery, and let three people live in each cell. Let everyone have their meals in the same building. They should not sleep lying down. let them make themselves stone stasidia with sloping backs, lay their bed on them and sleep like that. If a wanderer comes from a monastery where the rules are different, he should neither eat nor drink with his brothers, nor even enter the monastery, unless he is on the road. But if he came for a long time to live with them, then until he is three years old he should not be allowed to perform the feat. Let him do more difficult work and only then, when three years have passed, enter the field. Let the brothers wear dolls made of fabric, like children's dolls, and a cross should be inscribed on the dolls in red. They must cover their heads with these dolls while eating so that one brother does not see another brother chewing. While eating, one should not talk or look anywhere other than the table and plate.” The angel also ordered the brothers to say twelve prayers every day during the day, twelve in the evening, twelve at night and three at the ninth hour, and after each prayer to sing a psalm. The Great Pachomius objected to the angel, saying that there were not enough prayers. The angel answered him: “I have established so many prayers so that those who are younger will succeed and not grieve.” Those who are perfect have no need for the law: they remain in their cells alone and devote their entire lives to divine contemplation. But I laid down the law for those whose minds are still inexperienced, so that they, like careless servants, at least out of fear, would come out to meet the Lord and the will of each one would become visible. Having stated all this and fulfilled the order, the angel left. There are now seven monasteries that accepted this charter. They have gathered up to seven thousand brothers who are engaged in crafts of all kinds. From their labors, not only they themselves live, but also the convent on the other side of the Nile (and there are four hundred sisters in it). In addition, they often give surpluses to prisoners and the needy. Brother, if you want to become a monk, first of all, establish yourself in the thought that you have already parted with this life, and look at this world and its glory as at a fallen tent. If you do not bring yourself to such a state, you will not be able to live like a monk and conquer those passions and those worldly lusts that lead people to destruction. For He who said does not lie: “If anyone wants to come after Me, let him deny himself, and take up his cross and follow Me, for whoever wants to save his life will lose it, and whoever loses his life for My sake will find it” (Matthew 16:24-25). Remember: those who devote themselves to the Lord will face temptations, sorrows, labor, self-neglect, nakedness, adversity, contempt, and the like. This is how a person’s patience is tested and his desire for God becomes visible. And in all these temptations, the one who with all his soul obeys the leadership of his abbot in the Lord wins the victory. After all, God requires from us only sincere will and Himself gives us strength. And then we are granted victory, according to what is written: “The Protector of all those who trust in Him” (Ps 17:31). I’m telling you this in advance so that if you get down to business and come across this, you won’t repent and say: I, they say, didn’t know that this could happen to me. On the contrary, you now know in advance what you are about to encounter and can prepare your mind for it. It is difficult not to lay a foundation, but to build a building: the higher the building becomes, the more difficulties it presents to the builder - until it is finished. Hear the words of the Savior: “For which of you, desiring to build a tower, does not first sit down and calculate the cost, whether he has what it takes to complete it, lest, when he has laid the foundation and is not able to finish it, all who see it begin to laugh at him, saying, “This man began to build and was not able to finish?” (Lk 14.28–30). Because even for a soldier, war is for a short time, but for a monk - until he goes to the Lord. Therefore, one should begin work with all possible zeal, patience and sobriety. If, dear brother, you undertake to kill a lion, then fall on him with all your might, otherwise he will crush your bones like a clay pot. And if you throw yourself into the sea, don’t lose heart until you get to land, otherwise you’ll sink like a stone. And if today you stand in front of the gates and say: “I will endure everything!” – do not renounce this tomorrow in practice. Because the angels of God stand nearby invisibly and hear everything that comes from your mouth. You see, brother, that no one is forcing you, but you yourself, of your own free will and sincerely, accept the vows. Therefore, in the future, do not break your promises to God, for He will “destroy all who speak lies” (Ps 5.7). If you, dear brother, make a good start, then your old age will be joyful, and you will be like a lamp, enlightening many on the path of the Lord. So make a strong beginning so that the building can be built high. And if you have come to the monastic life, leaving the honors of worldly life, then guard yourself from the demon of vanity, otherwise it will take possession of you and cast you into destruction. There is no shame in obeying the Lord and doing good with your own hands. Because those minor hardships and sorrows that you endure for the sake of the Lord become the guarantee of your eternal life. What am I saying! What to exchange a drachma for thousands of gold talents - all the hardships of monastic life mean the same in comparison with the future glory, and it will appear in those who struggle and suffer. So you give little, but you get a lot. And as soon as you are submitted to the obedience of the abbot, do not think to yourself: “I am the son of rich and noble parents, and this one is from the ignorant, unknown and poor, and perhaps even from slaves.” Or: “He does not know worldly wisdom, but I am versed in it - so how can I be subordinate to such a person? After all, it’s an insult to me if I do this!” Don’t think about it, dear brother, and don’t even think about it. Because the one who thinks this way has not yet put off the old man, who is perishing in his false lusts. So, dear brother, let us endure, as if God Himself had given us into slavery to brothers who are of one mind with us, and we will be rewarded with the freedom of the righteous. Let us remember the Lord of all, who, being rich, became poor for our sakes, so that we through His poverty might become rich. He was known as both a Samaritan and a demoniac - to heal our madness. Therefore, do not be ashamed to submit your neck to this good yoke - and your soul will find peace. And also listen to a parable about this. Two wrestlers came out to fight their opponents at the same time. Of them, one was dressed in luxurious clothes, and the other in rags. But both of them took off what they were wearing and went out into the field naked. So is it really possible that the one who was wearing luxurious clothes will present them during competitions and this will help him in the fight against the enemy? Or will he rather leave her, since she is of no use in the competition, and will show all his courage, strength and training in the fight against the enemy? So don’t think about what you left behind. Here everyone left what they had and put off the old man in order to put on the new. So stock up on humility and remember that you went out to fight naked, like other fighters, and also remember what is written: “whatever is high among men is an abomination to God” (Luke 16:15). And do not boast of worldly wisdom, because it is said: “The wisdom of this world is foolishness in the sight of God.” And again: “If anyone among you thinks to be wise in this age, let him be foolish in order to be wise” (Cor 3.18-19). Therefore, forget about your previous life, so that you can boldly ask God for forgiveness of your previous sins. And since you have rejected the old and humbled your mind, then gather up “wealth that does not decay” in serving the brethren and caring for them. And if you clean the stalls of manure, then think about how to cleanse your inner man from worldly desires. And if you clean up the ashes in the kitchen, then remember the words of the Prophet: “Ashes like bread are poisonous, and my drink is dissolved with weeping” (Ps 101.10). And when you look at the corruptible flame, think about that eternal fire that will devour sinners - and weep for everything you have sinned. In a word, approach every task you undertake with humility and good disposition - and then you will receive great benefit and attract the grace of God to yourself. For it is said that “The Lord resists the proud, but gives grace to the humble” (Proverbs 3:34). And if work greatly exhausts you, then think about those who are doomed to exile, hard labor or bitter slavery - and obey your abbot in the Lord. Because the slavery to which you have given yourself is not for people, but for the sake of the Lord. Doesn’t the one who endures dishonor or hardship for the sake of the king find honor in insult, and peace in work? If we do not want to endure dishonor and labor for the sake of the Lord, then how will we leave this world? Who, dear brother, is given the honor and happiness to suffer for the Lord? But if you endure for Him, then know that you give little, but receive much. We need patience to do the will of God and receive the promise. For He said: “He who endures to the end will be saved” (Matthew 10:22). However, if those who have left luxury must humble themselves in this way, then how must those who came to the monastic life from a life of hard and misery humiliate and humble themselves! Even if they are preferred to others, they should show all possible meekness and humbleness of mind. They must constantly think and remember about the good deeds of the Lord, about what hardships of this age He delivered them from. Otherwise, their mind will be scattered, they will forget about their former dishonor, they will become proud, and for their ingratitude to the Benefactor they will be told: “A man who is ignorant of honor is likened to foolish cattle and becomes like them” (Ps48.13). So, beloved, all our days in deep humility let us work for the Lord, who “raises up the poor from the earth and lifts up the needy from the pit” (Ps. 113.7), so that even after our death He will honor us with the glory that awaits the meek and humble. For it is written: “The Lord rewards those who are excessively proud” (Ps 30:24). In all cenobitic monasteries in Egypt and the East the following canonical regulations are observed. Anyone who comes to the monastery and wants to become a monk is accepted into the monastery only when he shows as much patience as possible and thereby actually proves his desire for God, humility and generosity. When he is tested in this, he is accepted into the monastery. Then he is given instructions that he should not keep anything of his own - and he leaves all his previous property. From now on he is not allowed to wear even the clothes he came in. All the brothers gather, he is taken to the middle and his previous clothes are removed, and then the Abba dresses him with his own hands in monastic robes. This is a sign that from now on he is naked from all worldly things, from pride and arrogance, and has clothed himself in the poverty of Christ, and also that he can, without any shame and on equal terms, consider himself among the brethren. The clothes he left behind are taken by the monastery housekeeper. He keeps it separately for a long time, until the new brother shows his success, feat and patience in temptations. And if they find that the brother is able to resist this and maintain the jealousy and ardor with which he began, then they class him with the rest. And if they find out that he is grumbling or sinning by disobedience, then they again take off his monastic clothes, put worldly clothes on him and expel him from the monastery. Because of such strictness, it is not easy for anyone who wants to leave the monastery. Only those who do not keep their vows at all are dressed in worldly clothes and released from the monastery in this form. Even when the accepted brother is tested, as we said, to the fullest extent and proves blameless, he is not allowed to immediately join all the brothers. It is handed over to the one who is appointed to receive wanderers. The new brother must serve them and care for them. And after he has served the pilgrims impeccably for a whole year and this strengthens him in humility and patience, he is added to all the brothers. (Then the elder who receives the beginner) tries to teach him what to do in order to achieve perfect virtue. First of all, he teaches him to overcome his own lusts, and for this he orders him to do what is contrary to the will of his brother. The Fathers say that only those who have previously mortified their will in obedience can only curb their lusts, master anger and sorrow, acquire true humility, or even simply die in peace in the monastery with their brethren. Further, when the beginner succeeds in this science, he is taught not to hide his thoughts and immediately, as soon as they come, reveal them to his elder. He should not trust his heart or judge them himself, but should consider as good and evil only what the elder judged so. In their monasteries such obedience is observed that no one even dares to leave the cell without the knowledge of the Abba. And they try so hard to fulfill what they are ordered, as if God told them to do so. The brothers sit in their cells and with all zeal are engaged in needlework, reading or prayer. To call them to a common prayer or to some kind of work, a person knocks on the door of each cell. As soon as the brothers hear the knock, they immediately leave everything and go wherever required, because with all their might they strive for the virtue of obedience. They place this virtue above not only needlework and reading, but even silence in the cell and other virtues - everything else is secondary for them. Apart from this, I think it is not worth saying that none of them has anything except a colovia (short undergarment with or without sleeves), imiphoria (short outer garment made of light fabric), sandals, miloti (a kind of rough cloak made of sheep or goat skin, sometimes made of coarse fabric) and a mat. They consider it shameful to say “my book,” “my slate,” “my board,” or anything else “mine.” Each of the brothers through his own labor and then provides such income to the monastery that it is not only enough for his own needs, but also remains for serving wanderers and the poor. And although they do this, they never boast or are proud. None of them demands more rest for their labors and diligence and does not care about acquiring anything for themselves. He considers himself a stranger and a wanderer in this world - rather a servant and slave of his brothers than the owner of any earthly thing. And if someone breaks a dish or loses something, he confesses to the Abba his sin of negligence. Having repented, he receives forgiveness. But if someone does not go to obedience or to prayer immediately when he is called; or answers rudely and impudently; or performs obedience with grumbling and carelessness; or prefers reading to work and obedience; or at the end of the prayer he does not immediately run to his work; or talks to someone unnecessarily; or boldly takes someone by the hand; or sins in something else similar - penance is imposed on him: in the meeting of all the brothers, he falls to the ground and asks for forgiveness for his sin. There are also more severe falls. This is contempt for others, contradiction with pride, leaving the monastery without the blessing of the abba, communication with women or worldly people, anger, assault, enmity, rancor, love of money (it is called leprosy of the soul), acquiring anything (except for what the abba gives), theft of food and secret eating, as well as all other sins of this kind. If such a sin is revealed to someone, he is subjected not to the penance that is mentioned, but to a more severe and severe one. If he does not correct himself here, he is expelled from the monastery. And they show such humility and zeal in obedience, like slaves before their masters. 9. From the Decrees of the Holy Apostles Let the deacons lead those who first approach the sacrament of piety to the bishop or presbyters. And let the newcomers state the reasons which drew them to the Word of the Lord. And let those who brought them confirm with their testimony what they said. Moreover, let them carefully consider their conduct and manner of life, and whether they are slaves or freemen. If one of them is a slave, then let him ask his master if he will guarantee for him. And if not, then let this slave be denied until he proves himself worthy before the master. Chapter 27. That you should not always reject those who renounce the world due to random circumstances. Also about the fact that you should not completely refuse anyone who comes to the monastery and sincerely asks to live with the brothers until you get to know him well. Therefore, it is better to let it live for a while and test it as prescribed. And if he remains with his decision, then after temptation he will accept it, unless something contrary to the divine laws actually happens One young man named Macarius, being about eighteen years old, was joking with his peers and accidentally killed a man. This shocked him, and he retreated into the desert. There he fell into such fear of God and people that he lived in the open air in the desert for three whole years and felt nothing - and in those places it never rains. After this, he built himself a cell in the desert. He lived in it for another twenty-five years and was awarded the gift of enjoying solitude and not caring about all the demonic machinations. I lived with him for a long time, learned his story and why he withdrew from the world. Once I asked him with what thoughts he remembers the sin of the murder he committed. He replied that he was very far from grieving for him. On the contrary, he is even glad about the occasion that this murder became. “Involuntary murder,” he told me, “was the beginning of my salvation.” And he brought evidence from Scripture about Moses (Exodus 2–3). He, too, was afraid after the murder in Egypt and fled from Pharaoh to the land of Midian. But if not for this, he would not have come to Mount Sinai, would not have been worthy to contemplate the Master, would not have received such gifts and would not have written down the words of the Spirit. This indicates that sometimes someone, even against his will, comes to good and is granted high prosperity. If a brother comes to the monastery for some reason, then let him strengthen himself, so that the enemy does not take possession of him through all sorts of plausible pretexts. Because the enemy will inspire him: “Why should you strive for virtue and torment yourself if there is no reward for you? You didn’t become a monk of your own free will. If such and such had not happened to you, you would not have had to become a monk, and you yourself would never have wanted it. So there’s no need for you to work in vain - God won’t reward you for it anyway.” And other things of the same kind are suggested by the enemy to the brother in order to plunge him into despair. And if the brother does not come to his senses, does not remember the blessings of God and is not strengthened by faith, then his mind will go blind. Then he will fall into despair and begin to live carelessly, without the fear of God and in complete insensibility, until he comes to complete destruction. Therefore, you should not listen to the enemy when he suggests this. On the contrary, we need to strive even more zealously in virtue, while remembering the good deeds of God and saying to ourselves: “My soul, how many people have been honored to come to such a righteous life only through many fasts and almsgiving! But I spent my entire life in negligence, and the goodness of God honored me with such a pious and serene life, for the humane Master did not look at the countless number of my sins. So let us also try, my soul, to do deeds worthy of repentance! Let them not condemn us twice - for rejecting the grace of God, and for not keeping our vows.” I’ll tell you, dear brother, a parable about this: may you become more determined and not be embarrassed by your thoughts. In one country there was a rich man. He bought himself an estate on the other side of the river and immediately left. Before leaving, he called his slaves, divided the estate lands between them and told them: “Each of you go to your share and work until I come to see what you have done.” And some of them, who were grateful and devoted, did not disobey the owner’s command - they went and began to work. And the rest, rebellious and obstinate people, answered their master like this: “We won’t listen to what you said, we won’t cross the river and we won’t work on your estate either!” The owner was not angry with all these people, but ordered his servants to put out the drinks. And so he gave the obstinate slaves a drink and ordered some of the servants to take them, take them across the river and leave each one on the plot that the owner himself gave him. They did as they were ordered and brought each slave to his place. After this, one of the slaves sobered up and discovered that he was on the other side of the river, on the land that his master had assigned to him. He was amazed at this and said to himself: “My master loves me so much that he was not angry at my disobedience and generously brought me here. While I was peacefully sleeping, he carried me across this large and stormy river and laid me on my part of the land. So I will work on his estate with diligence and remember his patience, kindness and the benefits that he did to me!” And the slave began to work so zealously that he overtook those who had come before him. Another slave woke up and discovered that he was on the other side of the river, on his master’s estate. But he was crafty and lazy. And so he says to himself: “So, while I was sleeping, he ferried me across this large and stormy river... I’ll leave his field without fruit - then we’ll see what he will do!” And he went to bed again. And because he slept all the time, the thorns and wild grasses grew so large that they covered him. After a long time, the owner came to look at the work of each slave. And when I saw the work of those who started earlier than everyone else, he praised them. Then he went to the slave, whom he himself, while he was sleeping, ferried across the river. And when he saw that he had done a good job, he was happy for him and praised him. Then he went to the lazy slave to look at his work and found that he was sleeping, and the thorns completely covered him. Then he called him and said threateningly to him: - The slave is crafty and lazy! Why have you left my field barren? Don't you know that I took you across the river while you were sleeping, laid you on your share of the land and did not even punish you for your previous disobedience? Shouldn't you have taken an example from your brother, whom I also ferried across the river? But he was silent and did not know what to say in his defense. Then their master treated each one as his deeds deserved. So, know that the rich man is Christ, and wealth is faith. Intoxication is the vicissitudes of life. And the stormy river is the wealth of this age and its deceptions. Obedient slaves are those who have renounced the world out of love for God. The one who has sobered up is a voluptuous person who came to the monastic life through the vicissitudes of fate, but worked to fulfill the will of God. And a lazy slave is a person who also accepted monasticism due to circumstances and forcedly, but then rejected the mercy of God and was careless about his own salvation. Remember also about Saul. After all, he went to Damascus, taking letters from the bishops in order to bind the believers in the Lord! (Acts 9:1-30) But later the one who went to overthrow the faith himself turned out to be a preacher of the faith. Truly countless are the mercies of the Lord to those who truly call on Him! One young man decided to renounce the world and went into the desert. On the way, he noticed a tower, or rather a cell built in the form of a tower, and said to himself: “Whoever I find in the tower, I will serve him until my death.” He walked up to the tower and knocked. An old monk came out and said to him: “I came to pray,” answered the young man. Then the elder accepted him and gave him rest. Then he says to the young man: – Do you have any business somewhere? “No,” answered the young man. “But I would like to stay here.” The elder, hearing this, kept it with him. And the elder himself lived in fornication, and a woman lived with him. So he somehow says to the young man: - If you are looking for spiritual benefit, then go to the monastery: I live with my wife. “Whether it’s your wife or your sister,” the young man answered, “it doesn’t concern me: I will serve you until my death.” Quite a long time passed, and the young man still served the elder unquestioningly. Then he and the woman say to each other: – Isn’t the burden that we already have enough for us, and we will still be responsible for the soul of this young man! Let's leave here and leave the cell to him. They collected what they could from their belongings and said to the young man: “We’re going to pray, and you take care of the cell.” But before they had time to go far, the young man guessed their plan and ran after them. When they saw him they were embarrassed and said: - How long will you be our condemnation? You have a cell - live in it and take care of yourself. “I came not for the sake of the cell,” the brother answered, “but to serve you.” Hearing this, both the monk and the woman became contrite and decided to repent before God. And the woman went to the monastery, and the elder returned to his cell. Thus, through the brother’s patience, both were saved. Note that the elder, although he, as a man, experienced a fall, was nevertheless a spiritual man and knew the laws of spiritual life. He did not openly drive the young man away, although he did not want to accept a new resident. On the contrary, he kept it for a while. When he saw that he was not going to leave, he voluntarily accepted him as one sent from above. The old man was afraid to sin before God, who brought the young man to him - before the One who said: “Him that comes to me I will never cast out” (John 6:37). And when the young man stood with him for a long time and resignedly performed the service, he again did not dare to drive him away - for the same reason. He preferred to leave the cell himself rather than unjustly drive out from it the one who came and lives in it according to the Providence of God. We will always keep this law. Do not disparage the one who, in old age, decided to begin the feat of monastic life. Because the Lord did not reject those who came at the eleventh hour (Matthew 20:6). Besides, you don’t know: perhaps this person is a chosen vessel. Chapter 28. About where the feat should begin and what beginners must endure and force themselves. After all, virtue at first seems difficult due to passions and prejudice, but then it turns out that there is nothing difficult in it. Also that a strong beginning brings great benefit and that it is impossible to follow Christ or achieve any virtue unless you are first prepared for death Blessed Syncletikia said: “Those who devote themselves to God will first experience intense struggle and hardship, and then indescribable joy. If someone needs to light a fire, at first he will choke on the smoke and cry, but then he will achieve what he needed. We are exactly the same: if we want to ignite the divine fire within ourselves, then we must strive for this through prayer and work. Because the Lord said: “I have come to bring down fire on the earth, and how I wish that it would already be kindled” (Luke 12.49). And some, although they were able to endure the smoke for some time, did not receive the fire due to their own cowardice, because they lost heart and did not have the courage to endure to the end.” – Why am I always depressed? “Because you haven’t seen the Sun yet,” he answered. – Forcing yourself in everything is the path to God. 3. The same old man said: “He who forces himself for the sake of the Lord is like a confessor. 4. The brothers asked one of the Fathers: – How does the soul wander into impurity, and not rush towards the promises that God announced in the Scriptures? “I think,” said the elder, “that she has not tried the things above and therefore thirsts for the unclean.” 5. The brother says to Abba Pimen: “My body is exhausted, but my passions are not exhausted.” “These passions are a thorny weed,” answered the elder. It was meant that the one who needs to uproot thorns wounds his hands and bleeds - so uprooting passions costs a lot of work and suffering. 6. Abba Joseph said to Abba Lot: “You cannot become a monk until you become all like a blazing fire, you do not reject honor and peace, you do not cut off the desires of your heart and you do not, to the best of your ability, keep all the commandments of God.” Brother, do not be careless in any matter, lest the action of the enemy awaken in you. Just as a ruined house outside the city acquires a bad reputation, so the soul of a beginner, if he is lazy, becomes a refuge for all shameful passions. Everyone who is baptized in Orthodoxy mysteriously receives grace. And he is confirmed in it by doing the commandments. The commandment of Christ, if fulfilled consciously and with a specific purpose, gives consolation to the extent of the sorrow that the heart bears. For those in whom the love of piety is just awakening, the path of virtue seems difficult and sorrowful. But this is not because he is like that, but because human nature has been accustomed from infancy to all kinds of pleasures. And for those who were able to walk this path at least halfway, it seems pleasant and very easy. Because if something bad is subordinated to a good habit, it will disappear under the influence of goodness, following the memory of base passions. And after that the soul always joyfully walks along the path of virtue. Therefore, the Lord, when he leads us to the path of salvation, says: “How narrow is the gate and how narrow is the way that leads to the Kingdom, and few follow it” (cf. Matthew 7:13-14). And to those who with all their hearts want to turn to fulfilling the commandments of Christ, He says: “My yoke is easy and My burden is light” (Matthew 11:30). Therefore, at the beginning of the feat, one must force one’s will to do His holy commandments. And then the good Lord will see from our aspirations and labors that we desire with all our souls to serve His glorious commandments, and will send down His holy will to us. The Lord Himself will turn our will to do good continuously and with sincere joy. And then we will really feel that it is God who awakens in us both the desire and actions pleasing to Him. Blessed are those who courageously and with hope girded up their loins and, out of love for God, threw themselves into the sea of ​​sorrows - simply and without thinking about the consequences: they were not afraid of the heaving waves and confusion, they were not horrified by the storm! Soon they will find shelter in the harbor of the Kingdom of God, rest in the tents of good workers and rejoice in the discovery of their hopes. He who runs with hope does not turn back if the road is confusing and rocky, and does not even stop to look around. Only after successfully completing the journey will he again remember its vicissitudes and hardships - and will give thanks to God for saving him, who knows how, from so many and such terrible disasters. And those whose minds are occupied with many thoughts, who want to be “wise in their own eyes” (Proverbs 26:11), who delve into the intricacies of thoughts, who are already afraid in advance and try to predict possible damage - such people most often remain sitting on the threshold of their own home. As Scripture truly says about them, the “sloth” sent on the road “says: “A lion is on the road!” Lion in the squares! (Proverbs 26:13). And just like those who said: “We saw the sons of giants, and we were like locusts in their sight” (Compare Chil. 13:34), so are those who always want to be wise, but do not even try to make a beginning. May excessive wisdom not be a snare and your destruction! But take courage in the Lord and get down to business: begin the path that costs a lot of blood with the zeal of a beginner. Don’t worry about the body at all and don’t think too much, otherwise you will be deprived of Divine knowledge. After all, a farmer will never sow if he is too cautious or waits for the weather. It is better to die for the Lord than to live in shame and laziness! If you want to begin the work of God, first make a vow to God that you will not live the life of this century - as if you are waiting for death and have completely despaired of this earthly life. Keep this in mind - and then, with God’s help, you will be able to fight and win. Relying on temporary life weakens the mind and does not allow one to succeed in good things. Therefore, do not approach a good deed carelessly or with double-mindedness, otherwise your torment will be unbearable, and your work as a farmer will be too hard. With courage and unshakable faith in God, make a good start and know that the Lord is merciful and to all who seek Him, He is a ready helper and a generous rewarder. And He gives His grace not according to the measure of our labor, but according to the strength of the aspiration and faith of our soul. For this is what He said Himself: “As you have believed, so be it done for you” (Matthew 8:13). Whoever wants to follow Him, let him deny himself, according to the word of the Savior (Matthew 16:24), and then he will be able to pick up the cross and follow Christ. The cross means that a person is ready for any sorrow, reproach, or even death itself. If a person is sentenced to crucifixion, his mind is taken over by the thought of death, and when he goes to execution, he no longer has anything in common with the life of this age. The same is true for those who strive to fulfill what the Lord has said. After all, with these words of His the Lord teaches: “Whoever wants to live in this world has perished for true life, and whoever in his thoughts is ready to destroy his soul for the sake of love for Me will achieve eternal life without harm or hindrance. Therefore,” says the Lord, “from now on, prepare your soul for complete destruction for temporary life, and I will give you eternal life, as I promised you. And in this life I will prove My promise by deed: even here you will receive assurance of future benefits and their guarantee. But if you don’t first reject this present life, you will not find the future!” And when you go into battle with such thoughts, then everything that seems painful and sorrowful will have no meaning for you. However, it is impossible to endure sorrow if you do not first hate your worldly life for the sake of love for the future life. Question. If someone decided to reject all care and then went out into battle, where should he begin to fight sin? Answer. Fasting and vigilance are the basis of all virtues: if you observe them with reason, then they contribute to a person in all good things. Because the beginning of all troubles is a spoiled womb and excessive sleep. It is they who inflame lustful passion, dull the mind and make it coarse and darkened. Just as healthy vision strives for light, so fasting, if done with reason, strives for prayer. And when you begin to fast, your mind awakens and seeks conversation with God. And the body, if it fasts and is not burdened by satiety, is not able to sleep in bed the whole night and willingly gets up to serve God. As the bonds of fasting are imposed on a person’s body, his mind remains in contrition, his heart exudes prayer, sadness is visible on his face, evil thoughts flee from him, and he himself is the enemy of evil lusts and idle communication. Fasting is the main path to all good, and whoever neglects it is detrimental to all virtues. Because fasting was the first commandment given to our nature to keep, and departure from it became the reason for our fall. Ever since the first fall, again and again ascetics have observed the law of abstinence in order to revive the fear of God in themselves and fulfill all the commandments. Even the Redeemer of our race Himself began the fight against the devil with this: after baptism, the Spirit led Him into the desert, and there He fasted for forty days and forty nights. Accordingly, all those who are going to follow Him must begin their inner creation in the Lord from this. If even He who established the law of salvation fasts, who among those who keep this law does not need to fast? And in fact: until then the human race did not know victories and the devil never suffered defeat from our nature. And this weapon immediately deprived him of his strength - and our Savior, Who first defeated the devil, crowned our nature with the first crown of victory. Since then, as soon as an enemy sees this weapon in one of the people, he immediately becomes horrified: he remembers the defeat that the Savior inflicted on him in the desert. And his strength weakens before the weapons that the Chief of our salvation has given us. Fasting is the most powerful weapon against the arrows that the enemy throws, and it also gives considerable courage in battle. When a person is besieged by a horde of demons, the more his body suffers and suffers, the more courage and perseverance there is in his heart. So he repels his opponents more boldly and fights them more courageously and firmly - he burns with unceasing hatred for them. And he can neither stop nor calm down until he puts them to complete flight and scatters them - with the help of God and fulfilling the other commandments. And the zealot Elijah, when he became zealous for the law of God, turned to the same feat of fasting: after all, fasting, if observed correctly, inspires the commands of the Spirit. This is the mediator between the old law and the grace that Christ gave us. Therefore, whoever neglects fasting is weak and weak in all other feats: leaving fast, he shows the enemy his spiritual weakness and the fact that he went to battle without weapons. Then the enemy boldly attacks him, without the slightest difficulty gains the upper hand over the defenseless and timid, and soon completely crushes him. The reason is that the person has not put on that strong armor of fasting that we received from the Lord, and all members of his body are vulnerable to the arrows of the enemy. Abba Zosima said: “The grace of God always accompanies our will, and by grace we achieve any virtue. But we ourselves do not try to lay the foundation for virtue and do not even show such strong will to acquire the grace of God to help us. However, even if we sometimes show our will, it turns out to be false and feigned and is not worth anything good in the eyes of God. Don’t we really know that everything that happens to us is like sowing and harvesting? The farmer sows on his land, and only then awaits God’s mercy. And then the Lord sends His gifts - timely rain and the right weather. Then He grows, multiplies and gives ripeness to those seeds that are thrown by the farmer, and makes it so that he receives great profit from a little. So do we: if we sow sincere and deep will for good, to the extent of our will we will receive the grace of God. And with it we can easily and without unnecessary suffering achieve all the virtues. And in crafts, if you notice, the same thing happens. Anyone who takes up a craft and wants to learn it, initially works a lot, suffers failures and often makes mistakes. However, he does not lose heart, does not despair, but tries again. And no matter how many times he makes a mistake, he tries to correct himself just as many times and thereby shows the master his willfulness. If he despairs and gives up, he will never learn anything. And if he often makes mistakes, the master corrects him, and he continues to work - then, if he is hardworking and diligent, he will gradually master the craft. And then he easily creates his own things and can even earn a living from it. This is how anyone who wants to acquire any virtue should act. First he must boldly and sincerely show his will. Then - patiently cultivate virtue and ask God for mercy and help. And not to be faint-hearted in the face of failures, not to despair and not to lose heart - because this way he will not be able to achieve anything good. On the contrary, no matter how many times he has to fall, he must get up, inspiring himself with hope and awaiting the mercy of God. This is what Abba Moses meant when he said: – What is the strength of those who want to acquire virtue? The fact is that even if they fall, they do not lose heart, but take up work again. Let us also make every effort to practice virtues! “Let us endure the Lord” (cf. Ps. 26:14), let us show Him our sincere will, let us ask Him for help! And He will certainly show His mercy to us and give us His grace in abundance. And with her we will easily and without pain achieve every good.” 2. There was one young monk. Every time he was about to read the rule, he was seized with chills and fever, and his head began to hurt terribly. But he said to himself: “Well, I’m sick, and soon, perhaps, I’ll die. I’ll read the rule before I die!” With this thought he forced himself to carry out his rule. When he finished the prayer, the fever and headache went away, and when it was time to rule again, they returned. And yet he brought the same thought to mind and, through force, carried out the rule. And so, with the help of God, he was soon delivered from the battle. 3. One of the elders came to Abba Achille and saw him spitting blood out of his mouth. He asked him what was wrong with him. “This,” answered the Abba, “is the thought of one brother who has just upset me.” I fought with myself not to say this thought out loud. I asked the Lord to take it away from me, and the word became blood in my mouth. I spat it out, forgot about my sadness and found peace. 4. One of the brothers was hungry since the morning. He struggled with his thoughts not to eat until the third hour came. The third hour came, and he again restrained himself from eating until the sixth hour came. The sixth hour has come. He soaked the bread and said to his thoughts: - We'll wait until nine o'clock. The ninth hour arrived and he said a prayer. And I saw how the demonic action, like smoke, comes out of the needlework and rises into the air. And immediately his hunger disappeared. 5. One elder took upon himself the feat of not drinking water for forty days. Moreover, every time the heat came and he was very thirsty, he rinsed the bowl, poured water into it and placed it in front of him. When one brother asked him why he was doing this, he replied: - So that when I want to drink, I can see the water without touching it, and suffer even more - and then I will receive an even greater reward from the Lord. “That’s why we don’t succeed and don’t even know our limits, because we don’t have the stamina for the work we started.” We want to acquire virtue without difficulty. That is why we are so easy-going and overly trusting: we willingly move from place to place and think that we can find a place where there is no devil. – If a monk works for several days, and then weakens, works again and gives up everything again, such a monk does not and will not have patience. Dear brother! “From your youth, devote yourself to learning, and until your gray hairs you will find wisdom” (Sir 6.18). From an early age, sow your field and watch over it so that the tares do not grow in it. Receive good fruit from it and give glory to Him who gave you strength. The basis of all virtues, liberation from enemy captivity and the path leading to life and light, lies in two things: first, to go deep into oneself, and secondly, to constantly fast. In other words, lead a measured life in a quiet place, constantly thinking about God, with moderate and reasonable abstinence. He who has preserved both will prosper and thus acquire all the virtues. 2. If a person is fearful, it means that he is sick with a double disease: lack of faith and self-pity. And if someone rejects both, it is immediately clear that he believes God with all his being and expects the future life. A courageous spirit and contempt of danger springs from one of two causes: either hardness of heart or great faith in God. At the same time, hardness of heart is characterized by pride, and faith is characterized by humility of heart. Chapter 29. About the fact that if someone struggles, then the demons rise up against him more powerfully. And they don’t pay attention to the careless ones, since they are already in their hands. Also about the fact that if someone seeks good, then God will be his helper, and God turns battles to benefit 1. One of the Fathers told how one hardworking monk was very attentive to himself, but he happened to fall a little into negligence. And when he realized that he was living in negligence, he said: - Soul, how long will you not worry about your salvation? Aren't you afraid of God's Judgment? He will find you in such negligence - and you will be given over to eternal torment! With these words he motivated himself to the feat of God. And then one day he was doing the rule, and the demons came and began to scare him with noise. Then he tells them: - How much longer will you torture me? Isn't it enough for you that I was careless before? “You were careless,” the demons answer him, “and we didn’t care about you either.” And now you are fighting against us - so we are fighting against you! Hearing this, he again motivated himself to the feat of God and, by the grace of God, began to prosper. 2. One elder told how a brother who lived in Egypt was once on a journey. Evening overtook him. It was cold, and he stopped for the night in some tomb. Then two demons came and one said to the other: - Look how much impudence this monk has: he even spends the night in a tomb! Let's scare him! - Why should I scare him? - answered the second. - He’s already ours - he does whatever we want: he eats, drinks, chats, he left the rule - we’ll still waste time on him! Let’s go better, let’s torment those who torment us, who fight against us day and night with prayer and various deeds. - Man, if you want to live according to the Law of God, then God will be your helper. And if you want to break God’s commandments of your own free will, then the devil will assist you in your fall. He said another time: - Give free rein and you will receive strength. A monk must carefully guard his heart and feelings. Because in this life we ​​are fighting a great war, and the enemy is fierce, and especially towards those who are participating in the battle. He walks, “seeking,” according to the word of Scripture, “whom he may devour” (1 Peter 5:8), and one must resist him with courage and ask for help from above. And if someone has made peace with passions, how can he fight them when he has already become a slave to pleasure and regularly pays tribute to the tyrant? After all, where there is enmity, there is abuse. Where there is abuse, there is feat. And where there is a feat, there are rewards. So, if anyone wants to get out of bitter slavery, let him begin to fight the enemy. After all, the saints achieved heavenly blessings only when they defeated him But maybe someone will ask: “You said that where there is enmity with passion, there can also be warfare with it.” Then why, as we see, shameful passions overcome voluptuous people so much that they do not even allow them to repent? “I don’t think, dear brother, that such abuse indicates virtue and that they are resisting the enslavers.” Rather, on the contrary, it speaks of complete enslavement to passion and love for it. That is why these people do not even have the intention of rebelling against the enemy. There can be no agreements on the battlefield. As for those who surrendered themselves to the will of the enemy and became a slave to passions, can this be called real warfare? If they endure abuse, it is not because they are champions of virtue and annoy the enemy, but because of the cruelty of the one who bound them with the bonds of lawlessness. And this is so that they become accustomed to constantly paying tribute and cannot even raise their heads from the “plin-fodeling” (slave labor) of those shameful passions to which they, of their own free will, betrayed themselves into slavery. It is not for nothing that it is said: “Whoever is conquered by someone is his slave” (1 Pet 2:19). But people of this kind do not do this by force, against their will - on the contrary, they even pay themselves to act according to the will of the one who deceived them. And since they themselves strive for evil, no care, restraint or fear of falling again is visible in them. But those who carry out the feat do not have such abuse: when they are attacked, they repel the attack, and if they are scorched by a flame, they endure it. And even if there is a reason to sin, out of fear of God they turn away from it. And if one of them stumbles, he will rise up very soon. Because whoever is enslaved by barbarians, finds himself in the power of a tyrant and rejoices in the victories of his new masters - without any shackles or prison, he will willingly remain with his enemies, fight on their side and even become a spy among his compatriots. But those who cannot bear the slavery into which they have fallen, who are disgusted by the life of the barbarians and their lawless morals, strive to escape from them as quickly as possible. They are waiting for the time when they can safely return to their loved ones and regain their former freedom, they hope that their compatriots will come to their aid. And as soon as they escape from the hands of their enemies, they immediately go to war against them, fight for their compatriots and, together with them, defeat the enemy. Therefore, those who want to free themselves from the bitter slavery of the enemy. We must rebel against his power and start an open war with him, with courage in our hearts telling him the words of the youths: “Let it be known to you, devil, that we will not listen to your voice, nor will we please your will” (paraphrase: Dan.3.18). And also, while struggling, we must call on God’s help and the same youths, say to God: “Lord, now we follow You with all our hearts and fear You and seek Your face. Do not put us to shame, but deal with us according to Your condescension and according to the abundance of Your mercy and deliver us by the power of Your miracles, and give glory to Your name, O Lord, and let all who do evil to Your servants be put to shame, and let them be ashamed with all their might, and let their power be broken, and let them know that You are the only Lord God and glorious throughout the whole universe" (Dan 3.41,45). And let the tyrant go mad with anger, let him light the furnace of lust seven times stronger - “let those who trust in the Lord take courage!” For soon the heat of the furnace will turn into a cool wind, and the tyrant, whom they previously feared, will himself fear even their shadow - so strong will be the help given to them from above. When you want to begin a good deed, first be prepared for the temptations that must befall you. It is the enemy’s custom, when he sees that someone has begun a good life with sincere faith, to inflict many terrible temptations so that the person becomes frightened and abandons his good intentions. And God allows you to be tempted, so that you patiently knock on His door, so that from the fear of sorrows the memory of Him arises in your mind, so that through prayer you become closer to Him and so that your heart is sanctified by constant remembrance of Him. And if you ask, He will hear you, and “you will know that God is the One who delivers you,” and you will know the One who created, strengthens and will take care of you. For the protection of God and His Providence are on all people. But it is visible only to those who have cleansed themselves from sin and who always think about God. They especially see the help and Providence of God when they endure great temptation for the sake of the truth. Then they will see His help especially clearly with the eyes of their minds (and some saw it with their bodily eyes - it depends on the strength of the temptations). And when they realized that they were being protected, they immediately regained their courage, as we learn about James, Joshua, the three youths, the Apostle Peter and other saints fighting for Christ. Help from God appeared to them in human form, encouraging and inspiring them to piety. And those Fathers who populated the desert, expelled demons from it and made it inhabited by angels - they were also often visited by holy angels, protected them in every possible way, assisted them in everything, strengthened them and delivered them from the temptations that fierce demons inflicted on them. And to this day, God does not abandon His help to those people who have completely devoted themselves to serving Him: He “is near to all who call on Him.” They say that God allows demons to tempt us for five reasons. Firstly, so that we, attacking and defending ourselves, come to the distinction between good and evil. Secondly, so that, having acquired virtue through battle and labor, they preserve it firmly and immutably. Thirdly, so that, while we excel in virtue, we do not become exalted in our minds, but learn humility. Fourthly, so that, having experienced evil, we completely and completely hate it. And, among other things, fifthly: so that, having become dispassionate, we do not forget either about our own weakness or about the strength of the One who helped us. One brother was tempted by demons. He went to the elder and told him about the temptations he had endured. And the elder tells him: “Brother, do not let the temptations that happen to you frighten you. Because enemies always envy and get angry when they see that the soul strives for God and cleaves to Him. But it cannot be that God and His angels are not nearby when a person is tempted, and do not extend a helping hand to him. And you yourself turn to Him all the time and humbly ask for His help. At the same time, remember during temptation about His irresistible power, about our weakness, about the cruelty of our enemies - and soon you will find God’s help.” “How is it that those who live in the world do not fast, neglect prayer, do not attend vigils, gorge themselves on all kinds of food, give and take whatever they want, bite each other, spend most of the day doing nothing but making vows and breaking them... And yet they do not fall, they do not even say that we have sinned, and do not withdraw from the company of people. Then how do we, monks, spend all our time in fasting, vigils, prostrations, dry eating, depriving ourselves of all consolation of the flesh... And at the same time we grieve, cry and say that we are lost and guilty of fiery hell? The elder sighed heavily and said: “You said it right, brother, that people don’t fall in the world.” Because, having fallen only once, and as scary and hard as possible, they can no longer get up, and they have nowhere else to fall. They remain in their previous fall, understanding nothing at all, and do not even know that they have fallen. What need does the devil have to fight with those who always lie on the ground? The monks openly oppose the enemy and constantly fight with him. Therefore, sometimes they win, sometimes they win. And they never tire of falling and getting up, attacking and retreating, striking and receiving blows - until, by the grace of God, they gain the upper hand and strengthen everything that was weak and infirm in them. Then they will be completely reconciled to God and find peace, constantly enjoying His peace and joy. 3. Abba Pimen told about Abba John Kolov that he begged God - and all passions left and no longer bothered him. He went and said to one old man: “It seems that I have found peace, and I have no quarrels.” - Go and ask God to bring the abuse back to you. Because the soul prospers through warfare. Then Abba again begged God to give him battle, and from then on he prayed not that she would leave him, but said: “Lord, give me patience in battle.” 4. Abba Kopr said: “Blessed is he who endures torment with gratitude.” He himself fell ill, was bedridden for a long time, and at the same time thanked God and cut off his own will. 5. One elder told how one brother was tempted by a thought for nine years. And out of caution, he condemned himself, saying: “I ruined my soul,” and believed that he himself was guilty in his own thoughts. But then he couldn’t stand it and fell into despair, although he shouldn’t have. Then he said: “I’ll go into the world now that I’m dead.” And when he had already made up his mind and set out, a voice came to him on the way: “Those nine years that you endured temptation won you crowns. Therefore, return to your place, and I will calm you from your thoughts.” And when his brother returned, he found peace. From this it is clear that it is battles that give crowns. – At first, when a monk has just taken monastic vows, demons are not allowed to tempt a person too much, lest it amaze and frighten him and so that he does not immediately return to the world. When a monk has already spent some time in his work, then he is allowed to fight with carnal lusts and all kinds of sensuality, and at the same time with anger, hatred and other passions. And then a person should only humble himself and cry, and blame and condemn only himself. Thus, through temptation, he learns patience, experience and reasoning - and, finally, turns to God with tears. Some were embarrassed by this, could not bear the weight of grief, slipped into the abyss of despair and turned to the world again with their hearts, and some - with their bodies. But let us, brothers, never despair and become cowardly. On the contrary, let us begin to endure temptations firmly and courageously, thanking God for everything that happens to us. Because thanksgiving to God always destroys all the machinations of the enemy. Just as someone whose hands are covered in tar can only cleanse them with oil, so we, having been defiled by sin, will be cleansed by the mercy and love of our Savior Jesus Christ. We will resort to Him in all temptations and with gratitude for everything we will diligently ask for His help. And then we will see how easily the enemy is defeated and how weak and powerless he has become before us. – If God, in His longsuffering, forgives us when we do bad, then won’t He help us more when we want to do good? Whoever wants to please God, to become an heir of God in faith, to be born of the Holy Spirit and to be adopted by God, must first of all be stocked with patience and perseverance. He must endure all sorrows and sorrows courageously and with gratitude, be they bodily illnesses and passions, insolence and reproaches from people, or all kinds of invisible warfare that is born in the soul through the cunning of evil spirits. These spirits strive to plunge the soul into weakness and despondency. God, according to His economy, allows everyone temptations from various sorrows, so that those who love Him with all their hearts become visible. And such people courageously and with gratitude endure everything that the evil one inflicts on them: they do not give up hope and faith in God, but always with faith and deep patience expect deliverance from sorrows through grace. Only in this way will they be able to overcome all temptations and receive a reward, and then they too will become heirs of the Kingdom. For they followed in the footsteps of all the saints from time immemorial and of the Lord Himself and became partakers not only of their torment, but also of glory. So look and see how from the very beginning all the Fathers: patriarchs, prophets, apostles, martyrs were able to please God. They walked the path of sorrows and temptations and endured all difficulties courageously and with joy, seeking the desired reward. And the Scripture says: “If you begin to serve the Lord God, then prepare your soul for temptation: guide your heart and be strong, and do not be embarrassed during the visit” (Sir 2.1-2). In other words, look to the Lord and strengthen your hope in Him. And the apostle says: “If you remain without punishment, which is common to all, then you are illegitimate children and not sons” (Heb. 12.8). And in another place it says: “Accept everything that happens to you as good, knowing that without God nothing happens.” And the Lord blesses those who strive and endure cruel suffering for His sake - be it openly, from people, or secretly, from evil spirits. And these crafty spirits, as was said, rebel against a God-loving soul and cause it many sorrows, so that it falls into cowardice and despair and does not allow it to achieve life. So temptations test the soul whether it loves or does not love God, and thereby show whether it is worthy of Him or not. Therefore, first of all, every person who wants to please God must firmly maintain patience and hope. And then he will be able to withstand and safely pass through all the uprisings and slander of the evil one. Because the soul that hopes in God and waits for Him does not allow temptations in order to burden it beyond its strength and thereby drive it to the extreme. And the evil one tempts and torments the soul not as much as he pleases, but as much as God allows him. Our Creator knows how strong the test, how intense the heat the soul can withstand, and he allows it just that much. For example, when a potter fashions vessels, he knows how long they need to be kept in the fire (after all, if they are not burned in the fire, then people will not be able to use them). And he does not keep them in the oven more than required, otherwise they will overheat and crumble; but also does not take them out ahead of time, otherwise they will remain fragile and unusable. And we load the pack animals with luggage not equally for everyone, but according to the strength of each animal. And there are special marks on the ship that show to what extent it can be loaded so that the voyage is safe for the cargo. God gave people such knowledge and understanding of visible and perishable objects, and they can dispose of them so confidently! Isn’t it even more so that the Giver of reason and wisdom Himself should know how many and what kind of temptations the soul requires if it strives to please Him - so that it would be pleasing to Him and be able to achieve the Kingdom of Heaven? Hemp will not produce thin threads if it is not beaten for a long time. At the same time, the more it is torn and scraped, the cleaner and more suitable for use it becomes. In the same way, a God-loving soul, if it is tested and exhausted by many temptations and sorrows and if it courageously endures them, then it becomes purer and more suitable for spiritual work. In the end, she will joyfully reach the gates of the Kingdom and will be the eternal heir to the palace of heavenly blessings. Chapter 30. About the fact that for all our misdeeds we need to blame not the demons, but ourselves. Because even demons cannot harm those who are diligent - God’s help is so great. And that according to the strength of people, God allows them temptations 1. Abba Anthony said that God does not allow this kind of battles to be fought like the ancients, because he knows that these people are weak and will not endure so much. 2. Abraham, a novice of Abba Agathon, asked Abba Pimen. – What should I do if demons suddenly attack me? - Are demons attacking you? – the old man asked. “They attack us only when we do not fulfill our lusts.” Because our lusts have become our demons - they torment us so that we fulfill them. And if you want to know who the demons attacked, then know: Moses and those like him. 3. The brother asked Abba Pamva: -Why do demons prevent me from doing good to my neighbor? “Don’t say that,” said the elder, “otherwise it turns out that God is a liar.” It’s better to say that I myself don’t want to be merciful. For the Lord Himself had already said before: “Behold, I give you power to tread on serpents and scorpions and over all the power of the enemy, and nothing will harm you” (Luke 10.19). 4. The brother asked Abba Sisoya: – How can I resist passions and demons? – Each of us is tempted by our own lust. 5. Saint Syncletikia said: “The more successes the fighters make, the more powerful opponents they meet.” 6. One day Abba Moses was greatly tormented by the passion of fornication. And when he could no longer sit in his cell, he went and told this to Abba Joseph. The elder asked him to return to his cell, but he refused and said: “I can’t do it anymore, Abba.” Then Abba took him with him, led him to the roof of the building and said to him: He looked and saw many demons: they were in confusion and screaming, as if before a battle. Abba Isidore again tells him: He turned and saw countless holy angels in all their glory. And the elder said to him: – These are those whom the Lord sends to help the saints, and those in the west are their opponents. But there are more of those who are for us. So hold on and don't be afraid of anything. Then Abba Moses thanked God and, having gathered courage, returned to his cell. – At first, when a monk has just taken monastic vows, demons are not allowed to tempt a person too much, lest it amaze and frighten him and so that he does not immediately return to the world. But to the extent of the elapsed time and success in the feat, he is allowed to fight with carnal lusts and all kinds of voluptuousness. And when he suffers grief, he has to humble himself, cry, condemn himself and reproach himself for everything he has sinned and is sinning. Thus, through temptation, he learns patience, experience and reasoning and turns to God with tears. And God always destroys the machinations of the enemy and little by little gives to man. But some lost heart, and such either committed suicide and returned to the world, because sadness consumed them. “The same demon cannot inspire a person with any passion. For each passion there are certain perfumes that inspire only that one. Some delight in uncleanness, foul lusts and their stench, others in blasphemy, some rejoice in anger and frenzy, and some in despondency, some in vanity, and some in pride. And each of the spirits likes to instill exactly that passion that, as he notices, the soul accepts willingly. They sow evil and annoy people not in the same way, but depending on time, place and persons. They either help each other or replace one another, but at the same time they do not maintain any strict consistency or order. For it is said: “The dissolute seeks wisdom and does not find it” (Proverbs 14:6), and also: “Our enemies are foolish” (Deut 32:31). However, they come to some kind of agreement when they fight against us, and therefore, as I said, depending on the time and place, they yield to each other. After all, no one can simultaneously be enslaved by vanity and inflamed by the passion of fornication, be puffed up with pride and at the same time humiliate himself with gluttony, burst into stupid laughter and at the same time be tormented by the passion of anger. Each of the spirits must keep its turn to fight with a person. And if he is defeated and retreats, then he yields the battle to a spirit that is stronger than him. You should also know that not all demons are equally fierce and strong, but each has its own action, its own strength and its own intentions. Those of Christ’s ascetics who are just embarking on the path of virtue and are still weak are opposed by weaker spirits. When these spirits are defeated, spirits of higher rank enter the fight instead. If spiritual warfare were beyond human strength, then none of the ascetics would be able to withstand so many strong and merciless enemies. Man would not have been able to repel their attacks at all if the philanthropic Christ had not been the mediator in this competition, established the rules and judged. It is He who makes sure that the struggle takes place on equal terms, according to our strengths. He diverts our opponents, forbids them those methods that are too difficult for us, and, according to the word of Scripture, does not allow us “to be tempted beyond our strength, but with the temptation he will also give relief, so that we can endure it” (1 Cor 10:13). It seems that the demons themselves are waging this struggle, not without difficulty and not without pain. They also have their own worries and sorrows, especially when they fight strong and resilient fighters. This is confirmed by the apostle, who says: “Our struggle is not against flesh and blood, but against the principalities, against the powers...” - and so on (Eph 6:12). And again: “I do not fight so as to only beat the air” (1 Cor 9.26). And in another place: “I have fought the good fight” (2 Tim 4:7). And where there is feat, competition, struggle - there is care, work, and pain for both sides. We are delighted by victories over them and saddened by defeats - and they feel the same. They are glad when they defeat us; if, despite all efforts, they cannot gain the upper hand and lose the battle, then they will receive all the shame of our previous defeats, according to the word of Scripture: “His illness will turn on his head” (Ps 7.17), and also: “The catch that is hidden from the south, let it embrace you” (Ps 34.8). The prophet David knew all this. He clearly saw this invisible battle with his inner eyes, he knew that our enemies rejoiced at our fall, and therefore he said to God: “Enlighten my eyes, lest I fall asleep into death, lest my enemy say: Be strong against him. Those who are cold will rejoice, even if I move” (Ps 12:4-5). And again: “Let not those who are unjustly at enmity rejoice over me... Let them not say in their hearts: “Better, better than our soul,” let them say below: “His devouring” (Ps. 34.14.25). But the prophet sang the shame that engulfs them after defeat, praying against them to God: “Let those who rejoice in my evil be ashamed and ashamed together” (Ps 34:26). And Jeremiah said: “Let my persecutors be ashamed, but I will not be ashamed; bring upon them a day of disaster and crush them with extreme contrition” (Jer. 17:18). And in fact, when we defeat demons, they are overcome by extreme contrition: firstly, because people achieve holiness, but they had it and lost it; and, secondly, because they, being spirits, suffer defeat from carnal and mortal creatures.” Some say that if there were not some alien force that drags us into evil, there would be no evil in existence. But this force is nothing more than inattention to the natural aspirations of the mind. Because those who pay attention to this always do good and never do bad. And if you want to be the same, drive away inattention - and with it you will drive out evil. After all, evil is an error in distinguishing internal meanings, which also implies the incorrect use of things. It is in the nature of our rational principle to submit to the divine Logos and rule over the unreasonable in us. So let this order be preserved in everything - and then there will be no evil in existence and nothing will attract you to it. 1. They say that one day Abba Isaiah took the box, went to the current and said to the owner: -Have you eaten bread, Abba? – he asked him. - How did you do this? “You didn’t eat the bread, but you want to take it away,” the owner tells him. - What, they don’t give payment to those who didn’t reap? - asked the old man. “No,” answered the owner of the current, and the old man went home. The disciples, when they saw what he did, threw themselves at his feet and asked him to explain to them why he did it. And the elder answered them: “I did this as a sign that if someone does not work, he will not receive payment from God.” 2. One old man lived in the desert twelve miles from water. And one day, while going for water, he became despondent and said: - What is the use of this torment? I'll go and live next to the water. As soon as he said this, he heard someone following him. He turned and saw: someone was following him and counting his steps. - Who are you? – the old man asked him. “I am an angel of the Lord,” he answered. “I was sent to count your steps and give you a reward.” Hearing this, the elder was encouraged and perked up. Moreover, he moved the cell five miles deeper into the desert, so that the water was seventeen miles away. 3. They say that the cave of Abba Heremon of Scete was forty miles from the church, and twelve miles from the water and from the swamp where they collected branches for baskets. And the elder did not lose heart, although it cost him so much effort to constantly obtain materials for needlework, water, and go to church on Sundays... Chapter 31. That one who has begun the feat should accept monasticism only after a long exercise in virtues. Because the monastic rank is high and should serve the benefit of the soul and salvation 1. From the life of St. Ioannikios The twelfth year had already passed when Saint Ioannikios began to labor in the desert, and then he had a revelation from above: to leave the place where he lived, settle in a monastery called Eristia and take monastic vows. For the way of life that he led, no matter how difficult and high it was, served only as a threshold to his great monastic exploits. Thus, in the summer he comes to the monastery indicated to him and confides his vision to Stephen, who was abbot over the local monks. And he, without any delay, reads prayers over him according to the established order and dresses him in monastic robes. When the saint, who had lived a monastic life before becoming a monk, took on the monastic image, he moved from one deed to another, even greater, and began to live even more strictly. 2. From the life of St. Alypius Rumor made the great Alypius known everywhere, and many people, not only men, but also women, turned to repentance. And since their number was already considerable, he founded two buildings at a distance from each other, in which he settled both separately. At the same time, he gave the ascetics a rule, or rather even a commandment: never show themselves to male persons and never look at them. And they observed this commandment so strictly that, although the saint more than once allowed them to see their parents, whether due to death or other circumstances, they always refused. By this they wanted to show that the commandment of the spiritual father was more important than the needs of nature. It so happened that the saint’s mother lived with them. She observed the same rule as everyone else, but did not want to accept the monastic image, like them, although, as has already been said, she was a woman of amazing virtue. On the contrary, she refused her son’s numerous requests, saying that there was no difference between a servant and a nun. But one divine dream convinced her - and she herself began to fervently ask her son about it. And she dreamed that she heard these holy women singing in a harmonious choir. She rejoiced in spirit and wanted to enter the house from where this wonderful choir could be heard, in order to join it and become one of the singers. But the one who stood at the entrance did not allow her to enter and said that it was not fitting for the young women of God to communicate with her if she did not take the same image as them. Then she was overcome with confusion and woke up. She immediately went to the saint, told her vision and began to ask him for what she had previously so stubbornly refused. So, having accepted monasticism, she joined those whom she had previously resembled in her lifestyle. Now, having sowed so many seeds of righteousness, she joyfully reaps the fruits of immortality. One elder said: “Believe me, children: a king who renounced the world and became a monk is worthy of great praise and great glory. But a monk who leaves his rank and becomes a king is worthy of just as great shame. For there is incomparably more honor in the intelligible than in the sensible.” 2. One elder, who was a great seer, testified: “The same grace and power that I saw at Baptism, I saw during the tonsure of a monk, when he put on his robes.” Don’t be discouraged brother, waiting for the time when you will take on the monastic form. The fact is that the enemy inspires in some an unreasonable desire to ask for tonsure ahead of time. But you, dear brother, be zealous to please God, be patient and remember the words of the Apostle: “If you can become free, then make better use of” slavery (1 Cor. 7.21). Look at the ancients and you will see that all the saints achieved the promise with patience and perseverance. Therefore, every day exhort yourself to become a joint heir with them of the Kingdom of Heaven. Remember, wasn’t it for Rachel that Patriarch Jacob worked for Laban for fourteen years in Mesopotamia, during the heat of the day and in the bitter cold at night? Likewise, Joseph the Beautiful, didn’t he work for many years in a foreign land? For it is written that “Joseph, seventeen years old, tended cattle with his brothers” (Gen. 37.2). And then it says: “Joseph was thirty years old when he appeared before Pharaoh” (Gen. 41.46). And Moses, the servant of the Lord, lived for forty years in the land of Midian. And the sons of Israel entered the promised land only forty years later. But first of all, look at Abraham - how many years later he received what was promised. And all the saints, only by showing patience, found the promised. So you too, with humility, “bear with the Lord,” and in a favorable time, “He will create and bring forth your righteousness like light, and your destiny like the noonday” (Ps 37.5-6). And if you are awarded the holy monastic order, do not rise above those who are left to wait for next year. After all, valor does not lie in achieving something first, but in persevering to the end. So, when you take monastic vows, do not say to yourself: “Now I am freed from all sins.” But from now on, strive even more in virtue, so as not to cause yourself grave harm. Until now, you have cared about your own salvation also because you strived for more. Until this day you were in the threshold - now you have entered inside. It is now that it will become clear which path you are striving for: the one that is wide and spacious, but leads to destruction, or the one that is narrow and sorrowful, but leads to eternal life. Therefore, do not be careless with yourself, otherwise you will lose everything that you have achieved through hard work. Never leave your cell without outer clothing, that is, a robe, even if the matter is extremely urgent: first put it on, and then go out. It is shameful for a monk to walk around in one leviton or colovia, like a boy. For it is written: “Gird yourself and put on your shoes, put on your clothing and follow me” (Acts 12:8). If our Lord Jesus Christ had not first healed all human passions (for which He became man), then He would not have ascended to the Cross. Because before the Lord came in the flesh, man was blind, dumb, paralytic, deaf, leper, lame and dead by all nature. But when the Lord showed mercy and condescended to us, He raised the dead body. And He caused the lame to walk, the blind to see, the dumb to speak, and the deaf to hear. He raised man up renewed and freed from all illnesses and only then ascended to the Cross. And together with Him they hanged two robbers, and the one on the right glorified Him and asked: “Remember me, Lord, in Your Kingdom”; and the one on the left blasphemed Him. The meaning here is that the mind, before it rises from negligence, remains in a hostile state. But if our Lord Jesus Christ raises his mind from negligence and gives him his sight and sees everything, he can ascend to the cross. Then the hostile side begins to revile him with harsh words in the hope that the mind will become confused, give up suffering and return to a state of negligence. This is what the two robbers mean, whose friendship the Lord put an end to. One of them reviled Him, wanting, as I have already said, to take away His hope. And the other endured and asked Him until he heard: “Today you will be with Me in Paradise,” and he ate from the Tree of Life. – Brothers, by the grace of God we have accepted the holy image and have been wearing it for so long. So let us try to ensure that we are in our wedding clothes at the right time. After all, if we put on heavenly garments, we will not remain naked. And if it turns out that we are not in them, then what can we do, brothers? Apparently, we will also hear that same voice: “Throw them into outer darkness; there will be weeping and gnashing of teeth” (Matthew 22:13). What remorse we will feel then! What shame, what unbearable sorrow will engulf us when we see that our Fathers have captured the Kingdom of Heaven, and as punishment the angels cast us out into outer darkness and into eternal fire! Chapter 32. That a monk must lead life according to the angelic image that he wears. For whoever does not live according to his image is not a monk. Also about the fact that old age according to God is not an age, but a way of life Blessed Syncletikia said that we should not take care of the soul as we have to, but put it in order as a whole, and above all, not neglect what lies in the depths. During tonsure, the hair on our heads was cut off. Together with them, let us cut off what our true head has acquired - the soul. And this is worldly life, that is, honors, fame, acquiring money, luxurious clothing, the voluptuousness of baths, savoring dishes and other worldly pleasures and splendor. We decided to renounce all this when we cut our hair. So let’s give up the desire for all these things, otherwise we will become a reason for temptation for those who look at us. While these animals, passions, were hiding in worldly dwellings, it was as if they were not visible. But now that they are not covered by anything, they are visible to everyone. That is why in a virgin or a monk even the most insignificant errors are striking. If any animal, even the smallest one, gets into a cleanly cleaned house, it is in plain sight for everyone. It’s the same with us: the slightest offense becomes known to everyone. And in worldly people, even if the most terrible of poisonous reptiles swarm in them, as if in stinking caves, all this is hidden by the veil of everyday life. In a word, we must keep the house of our soul clean all the time, see that no insect harmful to the soul gets into its granaries, and constantly fumigate the place with the holy incense of prayer. Because just as poisonous animals run away from the smell of herbs if it is pungent, so prayer together with fasting can drive out unclean thoughts. We subjected ourselves to voluntary exile, that is, we left the boundaries of the worldly. And if we have denied ourselves something, we will not look for it again. There we were glorious, here we endure reproach. There we had an abundance of food, here we lack even bread. In the world, those who are guilty are thrown into prison against their will. And we imprisoned ourselves for our sins, so that in the future our free will would save us from the torments of hell. The elder was asked what a monk should be like. He replied: “For me, he should be alone and for one thing - to contemplate the one God.” 2. He was again asked what a monk should do. The elder replied: “He must do all that is good and avoid all that is evil.” 3. He said: “It is a shame for a monk if he leaves everything he has and goes on a journey for the sake of God, and then goes to hell.” What makes a monk is not the tonsure or the clothes, but the desire for heaven and a life equal to God - it is by these that one can recognize a monk. In the same way, a worldly person can be seen not by his clothes or hairstyle, but by his bad life and by the insatiability of his desire for the worldly and material: this is what deprives the soul of its purity. If you have renounced the world, watch yourself - and then you will find the pearl you are looking for. Because some took monasticism and renounced the world: some after finishing military service, others after squandering their wealth. But after that they were guided only by their own will and fell: there is nothing worse than obeying your own will and doing as you please. People of this kind leave worldly life through the front door, and then return through the window and get bogged down in it even more. So the sons of Israel came out “from the iron furnace,” that is, from Egypt, passed unharmed through the Red Sea, tasted such great and so generous gifts of God... And after that they began to act of their own free will - already being on dry land, they were shipwrecked! Moreover, out of such a large number, sixty thousand! - only two entered the promised land: Caleb and Joshua - those who did not disobey the words of the Lord and holyly kept the will of the Most High. Just as it is impossible to learn literacy or a craft simply by paying money, so it is impossible to become a monk without diligence and constant patience. Therefore, brother, be on guard, like a good warrior, and do not neglect the gift given to you, otherwise later you will be doubly punished: for disgracing people - your parents, and for not pleasing God. Strive, and let those who see you glorify God for your good life. For it is written: “He who fears You will see me and rejoice” (Ps 119:74); and further: “There is much peace for those who love Your law, and there is no temptation for them” (Ps 119.165). What good is it that you left your parents according to the flesh, relatives, friends, homeland and wealth for the sake of the Lord, if, having come here to be saved, you are doing something completely different? So you sin against God, and you bear the name of a monk in vain. Your former acquaintances will praise you: “Blessed is such and such: he hated this world, its glory and deception, and does not think about anything earthly - he renounced the world and became a monk!” And you, it turns out, don’t live here like a monk at all... Let us think what shame will engulf us if those who are now glorifying us enter the Kingdom of Heaven before us! If those who now tell us: “Pray for us, servants of Christ,” will find deliverance, while we, due to our sins, will find ourselves in great need! But we will not be judged on an equal basis with them: “From everyone, says the Lord, to whom much is given, much will be required.” And the one who “knew the will of his master and did not do according to his will will receive many stripes” (Luke 12:47-48). That is why, dear brother, I ask you to be vigilant while we still have time. The field of competition is open to all, and the Judge says through the apostle: “Run that you may receive. All ascetics abstain” from corruptible things (1 Cor 9:24–25). And he says: “No warrior binds himself to everyday affairs in order to please the military leader. But even if someone strives, he will not be crowned if he strives unlawfully” (2 Tim 2:5). And remember, brother: anyone who wants to become a monk and cannot endure insolence, neglect or insult cannot become a monk. Dear brother, if you have renounced worldly life to become a monk, be vigilant, because the enemy has many intrigues. Lest he, through your inattention, find a loophole and seduce you from the straight path, he would not inspire you: “Well, you cut yourself off from people, sat down in a cell, so what? Don’t wild animals sit in their lairs?” But you forbid him and say: “May the Lord punish you, devil, because you compared man, who was created in His image and likeness, to foolish animals, and because you, an enemy of truth and a hater of our kind, pervert the straight paths of the Lord! Listen, O hater of goodness, what is the difference between a monk and a worldly person. Anyone who wants to become a monk first renounces the world, then his own desires, and then takes up his cross and follows our Lord Jesus Christ. He does not argue, curse, swear, break an oath, or explore false thoughts in chatty reasoning. He is temperate and not wasteful. His friends are those who, like him, work for the Lord, and he has not a single enemy among people - only you, the devil. He does not hurt anyone and does not offend anyone. Moreover, even if he is offended, he endures it with joy and is distinguished by his kindness. He does not lose his mind in pursuit of wealth. How could it be otherwise, if he himself gave away what he had, chose poverty of his own free will, and boasts and is proud of it alone? He doesn't trade, doesn't care about the house or about pleasing a woman. He does not bother about getting his sons into military service or getting his daughter married. He does not bind himself to worldly concerns, but is completely occupied with his salvation. He does not seek glory from people, does not boast, but, on the contrary, is humble. He is kind and forgiving to everyone. He sings prayers - and at the same time his thoughts are not in the air. And instead of flutes, timbrels and music, he has psalmody and prayer. Instead of laughing, he cries and mourns in the hidden chamber of his home and his soul, asking for forgiveness of sins. And he prays not only for himself, but for the whole world. His example and model are not fruitless teachings, but holy men. He stretches out his hands not to games: they devastate the homes and souls of players - but to divine work and reading the Holy Scriptures. He never thinks about his parents, relatives or anything earthly. But he constantly remembers the coming Judgment and the promise of the Savior, and the memory of this breathes life into him and drives away despondency and laziness. And if a physical illness comes to him, he rejoices that his reward is near. He fights against all bodily pleasures, because he remembers how bitter are the eternal torments that await the voluptuous. They scold him - he blesses, they curse him - he consoles, they slander him - he is silent, they torture him - he endures, because he remembers the suffering of the Savior. This, and even greater, is the height of the feat of a true monk. How could you, a hater of everything good and human, compare this life with the worldly? Get away from me, evil one, the Lord commands you through me! And I will turn to the study of God’s commandments.” So, dear brother, resist the one who whispers to you, and by the grace of God he will flee from you. Woe to us, for we, maddened by filth, are revered and worshiped by Christ-loving people! And we are “warmed-up coffins,” reeking of sin and death. Woe to us, for we are so unreasonable and stupid that we love and seek the glory of the saints, and not their feats! We constantly pollute our souls with unclean thoughts, but we want to be known as saints and bear their name! Know, brother, that if you surrender yourself to crucifixion with all your soul with humility and humiliation; if you allow yourself to be trampled upon by others, insulted, despised, ridiculed and mocked - and endure all this with joy in the Lord; if you completely forget about human things: about glory, about honors, about praise, about the enjoyment of food and drink, about clothing - only then can you become a true monk. Since such exploits and such a reward await us, how long will we deceive ourselves with this false phantom of piety and work for the Lord with deceit? People think one thing about us, but He who “knows the secret” sees something else in us. Everyone considers us saints, but in reality we are only saints: we have the appearance of true piety, but have not acquired its power before God. We seek external human righteousness, we strive to please people with our imaginary merits, we catch every praise and every honor from their lips, but we do not care at all about living according to our conscience. Everyone believes that we are pure and free from all temptation, but before the One who knows what is hidden, we carry within us the filth of the lustful thoughts that we accept, and all kinds of passions in which we are mired. And our feigned exploits and human praise bring us even lower and blind our minds. And yet He will come who will reveal “the hidden things in darkness and reveal the intentions of the heart” (1 Cor 4.5) - an impartial Judge, He does not look at appearances, but reveals the truth hidden inside. And He will reveal those who labored so hypocritically before the entire High Church of saints and before the entire heavenly army, and with great shame He will drive them out into outer darkness. Foolish virgins (Matthew 25:1–13) maintained the outward virginity of their bodies. However, as far as this is concerned, no one accused them otherwise. They even had some amount of oil in their lamps, which means that they were not alien to any external virtues or piety (which is why, by the way, the lamps could still burn for some time). But due to their ignorance, carelessness or frivolity, they did not think about purifying the passions nesting within. The harmful effects of passions corrupted their minds, and they, accepting their thoughts, agreed with them. That is why such an end awaited them: they lost the favor of the groom and remained at the door of the bridal chamber. Let us remember this, reflect, test and learn who we really are, so that while we still have time for repentance, we can correct ourselves. And if we perform our good deeds in purity and without any carnal thoughts, then Christ, the Heavenly Bishop, will accept it and will not reject it as a sacrifice displeasing to Him. (From the instructions of the Venerable Father Pinufius, which he gave to a newly tonsured monk.) Brother, you know how much time you spent in front of the gates of the monastery in order to be accepted into it today. Now find out why we didn’t accept you for so long. We hesitated not because we do not want salvation - yours and everyone who turns to Christ - but so as not to accept people hastily and as necessary. You could have come to us easily, you would not have known either the gravity or severity of renunciation, and then it would turn out that you are weak or do not keep your vow. Then we will answer before God for our negligence and frivolity, and your punishment through our fault will become even more terrible. Those who faithfully serve the Lord are promised glory and honor in the future. In the same way, for those who approach the monastic life indifferently or frivolously, severe punishments are in store. “It is better for you,” according to the word of Scripture, “to promise not, than to promise and not fulfill” (Eccl. 5.4). And it is also said: “Cursed is he who does the work of the Lord carelessly” (Jer 48:10). Therefore, first of all, you must find out why renunciation is needed. If you comprehend this, you will be able to know what you should do. Renunciation of the world is nothing more than a sign of crucifixion and death. Know that from this day you died and were crucified to the world, and the world to you, as the apostle says (Gal 6:14). Remember also the meaning of the crucifixion: from now on it is not you who live, but He who was crucified for you lives in you (cf. Gal. 2:20). In the image and example of how the Lord was crucified for us, we must also lead our mortal life. So the prophet David prays about this when he asks to nail his flesh to the fear of God (Ps 119.120). When a person's body is nailed to a cross, he cannot move or do what he wants. So the one who keeps his mind in the fear of God is motionless for any carnal aspiration. He who is nailed to the cross does not think about the present and is not carried away by his desires. He is not embarrassed by lust, not tormented by the thirst for acquisition, and not puffed up by pride. He does not suffer from hatred and envy, he is not hurt by the dishonor inflicted on him, and he does not think about previous insults, because a little more - and his soul will leave the crucified body. Likewise, the one who truly renounced the world and, as if on a cross, nailed himself to the fear of God: every moment he is ready to leave this life, and all his desires and carnal aspirations freeze and remain inactive. Therefore, be careful and never seek to regain what you have left and renounced. According to the words of the Master, “no one who puts his hand to the plow and looks back is fit for the Kingdom of God” (Luke 9.62). Whoever leaves the life above and descends to the corruptible and earthly things of this world acts against the commandment of Christ: being “on the housetop, he goes down to take something from his house” (Matthew 24.17). Be careful also that pride, which you trampled under foot out of initial jealousy with humility, does not rise up again when you memorize the Psalter or something else from Scripture. If you again “build up what you have destroyed, you make yourself a criminal,” according to the words of the Apostle (Gal. 2.18). But just as at the very beginning you made a vow of humility before God and His angels, so try to keep it to the end. You waited for many days at the gates of the monastery to be accepted into it, and with tears you asked for this. Also try to strengthen this patience in yourself. Every day you must add something to your previous zeal and rise to perfection. Woe to you if instead you move away from him and go down again. Blessed is not the one who began to do good, but the one who remained in it to the end. The serpent that creeps on the earth always “watches our heel” (Gen. 3.15). This means that he is waiting for our outcome and until the end of our lives he is trying to overthrow us. Therefore, there is no use in a good beginning, in renunciation of the world and the first ardor, if the end is not the same. And the vow of humility of Christ, which you have now made to Him, will be fulfilled only when you keep it to the end. If you have come to serve God, then, according to Scripture, “prepare your heart” not for joys and peace, but for temptations and sorrows (Sir 2.1). Because “through much tribulation we must enter into the kingdom of God” (Acts 14:22) and “strait is the gate and narrow is the way that leads to life, and few find it” (Matthew 7:14). Look to those who are few and who are virtuous, and arrange your life according to their example. Do not look at the lazy and frivolous, even if there are many of them. “For, it is said, many are called, but few are chosen” (Matthew 22:14). Small is the flock to which “the Father was pleased to give the kingdom” (Luke 12:32). And know that it is no small sin to take a vow of perfection and follow those who are careless and do not keep their word. A monk is one who lives outside this world and constantly prays to God to honor him with eternal blessings. The wealth of a monk is in the consolation that crying gives, and in the joy of faith that illuminates the soul from within. The one who hungers and thirsts all the days of his life in the hope of future blessings is in mourning. For whoever hungers for the Lord’s sake, the Lord feeds with His consolation, and to the one who remains naked for His sake, the Lord gives the robe of immortality and glory. A monk must be an example in all his actions, appearance and behavior for the edification of those who see him. And above all, he must despise everything earthly, maintain strict non-covetousness, completely disdain the flesh, strictly and strictly observe fasting and be chaste in everything. He must remain silent, monitor his feelings and preserve them, avoid all kinds of strife and anger, not talk too much, be unforgiving, be simple but reasonable. He must despise present life and strive for the future, flee from the world and from worldly people, and from everyone who comes to the monastery from the outside; not to seek acquaintance with them, not to bind oneself by ties of friendship or partnership with any of them, not to be interested in or even to listen to anything about the world. He should not love honors, should not rejoice at “offerings”, that is, simply speaking, gifts, but make sure that his place of residence remains in silence and obscurity. He must constantly and diligently pray and always remember the true and blessed Fatherland. His face should be sad and mottled with wrinkles from constant crying, day and night. These, in brief, are the virtues of a monk, and they indicate that he is completely dead to the world and close to God. Anyone who cares about his spiritual life, let him consider whether there is any of the above that he lacks. And if he lacks at least one of all this, then let him know that he does not yet have the right to bear the name of a monk. When he achieves everything that I said, then the knowledge of what I did not mention will be given to him. And then other people, looking at him, will glorify God. And for his own soul, before he departs from this life, he will prepare a resting place. Scripture calls material things the world, and worldly people are those whose minds are occupied with these things. It is they who are admonished by Scripture with the words: “Do not love the world, nor the things that are in the world... for whatever is in the world: the lust of the flesh, the lust of the eyes, and the pride of life, is not from the Father, but is of this world,” and so on (1 John 2.15-16). 2. A monk is one who has distracted the mind from the material and through abstinence, love, psalmody and prayer turned to God. 3. Monk, let no one deceive you: there is no salvation for those who slave to pleasure and vanity. 4. What is prosperity for the worldly is downfall for the monk. And what is success for a monk is downfall in the eyes of the world. Prosperity among the worldly is wealth, fame, power, physical health, children and the like. If this befalls a monk, he is lost. And the success of a monk is lack of wealth, dishonor, absence of all strength, abstinence, bodily infirmities, and so on. If all this befalls a person who is inclined to love the world, he considers it a terrible fall and sometimes ends up in a loop (and some ended up with this). 5. The one who renounced earthly things: wife, money and other things - made only his outer man a monk, but not his inner man. The same one who renounced passionate thoughts and internally became a monk. It’s easy to make your outer person a monk, you just have to want it. And making an inner person a monk costs considerable effort. 6. Is there even one among this race who has completely rejected passionate thoughts and is honored with truly pure and immaterial prayer? And all these are signs of inner monasticism. 7. Many passions are hidden in our souls. But they can only be detected when the causes that cause them become visible. Abba John Kilik, abbot of the Raifa monastery, said to his brethren: “Children, just as we ran away from the world, so we will run away from carnal lusts. Because only the one who fled from them is a true monk. Let's look at our Fathers: how harshly and in what silence they lived here. Let us imitate them so that we do not desecrate this place, which they cleansed of demons and sanctified. We need to understand that this place is for achievement, not for trade, and try to behave accordingly. Remember one more thing: if you want to follow the Fathers and fulfill the commandments of the Lord, He will give His grace and will guard this place. And if you do not keep them, you will not remain in this place. We have stood here, keeping the commandments of the Lord and the promises given to the Fathers. And we hoped that even after their departure they would remain with us and see everything that was happening with us. Do the same and you will be saved from all evil.” 2. One of the Thebaid elders said: “I was the son of a Hellenic priest. So, while still a youth, I once saw my father going, as usual, to the church to make a sacrifice. I followed. And I saw Satan sitting on his throne, and all his army was around him. Then one of his princes stood in the middle and bowed to him. Satan asked him: “I was in such and such a country,” he answered, “I started a war there, shed a lot of blood and now I have come to report to you.” – How long did it take you to do this? - the devil asked him. “Thirty days,” he answered. Satan heard this and said: - In such a time, you did just that! - and ordered to beat him with whips. Another one came out in the same way and said: “I was at sea, the wind picked up there, sank ships, killed a lot of people, and now I’ve come to report to you. Satan asked him again how long it took him. When he found out that it was twenty days, he ordered him to be beaten with whips, just like the first one, because he had done nothing more. Then another one came up. He was in one city at a wedding, caused strife and caused great bloodshed, and even the bride and groom were killed. He said he was able to do it in ten days. But he, too, was accused of wasting his time, and he was punished with lashes. And then, after all of them, another one came into the middle. The devil asked him: “I was in the desert,” he answered, “where I had been fighting with one monk for forty years, and that night I led him into fornication.” Satan, as soon as he heard this, immediately stood up, kissed him, took off the crown he was wearing and placed it on him, then they brought another throne and placed it next to him, and the devil sat him down next to him. At the same time, he praised him: they say, you were able to do a great job. “So,” the elder said, “I saw all this and realized how great monasticism is and how terrible it is for demons.” And, by the grace of God, I left there and became a monk.” Brothers, we count the time we spent in monasticism, we are proud of it, but we forget about the negligence in which we have been all this time. For the praise of man is not time, but progress in God. And the degree of success is not in deep gray hair, but in a virtuous life. Monk, acquire that eternal life to which you were called, for the sake of which you accepted a good confession in the face of so many witnesses, in the face of all earthly and heavenly creatures. “For yet a little while, and the Coming One will come and will not delay” (Cf.: Is. 26:20-21). What is a monk and with whom can he be compared? A monk can be compared to a man who is falling from a height and suddenly notices a rope high above the ground. He grabbed hold of it, hung on, and continually cried out to God, because he knew: as soon as he weakened and unclenched his hands, he would fall and die. Dear brothers, you bear on yourselves an angelic image: do not communicate with the devil, but, as far as your strength is sufficient, strive for the angelic life. Because life and deeds must also correspond to appearance: without deeds, an image is nothing. But do angels in heaven live in strife and strife, as we see happen among monks?! Let us, brothers, try not to become a stumbling block and a temptation to outsiders; so that our kind of life is not scolded because of us, but, on the contrary, praised. Otherwise, if we neglect our salvation so much, what will we answer to the Judge in the terrible hour of trial? What else should He have done for us and didn't? We have not become humble, but have we not seen the Word of God humbled in the form of a servant? We are angered by rudeness and insults - but haven’t we seen His most pure Face spat upon? We do not show complete obedience to the abbots and all our brethren - but didn’t we see how He handed over His holy shoulders to be scourged? When we are humiliated, we cannot bear it and go into a frenzy, but haven’t we seen Him, the One who “looks upon the earth and makes it shake” (Ps. 103:32), be struck in the face? We are impudent and self-willed, but haven’t we heard His words: “I can do nothing of Myself,” and further: “I do not seek My own will, but the will of the Father who sent Me” (John 5:30)? Have we not heard Him say: “I did not resist and did not retreat back” (Isaiah 50:5); “Learn from Me, for I am gentle and lowly in heart” (Matthew 11. 29); and in another place: The Son of Man “came not to be served, but to serve, and to give His life as a ransom for many” (Matthew 20:28)? Didn’t He say many other things in the same way, so that we should try to be the same? After all, it is impossible to prosper and be saved if you do not imitate the Lord in everything. Therefore, I ask you, brothers, the chosen flock of Christ, let us watch while we have time and live according to the image that we bear, so that we may also gain angelic glory in the future. Chapter 33. That the believer must accept all the commandments of the spiritual father willingly, as something that will benefit him, even if it is unpleasant or burdensome. Because the mercy of God is given according to his zeal and the sorrows that he bears Once the abbot, who took over the monastery after Saint Honoratus, became terribly angry with Saint Libertino and even raised his hand against him. But there was no rod nearby to hit the saint. Then he grabbed the footstool and beat Libertino on the head and face until the saint’s entire face turned black and swollen. Severely beaten, Libertin went to his cell and remained there. And the next day, one monastic task was assigned that he had to do. Therefore, the next morning, after reading prayers, Libertin went to the abbot’s cell and with all humility asked to bless him. The abbot knew that Libertina had previously been revered and loved by everyone for the height of his virtue. He thought that after yesterday’s insult Libertin wanted to leave the monastery, and therefore asked where he was going to go. “There is, father, one monastic matter,” answered Liberin, “which has already been assigned.” I can't put it off because yesterday I promised to be there. Then the abbot saw all his cruelty and all the humility and meekness of Libertin - and he groaned from the depths of his heart. He fell at Libertino’s feet and confessed his sin - that he had dared to inflict such cruel suffering on such a holy man. And Libertin fell to the ground in front of him and, lying at his feet, said that it was his sin, and not the abbot’s. He blamed only himself and assured that he received what he deserved for his sins. From this, the abbot came to even greater meekness, and the student’s humility became an example of virtue for the teacher. Finally, Libertin received his blessing and set off on his assigned task. Many of his acquaintances, noble and respectable people, saw that his face was swollen and bruised. They asked what was wrong with him. “Last night,” Libertin answered them, “due to my sins, I came across a bench, and this is how it happened.” Thus, the righteous man did not fall into the sin of lying, but he did not betray the abbot’s anger either. And I believe, Peter, that such strength of patience means much more than the signs and wonders that this man performed. Pachomius the Great, even at a young age, was in obedience to Saint Palamon. At the same time, he always obeyed the teacher willingly and without reasoning and obeyed him in humility of heart, although his treatment was very and even excessively strict. So, for example, to all his other torments, he was often sent to collect firewood in the mountains. He was barefoot, and it was very painful for his feet: he constantly injured them on the thorns. But Pachomius happily endured this, remembering the nails with which the Savior’s hands and feet were pierced on the Cross. 3. From the life of St. Anthony the New Our Reverend Father Anthony entered monastic life from the noble class and spent many years in amazing exploits, maintaining solitude and silence. After this, he once read the divine “Ladder of Virtue” and at the end of the word on obedience he discovered the following words of the mentor: “Whoever remained in silence and recognized his own weakness, and then left him and gave himself into obedience - he was blind and without any difficulty received his sight in Christ.” The monk began to ponder this thought and said to himself: “After all the labors and ascetic sufferings, it turns out that I am blind? When will we be able to gain sight?” And he left solitude and desert life and devoted himself to the common life. So he came to the Bithynia diocese, to the famous Kion monastery. And for several days he remained in the hospice with all the beggars and did not say anything to anyone. Every day he was fed with the beggars. But he could not eat the bread for nothing: he went to the nearest mountain, collected a bundle of brushwood, brought it on his own shoulders and laid it at the gate. This was noticed by the monk, whose responsibility was to take care of the wanderers, and said to him: - Father, what are you doing? The monastery does not need your work. Everyone who comes here eats freely and thanks God. “Yes, I know,” Anthony answered him. “I just can’t sit still.” And it’s fun and pleasant for me to do this myself. And he continued to bring brushwood to the gate and said nothing. The innkeeper reported him to the abbot. The abbot then was the famous Ignatius, the same one who, through his labors in the Lord, erected the monastery. This Father says to the hotelier: – Ask him why he keeps coming to the gate and what he needs. Anthony answered his brother’s question: “I myself am not from here, but I want, with God’s help, to stay with you for the benefit of my soul.” Having learned this, the abbot ordered to bring him. And when he saw Anthony, he immediately realized who it was (and he had heard rumors about the old man’s high life). He tells him: “Why did you come so far to us, Abba?” “To become like one of you in virtue,” Anthony answered him, “otherwise I still lack much in this.” “You cannot become a novice,” the abbot tells him, “because for many years you lived alone with yourself and with God.” Many of those who lived according to their own will, no matter what virtue they took up: be it abstinence, fasting, non-covetousness or neglect of the body, they received it. But when they were tested by the communal rules, it turned out that they were not experienced even in those virtues in which they seemed strong, because they lacked humility. “I also understood this,” says Saint Anthony, “from the inspired teachings of the holy fathers: I have not even achieved the rudiments of virtue.” That is why I came here and devote myself to your service, so that, with God’s help, I can begin a spiritual life and so that you, with your experience, can guide it. When he said this, the abbot accepted him and ordered him to first undergo obedience in the church, since it was very difficult and many refused it. Anthony remained in this obedience for some time, but the severity of obedience seemed insufficient to him. He went to the abbot and told him: “I came here to work harder, and the obedience you gave me to do is too easy for me.” Hearing this, the abbot sent him to the elder over the vineyard to prune the grapes with the rest of the brothers. Anthony had no experience in this matter, he constantly injured his fingers, and this work caused him a lot of suffering. However, he endured the entire time the pruning was going on. Again, when it came time to dig up the vineyard, he set about it and worked as hard as he could. And when the fruits began to ripen, he was appointed to guard them. One day several brothers came to him and, out of negligence, or perhaps to test him, wanted to pick grapes. But he told them: - Forgive me, brothers, but I will not allow you to do this. The vineyard is in front of you - if you want, pick it. But if you tear, then again I will have to tell this to the abbot. And he himself, like everyone else, revealed his thoughts to the abbot every day. After these words, the brothers had to leave empty-handed. And what didn’t he say to himself! He used to sit in the shade at noon, look for lice in his own clothes and say to his thoughts: - I was in the desert - so you told me that there was no use in tormenting there, and you argued that a solitary life is of no benefit. Now you have brought me here and again extol all the difficulties of the feat there. Or do you want to tear me away from life here, among the brethren? He thought about all this with tears and mental pain, and even said it out loud to himself when one spiritual elder heard him. He consoled Antony with brotherly love, and so Antony overcame these temptations with a future reward. When the time came to harvest, he was transferred to work in the refectory. This is where he had to work even harder. People came and went, and he had to serve and serve them until almost three in the morning, and they showered him with abuse, as often happens in such cases. So he spent quite a long time in this obedience, and his clothes and shoes were completely worn out. It must be said that he began to wear shoes only at the request of the now deceased Bishop Paul, and before that he spent the entire duration of his exploits barefoot. And now, as I already said, his shoes and clothes were completely worn out. Meanwhile, winter had come, and he was freezing from the cold, and the abbot still did not give him even the most necessary things to cover his body. The abbot did this to test him, as an instruction to those who were weaker, and for the greater benefit of Anthony himself. But then, due to constant walking on marble, the skin on the ascetic’s legs began to crack, and this caused him considerable pain. The brothers saw his need and torment, and one gave him a sheepskin, the other - caligas for his feet, but the ascetic refused everything and waited for the abbot’s decision. “I know,” he said to his brothers, “our father knows what I lack and what I need.” I leave it to him to take care of me, as the Lord will reveal to him, for the sake of my humility. Meanwhile, winter passed, and was replaced by spring, and then summer. Anthony continued to carry out his feat without any support. Finally, both internal thoughts and external need prevailed over him. He went to his mentor and told him: “Vladyka, if the monastery is not able to give me the most necessary things, allow me to turn to friends and take care of myself. And the divine shepherd, when he saw that he had brought Anthony to the state that he needed, said to him: “My monastery, thank God, feeds the entire neighborhood, but it can’t clothe or put shoes on you!” And they also told me that you are an ascetic and can endure bodily discomfort. There’s just something about you that you don’t see at all. You left all your wealth in the world for the sake of the Lord, you dared to work and be poor, you lived happily in the desert for so many years and endured all bodily needs, but as soon as you came to us, you became timid and cannot even withstand such light exercises. Yes, only the most careless ones ask for indulgences, and not those who look at the great reward of Christ! So he humbled Saint Anthony and, when he could no longer say anything in his own defense, he released him. Having received such a strict rebuke, Anthony, the ascetic of Christ, continued to endure sorrow for the Lord. Every day he shed tears and cleansed his soul with bodily abstinence. It must also be said that the abbot allowed him to asceticize and fast as he wanted, so that it would not seem to him that he had moved away from the life that he had previously led in silence. For this reason, he never allowed himself to sleep on the bed, but dozed, sitting down on a bench made for this purpose. He always got up before the beat struck and began to pray and sing psalms. So he carefully fed his soul with good food. By that time, both the abbot and the brethren already knew that Anthony was extremely patient. Therefore, those who worked in the fields took it with them. They gave him a hoe and told him to uproot and cut down the bushes. And he, all sweaty and exhausted from work, only spoke to the Lord with the secret lips of his heart: “See, O Lord, my humility and my labor and forgive all my sins” (Ps 24:18). And then one night he saw in a dream how a certain glorious man was holding scales. And he dreamed that on the left side of the scales lay all his sins from his youth, and on the right side was the hoe with which he worked for the Lord. And the hoe, pulling down, outweighed all the sins. And then the husband said to Anthony: “Behold, the Lord God accepted your work and forgave your sins.” After all this, the abbot saw that Anthony remained patient all the time, that he had been tempered in the fire of obedience for a long time, and that he had accustomed his mind to endure with firmness whatever he was ordered to do. He called him to himself and said to him privately: - May God reward you, father, for those souls whom you helped here with your residence in the Lord. Never before have the brothers received such edification from me as from your presence and obedience here. With these words, he took out and gave him clothes, shoes and everything that was necessary. From then on, Anthony had everything necessary for life, like the other brothers. And if the abbot found out that he needed something, in Anthony’s absence he would put this thing on his bed, and he would find it with him when he returned. Once Abba Arseny said to Abba Alexander: – When you break some rods (for weaving baskets) for yourself, come and eat with me. And if pilgrims come to you, eat with them. Abba Alexander worked calmly and thoroughly: time passed, and he already had enough rods. Meanwhile, Arseny sees that he is not coming. He thought that Alexander most likely had pilgrims, and began to eat himself. But evening came, and Abba Alexander came. The elder saw him and asked: - Why are you late? – the elder asked him again. “But you yourself told me,” Alexander answered, “when you break the bars, come.” So I did as you told me: I didn’t come until I finished work. Hearing this, the elder was surprised at his diligence. “Finish your work early,” he said, “so that you can read the rules and drink water, eat and drink on time, otherwise you will soon weaken in body.” 2. One day Abba Abraham came to Abba Arius. They were sitting together, and then one brother came up to Abba Ari and said to him: - Tell me, what should I do to save myself? “Go and eat only bread and salt in the evenings for a year and then come back and I’ll tell you.” My brother left and started doing this. A year later, the brother again came to the elder, and Abba Abraham happened to be there again. This time the elder said to his brother: - Go and eat only every other day this year. When the brother left, Abba Abraham asked Abba Ari: – Why do you give light commandments to all the other brothers, but impose such a heavy burden on this brother? “When brothers come to me, I tell them what they are looking for. And this brother is an ascetic and comes to hear God: whatever I tell him, he does everything diligently. That’s why I tell him the word of God. 3. It was said about Abba John Kolov that he went as a novice to an elder in a monastery and lived with him in the desert. One day his Abba took a dry stick, stuck it in the ground and said to him: - Water it every day until it bears fruit. But the water was very far from them: they had to go in the evening in order to return by morning. And after three years the stick took root and nuts grew on it. Then the elder collected the fruits, took them to the church and said to the brothers: – Take and taste the fruits of obedience. 4. One man from Thebes came to Abba Sisoes: he wanted to become a monk. The elder asked him: – Do you have anyone left in the world? “There is a son left,” he answered. “Go,” the elder tells him, “throw it into the river, and then you will be a monk.” The man went back to throw his son into the river. Meanwhile, the elder sent his brother after him - in case he really wanted to do this, to stop him. And in fact, he wanted to throw his son into the river, but his brother managed to run up and did not let him do it. - Let me go! - the man says to his brother. “It was Abba who told me to leave him.” “And now he’s telling you not to quit,” the brother objected. Then he left his son, went to the elder and subsequently became an experienced monk. The same thing, according to Saint Cassian, was told by Abba Patermufi. 5. One of the Fathers told how a certain scientist from Theopol, a pious man, begged one recluse to accept him and tonsure him as a monk. “Go,” the elder tells him, “sell everything you have, distribute it, according to the commandment of the Lord, to the poor, and then I will accept you.” He went, did what he was told, and came back. Then the elder again says to him: “Here’s another commandment you must follow: don’t talk.” He agreed and remained silent for five years. At this point everyone who knew him began to praise him. The elder found out about this and said to him: “It’s no good for you to be here.” I will send you to a communal monastery, to Egypt. So he did. But when he left, the elder did not tell him whether to continue to remain silent or not. And he continued to remain silent according to the commandment. Abba, who received him, wanted to test experimentally whether he was really dumb. He sends him with a letter during the river flood, so that he returns and, willy-nilly, says that he could not cross. But he approached the river and knelt down. And then a crocodile swims up, takes him on its back and transports him to the other shore. Meanwhile, the abba himself sent his brother after him to see what he would do. The brother saw all this, returned and told the Abba and the brothers. They dried up and were horrified. The time came, and that monk rested. Then the abba sent to the hermit, who sent this monk to the monastery. “That dumb man that you sent to us was an angel of God,” he told the recluse. “He was not dumb,” answered the recluse. “He simply kept the commandment that I gave him from the very beginning, and that’s why he remained mute.” When everyone heard this, they were amazed and glorified God. 6. One elder had a disciple whom he ransomed from slavery. His obedience was perfect. One day, for example, the elder told him: - Go take the book that we read at the service, light the stove well and throw it into the stove. He went and did everything without reasoning. And when he threw the book into the stove, the stove went out. 7. The elders said: if you believe in someone and give yourself to him in obedience, you no longer need to think about the commandments of God. Just surrender your will to the elder, and you will not sin before the Lord. Because God does not require anything from beginners except such painful obedience. 8. One brother from the monastery was getting ready to go to the harvest and went to see one great elder. “Tell me, Abba,” he asked, “where should I go to the harvest?” – If I tell you, will you listen? – the old man asked him. “Of course,” said the brother, “I’ll listen.” “If you listen,” the elder answered, “then give up the harvest.” Go back and be in your cell. Eat bread with dry salt for fifty days, and only in the evening. And then come back and I'll tell you what to do. The brother went and did as he was told. Fifty days later he again came to the elder. He saw that his brother was an ascetic and explained to him how to stay in his cell. The brother remained prostrate on the ground for three days and wept before God. Then his thoughts began to tell him: “Well, you have risen and become great.” And he began to remember all his sins and say: “Look how many sins I have!” And he began to list them. Then his thoughts began to tell him the opposite: “You have committed many sins: you cannot be saved.” He answered: “I perform my small service to God and believe in His ineffable goodness: He will be merciful to me.” For a long time he defended himself and attacked, until finally the defeated demons appeared to him in person and said: - What is it? - asked the brother. - Yes, as soon as we praise you, you humble yourself, but when we begin to humble you, you raise your head. The brother forbade them, and they became invisible. 9 . There was a man who lived in the world and had three sons. He left them in the city and went to the monastery. He lived in the monastery for three years, and his thoughts began to bother him. They reminded him of his children and awakened his love for them. The man suffered greatly from this. And from the very beginning he did not tell Abba that he had children. Abba noticed that he was confused and said to him: – What’s wrong with you, what’s bothering you? “I have three sons in the city,” he answered. “And I want to bring them to the monastery.” Ava allowed. The brother went to the city and discovered that two of his sons had died and only the third was alive. He took it with him and went to look for Abba. Ava was in the bakery. The man brought his son to the Abba. He hugged the child, took him in his arms and kissed him. - So you love him? - he asked his father. “Then take it,” said Abba, “and throw it into the oven: let it burn!” Without hesitation, he grabbed the child and threw him into the oven with his own hands. But immediately the flame became cold, and the child was not burned. And his father, like the patriarch Abraham, glorified God. 10. The elder said: “The beginning of the Savior’s teaching is in sorrow and suffering. And whoever avoids the beginning avoids Divine knowledge. Literacy allows children to begin their education and gain knowledge. So a monk first maintains Obedience in labors and sorrow, and then becomes a joint heir with God and a son of God.” 11. When Abba Nisferoi was still young and living in a hostel, Abba Pimen heard about him. He wanted to see him and told his abbot to send Nisferoy to him. And then Nisphera came along with the steward of the monastery, and the elder asked him: - Abba Nisphera, how did you acquire such a virtue: no matter what sad things happen to you in the monastery, you are silent and do not pay attention to it? The elder questioned his brother for a long time, and he finally said: - Forgive me, Abba. From the very beginning, when I came to the monastery, I said to myself in my thoughts: “You and a donkey are one and the same. So, they beat the donkey, but he is silent, they scold him - he does not answer. Let’s do the same.” And the Psalmist also says: “You have cattle, and I will take them out with you” (Ps 73:22). 12. Abba Pimen said: “If a person lives with his neighbor, he should be like a stone pillar: if they scold him, he is not angry; if they praise him, he is not proud.” 13. The younger John of Thebes was a disciple of Abba Ammoi. They say that he served his elder for twelve years when he fell ill. He lived with him in the gorge, and the elder often took out his anger on him when he lost heart. John suffered a lot with him, but he never even said “save yourself” to him. But when he was already dying and all the elders were nearby, he grabbed John by the hand and said: - Save yourself! Save yourself! Save yourself! And he handed him over to the care of the elders, saying: - This is an angel of God, not a man. 14. One of the Fathers asked God to reveal to him what measure he had achieved. And God revealed to him that in such and such a monastery there was a brother who was better than him. The elder got ready and went to the monastery. When the abbots heard about him, they greeted him with great joy: he was a great and very famous ascetic. “I want to see all the brothers and greet them.” The abbot gave orders, and the brothers met. But the one about whom the elder had a revelation did not come. - Is there anyone else? - asked the old man. “Yes,” says the abbot, “but he is weak in the head.” He is gardening. “Call him,” said the elder. And so, when the brother came, the elder himself stood up and kissed him. Then he took him aside and asked him in private: The elder began to beg him, and he finally said: “In the same cell with me, my abbot keeps an ox, which is used for plowing, and every day he cuts the ropes that I make for mats. For thirty years I have endured this, but I have never allowed my thoughts to rebel against my Abba and I have never hit an ox. I continue to weave the ropes patiently and thank God. When the elder heard this, he was amazed: from this alone he understood the rest of his brother’s work. Brother, if you remain in obedience to the Fathers, you will see that this is the basis of faith. It’s not that everyone coddles you and speaks meekly and politely, but that you tolerate being insulted and beaten. Because even an animal, if you caress it, becomes kinder and becomes tame. But if you want to become a chosen vessel, do not be offended by the one who educates you. In all things obey your teacher with meekness. After all, the Lord Himself, when He became man, humbly maintained obedience. At first he obeyed his Mother and the one who was considered His father, as the Evangelist teaches us about this: “And he was in obedience to them” (Luke 2.51). And then - to His true Heavenly Father: He was “obedient even to death, even death on the cross,” according to the word of the apostle. Accept with gratitude the sorrows that befall you and the punishments that the abbot gives you. “For is there any son whom his father does not punish? If you remain without punishment, which is common to all,” says the apostle, “then you are illegitimate children and not sons” (Heb. 12. 7-8). Were you beaten? Be happy about it and correct your mistake. Were you beaten for no reason? The greater your reward. Because the apostles, even though they proclaimed salvation to the world, were beaten in the cities as villains. And yet they were not offended or angry - on the contrary, they rejoiced that they were deemed worthy to suffer dishonor for the name of the Lord Jesus (Acts 5:41). But perhaps someone the most careless will say: “It’s a shame that they did this to me, especially since I had so much work to do in this monastery.” - So this is what annoys you, servant of God? Well, from all appearances, you can be sure: even after all those years and all the work that you are talking about, you still have not conquered passion. If someone thinks that he is something, when he is nothing, he is deceiving himself. The helmsman can only see how good he is in action during a storm. This is how a monk can be seen during abuse and insults: whether he endures them with joy, like unheard-of success, or whether it hurts and hurts him. Because to be arrogant - they say, I have lived a monastic life for so many years, but have not demonstrated it in practice and have not even acquired the skill for a pious life - is like running around with tools that you have not learned to use. Have you already grown old in monasticism? This means, as an experienced person, be a model for the young and inexperienced. Let everyone be amazed at your patience and forbearance. May the Holy Spirit that dwells in you rejoice at your great abstinence. And all the more you should rejoice that you endure suffering for your own good. It seems to me that it is little joy for the one who has taken upon yourself your leadership to scold you: after all, he will have to give an answer for you before the Lord. And his joy is in presenting you to the Lord as perfect. Therefore, you must, even if it hurts, gratefully endure everything from him - not as from an executioner, but as from a doctor. If you cannot bear even a small sorrow, even a small temptation, then how can you endure a greater one? And if you cannot accept either scolding, strangulation, or wounds, then how will you bear your cross, which you promised to bear from the very beginning? And if you cannot bear the cross, then how can you be an heir to heavenly glory along with those who say: “This whole thing has come upon us, and not through forgetfulness of you, nor through unrighteousness in your covenant” (Ps. 43:18); and further: “For your sake we are killed all day long; we are counted like sheep of the slaughter” (Ps 43:23)? Dear brother! Have we forgotten everything that the Lord of all endured for us? They scolded Him, insulted Him, they said: “You have a demon,” but He was not angry. They strangled him, beat him on the cheeks, mocked him, nailed him to the Cross, gave him vinegar and bile to taste, pierced his rib with a spear... And He endured all this for the sake of our salvation, and for His sake we cannot endure even a little rudeness? What will we answer Him on the day of judgment? What excuse will we find for ourselves if He added these to all the other good deeds that He did for us? And what does He require in return? So, brother, let us leave all this vanity, return courage and firmness to our hearts and say, following the apostle: we are ready not only to accept beatings and wounds for Christ, but also to die for Him. For if we have compassion for Him, then with Him we will be glorified, and with Him we will inherit the Kingdom. Chapter 34. About the fact that you need to obey your abbot even to death, love him and treat him with respect One day, when Saint Benedict was silent in his cell, his disciple Placidus went to the lake, which the locals call Lakkos, to draw water. He wanted to scoop up water with a jug, but he dropped it, and the current carried the jug away. Then the brother tried to snatch him out of the water, but slipped and fell into the water. And the current was so strong that he was carried away from the shore within the distance of an arrow. The Man of God, as we said, was in his cell at that time. He learned about what happened, called the student Moor and said to him: - Brother Maurus, run quickly - there brother Placid fell into the Laccus, and the current had already carried him far away. The Moor, as soon as he heard the command of his spiritual father, began to run. He arrived at the place and saw that Placidus had indeed been carried far from the shore. But the Moor, with firm faith and trusting in his father’s prayers, stepped onto the water, walked along it on foot, as if on dry land, and caught up with Placidus, who was being carried away by the waves. Then he grabbed him by the hair, pulled him out of the water and returned to land the same way. Only then did the Moor come to his senses and realize that he was walking on water and that this could only happen through the miraculous prayers of his spiritual father. He was amazed and horrified by what had happened, so when he returned, he told the saint about God’s sign that had happened. The saint attributed this miracle not to his holiness, but to the obedience of the Moor. However, the Moor objected that he did this at his behest; he himself, as he said, never had such strength to step on the water. The monk Placidas heard this angelic argument in his humility and love and said: “When I was dragged from the abyss to land, I saw my Abba’s mantle above my head and realized that it was he who carried me out of the water. 2. From the life of Saint Theodosius, the general lives of the chief For those who have chosen life according to God, nothing helps more in acquiring virtue and preserving it than mortal memory. Saint Theodosius also knew this, and what did he do? He allows his disciples to prepare their tomb in advance. He did this, firstly, so that the tomb would be for them a monument (after all, that’s what it’s called) of their death, would give them jealousy and drive them even more in the pursuit of virtue; and secondly, to bury the dead. And, besides, the saint foresaw what was about to happen and was already thinking about it. When the tomb was built, the saint stood over it (and the disciples stood around him) and, since he saw with the keen gaze of his mind what was about to happen, he looked at the disciples and, as if in jest, said to them: - The tomb is ready, but which of you will renovate it? So he joked to hide his joy at what was about to happen. And there was a certain Vasily, by rank a priest, and by his zeal for good, a faithful heir to his spiritual father Theodosius. In virtue he was as similar to his spiritual parent as those whom they gave birth to were similar to their carnal fathers. He was ready to pay tribute to death and would do it willingly, not as something undesirable, but as something that is very beneficial and useful for the soul. He also knew that teachers do not ask questions in vain, and he was the first to grasp the meaning of Theodosius’s words. And so Vasily immediately knelt down and, falling face down on the ground, said: - Father, your blessing - and I will be the first to renew this tomb. One asked for a blessing, and the other gave it. And so the grave accepted his son, and the father ordered to serve for him everything that was supposed to be served for the dead, that is, on the third, on the ninth and then on the fortieth day. And after forty days, Vasily, having neither fever nor pain in the head or in other parts of the body, went to the Lord - as if he fell asleep in a quiet and pleasant sleep. So he accomplished the feat of obedience and striving for things above (and this is a clear sign of those who do not seek earthly things), he was the first of the brethren to appear before God and was crowned. And forty days later, at the evening psalmody, Theodosius saw and heard the divine Basil in the face of his disciples: he stood in the middle of them and sang with them. Moreover, no one else heard his voice or could see him. Only Aetius, a man who followed his teacher in everything and was a student of Theodosius, not only because he saw and listened to him, but above all because he tried to imitate him - only he alone heard the voice of Basil, although he could not see him. So, Aetius asked the teacher if he had heard the voice of the deceased. And he replied that he not only heard, but also saw him, and if Aetius wants, he can show him when he appears. Night fell, and the service was already underway, when the man of God again clearly saw Vasily standing among the worshipers and singing with them. Saint Theodosius pointed his finger at Aetius and prayed: “Lord, open the eyes of this brother, that he may see the great mystery of Your great deeds.” Aetius immediately saw Vasily and recognized him. He wanted to rush to him and hug him, but Vasily had already disappeared from sight, only one thing was heard by everyone: “Save yourself, fathers and brothers, save yourself, but you won’t see me again.” All this is the most authentic and true confirmation of the words of Christ in the Gospel: “He who believes in Me, even if he dies, will live” (John 11.25) Not far from the monastery where blessed Theodora labored, there was a lake. And in that lake there lived a crocodile, and whoever passed by it, be it a person or an animal, small or large, everyone fell into its teeth. This became such a terrible disaster for the local residents that the Alexandrian governor Gregory even stationed soldiers there to prevent travelers from crossing the lake. The abbot of the monastery knew how Saint Theodora labored and that with her life she was almost equal to the angels. But, in order not to deprive her of Divine grace, he called her to him and said (and in the monastery everyone took the saint for a man): “Child Theodore, quickly take a jug and bring us water from the lake that is nearby.” Theodora knew the apostle's commandment to “obey your teachers” (Heb. 13:17) and went to do what she was commanded. Many told her to leave there if she did not want certain death. But faith in God gave her courage, and Theodora hurried to fulfill obedience, because she knew that in obedience there is life rather than death. So she eluded all the guards and approached the lake. And how wonderful are Your works, O Lord! - everyone saw how the monster was taking her to the middle of the lake, how she scooped up water and filled the jug that she had in her Hands, and, finally, how she, sitting on the same beast, returned to the shore. And here Theodora stepped onto the ground safe and sound, and the beast received what he deserved for everything that he had managed to do by that time. For Theodora forbade him, and he immediately fell and died on the spot. This matter became known to others. Those who saw everything with their own eyes rushed to tell others and make them happy, so that everyone, thanks to Saint Theodora, glorified God. 1. Abba Isidore said: “Disciples should love their true teachers like fathers and fear them like bosses. But love should not abolish fear, and fear should not darken love.” 2. It was said about John, a disciple of Abba Paul, that he had deep obedience. In one place there was a cemetery and a hyena lived there. The elder knew that wild onions grew there, and he told John to go and bring them. - What to do with the hyena, Abba? - John asked him. The elder jokingly says: “If she attacks, tie her up and bring her here.” My brother went to the cemetery in the evening. And then a hyena attacked him. He rushed to grab her, as the elder told him. The hyena ran, and John chased after it and shouted: “My Abba told me to tie you up!” Finally he caught her and tied her up. Meanwhile, the elder began to worry: he still sat near the cell and waited for John. Suddenly he sees John coming and dragging a tied up hyena. The elder was amazed, but in order to humble the student, he hit him and said: “Not only are you bad, but you also brought this bad dog here for me?” And with these words he untied the hyena and let her go. 3. Blessed Serid, who ruled the monastery in Tanaf, had one friend who lived in Ascalon, and he had a disciple. One winter, the elder sent his disciple to Abba Serid with a letter, so that he would take a skitala (stick) of paper from the Abba. The disciple came to the monastery, and then such a downpour broke out that the Tiat River overflowed throughout the entire valley. The young man gave the letter and asked for paper to go back. Ava tells him: - Look at the rain! Well, where are you going now? “I have a commandment,” answered the young man, “I cannot stay.” So he stood his ground and pestered the Abba until he gave him the paper. The disciple took the Abba’s blessing and set off on his journey. Meanwhile, Abba told us: - Follow him and see how he crosses the river. We went with him, I and Abba Dorotheos, and we saw: he came to the river, undressed, wrapped the paper in his clothes, attached the bundle to his head, turned to us and said: And with these words he threw himself into the river, where it was scary to even look. We had already decided that he was almost dead, but he continued to fight and swam against the current. At the same time, he began to be carried quite far away, but still he swam to the other shore. Then he got dressed, bowed to us from there and ran to his Abba. Chapter 35 The most pious Bishop Fortunatus delivered one possessed man from demonic possession with his prayer, and the evil spirit left the man. But the day was already approaching evening, and the spirit took on the form of a wanderer. Then he began to walk around the city and shout: “That’s what Bishop Fortunatus did to me!” Look how he drove the wanderer out of his cell! And now I’m looking for a place to rest, and in his city I can’t find refuge anywhere! These screams were heard by a man who was sitting by the fire with his wife and children. He called the demon and asked what the bishop had done to him. Then he let him into his house and invited him to sit with them by the fireplace. He sat down and they started talking. But then the evil spirit entered the owner’s child, threw him into the fire and killed him instantly. It was then that the unfortunate man realized who the bishop had driven away and whom he himself had accepted. So he actually learned what it was like to consider himself better and more hospitable than the bishop. In the Lavra of our venerable father Euthymius there was one brother, originally from Asia, named Auxentius, and he knew how to walk behind mules. Dometian, the steward of the monastery, persuaded him to take on this obedience, but he still refused and did not listen to the steward. Meanwhile, this matter was necessary and necessary. The steward, taking with him the presbyters John and Kirion, again began, together with them, to ask Auxentius to take upon himself this obedience. But he still did not obey, and meanwhile Saturday had already arrived - the day when it was allowed to address the great Euthymius. The housekeeper reports to the saint about everything that concerns Auxentius. He immediately sends for his brother and begins to admonish him: they say, you follow only your own will, but you avoid the obedience that all the brethren need; Don't be so stubborn and disobedient. Auxentius was not ashamed of either the persuasion or even the very appearance of the elder and continued to deny it. Whatever excuses he found to insist on his will. Either he complained that he was a foreigner here and did not know the local language, or he blamed carnal lusts and the many wiles of the evil one. “The enemy,” he said, “will notice that I am far from you, seduce me and make me an instrument of his malice.” And then, I will still get used to the bustle and troubles, and I will forget about the rest, I will lose my peace and peace of mind. So he spoke and, to divert attention, he kept referring to the mental harm of obedience. In response to this, the great Euthymius objected: “So we will pray to God, child, so that nothing will harm you for your obedience.” After all, He Himself said: “I came not to be served, but to serve” (Matthew 20:28). And again: “I do not seek My will, but the will of the Father who sent me” (John 5:30). But Auxentius was even more stubborn and did not think of giving in at all. Then the divine Euthymius addressed him more sternly: - We, child, advised you what, in our opinion, would benefit you yourself. But you stuck to your disobedience, and you will know, like no one else, what the fruit of disobedience is. Before the great man had time to finish speaking, immediately - I don’t know how - Auxentius’s body went into spasms and the unfortunate man collapsed to the ground. At this point all that remained was to feel sorry for him for his transgression. Those of the brothers who were nearby were filled with compassion in their souls - he looked so pitiful. They began to beg and beg Euthymius to help Auxentius: he remained lying on the ground and paid heavily for his disobedience. Euthymy himself was already ready to take pity on the disobedient and stubborn man. He took Auxentius by the hands and lifted him up: trembling still ran through Auxentia’s whole body and tormented him. But here Euthymius, instead of medicine, imposing the sign of the cross on him, freed the man from torment and healed him. Auxentius came to his senses. He remembered his disobedience and the misfortune that befell him. He also realized that his disobedience alone was to blame. His conscience began to torment him, and terrible repentance gripped his soul. Here he, of course, falls at the feet of Euthymius and asks him for forgiveness for what happened in the past, and asks for his intercession in the future. Evfimy immediately forgave him, and how can you not feel sorry for someone you were just angry with? And, having secured the prayer of the saint, the brother willingly and joyfully accepted the obedience of looking after the mules. Thus, “the punishment of the Lord,” according to the word of Divine Scripture, “opens the ears” (Isaiah 50.5) and corrects the mind: whoever previously sinned by disobedience was punished - and began to willingly obey. 3. From the life of Saint Pachomius The disciple of the Great, Theodore, who was mentioned before (in Chapter 15), was young in age, but his spirit strengthened him, and he was very successful in virtue. In everything he imitated his teacher and for God’s sake obeyed him as the Lord Himself. But the soul can be taught patience only if it is tempered through many difficulties. Therefore, when the elder gave certain orders, he often tempted the student. If he ordered Theodore to do one thing, then later he came and scolded everything that he did so conscientiously. Then he ordered something completely opposite, and about what Theodore had already done, he said that everything was wrong. So he constantly forced Theodore to fight the thought of pride. Theodore himself conscientiously accepted the reproaches of his spiritual father and remained unshakable. He didn't even try to contradict or justify himself to him. And he told everyone else about him that he was a skilled ascetic and a true servant of Christ. “Many things,” said Theodore, “seem one thing to the inexperienced, but knowledgeable people interpret them completely differently.” So I, a sinner, must mourn myself until the Lord corrects my heart for good and I become worthy of the obedience that the holy fathers had. Because without God’s help, everything a person does, and even self-confidence itself, is dust and ashes. 4. From the narrative of the wanderings of the Holy Apostle Peter, set forth by Saint Clement The Supreme Apostle Peter should have left this life. And then one day, on the day when the whole community gathered in Rome, he took me, Clement, by the hand and, standing in the middle of the Church, said: – Listen to me, children and brothers! My journey is near the end, and today I consecrate this Clement to you as bishop. To him I entrust the sermon from the pulpit, and to him I transfer the power to knit and decide. He knows the canons of the Church well and will knit what must be connected and decide what must be decided. Listen to him and remember: whoever grieves the bishop, the representative of the truth, sins before Christ and angers God, the Father of all, and therefore he will not live. But do not forget to always give honor and obedience to your Father. Then you flock will also benefit, and he will become a true shepherd for you, and not a mercenary, and will take care of the flock. I said and repeat again: whoever grieves the shepherd and teacher in the work of God grieves the Spirit of God, for the shepherd is in charge of the place and seat of the Holy Spirit. And whoever rejects the word of the bishop rejects the word of Christ and is a criminal. 1. One of the elders told how one day Saint Basil arrived at a certain monastery. After the proper teaching, he asked the abbot: “Do you have a brother here who is obedient?” “They are all your slaves here and they are all trying to escape, Master,” the elder answered him. Then the saint asks again: – Do you have someone who has true obedience? Then the elder brought him one brother, and Vasily appointed him to serve at the meal. When they had eaten, the brother brought water to the saint to wash his hands. The saint washed his hands and said: “Come here, I’ll wash your hands too.” The brother obeyed, and Vasily himself began to pour water on his hands. Then Saint Basil again says to him: “When I go to the altar, remind me to ordain you as a deacon.” He did it without thinking. And for such obedience, the saint ordained him as a presbyter and took him with him to the diocese. 2. It was said about Abba Silouan that he had a disciple named Mark. This Mark had great obedience. He was a scribe, and the elder loved him for his obedience. And the elder had eleven more disciples. They were upset that Silouan loved Mark more than them, and they complained to the elders. One day the elders came to Abba Silouan and began to reproach him for the way he behaved with his disciples. Then Silouan left the cell and took them with him. He began to go around the brothers’ cells, knocking on each cell and saying: “Brother so-and-so, come out, I need you.” And none of them came to him right away. He went up to Mark’s cell, knocked on it and also said: He, as soon as he heard the elder’s voice, immediately jumped out. The elder gave him obedience and said to the elders: - Look, fathers, where are the other brothers? Then Silouan entered Mark's cell and came across his handicraft there: Mark had just begun to write when the elder called him. And he didn’t even finish what he was writing and gave up halfway through. Silouan noticed this, took out the book and showed it to the elders. “Truly, Abba,” the elders told him, “whoever you love, we love, because God Himself loves him.” 3. Abba Silouan was told about the same thing: once in the Skete he was walking with the elders and wanted to show them the obedience of his disciple (for which he himself loved this disciple). He saw a wild pig and said to the student: “Child, do you see that buffalo calf over there?” “Yes, Abba,” the student answered him. “And look how healthy his horns are,” the old man said again. “Yes, Abba,” answered the student. Here even the elders were amazed at his answer and received much benefit from his obedience. 4. It was said about Abba Muis that he had Abba Sain as a student. One day the elder said to him in temptation: - Go rob someone. He went and began to steal from his brothers for obedience, thanking God for everything. And the elder took the spoils from him and secretly gave them back to the brothers. “I once went to Abba Siso, and he lived on Klysma. I asked him to say a word to me, but he replied: - Forgive me, I'm a simple person. Then I went to Abba Or and Abba Atre. Abba Or was ill for eighteen years. I bowed to them and asked them to speak. “What can I tell you,” Abba Or answered. – Go and do what you think is necessary. God is always with those who force themselves. Abba Or and Abba Atre were from different places, but complete agreement always reigned between them, right up to their very departure from the body. The obedience of Abba Atre was great, but the humility of Abba Or was also considerable. I spent several days with them: I looked at their lives and saw many amazing things. I'll tell you one more thing. Someone brought them a small fish. Avva Atre wanted to cook it for the elder and cut it with a knife. But then Abba Or called him, and he left the knife in the fish without cutting the piece. I was surprised at the depth of obedience, because he didn’t even say: “Wait, now, I’ll just finish the fish.” I asked Abba Atre: -Where does such obedience come from in you? “Obedience is not with me,” answered Abba Atre, “but with the elder.” If you want, let's go and see what kind of obedience he has. He began to fry the fish and deliberately overcooked it. Then he took it to the old man: he ate it and said nothing. - Delicious fish, father? – Abba Atre asked him. “Very tasty,” answered the elder. Then he brought him another one, smaller but well cooked. The elder began to eat, and Abba Atre said: - I overcooked it, father... “Yes,” answered the elder, “it was a little overcooked.” “Now do you see how obedient the elder is?” – Abba Atre told me later. I left them, but everything I saw from them, I tried to preserve to the best of my ability.” “Abba told me to go to the bakery and prepare bread for the brethren. But the workers are worldly people and say indecent things, but I shouldn’t listen to that. What should I do? “Have you not seen,” the elder answered him, “how the children all learn their lessons together?” Everyone learns their own lesson, not someone else’s. So do you: pay attention to yourself and examine your heart. And if passions overcome you, reveal it to the Abba and do what he says. Because he knows better than you what is good for you. If your Abba sends you to a foreign place on some business, you ask him: “Where do you want me to go? What exactly do you need? And whatever he tells you, do it. Do neither more nor less than this—even do not give alms to a beggar without asking Abba first. And if you do something without his knowledge, in secret, you will sin. – In what matters do you need to cut off your will? – asked the elder’s brother. – In the good ones, in those that are neither good nor bad, or in those that seem to violate the commandment of God? And if it turns out that some commandment is above my condition, then should I abandon it - after all, after all, it will bring me sorrow and embarrassment? - Brother, whoever wants to be a monk should not have his own will in any matter at all. This is what the Lord teaches when he says: “I came into the world not to do My will” (John 6:38). Anyone who is going to do one thing and refuse another either shows more prudence than the one who ordered him, or the demons laughed at him. However, both are bad and come from demons, so you must obey in everything. Abba, who orders you, bears your guilt and will answer for you. And if the commandment seems too difficult, ask him and leave the matter to his mind If your brothers ordered you and you see or think that it is harmful and beyond your strength, ask Abba again. And whatever he says, do it. If you want to distinguish not only actions, but also people, you will bring grief upon yourself. Therefore, if the matter seems good, obey your brothers. And when your thoughts waver, or the task is beyond your strength, or it is harmful, turn to the Abba and do as he judges. He knows what to do and how to take care of your soul, so be calm and believe that everything he tells you is from God. And everything that is useful in the Lord does not bring sorrow or confusion. There can be no evil from good: “Every good tree bears good fruit” (Matthew 7:17). – What does it mean to “cut off the will”? - asked the brother. “Brother,” answered the elder, “he who cuts off the will succeeds in God.” This means that we must cut off our own will and fulfill the will of the saints in what seems good. And in bad times, you yourself will avoid what is not appropriate. Chapter 36. About how sinful it is to disobey your spiritual teacher and grumble against him. Also about the fact that it is not proper for a Christian to contradict or justify himself. He must always fight against his own will and not resist reproof, but love it Brothers, we should not grumble without a reason (and even if it seems that there is a reason), but we will always be obedient and grateful to God and to those who have been placed over us by the Lord. And if we grumble about something, we will become like the criminal and ungrateful Jews who grumbled against the One who cared for them, as it is written: “And all the congregation of the children of Israel grumbled against Moses,” and Moses said: “Your grumbling is not against us, but against the Lord” (Exodus 16.2.8). Because of their grumbling, they all died in the desert. And their descendants exactly adopted the ingratitude and disobedience of their fathers. Then they grumbled at the Lord’s disciples: “Why do you eat and drink with sinners?” And even on the Savior Himself, when He said: “I am the living bread that came down from heaven” (John 6.51). That is why the Lord said to them: “No one can come to Me unless it is given to him from My Father” (John 6.65), that is, if the Father does not see that this person is obedient, grateful and does not complain, like us. And those workers who came first grumbled at the owner of the house: they said that he called other workers at the eleventh hour, and gave equal pay to both, and so on. But the owner answered them: “Friend! I don't offend you; Did you not agree with me for a denarius? Take what is yours and go” (Matthew 20:1–15). But where is He sending him? It is clear that those who stand on His left hand will go into eternal fire, prepared for the devil and his angels. This can be seen further in those words where He denounces the workers of wickedness and envy: “Or is your eye envious because I am good?” He who fulfills obedience with self-will is an adulterer, as Wisdom speaks of this (Cf.: Sir 32.17 and Proverbs 6.32-33), and due to lack of reason he suffers sorrows and dishonor. Just as there is nothing in common between water and fire, there is nothing in common between justification and humility. If you want to be saved, love the word of truth and never be so foolish as to avoid reproof. The word of truth “turned the generation of vipers to repentance and warned them to flee from the wrath to come” (Luke 3:7). He who accepts the word of truth accepts the Word of God. Because the Lord said: “Whoever receives you receives Me” (Matthew 10:40). The paralytic who was lowered through the roof is a sinner whom believers reprove for the sake of the Lord. According to their faith, he accepts remission of sins (Mk 2.3–5). He who does not like accusations inevitably and of his own free will remains in passions. And those who love learn from their own experience. Just as those who sail on the sea joyfully endure the heat of the sun, so those who hate evil love reproof, because the sun protects from storms, and reproof from passions. For those who do not heed the written commandments and admonitions, there is a horse whip and a donkey goad. And if he rejects them too, then the Lord “will tighten his jaws with reins and bridle” (Ps 32:9). Just as disobedience is characterized by sin, so obedience is characterized by virtue. Disobedience leads to violation of the commandments and separation from the One who commanded, obedience leads to the preservation of the commandments and to the indissoluble unity of love with the One who gave the commandment. And whoever violated the commandment out of disobedience not only committed a sin, but also deprived himself of the communion of love with the Commanded One. Chapter 37. About the fact that you should not condemn the teacher, even if he acts contrary to what he teaches. Because there were many disciples who entrusted themselves to careless teachers and did not condemn them, but obeyed in the Lord. At the same time, they not only saved themselves, but often served to save their teachers as well. We once had a hermit, a man who had a great gift of reasoning. He wanted to live alone in a cell, but could not find a suitable one. Another elder learned about the hermit. And the elder had an empty cell at that time, and he invited the hermit to settle in it until he found another one. The hermit came and settled with him. Some of the local residents began to come to him, since he was from afar, and they brought him whatever they could. He took offerings and received those who came. However, the elder who gave him the cell began to envy and revile him. “I’ve been here for so many years,” he said, “I struggle so much, and no one comes to me.” And this upstart has been here for a couple of days - and so many people are coming to him! Here he says to his student: - Go and tell him: “Get out of here, I need a cell.” The student went to him and said: “My Abba asked how you were doing.” “Let him pray for me,” he answered. - I have a stomach ache. The student returned to the one who sent him and said: “The elder said that he had already found another cell and was leaving. Two days later, Abba again says to his disciple: - Go and tell him that if he doesn’t leave, I will come myself and drive him out with a stick. The brother again went to the hermit and said to him: “My Abba heard that you were sick and is still worried.” He sent me to visit you. “Tell him,” he answered, “that through his prayers I am already better.” The student goes to his elder and says: “He told me that, God willing, he will leave by Sunday.” Sunday came, and the hermit still did not leave his cell. Then the elder took a stick and went himself to beat him and drive him out in the neck. Already on the way out, the student tells him: “I’ll go ahead, otherwise maybe there will be someone there who will be tempted.” The elder allowed him. The brother went forward and said to the hermit: “My Abba is coming to you himself, to invite you to his cell.” And he, when he heard that the elder loved him so much, ran out to meet him, bowed to him from afar and said: - Don’t bother, father, I myself am going to your holiness! And then God looked upon the young man’s work: He brought Abba into contrition. He threw his stick and ran towards the hermit to hug him. And, hugging him, he led him to his cell. And he sees that the hermit did not seem to have heard everything that the elder had previously told the disciple. Then the elder asked the disciple: “Did you tell him anything that I told you?” Hearing this, the elder was very happy. It was then that he realized that this envy was from the enemy. He consoled the hermit as best he could, and then fell at the feet of the disciple and said to him: “You are my father, and I am your student.” For through your labors two souls were saved. 2. One of the elders told about one elder who drank. Every day he wove a mat, sold it in the village, and drank the money he gave him. One day a brother came to him and stayed with him. He also wove a mat every day. The elder took it too, sold it and drank away the price of both, and brought a small loaf of bread to his brother in the evening. He did this for three years, and his brother did not say a word. Finally the brother said to himself: “I have nothing to wear, and I barely have enough for bread. I’ll pack my things and get out of here!” Then he thought and said to himself: “Where will I go? Shall I live in another cell? But here I have one cell with God.” And then an angel appeared to him and said: “Don’t go anywhere, for tomorrow I will come to you.” The next day the brother began to ask the elder: “Father, don’t go anywhere today: now they will come to pick me up.” The time came when the elder usually left, and he said to the disciple: “They won’t come today, child, they’re already late.” “No, no,” he answered, “they will certainly come.” And with these words he rested. When the elder saw this, he began to cry and said: - Woe is me, child! I have been living here in negligence for many years, and in a short time you saved your soul with patience alone. And since then he came to his senses and became an experienced monk. Brothers, disciples should not be disobedient and contradict their teachers about the Lord, but should show all possible humility before God and people. If it happens that a teacher teaches virtue in words, but in reality neglects it, then we will not allow Satan to corrupt our soul for this reason alone. Let us remember the One who said: “The scribes and Pharisees sat in the seat of Moses; Therefore whatever they command you to observe, observe; But do not act according to their deeds, for they say and do not do” (Matthew 23:1-4). And the Apostle Peter calls us: “Obey your masters, not only the good and gentle, but also the harsh. For this pleases God if someone, thinking about God, endures sorrows, suffering unjustly. For what is praise if you endure being beaten for your wrongdoings? But if you do good and suffer, you endure, this pleases God. For you have been called to this, because Christ also suffered for us, leaving us an example, so that we would follow in His footsteps. He committed no sin, and no flattery was in His mouth. Although he was slandered, he did not slander each other; while suffering he did not threaten, but handed it over to the Just Judge” (1 Pet 2.18-23). You, brothers, have another example of humility - the prophet Samuel: he did not lift up his heart before the priest Elijah, even when he heard such formidable words of God about him, but humbly remained in obedience to him (1 Samuel 3.1-21). Dear brothers, let us become worthy of our salvation! We will be ready to respond to any words we hear with repentance, especially if these are the words of one who has been placed over us by the Lord. Just as water extinguishes fire, so repentance extinguishes anger and tames the spirit. Let the Pentecostal man who came to Elijah be your example: with his humility he appeased the prophet - he himself and everyone who was with him were saved (2 Kings 1.9-15). Have, dear brothers, obedience to your primate in the Lord. Follow his word to the end and never be careless about what he says. And then He will be with you who said: “Where two or three are gathered in My name, there I am in the midst of them” (Matthew 18:20). Dear brothers! Even if our abbots are unfair to us - which will not happen! - we will serve them with a good conscience, as the Lord Himself, and not as people, and we will remember that we will receive a reward from the Lord. There was one old man. He lived outside of Alexandria, in those cells that are called desert cells. But the elder was an angry and cowardly man. One young brother heard about him and made a covenant to God: “Lord, for everything that I have done in the world, I will go and live with this old man, I will work and take care of him.” Every day the elder treated him like a dog. But God saw the brother’s humility and patience. After six years of obedience to the elder, the young man appeared in a dream someone holding a long scroll in his hand. Half of the scroll was worn out, and half was still covered with writing. He showed the scroll to his brother and said: “The Lord God has forgiven you half of the debt.” Take care of other things too. And next to him lived another elder, a spiritual man, and he knew the whole story of his brother. He often heard how the elder lost his temper and insulted his brother for no reason, how his brother bowed to him, but the elder did not relent. Every time he met his brother, this spiritual elder asked him: - Well, child, how was your day? What did we earn today? How much was erased from the scroll? When, occasionally, there was a day when the elder did not scold the student, did not insult him or drive him away, in the evening the brother would come to his neighbor and say with tears: - Trouble, Abba, today is my bad day. I didn’t earn anything today and spent the whole day in idleness... Another six years passed, and the brother died. And the spiritual elder, his neighbor, had a vision. He saw that his brother was among the martyrs and with great boldness prayed to God for his elder: “Lord, just as for his sake You had mercy on me, so have mercy on him for the sake of Your many bounties and for the sake of me, Your servant.” And after forty days the Lord took the old man himself to His resting place. This is the kind of boldness that those who endure tribulations gain before God. Chapter 38. That if someone pays attention to himself and God’s providence, grace often teaches him everything he needs, even through simple and unknown people; and whoever is humble is ready to learn even from the first person he meets 1. From the life of St. Ephraim The Great Ephraim devoted all his time to thinking about the divine: he constantly contemplated the day of judgment with his mind and cried incessantly. Therefore, according to the words of the Psalmist, he “withdrew, fleeing” from all everyday noise, confusion and vanity, and “settled in the desert” (Wed: Ps. 54:8). For edification and spiritual benefit, he moved from place to place, for the Spirit of God prompted him to do this. And then one day he leaves his homeland and, at the command of God, like a new Abraham, reaches the city of Edessa. And he came there both to venerate the relics and shrines there, and to meet some of the wise people, in order to taste the fruit of knowledge there. This is what he asked God for in the next prayer. “Jesus Christ, Lord and Lord of all, grant me, upon my arrival in the city of Edessa, to meet there such a person who could tell me something for the edification and benefit of the soul.” So he prayed at the entrance to the city and entered the gate. At the same time, he was not distracted by anything, kept his mind focused and only thought about one thing: how to find such a person, what to ask him and how to benefit from it. So he walked and kept thinking about this, when suddenly a woman came across him, and a harlot at that. And this was from God: after all, He often creates the opposite with the opposite in an ineffable and secret way. So, when Saint Ephraim, against all expectations, encountered a harlot, he stopped and looked at her in confusion and intently. Confusion and sorrow gripped his soul: could it be that what he asked for would not be fulfilled and everything would turn out the other way around? And the harlot, when she noticed that they were looking at her, answered him with an even more impudent look. When they had been looking at each other like that for a long time, the great one finally decided to give her a lesson and call her to the shame that a woman should have. - So what next, woman? - he asked her. – Looking at me here with such shameless eyes and not even blushing? “By the way, that’s how I’m supposed to look at you,” she replied. “I was taken from you and from your rib.” But you should not look at us, but at the ground, because that’s where you were taken from. When Saint Ephrem, above all hope, heard such words, he immediately thanked the woman for her edification and sincerely gave thanks to God, who often unexpectedly creates what is much better than expected and desired. 2. From the life of St. Pachomius Theodore, a disciple of Saint Pachomius, although young in age, had intelligence beyond his age: he even provided assistance to those who were not as strong in feat as he was. And the great Pachomius noticed how reasonable Theodore was in everything, and rejoiced for him. Every evening it was customary for everyone to come together to listen to the instructions of the great elder. And then one day, when everyone had gathered for this, he commands Theodore - and he, as said, was still young, and he was barely twenty years old - commands him to tell the brothers the word of God. He obediently, without any contradiction, opened his lips and began to tell them everything that was necessary for spiritual benefit. Seeing this, some of the more honored elders decided not to listen to him: – Even the beginners have already begun to teach us! Let's not listen to him! So they said to each other, left the meeting and went to their cells. When the instruction ended, the Great One sent for them and invited them to come to him. When they came to him, he began to ask them: – Why did you leave the meeting and go to your cells? “There are so many elders and successful monks here,” they answered, “and you appointed a boy to teach us.” When Pachomius heard this, he sighed heavily and, saddened, asked them: – Do you know where all evil in the world comes from? “Out of pride,” he answered them. – Because of her, “the star, the son of the morning, fell from heaven and was broken on the ground” (Isaiah 14:12). Because of her, Nebuchadnezzar, king of Babylon, lived with the beasts (Dan. 4). Have you not heard what is written: “Everyone who is proud in heart is an abomination to the Lord” (Proverbs 16:5)? Haven’t you heard that “whoever exalts himself will be humbled, and whoever humbles himself will be exalted” (Matthew 23:12)? Didn’t you know this and the devil mocked you so much that you lost all your virtue? For pride is the beginning and mother of all evil. You did not reject Theodore when you left, but you abandoned the Word of God and lost the Holy Spirit. Truly, you are worthy of every pity! Is it really hidden from you that it was Satan who pushed you to do this? - Oh great miracle! - he continued. – For our sake, God “humbled himself, becoming obedient even to death” (Phil 2.8), and we are exalted, although we should by nature remain humble. The Inconceivable and Supreme One of all nature saved the world with humility, when He could have burned the universe with His one glance. And we are earth, dust, even something more insignificant! - We are exalted and do not know that by doing this we are relegating ourselves to the “underworld of the earth.” Didn't you see how attentively I myself listened to him? And I tell you that this was of great benefit to me. I allowed him to speak not in order to test you, but in the hope of teaching myself some benefit. And all the more so you should have listened to him, and without any pride. I tell you the truth: I, the one who was placed over you by God to become your father, listened to him as if before I could not distinguish the left side from the right. And I tell you, as before God: if you do not show repentance even greater than your transgression, and you are not forgiven for this sin, you will perish. Because if you started so badly, you will not stop until you reach the final condemnation. With such speeches Saint Pachomius, as it should, cauterized the wound of pride, and then with gentle exhortation healed their illness. For when necessary, he was strict, and when necessary, he softened, denouncing and encouraging those who sinned to do good. 2. Another time the saint came to where mats were being woven and sat down to work. Then a boy came up - he was assigned to help those working that week. The boy saw the great Pachomius working and said to him: “Don’t tuck the ends in like that—you’re doing it wrong.” Here Abba Theodore weaves differently. Pachomius stood up and said to him: - Show me, child, how it’s different? He showed it to him, and Pachomius, completely satisfied, sat down to work again. So even in this matter Pachomius overthrew the spirit of pride. And if he had been of a carnal way of thinking, he would not only not have listened, but, perhaps, would have also scolded the boy for talking too much. 3. From the life of Saint Arseny The Great Arseny was great in his knowledge - both in secular and spiritual matters. To be honest, he surpassed all the people of that time in learning and virtue - that is why he was chosen over all the others to be the teacher of Honorius and Arkady, the children of Tsar Theodosius. Afterwards he spent a long time in ascetic labors in the Skete and acquired a deeper knowledge of the divine. But with all this, out of an abundance of humility, he was not ashamed to ask the simplest people and, if possible, seek their edification. One day someone saw Arseny asking about the thoughts of an Egyptian monk and consulting with him. This seemed strange to the man, and he asked the saint for an explanation. “I don’t argue,” he answered, “that I am to some extent alien to education.” But, I admit, I don’t even know the alphabet of this simpleton. Thus he hinted at divine work and knowledge. 2. One day he happened to be near a river, and he was about to cross, when some Ethiopian woman grabbed him by the mantle. He was about to reproach her severely for this, but she said in response: “You are a monk, Arseny, so go to the mountains.” Arseny found these words very useful. One day Abba Anthony was brought a letter from Tsar Constantine telling him to go to Constantinople. He thought about what to do, and said to Abba Paul, his disciple: – Should I go or not? “If you go,” he answered him, “they will call you Anthony, and if you don’t go, they will call you Abba Anthony.” Anthony obeyed and did not go. 2. The brother asked a young monk, almost a child, to say a word to him. “If your words are empty,” he answered, “keep them to yourself.” And if they make sense, take the opportunity and tell them. But even if there is some sense in them, speak briefly and not for long - and you will be calm. 3. Abba Olympius said: “Once a pagan priest came down to the Skete. He came to my cell and stayed for the night. And when he saw how the monks lived, he asked me: “You lead such a life and your God shows you nothing.” “Nothing,” I answered him. “But even we,” he says, “if we serve our god, then he does not hide anything from us and shows us all his secrets.” And you have so much work, vigils, solitude, exploits, and you tell me that you don’t see anything?! That's right, there are some bad thoughts in your heart if you don't see anything. It is they who separate you from your God, and that is why He does not reveal His mysteries to you. When the priest left, I conveyed his words to the elders. Everyone was surprised and said: – But that’s how it is! Unclean thoughts separate a person from God.” 4. Abba Macarius said: – When I was younger, I got tired of being in my cell and went out into the desert. At the same time, I said to myself: “Whoever you meet, ask him for edification.” I go and see a boy. He was herding bulls. I asked him: -What should I do, baby? I'm hungry. “Then eat,” says the boy. “Yes, I’ve already eaten,” I say, “and I want it again.” “Eat again,” the boy answers. “Yes, I’ve already eaten many times, and I still want it,” I told him. - What are you, Abba, an ass, or what, that you want to eat all the time? And having received edification, I went. 5. The elder said: “I want to learn, not teach.” 6. Abba Macarius asked Abba Zechariah: – Tell me, what should a monk do? – And you’re asking me about this? – Zechariah asked him. “I had a revelation about you, child Zechariah,” answered Abba Macarius. “And I feel that Someone is urging me to ask you.” Then Zechariah answered him: “In my opinion, Father, always forcing yourself is what a monk should do.” Chapter 39. That a believer should believe not in himself, but in the fact that he is saved and strengthened for every good for the sake of his spiritual father, and always ask for his prayers, for they can do a lot Libertin, a disciple of Saint Honorat (he was mentioned in other chapters), was sent by the abbot, Honorat's successor, on some monastic matter. Libertine revered Saint Honoratus so much that, wherever he went, he always carried his teacher’s caliga (a type of shoe in the West) in his bosom. And so, when he was passing through Ravenna, one woman was carrying the body of her dead son and accidentally saw the saint. She believed that he was a servant of God, and besides, grief for her dead son tormented her. The woman grabbed the bridle of Libertinus's horse and swore that she would not let him leave until he resurrected her son. Libertine had never performed such a miracle, and the woman’s oath and request horrified him. Out of excessive humility, he wanted to drive past her, but she did not let him. Finally, compassion prevailed in Libertina. He dismounted from his horse, knelt down and raised his hands to the sky. Then he pulled out from his bosom the caliga he was carrying with him and placed it on the chest of the dead child. And while Libertinus was praying, the child’s soul returned to the body and the boy was resurrected. Libertin took him by the hand and handed him over to his weeping mother alive, and he continued on his way. Peter. How can one understand: this great miracle was created by the holiness of Honoratus or the prayer of Libertine? Gregory. In this miracle, the power of both was added to the woman’s faith. And, it seems to me, Libertin was able to do this because he believed more in the strength of the teacher than in his own. After all, he placed the kaliga on the chest of the deceased, which means he believed that this way his request could be fulfilled. When Elisha was carrying the teacher's mantle, he approached the Jordan and struck it once - the water did not part. But as soon as he said: Where is “the Lord, the God of Elijah?” - and again struck the river with the teacher’s mantle, the river gave him a way (2 Kings 2.13-14). Do you see, Peter, how important humility is when a miracle happens? The Prophet was able to repeat the miracle of his teacher only when he turned to him and called on his name with faith. 2. From the life of St. Gregory the Wonderworker One day, the great Gregory, as usual, was praying on the mountain with his disciples and was suddenly struck by the noise and sounds of some kind of struggle. Those who were nearby saw that he seemed shocked by some vision, empathized with him and strained his ears, as if he were hearing something. A lot of time passed, but he still remained motionless. Then, as if the vision had ended happily, he came to his senses again and loudly glorified God, singing to him a victorious and grateful song: “Blessed is the Lord, who did not let us into their snare” (Ps 123.6). Those who were with Gregory were surprised and wanted to know what kind of sight appeared before his eyes. And he, as they say, replied that he had just seen a great fall: Satan was defeated by a certain young man named Troadius. The pagans took this young man to the wicked archon, and after much torture Troadius was crowned with a martyr's crown. This surprised the saint’s disciple. Previously, this disciple was a pagan priest, and when he believed, the saint made him a deacon, a minister of the Divine Mysteries. Now the deacon, of course, did not dare not believe what was said. But the fact that the saint tells his disciples about distant events as if they were nearby seemed to him beyond human strength - after all, no one had ever told them about this. Then he asks the teacher to let him see with his own eyes what happened and allow him to go to the places where the miracle happened. Gregory objected to him that it was dangerous to be among murderers and that, through the action of the evil one, the deacon could endure many things that he himself would not want. But the deacon replied that he trusted in the help of the saint’s prayers, and added: “Entrust me to your God, and no enemy will be afraid of me.” Then the saint wished his disciple God’s help on the road and, blessing him, sent him away. The deacon set out on the road with faith, and no matter what came his way, he walked without stopping. By evening he was already in the city and, tired from the road, decided to take a bath to refresh his strength. And that place was under the power of a demon who killed people, and this demon lived in the baths. Its destructive power acted with the onset of darkness and struck everyone who was nearby. Therefore, after sunset no one went to the baths, and they were closed. A deacon approached these baths and asked the caretaker to open them and allow him to wash there. The caretaker began to assure him that no one dared to enter the water at that hour, because since the evening this place had been under the power of a demon. There were many people who did not know and paid heavily for this: they hoped for rest, but there they were destined for sorrow, death and crying. The caretaker told him this and the like, but the deacon did not give up. He continued to stand his ground and in every possible way demanded to be let inside. Then the caretaker, who benefited from this, opened the door for him with his own key, and he himself left, so as not to take risks with the rash stranger. When the deacon undressed and was already inside, the demon began to present him with all sorts of horrors and fears. Enveloped in fire and smoke, various ghosts appeared in human and animal forms, their screams were heard, and finally they approached, surrounded the deacon and began to circle around him with a song. But the deacon placed the sign of the cross in front of him, called on the name of Christ and passed through the first building unharmed. So he entered the inner part, and a much more terrible sight appeared before him, because the demon turned to a vision even more terrible than before. The deacon felt as if the building was collapsing from an earthquake, the earth was opening up, and a burning flame was visible in its depths, and fiery sparks were falling from the water. And again the same weapon: the sign of the cross, the name of Christ and the help of the teacher’s prayers - dispelled these terrible visions. When the deacon came out of the water and hurried to the exit, the demon held the door and did not allow him to leave. But this obstacle was also resolved by the power of the sign of the cross, and the doors opened. So the deacon succeeded in everything he wanted, and then the demon, as they say, cried out in a human voice: - Don’t think that you yourself, by your own strength, avoided death! You were entrusted to the One who protected you. It was the prayer of your intercessor that saved you! The fact that the deacon, as already said, remained unharmed, amazed the local elders - after all, none of those who dared to enter the water at that hour remained alive. Then the deacon told everything that had happened to him. He also learned from them about the feat of the martyrs: they suffered exactly as Saint Gregory described it in his desert. To these miracles of the saint, the deacon added what he saw and heard, as well as how he experienced the power of the saint’s faith from his own experience and how the demon confirmed this. Then the deacon returned to the teacher, and left a common refuge for all Christians, both of his time and those who followed, to entrust themselves to God through his priests. And to this day throughout the Church, and especially in those places, this expression is preserved as a memory of Gregory’s prayerful help to this man. Abba Daniel said: “One day Abba Arseny called me and said to me: “Give peace to your neighbor, so that he will pray for you when he departs to the Lord, and it will be good for you.” 2. A brother from Skete came to Abba Ammun and said: – My spiritual father sends me to obedience (apparently to the city), but I am afraid of falling into fornication. – When you find yourself in temptation, say: “God of hosts, through the prayers of my Father deliver me!” 3. One elder had an acquaintance who helped him. He lived in a village. One day this man was late and did not arrive on time when he usually arrived. The old man began to run out of supplies. He still didn’t show up, and the supplies were completely gone. Even the material for needlework, which the elder did in his cell, ran out. The elder began to grieve: he had neither work nor food. Then he says to the student: - Maybe you should go to the village? “As you say,” he answers. And the student was afraid to even show himself in the village, so as not to fall into temptation. But, in order not to contradict his spiritual father, he agreed to go. “Go,” says the elder, “and I believe in the God of my Fathers, that He will cover you from every temptation.” The brother went to the village and found the house of their friend. He went to the door and knocked. Meanwhile, the owner and his household were not in the village: all of them, with the exception of one of his daughters, had gone to the wake. The girl opened the door and saw her brother. When she found out what he needed, she invited him inside and even began to drag him along with her. The brother denied it. With great difficulty she overpowered him and had already pulled him to her. Then the brother realized that he was almost ready to agree with the thought, and he groaned from the depths of his soul to God: “Lord, for the sake of the prayers of my spiritual father, save me at this hour!” And as soon as he said this, he found himself at the river. He walked back to the mountain and returned unharmed to his spiritual father. 4. One day a demon tempted Abraham, a disciple of Abba Sisoes. The elder saw in his spirit that his disciple had fallen. Then he immediately stretched out his hands to heaven and began to pray to God: “God our Savior, you do not want the sinner to die, but turn and live for him,” heal your servant Abraham and deliver him from the temptation of demons.” And immediately the disciple was healed. 5. One of the elders sent his disciple to draw water. And the source was far from the cell. The student came to the source and then discovered that he had not taken the rope with him. Then he made a prayer to God, and - lo and behold! – the water immediately rose up. And when the brother filled the jug, she returned to her place again. - If I have a commandment from the Fathers and for some necessary or pious matter I had to walk along a road where there are robbers, how should I, Father, behave? Can I walk straight and without any caution, just trusting in the commandment? And if I suddenly end up among robbers, what thoughts should I have about myself and my situation? And if I forgot to immediately tell the Abba about the robbers, does that mean I should go back and tell him? “If we have already taken a commandment from one of the saints,” the elder answered, “then we must firmly trust that God’s help is with us.” Even in the world, if you entrust your estate to someone influential, he will take special care of it out of respect for you. Much more will God protect the one who is entrusted to Him by the saints, so that he fulfills their commandment. It is said about God in Scripture: “He will do the will of those who fear Him, and He will hear their prayer, and I will save” (Ps 145:19). Therefore, always and in any matter one must consider the commandment of the saints to be perfect, soul-helping and saving. However, there is no need to become despondent if we accept the commandment, but in reality some kind of anxiety and sorrow is revealed, or, by God’s permission, we fall into temptation along the way. We should not think that those who gave us the commandment have no power. And we should not be tempted by them if, having accepted the commandment, we lost something, or even damaged our body. Let us better remember that the divine apostle, who had power and was a perfect saint, fell into all kinds of sorrows and, nevertheless, boasted about it. “How many dangers have I endured,” he says, “and the Lord delivered me from them all” (2 Tim 3.11). And it also says: “Many are the sorrows of the righteous, and the Lord will deliver me from them all” (Ps 33:20). And again: “Through many tribulations we must enter the Kingdom of God” (Acts 14:22). And then, it is also said that an inexperienced husband is inexperienced and inexperienced. Let us also keep in mind that not a single good deed is accomplished without sorrow, because the envy of the devil opposes it. If we manage to accomplish everything without any sorrow, then there is no need to be arrogant, as if because of our merits we had no sorrows. Let us think that God knows our weakness and our weakness before sorrow - and therefore He covered us from sorrow when we fulfilled the commandment of the saints. After all, it is said about those who endure sorrows and temptations: “Blessed is the man who endures temptation, because having been tried...” - and so on (James 1. 12). But keep in mind: even if you have the commandment of the saints, do not be frivolous on your journey. If along the way you hear something or learn about some obstacles, you must take care of yourself and do everything you can to avoid getting into trouble. Pray to God and remember the commandments of the saints. And try to either walk this road with someone else, or ask how to go safer - this road or some other. And if you have some matter of piety or, as you say, you need to go to the holy fathers and you hear about robbers or other dangers on the road, do not just hope that your goal is pious. You should not go down this road without taking any measures, but you need to be careful. Then you will avoid arrogance in this case too. We must not subject ourselves to temptation of our own free will, but rather endure with gratitude the temptation that God allows. We know that some of the Fathers were going to visit other saints - those who live deeper in the desert. But, having heard about the robbers and other sorrows, even they postponed their journey. And this is an example of humility for us. If you know in advance or have heard that there may be sorrows on the road, ask Abba: “What do you think I should do?” - and as he tells you, do so. And if, out of forgetfulness, you don’t tell him and on the road, when you’ve already taken the commandment, you remember that you forgot and didn’t tell him, there’s no need to go back. Just pray to God: “Master, forgive me my negligence. For the sake of the holy commandment and according to the goodness of Your mercy, guide me according to Your will, save me and preserve me from every evil and evil thing.” A disciple of one great elder was overcome by the passion of fornication, went into the world and was about to get married. The elder prayed to God with great sorrow: “Lord Jesus Christ, do not allow Your servant to defile himself.” And when the brother had already lain with the woman, he betrayed his spirit - undefiled. 2. One old man in Thebaid lived in a cave, and he had a disciple, a spiritually experienced man. And it was their custom that every evening the elder would give him instructions for the benefit of his soul, and after the instructions he would say a prayer over him and let him go to sleep. Some of the pious laity knew about the elder’s many exploits. And somehow it happened that they came to him to offer consolation. When they left, in the evening, the elder sat down to give instructions to his brother, according to custom. But when he began to talk with him, he accidentally dozed off. And the brother waited for the elder to wake up and read a prayer over him. He sat like that for a long time, and the elder did not wake up. The student’s thoughts began to bother him, but he did not leave. Seven times his thoughts attacked him, but he steadfastly repelled their onslaught and still did not leave. Already late at night the old man woke up. He saw that his brother was still sitting and asked him: - Haven’t you left yet? “No, Abba,” answered the brother. “You didn’t bless me.” - Why didn’t you wake me up? – the old man asked again “I didn’t dare wake you up, so as not to deprive you of your sleep,” the brother said in response. They got up and began to read Matins, and after the service the elder with prayer released his brother and remained in his cell. And then the elder went into a frenzy and saw: someone was showing him a certain shining space, and there was a magnificent throne, and above the throne were seven shining crowns. The elder asked the one who showed him: “Your student,” he answered. “And this place and this throne were given to him by God for his obedience.” And he received seven crowns tonight. When the elder came to his senses, he called his brother and said to him: - Tell me, what did you do tonight? “Forgive me, Abba,” he answered, “I didn’t do anything.” The elder decided that he did not want to speak out of humility. “I won’t let you go,” he said, “until you tell me what you did or thought about last night.” But the brother was sure that he had not done anything like that, and could not say anything. “Abba,” he says finally, “I didn’t do anything at all.” Only seven times did I have thoughts of leaving without a prayer of absolution, but I did not leave. Hearing this, the elder realized that the number of times the student reflected the thought, the same number of times he received a crown from God. And he didn’t tell his brother anything about what he saw. But for the sake of edification, he told this to spiritual people, so that we would know that for little work God will give us brilliant crowns. And also - so that we learn to jealously ask for prayers from the Fathers and not dare to do anything, or even leave them without their prayer and blessing. Honor your spiritual father in every possible way and do not neglect the commandments of the one who gave birth to you in the Lord. For this is the only way that evil spirits will not gain the upper hand over you. The Scripture says: “He who honors his father will have joy from his children and on the day of his prayer will be heard. He who respects his father will live long” - and on the day of his death he will find joy... “Honor your father in deed and word... so that a blessing from him may come to you... Do not seek glory in the dishonor of your father, for the dishonor of your father is not glory to you. A man’s glory comes from the honor of his father” (Sir 3.3-11). If you live with a great elder, not only talk about his virtues, but also imitate his life. Because this is exactly what is good for your soul: for you to show your spiritual kinship with him not only in words, but also in deeds. Chapter 40. You cannot be so easy-going as to leave the monastery in which you promised God to die. For the Fathers tried not to leave even their cell without a reason, and in it they found considerable spiritual benefit On Mount Nitria lived a man named Nathanael. He remained in his cell with such patience that he made this a rule for himself and never deviated from it. This has been the case since he was ridiculed by demons at the very beginning of his exploits. Previously, when he lived in his cell, it seemed to him that he was careless about spiritual life. He left from there and built another cell, closer to the city. He lived in it for three or four months and one night he heard some knocking outside the cell. Someone who looked like a soldier, but was all in rags, was holding a tambourine in his hand, like a pagan, and was beating it. Nathanael of blessed memory asks him indignantly: – Who are you that you came here to visit and make such noise? “I am the one who drove you out of your previous cell,” he answered, “and now I’ve come to drive you out of here too.” The blessed one realized that the demon was laughing at him, and immediately returned to his previous cell. There he spent thirty-seven years, without even leaving the threshold, so as not to yield to the demon in anything. And what he did to force him to leave the cell is impossible to describe! But Nathanael reflected him until the very end and rested in the same cell. 2. One day Macarius the Great, an Alexandrian, was troubled by thoughts of vanity. They tried to expel him from his cell, urging him to go to Rome for the sake of housebuilding, supposedly in order to heal the sick there, in Rome (and the grace of the Lord had great power in Macarius against evil spirits). For a long time these thoughts troubled him, but Macarius did not listen to them, and then the demons took hold of him even more tightly and began to directly drive him out of his cell. Then the saint fell on the threshold of his cell, left his feet outside and said to the demons of vanity: - Take me and drag me, demons, if you can! I won't go anywhere on my own feet. If you can take me where you want me to go, then I’ll go. In the meantime, I swear to you, I will remain lying here until the evening, and until you wake me up, I will not listen to you! And he remained there, motionless, until deep evening came. When night came, his thoughts began to bother him again. Then the saint stood up, took a basket of a good two modius (about 17 liters), filled it with sand, put it on his shoulders and moved into the desert. He met the cosmitor Theosebius, who was from Antioch. “Abba,” he says to him, “what are you talking about?” Give me your load, don't torture yourself. “I torment the one who torments me,” answered the elder. “And then he sits, you know, with nothing to do and keeps trying to push me to travel.” Macarius walked like this for a long time, and when his body was exhausted, he returned to his cell. 3. Once I was in deep negligence and came to Saint Mark. “Abba Mark,” I told him, “what should I do?” My thoughts oppress me. They tell me: “You are not doing anything here, get out of here.” And the Most Reverend Mark answered me: “And you tell your thoughts: “I’m here guarding the wall for Christ’s sake.” In the Lavra of the Great Euthymius, two monks, Maron and Climatius, could not stand the harsh Lavra regulations and fasts. They secretly agreed with each other to leave the monastery under cover of darkness and flee from there. They thought through all this and discussed it among themselves. But the One who “reveals the secret” to His servants says through the mouth of Isaiah: “The sun will no longer serve you as daylight, nor will the brightness of the moon shine for you; but the Lord will be your everlasting light” (Is. 60:19). And He, the Lord, made everything clear to His servant in the following way. One day the great and wondrous Euthymius was in solitude. And he had a vision that Maron and Climatius were in front of him, and the evil one threw a bridle on them and was dragging them into some terrible net. The saint immediately guessed about the enemy attack and sent for the brothers Maron and Climatius. He began to exhort them, ask, teach and instruct them. He talked a lot about patience and the need to remain cautious and forethought in everything. Then he gave them the examples of Adam and Job: the first, while in paradise, rejected the commandment, and the second showed perfect virtue in the dungeon. He did not keep silent about the fact that a monk should not accept the thoughts of the evil one, whether he inspires sadness, hatred, negligence or something else. A monk must not only not yield to his power, but not even associate with the spirit of the evil one. On the contrary, he must, as much as he can, resist and reflect all this. Otherwise, the evil one will knock us off our feet with cunning and throw us to the ground like a pitiful, soulless body. If someone cannot strive for virtue here, then let him not think that it will be easier for him to achieve it in another place. For good deeds do not depend on place, but on our own will. But another point of view is disastrous for monks: it deprives them of strength and takes away the fruits of virtue. After all, even a plant, if replanted all the time, does not bear fruit. And to make what he said even more convincing, Euthymius brought them the lives of some Egyptian elders. “In one monastery in Egypt,” he said, “there lived one brother. He often lost his temper: he became angry, annoyed and could not restrain his bitter and angry words. And he began to think: because he gets angry so easily and loses peace, he fights against himself, and if he manages to acquire any virtue, he immediately loses it. Therefore, he decided to leave the cenobitic monastery and live alone in peace and quiet - in view of the fact that the desert could help him find inner peace. Because, he thought, if there is no one to be angry with, this terrible and so easily flaring passion will somehow fade away and I will enjoy peace and silence until the end of my days. Having thought about this, he left the monastery and began to live in solitude. One day he had to pour water into a bowl and place it on the ground for a short time. And then, through the action of the evil one, the cup overturned, and this happened once, then again, and finally a third time. Then the brother was overcome with anger: he threw the cup to the ground and broke it into pieces. And this, of course, amused the enemy even more.” Here Klimaty laughed: he liked the humor of the story. And Saint Euthymius noticed this and said: - Surely you too, brother, have been carried away by the evil demon, why are you laughing so openly and shamelessly? Here we must cry and groan and ask the Lord for consolation in the next century. Didn’t He who must judge us say the truth: “Blessed are those who mourn, for they will be comforted” (Matthew 5:4), and unhappy are those who now laugh and do not heed themselves? (Wed: Luke 6.25). And besides, it is complete ignorance for a monk to talk too much or even express his feelings about anything, especially if he does it with impudence. Because the Fathers directly call insolence the mother of all passions. So he scolded Climatius and went into the inner cell. And Klimatia suffered punishment: his legs gave way, he fell face down on the ground, he had a cramp, and his whole body was seized with trembling. In this state, lying on the ground, Dometian saw him. He was not only amazed at Euthymius’ character, sometimes meek, sometimes stern, and how well this combined in the saint - he also pitied his brother for his suffering. Therefore, he gathered some of the Fathers to intercede for Climatius, and together with Maron brought them to Euthymius. Euthymius himself was a compassionate person, and he could not ignore the intercession of the Fathers. Therefore, he and them approached the lying Climatius. With the sign of the cross he stopped the trembling, stopped the convulsions and completely healed him. At the same time he said: – Pay attention to yourself and do not despise the instructions of the Fathers and their covenants. Become all eyes, as we read about the cherubim, and constantly watch yourself, because you are constantly walking in the midst of the enemy’s snares. So the saint gave instructions and taught Climatius, and warned others by his example, and then released him. 3. From the life of Saint Synclitia Saint Syncletikia said: “If you are already in the monastery, do not move from place to place, because this will do you great harm. If the bird leaves the eggs, none will hatch. It’s the same with a nun or monk: if they move from place to place, their faith grows cold and dies.” 4. From the life of Saint Theodora In the monastery, where Saint Theodora labored as a man, bread began to run out. The abbot ordered the saint to take the camels, go to the city and buy bread for them there. And since she could not return until evening, she was allowed to stop at Enaton and give the camels a rest there. On the way back from the city, Theodora saw that the sun was already setting, and began to ask to go to the Enates monastery to leave the camels there. They were allowed in, and she lay down to sleep at the feet of the camels. And at the monastery there lived a girl, a relative of one of the monks, and the evil one began to kindle lust in her. Based on her appearance, she mistook the blessed one for a man. Then she cast aside all shame and began to invite the saint to go and sleep with her. But Theodora pretended not to hear, preferring to stay on the ground with the camels rather than sleep on the bed. The girl understood this, but the passion was so painful that she could not restrain herself. Then she gave herself to one of those who also slept there. This man also traveled and stopped at the monastery for the night. Having committed such lawlessness, he left the monastery the next morning. The saint also went to her monastery. Meanwhile, time passed, and it turned out that the girl was pregnant. And since her relatives forced her to confess, she said that she was corrupted by the monk Theodore from the Oktokedekate monastery. The monks immediately believed her words. It was only the enemy who was plotting against the blessed one, and he persuaded the girl to say and the monks to believe. Then they came to the monastery where the saint labored, made a noise and began to shout that Theodore labored as a monk with you, and was not ashamed of such a shameful deed. When asked by the abbot whether she had really committed such wickedness, Theodora replied that she was innocent in this matter. Then the monks who came returned to their monastery. But when the child was born, they took him and threw him into the monastery where the saint labored. What's next? Everyone believed that Theodora was the father of the child, and since she was silent, she was condemned and, together with the child, was expelled from the monastery. So she became the child’s wet nurse, and she had to take care of him like a mother. She fed him sheep's milk, and begged wool from the shepherds and made clothes from it for the child. But who and whose soul could withstand such a grave slander? Whose hands could bear such heavy labor? So seven years passed, and the holy wife still suffered. O all-seeing Lord! Slandered, expelled from the monastery, she voluntarily endured shame, as if she had really done something shameful. Moreover, she continued to fast along with everyone else. Her food was wild grass, and her drink was the water that she collected from the lake, if not to say, the tears that she constantly shed, so that the words of the psalm were fulfilled on her: “You will dissolve my drink with weeping” (Ps. 101.10). Theodora exhausted her body and did not take care of it at all: her nails were so long that they were more like the claws of animals, her hair was dirty and shaggy, like a forest thicket, her face was so sunburnt that it became darker than that of the Ethiopians, and her eyes were completely sunken from constant vigil. At the same time, no matter how difficult it was for her to strive, no matter how she was overcome by external bad weather and internal storms of passions, she did not even think about leaving the monastery. She built a hut near the monastery gates and, according to the Prophet, joyfully “deigned to sneak into the house of God” (Ps 83.11). No matter who told her anything and no matter what temptations pursued her, it was impossible to convince the saint. One day the devil appeared to Theodora in the form of her husband. With insinuating speeches, he began to persuade her to return to his home. But she made the sign of the cross, and he disappeared. Another time he showed her all the beasts of the desert, as if they were ready to rush at her. But she prayed, and the vision disappeared like smoke. And then somehow he sent a crowd of people against her and beat her so terribly that he left her half dead from the beating. Sometimes he showed her all kinds of dishes and a lot of gold, but he could not break her fortitude. And when the one who boasted that he could destroy heaven and earth realized that it was impossible to defeat her, he decided to abandon the battle with her. After seven years, the monks of the Enates Lavra began to ask the abbot of the monastery of Theodora to accept the saint back into the ranks of the monastics. “He was already punished enough,” they said, “having lived seven years outside the monastery.” Moreover, as they said, they had a vision that Theodore had already been forgiven for his sin. The abbot agreed to their request. He removed the unjust punishment from Theodora, ordered her to live in the most remote cell of the monastery, not to communicate with anyone and not to involve her in any obedience. So two years passed. The saint labored in even greater abstinence and in intense prayer. And then a drought came, and there was not a drop of water in all the reservoirs and wells of the monastery. The abbot, from what he heard and saw, already knew that the blessed one had been awarded the gift of healing. Then he sends for her and orders her to lower a jug into the well and draw water. Theodora was accustomed to obeying the words of her Abba. Without thinking too much or delaying, she does what she was told and immediately brings a jug full of water. And after that everyone saw that other wells were full of water. When several more days had passed, one evening the saint took the child to her place and all night she carefully instructed him. With such instructions, she joyfully surrendered her spirit into the hands of God. The child immediately burst into sobs, and his crying filled the hut. Those who were nearby found out what had happened and reported to the abbot. And when he heard it, he himself told the monks the vision that had happened to him. “I saw,” he said, “that two men carried me upward, and the height was extraordinary. And I saw an angelic face, and a voice echoed: - Look, these are the blessings in store for Theodora, My bride. And a bed appeared to me, guarded by an angel, and a bridal chamber of indescribable beauty. I really wanted to know whose bridal chamber I was seeing and who was the one for whom it was prepared. I asked my companions about this. And I see a host of prophets, apostles, martyrs, and after them the rest of the righteous, and in the midst of the host is a woman adorned with divine glory. She entered the bridal chamber and sat down on the bed. “This,” my companions told me, “is Abba Theodore—the one who was accused of adultery and who had to endure expulsion from the monastery for seven years.” He was considered the father of someone else's child, and he took upon himself the care of him and his food, instead of revealing his nature and thereby getting rid of shame and sorrow. That is why he was awarded the glory that you see. After that, sleep left me, and I began to mourn our sins.” This is what the abbot said and immediately, together with the monks, he went to the saint’s cell. And when they entered, they saw that the one who had actually gained life had died. They stood around and mourned the holy body. And the abbot sent for the monks of the Enat monastery, showed them the body of the saint and said: -Have you ever seen anything stranger? Such nature has deceived the prince of darkness! Everyone was amazed by what they saw. And then they thought about how hard those who are enslaved to bodily passions must strive. And immediately they were seized with fear, and fear was followed by tears. In the evening, as soon as the crying was over, they honored the long-suffering and holy body with psalms and songs and buried it. The elder said: “Wherever you are, if you decide to do something good and you can’t, don’t think that you will succeed in another place.” 2. Amma Theodora said: “There was one monk, and he had so many temptations that he somehow said to himself: And he had already taken his sandals, when he saw a man: he also put on sandals and said to him: “What are you doing, aren’t you leaving because of me?” So I will run ahead of you wherever you go. And this was the demon that tempted him.” I want to remind you, brothers, about those who undertake excessive feats, and then find themselves in terrible trouble. These people do not hear the words of Holy Scripture: “Do not think of yourself more than you ought to think, but think modestly” (Rom. 12.3), and also: “Do not be too strict and do not show yourself to be too wise; why would you destroy yourself? (Ecclesiastes 7:16). During these days, it happened that some of the brothers left their cells and headed to “a land impenetrable, waterless and barren” (Jer 2:6). Their fathers and brothers admonished them for a long time, but they did not listen. “Let’s go and be voskas” (severe ascetics), they said. But when they entered the scorched desert and there were only wild lands around, when there was no consolation left for them, they began to lose heart. Then they turned back to the monasteries, but could not get there. Exhausted by hunger, thirst and the sun, they lay unconscious and were already saying goodbye to life. But by the providence of God, some of them, already dying, were picked up by travelers walking through the desert. They put them on their cattle, took them to the monastery, and there the brothers were ill for a long time. So they learned from their own experience what it means to be guided by their own will. And the rest, those who were not found, remained lying there, and their bodies were torn to pieces by birds and animals. Yes, and many others are carried away by the audacity of thoughts, and they, at their own peril and risk, go to “a waterless and barren land” (Jer. 2.6). Some of them leave the monasteries because they do not want to obey and cannot serve their brothers, and they end up in the same trouble. But others go not because they want to work themselves, but because of the audacity of their thoughts and, as if out of love for silence and stern virtue - and because of this they overestimate themselves. Still others are driven by vanity: they expect praise from people for allegedly becoming hermits, and do not think about the difficulties that this praise is worth. And all these people found themselves in such an unhappy and disastrous situation because they trusted their own thoughts. You should not, dear brothers, follow your own will. It is better to humble yourself before your neighbor with love for the Lord and not forget about everyone’s own measure. However, perhaps someone will intervene and ask: “But we know that some of the Fathers labored exactly like this, don’t we?” Well, let him then remember that the Fathers did not do anything without thinking or as necessary, and act as wisely as they did. 2. It is written about Abba Macarius, as he himself said: “When I lived in my cell in the Skete, the thought bothered me: “Go into the desert and see what you see there.” For five years I struggled with this thought, thinking that it was from demons.” Do you see how reasonable the monk was? Did he immediately become inspired or rush off on his way? Did he accept the thought? Not at all. He continued to investigate the thought through fasting, vigil and prayer - was it from demons? But when a thought comes to us, it is impossible to restrain us. We lose all self-control: not only do we not try to investigate carefully and prayerfully, but we do not even listen to those who admonish us. That is why we are so easily captured by the enemy. “Then,” says Abba Macarius, “since the thought did not subside, I went into the desert. There I found a fresh lake and in the middle of it was an island. Animals from the desert came to the lake to drink. And between them I noticed two naked people. We talked to them and I asked them: – How can I become a monk? “If you don’t renounce everything worldly,” they answered, “it’s impossible to become a monk.” “I’m weak,” I said, “and I can’t do it like you.” “If you can’t, like us,” they answered, “stay in your cell and cry about your sins.” Oh, how humble is the divine man! How judicious is his virtuous soul! He who shone with so many and such great deeds did not consider himself worthy of the desert! And we, who ourselves are no one and incapable of anything, out of our audacity and recklessness, take on what we cannot do! And the scary thing is that by doing this we tempt God. Woe to the man who trusts not in God, but in his own strength, experience or talents. For from Him alone comes “power and might.” 3. Let us turn to the life of Abba Anthony - and we will see that he did everything according to divine revelation. But didn’t he also live in a monastery? Didn't you wear clothes? Didn't you eat bread? Didn't he work with his own hands? Didn’t he have disciples who, after his death, clothed and buried his body? And all the Fathers, except for a few, lived the same way. So let us imitate their life and walk the royal, middle path, deviating neither to the right nor to the left. 4. Everyone must complete the work he has begun with humility and patience. And to be unsteady in morals and beliefs and to jump thoughts from place to place and from one thing to another - all this does not allow the fruit to ripen, if, of course, such a person will bear fruit at all. And the evil one does not attack everyone equally, but instills in everyone thoughts about what is most suitable for fighting him, moreover, under a plausible pretext. To those who live in the monastery, he describes life in the desert - after all, it is all around here! - and pushes him in search of a harsh life and strict exploits. And to those who live in the desert, the enemy whispers to flee from it: it, so burnt out and ruthless, is always merciless to the weak! And he increasingly instills this thought in the hermit. He will start building a tower, and then he will get tired and say: “I’d better start building a portico.” Then he will work a little and say: “No, it’s better to build a cell.” And in the end, he will get tired of this business and he will give it up halfway, and continue to work in vain and without any benefit. That is why a monk, if he does not remain in one place and does not maintain spiritual reasoning, cannot acquire perfect fruit. 5. For those who live in communal monasteries, the enemy instills other thoughts. He says to everyone: “What are you doing here that you wouldn’t do in the world? There you too would work and eat like dumb cattle. What righteousness is there in working and eating? And then, here, from food, a lustful passion is born in you, but if you don’t eat, you won’t be able to stand the work. But you better go into the desert and save yourself: “The earth is the Lord’s and its fulfillment” (Ps 23.1). Just take a small sickle with you - you will use it to cut grass and eat. This is what the ancient monastics did - and they pleased God. And what good is it for you to sit here? Just temptations and condemnations and everything else that cannot be talked about. If you leave here, you will get rid of all this. If you don’t want to go into the desert, then go to another place where there are no temptations. Whatever, there’s enough space for you. And who and when did God leave to leave you - aren’t you looking for good? And there you will learn another craft, you will earn more, and you will be able to give to the poor from your labors.” The evil one constantly inspires such thoughts in his brother under a plausible pretext, until it seems to him that he needs greater success, and he does not accept the thoughts. Here he leaves the monastery, its cover and protection, and, like a sheep that has lost its flock, quickly falls into the mouth of a wolf. Because if he goes into the desert, then first he will be tormented by hunger. And then the demons will begin to frighten him more and more, instill a feeling of weakness and fear and torment him in every possible way. Then the brother begins to regret and says to himself: “It was so good to live with brothers!” And what kind of demon tempted me to go into this terrible desert? There are so many animals here, and dangerous ones at that! What should I, poor man, do if I fall into the hands of barbarians? What if I stumble upon robbers or encounter a predatory beast? And how many demons there are in these places - after all, no one lives here! And how can I live alone in this desert, when there are always only unclean spirits here? And then, I got used to having a lot of brothers around. And, to tell the truth, if you live alone in the desert and do not keep sobriety, you will probably lose your mind. This is what happened to many people. What righteousness is there in dying an evil death in the desert? When a brother begins to struggle with such thoughts, he, if he is truly prudent, will return to his monastery. And he will not think about the shame that the demons will instill in him: they say, if you return to your brothers, they will decide that you are inexperienced and impatient, that you are a cowardly soldier who fled from the battlefield. The brother will not listen to them and will rather answer them: - It’s not true, crafty demons! Most likely, they will accept me as a seasoned fighter who fulfilled the words of the apostle: “Try everything, hold on to what is good” (1 Thess. 5:21). That’s how I have experienced both and realized that it is better and more pleasant for brothers to live together, as it is written: “We help brother from brother, like a strong and high city (Proverbs 18:19). And when he returns, the abbot and brothers will joyfully receive him, according to the words of the apostle: “Support the weak” (1 Thess. 5.14). But if he becomes ashamed and does not return to his monastery, then perhaps he will return to the world by listening to the demons. And they will tell him: “And there you will be saved if you fear God. Or do you think that only those in the desert will be saved?” So the enemy will inspire him to “return to his vomit” (Proverbs 26:11). This is what happens to someone who leaves the monastery if he goes into the desert. And if he leaves and settles in the cell of the elders, then the elders, of course, will meet him in the Lord and give him everything in their power. But he himself, when he settles in his cell, will say to himself: Now we need to work so that we have something to live on.” And then he begins to bustle about, like everyone else who lives separately. But just as a monk in a monastery finds living in a monastery inconvenient, so a monk living alone in a monastery brings many serious inconveniences. So, when he is overcome by worries and temptations, he begins to repent and says: “Here I’m worried all the time and don’t even have time to fulfill my small rule.” I always have to take care of my household, my work, and fight with my thoughts. But when I was in the hostel, I was free from all this and all my concern was the rules and small needlework. What should I, the unfortunate one, do now? All this to me for my sins! If I had listened to the advice of my Father, I would not have had so many sorrows as I do now. For sure, there is nothing more fatal than disobedience: it was this that expelled Adam from paradise, and me from my monastery. And having come to such regret, the brother will again return to his monastery, or even go into the world and die there. But if he returns to the monastery, and he is accepted, and his thoughts begin to fight again from those temptations and condemnation that are around him, let him say to himself: - “Take care with my mouth” about the Lord (Ps 140.3) and “turn away your eyes so as not to see vanity” (Ps 119.37) - and you will overcome both: condemnation - by silence, and temptations - by guarding your eyes. For if we do not defeat this, then wherever we go, we will always carry within ourselves that which is at war with us. 6. The evil one inspires another brother with another thought to kidnap him from the monastery: “All the brothers here know that you are careless and careless, so there is no way you can live here. Even if you turn to virtue, the people you live with will remain the same ones who saw you start. Better go to another place where they don't know you and make a start there. This way you will please both God and people.” Now listen, dear brother. So, because people will revile you, you are running away from your spiritual father and brothers, before whom you made vows to God? Why don’t you remember the words of the Prophet: “My soul and passion have longed for reproach, because for your sake I have endured reproach, shame has covered my face” (Ps 68.21:8). Why can’t you bear dishonor and humiliation with joy? “Blessed are you,” says the Lord, “when they revile you and persecute you,” and so on (Matthew 5:11). And how useful reproach is for the cleansing of sins! Let the words of the Prophet convince you: “For in our humility the Lord remembered us... and delivered us from our enemies” (Ps 135.23-24). However, do well yourself and you will see that the Lord will correct the brothers’ opinion of you. Stay where the enemy overtakes you and, standing still, fight him. Then those who know about your shortcomings will also see your virtues, and you yourself will receive great glory from our Lord Jesus Christ, who said: “The first will be last and the last will be first” (Matthew 19:30). After all, even dirty clothes, if washed, will no longer be put in dirty laundry. And if someone, out of malice or sly envy, calls what is clean dirty, no one will believe him. You can tell by the clothes themselves what they are like. “Wash me,” says the Scripture, and I will be whiter than snow” (Ps 50:9). 7. Often, to those who have grown old while living in a monastery, the enemy whispers a treacherous thought: “Look, you worked for the Lord for so many years in the monastery. And now you are already old and cannot fulfill the monastic rules, and in general you are no longer able to do anything: your body has become completely decrepit, and soon you will be pushed around by both old and young. And you, at your age, need peace. Leave this place, settle somewhere in solitude, and the Lord will send you food, either through alms or in some other way. And why do you need to suffer and endure reproaches for the sake of food alone? And what do you eat here that every day you are ready to suffer worse than a slave and patiently obey those who are younger than you? The enemy instills this and the like in the elder in the hope that he will leave the brethren and the monastery in which he grew old, and in old age will lose patience. And if the old man lacks prudence, he will easily succumb, and only then the enemy drives him like the wind drives straw. If the elder is perfect in mind, he will reflect the thought, saying: “Don’t laugh at my old age, devil! If I steadfastly endured all the toils in my youth, then I will endure it all the more now, when the time has come for me to leave my body and be with Christ. After all, the old man expects only one thing - to leave this life. And for young people I should be a model of patience, not frivolity. The pious elder Eleazar, in such torment, when his whole body was on fire, did not abandon his faith and gave an example of perseverance to the young. And they, looking at him, easily endured the torment. My sorrows are much less - I too will endure. Let me be a little offended and sometimes they will despise me, but I will be for the young men an example of patience and perseverance, and not apostasy. I have always considered myself a slave, as if the Lord had brought me and entrusted me to the abbot of the monastery in which I live. This means that I myself have no power to leave. So why are you, thoughts, annoying me for my modest work? Worldly people for the sake of perishable goods work with all their might, not only during the day, but also at night, and they also have troubles about a wife, about children, about a house, about paying for the land - and they endure everything. And by the grace of Christ I am free from all this and will carry out my humble work with joy. “For My yoke is easy and My burden is light” (Matthew 11:30). Therefore, “turn away from me, you wicked ones, and I will test the commandments of my God” (Ps 119:115).” So, with the help of God, he will retain his former way of thinking, rest in the same place where he grew old, and receive an incorruptible crown. He who is reckless is led by passions. A burst of rage (θυμός) will confuse him - and without any reason he hastens to leave the brethren; inflames his lust (έπιθυμία) - he regrets and runs back to them again. (Following the traditional Platonic scheme, Saint Maximus divides all the aspirations of the soul into natural affects (θυμός) and the lower inclinations of human nature (πάθος, έπιθυμία). Reason must correctly direct the first and restrain the second. - Approx. trans.) A reasonable person does the opposite in both cases. If it is rage, he will remove the causes of embarrassment and thereby save himself from being annoyed with his brothers. And if there is lust, he will refrain from reckless attraction and meetings. 2. During temptations, do not leave the monastery, but courageously repel the waves of thoughts, especially if they are sadness or negligence. For in this way you will providentially be tempered in sorrows and gain firm hope in God. And if you leave the monastery, you will remain inexperienced, cowardly and unstable. Whoever, in temptations, cannot endure everything patiently and cuts himself off from the spiritual love of his brothers - there is neither perfect love nor deep knowledge of God's Providence. The purpose of Divine Providence is to reunite in spiritual love that which evil has fragmented into small parts. For for this reason the Savior suffered - in order to gather the scattered children of God into one. 3. He who cannot put up with anxiety, does not endure sorrows and cannot endure difficulties, is outside the love and Providence of God, for “love is long-suffering and kind” (1 Cor 13:4). And doesn’t he who becomes despondent from his sorrows, ill-treats those who upset him, and cuts off his love for them, deviates from the Providence of God? 4. Were you tempted by your brother and the insult drove you to hatred? Don't let hatred defeat you, but conquer hatred with love. And this is how you can defeat it: sincerely pray to God for him, accept his apology, or even apologize yourself - and thereby heal him. Consider that you yourself are to blame for this temptation, and endure it until the cloud passes. Patient is the one who endures to the end of temptation and waits for consolation in his heart. 5. “A patient man has much understanding” (Proverbs 14:29). In everything that happens, he sees how it will end, and in anticipation of this he endures all the grief. And the end will be eternal life. For, according to the word of the Apostle, eternal life lies in “knowing You, the only true God, and Jesus Christ whom You have sent” (John 17:3). Yesterday he was your brother in spirit and virtue. And now do not consider him nasty and evil just because of the hatred that the evil one instilled in you. On the contrary, remember with patient love the blessings of yesterday and throw away present hatred from your soul. 6. Yesterday you extolled his spiritual qualities and praised his virtue. Do not call him bad and evil today because your love has been replaced by hatred. Do not justify your anger and hatred by the offense he caused you. It’s better to remain with the same praises, even if resentment is bursting inside you, and you will easily return to the same saving love. And in the presence of other brothers, do not speak the usual praise of your brother with hidden resentment, do not subtly mix reproach into your words. On the contrary, praise him sincerely in front of others, pray for him with all your heart, as for yourself, and you will very quickly get rid of destructive hatred. And even if it happens that your brother, out of temptation, continues to slander you, do not lose love for him, even if the crafty demon troubles your mind. And you will not lose love if you bless when he curses you, and maintain a good disposition towards him when he treats you badly. This is the path of wisdom about Christ, and whoever does not follow it does not live with Christ. 7. Don't give subtle hints to your brother, otherwise you will get the same from him and you both will lose your love for each other. But approach him with love and openly rebuke him: this way you will resolve the cause of grief and save yourself and your brother from grief and embarrassment. And don’t say that you don’t have hatred for your brother if you don’t even want to remember him. Listen to what Moses says: “Do not be hostile to your brother in your heart; rebuke your neighbor and you will not bear sin for him” (Lev 19.17). And when everything is already calm, do not remember the words that were spoken by your brother in grief, whether he said them to your face or to someone else, and then you heard them. Otherwise, the thought of rancor will take possession of you and the destructive hatred of your brother will return. 8. The soul of a rational being cannot harbor hatred for man and be at peace with God, the Giver of commandments. For “if you do not forgive people their trespasses, then your Father will not forgive you your trespasses” (Matthew 6:15). Perhaps this person does not want to reconcile - but you at least keep yourself from hatred, sincerely pray for him and do not speak badly about him to anyone. 9 . Serenity can be maintained under two conditions: if there is love for God and for each other. Such serenity is the serenity of the holy angels and all saints. Our Savior said excellently: “On these two commandments hang all the law and the prophets” (Matthew 22:40). Do not look for plausible reasons for resentment and hatred, even if they seem fair to you. Run from them as from deadly snakes: this way you will not let them slander you, and you will save your own soul from wickedness. Examine your conscience as carefully as possible: perhaps it is your fault that your brother did not relent. And do not deceive your conscience: it knows everything hidden in you, it will blame you at the hour of death, and it will not allow you to pray. 10. Do not reject love in the spirit so easily. Because there is no other way of salvation for people. Pay attention to yourself: perhaps the evil that separates you from your brother is not in your brother, but in you? Then quickly get rid of this evil so as not to violate the commandments of love. Do not despise the commandments of love: through it you will become the Son of God, and if you break it, you will find yourself a son of hell. 11. Don't love yourself and you won't hate your brother. Don’t be proud and you will become a lover of God. If you decide to live next to your spiritual brothers, immediately, from the very beginning, renounce your own lusts. Otherwise, you will never be able to maintain peace either with God or with your neighbors. 12. Anyone who is vain or inclined towards earthly things tends to be offended by people every now and then, to harbor anger towards them, to harbor hatred towards them or to be under the power of bad thoughts. But all this is alien to a God-loving person. One brother lived in a dormitory, and he was worried about leaving there. One day he took a piece of paper, sat down and wrote on paper all the excuses for which his thoughts convinced him to leave the monastery. After he went through everything, at the end he wrote a question to himself: “Will you endure all this?” And in response he immediately added: “Yes, in the Name of Jesus Christ, the Son of God, I will endure.” He then folded the paper and tied it into his belt. From then on, if he began to be embarrassed by one of those excuses with which he had struggled before, and thoughts of leaving the monastery came to his mind, he would step aside, take the note and re-read: “In the Name of Jesus Christ, the Son of God, I will endure.” Then he said to himself: “Look, unfortunate one, you promised not to a man, but to God!” – and immediately found peace. He always did this if there was any embarrassment or in any other case, and he always remained calm. Meanwhile, the other brothers noticed what the brother was doing: he was re-reading his note, and he was doing it constantly. They were often embarrassed by this and, through the action of the evil one, began to envy their brother and became embittered against him. Finally they came to the Abba and told him: “This brother is a sorcerer, he carries his spells in his belt, and we will not live next to him.” Send either him or us out of the monastery! It did not escape the abbot that these were the machinations of the enemy (and he saw his brother’s humility and his piety). He says to them: “Go and pray, I will pray too, and in three days I will give you an answer.” And at night, when his brother was sleeping, Abba came up to him, carefully untied his belt, read the note, tied it again and left. Three days later the brothers came to the Abba to find out the answer. Abba called that brother and said: - Why are you seducing your brothers? The brother immediately fell to the ground and said: – I’m a sinner, forgive me and pray for me! -What did you say about this brother? - Abba asked the brothers. “He’s a sorcerer!” they answered. - He has a conspiracy in his belt! - Well, get his magic spell here! - Abba said. The brothers rushed to untie their brother’s belt, but he wouldn’t let them. - Cut the belt! - Abba said. They cut it open and found a note in it. Then the abba gave a note to one of the deacons and told him to stand taller and read it to everyone, so that the evil one, who sowed the slander, would be put to shame even more. The deacon read what was on the paper. And when the brothers heard the last words: “In the Name of Jesus Christ I will endure,” out of shame they did not know where to go. “We have sinned,” they said and bowed to the Abba. “Do not bow to me,” said the Abba, “but to God and your brother, whom you have slandered.” May he forgive you. They did just that. Then Abba said to his brother: “Let’s pray to God that He forgives them.” And they prayed for the brothers. 2. One elder said that the ancients were never in a hurry to leave the place where they lived, with the exception of three cases. Firstly, if there is a neighbor nearby who treats you badly and is vindictive - and you did everything to heal him, but you failed to win him over. Secondly, if a lot of people come to you, they bring a lot of things for you and say too many good things about you. Or, thirdly, if you accidentally fall into fornication, that is, if many women live nearby. If you change the location of the feat for one of these three reasons, it will make sense. But all this does not apply to those who live in communal monasteries - only to those who are hermits and silent. 3. The fathers said: if temptation happens to you in the place where you live, do not leave your place because of this temptation. Otherwise, wherever you settle, there will be something from which you will run away. But endure until the temptation is over, so that you can leave without embarrassment. And do not leave your place in times of peace, lest your departure upset those who live there. 4. The elder said: “Just as a tree that is constantly being replanted cannot bear fruit, so a monk who moves from place to place cannot achieve virtue.” 5. One brother lived in a dormitory, and he was worried about leaving there. He told this to Abba. “Go,” Abba told him, “stay in your cell and give your body to the walls of the cell, as if as a pledge.” The main thing is to never leave your cell with your body, and as for your thoughts, let them think what they want. 6. The elder said: “The monk’s cell is the cave of Babylon, in which three youths found the Son of God. This is the pillar of cloud from which God spoke to Moses.” 7. One brother struggled with the idea of ​​leaving the monastery for nine years. Every morning he took his mantle to leave. And when evening came, he said to himself: “I’ll leave here tomorrow.” In the morning he said to his thoughts: “Let’s try to hold on today for the Lord’s sake.” And when he was already nine years old, God delivered him from this temptation forever. Monk, don’t say that here there is inconvenience and abuse, but there is peace and quiet. Or don't you know who is fighting us? Isn't our enemy the devil? Listen to what he says in the book of Job: “And the Lord said to Satan: Where have you come from? And Satan answered the Lord and said: I walked on the earth and walked around it” (Job 2.2). So remember that the sky is too high for you, and wherever you go, there is no place under the sky that our common enemy cannot reach. Therefore remain in the place you have chosen; resist the devil - and he will run away from you; turn to God - and He will come to you. Woe to the soul into which unbelief, loss of fear of God, ignorance, foolishness and shamelessness have penetrated: such a soul “will fall as prey to the foxes” (Ps 62.11). But blessed is the soul in which the fear of God and piety are alive. He who does not want to serve one master serves many. And whoever does not want to obey one abbot obeys many, but in different monasteries. The Scripture says: “The wayward seeks whims, he rebels against everything intelligent” (Proverbs 18:1). In the same way, for a monk who leaves the monastery, the abbot and brothers are to blame - but he will never escape from the censure of God and sensible people. Again, Scripture says of such a person: “There is the way that seems right to a man; but their end is the way to death.” At the same time, the sacred writer adds: “A man with a corrupt heart will be satisfied with his ways” (Proverbs 14:12–14). If the monastery you live in is in need of necessities, stay where you are. Because here you will find good soil for your work. But the righteous abbot is not liked only by the unrighteous, just as holy people dislike every sin. Chapter 41. That solitude is dangerous for inexperienced monks One brother renounced the world and took monastic vows. He immediately said: - I'm a hermit! - and shut himself up in his cell. When the elders heard about this, they came and pulled him out of there. Then they forced him to go around the monks’ cells, bow everywhere and say: – Forgive me, I’m not a hermit, just a beginner. 2. One elder was asked: – When can a person live in solitude? “A fist fighter,” he answered, “if he does not practice fighting with many fighters, he will not learn to win.” This means that he will not be able to go one-on-one against a real opponent. It’s the same with a monk: if he doesn’t go through the science of life with his brothers and doesn’t study the art of fighting thoughts, then he can neither live alone nor resist thoughts. 3. Abba Theodore said: “Many in this age chose peace before God gave it to them.” If the mind strives to ascend to the cross, when the feelings are still in weakness, the wrath of God befalls it, because it has taken on a task that is beyond its strength: it has not healed its feelings. If our Lord Jesus Christ had not healed all human passions - for which He came - He would not have ascended to the Cross. Before He was crucified, He Himself said: “Go tell John what you hear and see: the blind receive their sight and the lame walk, lepers are cleansed and the deaf hear, the dead are raised and the poor are preached to the gospel; and blessed is he who is not offended because of Me” (Matthew 11:4–6). Jesus did many other signs. From what is listed here, we learn the following. “The blind see”: this means that the one in whom there is hope for this world is blind. And if he left her and rushed to true hope, he received his sight. “The lame walk” means this: the one who seeks God, but loves the carnal thoughts of the heart, is lame. But if he leaves them and loves God with all his heart, he will stop limping. The words “the deaf hear” teach us that a person captivated by vain worries is deaf by captivity and oblivion. But if he turns to spiritual knowledge, he gains hearing. The words “the lepers are cleansed” indicate this. In the Law of Moses it is written: “The unclean shall not enter the house of the Lord” (Cf. Deut. 23.1–3, etc.). And lepers are all those in whom there is enmity, hatred of one’s neighbor, envy, condemnation. And if they left it, they were cleansed. And when the blind receives his sight, the lame begins to walk, the deaf hears, and the leper is cleansed, the man, killed by these ailments through his negligence, rises and is renewed. Then his feelings, impoverished by holy virtues, will tell him the joyful news that he has received his sight, walks, hears and is cleansed. You made a promise to your successor: to live in suffering and humility. It is said about John that his clothing was made of camel's hair and so on (Matthew 3:4). This indicates the suffering that must purify a person before he can ascend to the cross. Because the cross is a sign of future immortality, but first it must stop the mouths of the Pharisees and Sadducees. The Pharisees are the embodiment of wickedness, hypocrisy and vanity, and the Sadducees are the embodiment of the lack of faith and all hope. (The Pharisees (from Hebrew Farush) were supporters of one of the Jewish religious heresies, who saw the most important thing in observing the rules of external piety. They claimed to believe in Divine Providence, in the existence of angels, in the immortality of the soul, in the eternity of torment and in the resurrection of the dead. However, in essence they were greedy, vain, hypocritical and proud. Our Lord perfectly depicts their pride in the parable of the publican and Pharisee (Luke 18.10–14) and denounces their hypocrisy (Matt 23.13–39). The Sadducees were supporters of another Jewish heresy (they take their name from the founder of the heresy, Zadok) and relied only on the literal meaning of the Law. Therefore, they rejected tradition, the existence of angels, the immortality of the soul and the resurrection from the dead. They were opponents of the Pharisees. The Lord blocked the mouths of the Sadducees with His answers (Matthew 22.23-33)) It was their lips that Jesus stopped. That is why the Scripture says “that from that time no one dared to ask Him anymore” (Matthew 22:46), and then He sent Peter and John to prepare Easter (Luke 22:8). That is, when the mind sees that nothing already possesses it, it prepares for immortality: it gathers feelings together, makes them one and nourishes them, and they remain in inseparable communion with it. Then, as Scripture says, Jesus prayed: “...if it is possible, let this cup pass from Me at this hour” (Matthew 26:39). We understand this in such a way that if the mind wants to ascend to the cross, it needs to pray a lot and cry a lot, and every hour to prostrate itself before the face of God. He must ask for help from His goodness, so that it strengthens and preserves him until it restores him to the invincibility and holiness of the new nature. Because the danger is great at the hour of crucifixion - and the one who prays needs Peter, James and John, that is, sound faith, persistent hope and perfect love: with them he will find grace from above and will be able to ascend to the cross. All this happened with our Master Christ, so that He might become an example to us in everything, as the Apostle said: “that we might know” Him, “and the power of His resurrection, and the fellowship of His sufferings, being conformed to His death, so as to attain the resurrection of the dead” (Phil 3:10-11). (He tasted gall for our sake: this teaches us to reject all) evil lusts in ourselves, to guard our lips and not allow these thoughts to come out of the body and be embodied in practice. He took the vinegar for our sake - we too must suppress in ourselves all self-will and vain confusion. He accepted spitting for our sake, so that we would despise all man-pleasing and the glory of this world. The crown of thorns inspires us to endure reproach at all times and to endure all reproaches without embarrassment. For our sake they struck Him on the head with a cane: so we too must constantly wear the helmet of humility, quenching the enemy’s pride. Before He was crucified, He was scourged - we don’t count insults and human shame at all. They divided His clothes - he remained calm: this teaches us to reject the worldly before we ascend to the cross. It was the sixth hour when they crucified him: let us also strengthen ourselves against negligence and cowardice, until sin dies. For it is written that through the cross He “killed the hostility therein” (Eph 2.16). When the ninth hour came, “Jesus cried out with a loud voice: Either, Or! Lama sabachthani? (Matthew 27:46). And this teaches us that we need to endure the grief of passions until they fade away, and then humbly and boldly cry out to God. And that He gave up the spirit after the sun was darkened is an indication that sin died in man when the mind got rid of all hope in this visible world. Then the veil is torn apart - after the mind is freed - that is, the mediastinum that was between him and God disappears. And then the stones are split and the tombs are opened. And this means that when sin dies in us, everything that burdened, blinded and oppressed the soul is dissolved, and the feelings that died and bore fruit in death are healed and rise invincible. And the fact that He was wrapped in a clean shroud with aromas symbolizes the sanctification of the mind. The mind is clothed in holiness after such death - and in immortality, which give it peace. They laid Jesus in a new tomb, where no one had been laid before, and they rolled a large stone against the door. This means that the mind, when it is freed from everything and reaches the Sabbath of the next century, thinks about the new and incorruptible: “For where the corpse is, there the eagles will also be gathered” (Matthew 24:28). The Scripture says that He arose in the glory of His Father, and ascended into heaven, and “sat down at the right hand of the throne of the Majesty on high” (Heb. 1.3). Having pointed us to this image, the apostle says: “So, if you have been raised with Christ, then seek the things that are above, where Christ sits at the right hand of God; Set your mind on things above, and not on earthly things. For you are dead” (Col 3.1–3). His holy name can take upon ourselves our infirmities, so that, in our poverty, our sins may be forgiven, and we may find mercy with all those worthy of it. Amen. There is an operation of grace that is unknown to infants. There is something else - the action of evil, which is similar to the truth. It is better not to look at this, so as not to fall into delusion, and not to reject it for the sake of truth, but to leave everything with hope to the will of God. And He knows which of both is beneficial. Some, living with brothers, cannot endure the warfare of passions and therefore seek desert and solitude. It seems to them that no one will bother or irritate them there, and that there they will easily triumph over passions. So let them know that either this is a demonic obsession, or they have been overcome by strong pride. But they blame their brothers and want to run away from them because they do not want to reproach themselves and look for the reasons for their passions in their negligence. Thus, all their illnesses remain unhealed, because the ulcers of passions that they brought with them into the desert will not be healed by solitude, but will only be hidden. For everyone who has not gotten rid of passions, hermitage will not only not reveal these passions, but will also be able to hide them. They will not feel that they have these passions, and they will not even know what passions are fighting them. On the contrary, solitude will give them the appearance of virtue; it will inspire them that they have already acquired patience, humility and other virtues. However, this will be so as long as nothing irritates them. And as soon as the first reason for irritation appears, immediately all their former and hidden passions, which have been feeding and growing fat in silence and contentment for so long, like unbroken horses, will break loose and rush their charioteer to instant and cruel death. Our passions become even wilder if we do not tame them by communicating with people. The little damage that communication with brothers causes to the passions is made up for by these passions in solitude. And then they grow stronger and take possession of us even more strongly, if, of course, there is someone who will awaken them. Poisonous animals are also calm when they sit in their holes in the desert. Their rage is only visible when someone is nearby and they attack him. Passionate people are the same: they are calm not because they are virtuous, but because no one is around, and only then release the poison of the soul when there is an opportunity to rush at someone. “My thoughts tell me: “Silence is most important, and it will be good for you.” Is he saying this correctly or not? “Silence,” answered the elder, “is nothing more than keeping your heart from giving and receiving, as well as from people-pleasing and other similar actions.” So you don’t give or accept anything from anyone in the world, and when all this is far from you, you will live in silence and peace from this. The Lord said: “I want mercy, not sacrifice” (Matthew 9:13). Since you have realized that mercy is higher than sacrifice, incline your heart to mercy. Under the pretext of silence comes arrogance - and so on until a person redeems himself, that is, becomes blameless. A person can remain silent when he takes up his cross. Therefore, if you are compassionate, you will receive help. But if you want to rise above your measure, know that you have lost even what you had. But do not deviate from one side or the other: walk in the middle and conform to the will of God, “for the days are evil” (Eph 5:16). “Explain to me, father,” the brother asked, “what do your words mean: “neither in one direction nor the other, but in the middle”? Is it really necessary to devote some days to silence, and some to everyday needs? “The middle and true path,” answered the elder, “is to be courageous, silent, and not fall into negligence among everyday troubles.” To maintain humility in silence, and contrition in troubles, and to collect your thoughts does not depend on the hour, much less on the day, but in everything you need to act according to the circumstances. However, everyone in the monastery needs to have compassion, and whoever does this fulfills the commandment of the apostle (Cf. Rom 8.17, 1 Cor 12.26). This means that if someone is grieving, you need to grieve with him, calm him down, console him - that’s what compassion is. It is also good to have compassion for the sick and help care for them. If a doctor receives payment for caring for a patient, then even more so does one who sympathizes with his neighbor with all his might. However, if he does not sympathize with his neighbor in everything, but he sympathizes in some ways and not in others, there is self-will in what he sympathizes with. “Remember also,” the elder continued, “that the more a person descends to humility, the more he succeeds.” If you now stay in your cell, it will deprive you of work and you will not have sorrows. And as soon as you leave all care ahead of time, the common enemy will begin to prepare for you an embarrassment even worse than your peace, and will bring you to the point where you say: “It would be better for me not to have been born!” “But my thought tells me,” said the brother, “that if I go somewhere and remain silent, I will achieve complete silence.” I have many sins and I want to be freed from them. And again, neither crying nor contrition comes to me. So my thought tells me that as long as I am among people, I will not be able to acquire this. Have pity on my weakness, father, tell me how I can be saved from evil thoughts. “Brother,” the elder answered, “if a person is a debtor, then wherever he goes, whether to a city or a village, he is a debtor.” Until he repays the debt, he is in bondage and cannot sit and rest. And if he starts working, then at first people will despise him and he will be ashamed. But then he will pay off the debt and be free. And when he is freed, he will be able to boldly and without shame appear in public or live wherever he wants. If a person tries as much as he can, to endure insolence, insults, dishonor or damage for the sins that he has committed, he learns humility and work and all his sins will be forgiven him according to what is written: “See my humility and my work, and forgive all my sins” (Ps 24.18). Think how much insolence and insults our Lord Christ endured before His crucifixion, and after that He ascended to the Cross! No one can achieve perfect and fruitful silence, achieve the holy peace of perfection, if he has not first sympathized with Christ and endured all His torments, remembering the words of the Apostle: “We suffer with Him, so that we may also be glorified with Him” (Rom 8:14). Therefore, do not be deceived: besides this there is no other way of salvation. As for crying, you must strive so that you do not have free intercourse with any of the people, otherwise crying and contrition will not come. If you run away from your brothers for this, then know that by doing so you are running away from the feat and leaving the field. Fight to defeat free circulation, but remain among the people. This is the only way to defeat him, and without this you will not be able to gain either lamentation or contrition. The Apostle says: “But even if someone strives, he will not be crowned if he struggles unlawfully” (2 Tim 2:5). So try hard, brother, and God help you. As I said, do not forget to maintain humility and obedience in everything - and you will be saved in the Lord. The elder said that there are people who will spend a hundred years in a cell and will not learn how to stay in a cell. 2. One elder had a student who had been successfully completing obedience for many years. This disciple was not yet perfect, but wanted to remain silent. One day he approached the elder, bowed to him and said: “Father, make me a monk so that I can live on my own.” “Look for a suitable place,” the elder tells him, “and we will build a cell.” The student walked some distance away and found a place for himself. Then he returned and informed the elder. They built a cell. The elder says to the disciple: - Here's what you asked for. Now stay in the cell. When necessary, eat, drink, sleep. Just don’t leave your cell until Saturday, and then come to me. Having given him this commandment, the elder left. The brother spent two days following the commandment, and on the third day he got bored and said to himself: “And this is what the elder gave me?” He got up, then sang many psalms and ate food after sunset. After the prayer, he went to sleep on his mat. And then he sees that an Ethiopian is lying on it and grinds his teeth at him out of anger. The brother ran headlong out of the cell and ran to the elder. “Abba,” he said, knocking on the door, “have mercy on me, open it!” But the elder did not open it to him until the morning. And the next morning he opened it, and the brother began to ask and say with tears: - Have pity, let me live with you! I went to bed and saw an Ethiopian on my mat: lying and gritting his teeth at me. I can't live there anymore! The elder took pity on him and led him into the cell. As far as he knew, he taught him the order of solitary life, and soon the brother became an experienced monk. 3. One brother was in his cell and, being alone, became very confused because of his thoughts. He went to Abba Theodore of Fermi and told what had happened to him. “Go,” the elder told him, “subdue your mind, remain obedient and live together with others.” He did just that. Soon he returned to the elder and said: “Even when I’m around people, I have no peace.” “If you have no peace either with people or alone,” says the elder, “then why did you become a monk?” Isn't it to endure sorrows? Tell me, how many years have you been tonsured? “You know, brother,” the elder tells him, “I have been tonsured for seventy years, and I have never had complete peace, even for one day.” Do you want complete peace for yourself after eight years? So the elder encouraged his brother, and he left. 4. It was said about Abba Theodore and Abba Lucius of Anaton of Alexandria that thoughts of moving to another place troubled them for fifty years. But they deceived their thoughts and said: “After this winter, we’ll move on from here.” And when summer came, they said: “We’re leaving after this summer.” So, by constant delays, they deceived their thoughts and remained in the same place until their death. Brother, no one can overcome passions without sensual, that is, bodily and visible, virtues. Likewise, arrogance and absent-mindedness (μετεωρισμός) of the mind cannot be overcome without thorough spiritual knowledge and a kind of care for the Lord. Our mind is blind, and if it is not bound by any reflection, it constantly hovers in the clouds (μετεωρίζεται). And then, if he does not first defeat his enemies, then how can he remain in peace? And if peace does not reign in the mind, then how can he comprehend what peace brings with it? After all, passions separate us from the hidden virtues of the soul. And if these passions are not removed through visible virtues, what lies behind them is not visible. The one who stands in front of the wall cannot communicate with those who are behind the wall. The sun is not visible in the darkness, and the good qualities of the soul are not visible in the darkness of passions. Pray to God that He will make you feel the striving of the spirit and jealousy. And when this feeling comes to you, then you will truly move away from this world, and the world, that is, addiction to material things, will move away from you. However, the wise Lord wanted those who seek this bread to find it through sweat. And this is for our own good, otherwise we will taste it ahead of time, harm ourselves and die. Virtues are born one from another. And if you don’t start looking for mothers, but immediately want to find their daughters, they will become poisonous snakes in your soul, unless you throw them away from yourself. One brother was silent in his cell and read in the patericon that he who really wants to be saved must first endure insults, humiliation, and dishonor among people. In a word, he must first correct his feelings and free himself from the abuse that comes through them. Only then can he move to complete silence, just as our Lord Jesus Christ did. First, after all, He endured reproach and humiliation, and then ascended to the Cross. The cross means mortification of the flesh and passions and holy and perfect peace. After reading about this, the brother said to himself: “I, unfortunate one, have done nothing from all this, I have withdrawn from people and only tempt everyone with my weakness.” So, so that my work is not in vain, I must return to people again, do, with God’s help, everything as the Fathers said, and only then turn to silence? He confessed this thought to the elder, and the elder answered him: “The Fathers said all this well, and that’s exactly how it is.” But there are many reasons why a person may think that he is doing the right thing, and then it turns out that it brought him harm for another reason. Therefore, you need to be careful. You have already begun to remain silent, and if you return to people, it will give rise to vanity in you. It would not turn out that being among people would not benefit you - and then you would receive a double evil. But if you reproach yourself for not doing everything necessary to ascend to the cross; if you say: “I began my feat in ignorance!” – then self-reproach will begin to reproach and blaspheme itself. And if you accept it, it will raise you to the true measure of the Cross. Chapter 42. That we should not enter into disputes and bickering, even when it seems right to us, but in everything obey our neighbor in the Lord 1. From the life of St. Simeon the Stylite Soon after Simeon conceived a hitherto new feat - to live on a pillar, his fame spread everywhere. The divine fathers who lived in the desert were amazed by such an unprecedented and strange feat, and they sent several people to him. At the same time, they order to reproach him for his strange invention and tell him to follow the familiar and well-trodden path of the saints. One should not, they say, despise the path along which such a numerous number of blessed people walked: after all, they all ascended to heaven and reached the incorruptible tabernacles of paradise. However, fearing that this might not be a godly deed, but they see it as human beings, the Fathers instruct the messengers to do the following. If they see that the person has immediately given up his own will and is ready to go down, immediately stop him and tell him to stick to what he started. In this case, as they believed, this is a matter of God’s Providence and there is no need to fear that such a beginning will have a bad end. “But if,” said the Fathers, “he is indignant, completely rejects the advice and recklessly remains in his opinion, then it is clear that there is no humility in him, not even close.” Will not everyone here say that the evil one instilled such thoughts in him? And if this is the case, then the Fathers ordered to take him and pull him off the pillar, even by force. With such an order, the messengers came to the father of obedience and humility, Saint Simeon. From his mere sight and speech they were filled with such reverence for the elder that they could not even look him in the eye. But according to the commandment of the Fathers who sent them, and since their commission itself was good, they told him in detail everything that they had been commanded. Simeon, a truly quiet and humble-hearted man, listened to their reproach with meekness. He did not argue, or be indignant, or discuss what was said - he did not utter a word, not half a word. On the contrary, he accepted the reproach with a calm and downward gaze, and then glorified God and thanked the Fathers for caring so much about him. Finally, without any hesitation, he began to descend from the pillar. But those sent immediately stopped him and revealed to him the plan of the Fathers. Then they left, wishing Simeon to remain on the pillar steadfastly and unchangeably, and then find a good ending and true peace from long labors. Abba Pimen said that a person’s will is a copper wall between him and God, it is a crushing stone. If a person renounces his will, he will say, following the Psalmist: “By My God I will cross the wall” (Ps 17:30). And if the will is followed by its justification, then the person suffers. 2. The elder said that hostility puts a person under the power of anger, anger makes him blind, and blindness forces him to any evil. 3. Abba Ammon was asked what the narrow and sorrowful path was. “The narrow and sorrowful path,” he said in response, “is to force your thoughts and cut off your will for the sake of the Lord.” This is what the words mean: “Behold, we have left everything and followed You” (Matthew 19:27). 4. Abba John said that Abba Anuv, Abba Pimen and five others were actually brothers in the flesh and at first lived in the Skete. But after the Skete was devastated by the Maziks (barbarians), they withdrew from there and came to one place called Teremufin. There was a church in that place. They entered it and remained there for some time until they decided where to go. Avva Anuv was the eldest above the rest. He said to Abba Pimen: - Create love, you and your brothers: let each of us remain silent. We won't talk to each other this week. Avva Pimen replied: “As you say, we will do so.” And there was a stone idol. Every morning Abba Anub threw stones in his face and every evening he said to him: “Forgive me.” He did this all week. On Saturday they came together. Avva Pimen asked Abba Anuva: “Abba, I saw you all this week throwing stones at the idol’s face, and then bowing to it. Tell me, does a believer do this? “I did it for you,” answered the elder. “Didn’t you see: when I threw stones at the image’s face, did it speak or get angry?” “No,” answered Abba Pimen. “And when I bowed to him,” the elder asked, “was he indignant or did he say: “I don’t forgive”? “That’s how we are, brothers,” said the elder. “If you want us to live together, we must become like this idol: whether he is insulted or praised, it does not bother him.” And if you don’t want to be like that, well. There are four doors in this church - let each of you go wherever he wants. At this the brothers fell to the ground and said to him: “As you wish, father, we will do so and listen to what you tell us.” “And all our lives,” said Abba Pimen, “we lived with each other and labored according to the word of the elder, as he told us. He appointed one of us as steward, and we ate what he put in front of us. But for one of us to say: bring us something else or that we want this - this could not have happened. And we spent our entire lives in calm and peace.” 5. Abba Aloniy said: “If I had not destroyed everything, I would not have been able to build myself.” That is, if I had not left everything that seemed good to me, of my own free will, I would not have been able to acquire virtue. 6. The brother asked Abba Pimen: – How can I save myself in the place where I live? “Wherever you live,” he replied, “consider that you are a foreigner and you have no right to vote.” Then you will not want your word to be the first everywhere, and you will find peace. 7. He said: “Do not do your own will - rather, you need to humble yourself before your brother.” “Go,” said the elder, “and find yourself a person who says: “What do I want?” - and you will find peace. That is, imitate not the one who seeks his own will, but the one who always says: “I don’t want anything,” and you will be calm. 9 . One of the fathers told a parable about humility. “The cedars said to the reeds: “How is it that you, so weak and helpless, don’t break down in winter, but with all our strength, you break us, or even uproot us?” “When winter comes,” answered the reed, “and the wind comes, I bend with the wind, first in one direction, then in the other, so it doesn’t break me.” You are standing against the wind, and this is dangerous.” “When it comes to reproaches,” the elder added, “you need to give in and give vent to someone else’s anger. At the same time, do not argue or get carried away by unreasonable thoughts, words or actions.” 10. The two elders lived together for many years and never quarreled. One day one said to another: - Let's quarrel at least once, like all people. “I don’t know how to quarrel,” answered the other. “Look,” said the first. “Here, I put this tile in the middle and say that it’s mine.” And you say: “No, it’s mine!” This is how the quarrel begins. He put the tiles in the middle and said to the second elder: “No,” he said, “it’s mine.” “If it’s yours,” the first one tells him, “then take it and go.” And so they parted, unable to quarrel. If you live with brothers, do not try to push them around. On the contrary, be an example to them in good deeds and obey what they tell you. If there is a need to say something, say it as advice and with humility. And if another brother objects to what you have said, do not let it trouble your mind. Give up your opinion for the sake of love and peace and with meekness say to the one who objected to you: “Reverend, I said this out of stupidity, forgive me. Although I said it, I don’t really understand it. Let it be as you said." And then the devil, who tried in vain to start this turmoil, will flee in shame. Because arguing and proving your own opinion creates confusion and irreversible anger. “Anger nests in the heart of fools” (Eccl. 7.9), says Scripture, and also: “The very movement of anger is a fall for a person” (Sir 1.22). Therefore, the Apostle Paul advises: “The servant of the Lord should not quarrel” (2 Tim 2:24). A person who likes to argue has no peace not only among his loved ones, but also with strangers. Everywhere he wants to satiate his passion for controversy, he is always finding fault with little things, he is constantly irritated himself and pisses off others, and everyone hates him. After all, it is written in the book of Genesis how Esau took wives from foreigners and how they constantly quarreled with Isaac and Rebekah (Gen. 26.34-35). And then Rebekah says: “I am not happy with life from the daughters of the Hittites” (Gen. 27.46). From this it is clear that it is appropriate for godless people to argue, and not for those who believe and are pious. Because those who are truly Christians and disciples of Christ imitate their Lord and Teacher, and about Him it is written: “He will not contradict, he will not cry, and no one will hear His voice in the streets” (Matthew 12.19). And those who are Christians do not try to solve a single matter by argument and bickering - only with patience, prayer, obedience and hope. They never strive to insist on their opinion or demand that it be according to their will, according to the word of the Lord: “I came down from heaven, not to do My will, but the will of the Father who sent Me” (John 6.38). If you live with your brother and want something to happen, but the brother you live with doesn’t want it, give in to him, otherwise an argument will start and you will upset him. Be like visiting your brother: don’t order him anything and don’t try to be in charge over him. If he tells you to do something you don't want to do, fight your will until you do what he's told. Otherwise, you will upset him, become impudent and will not be able to live in peace with him. If he tells you: “Cook me something,” ask him: “What should I cook for you?” And if he leaves it to your discretion and says: “Whatever you want,” take what you have and prepare it with the fear of God. If the conversation between you is about the meaning of the words of Scripture, let the one who knows these words submit his will to his brother and give him joy. After all, the meaning that you are looking for is to humble yourself in everything before your brother. Therefore, whoever constantly thinks about the Judgment at which he must appear, makes every effort to ensure that he does not have to remain silent precisely at that terrible hour, and only because there is nothing to say in his own defense. If you have some small business to attend to, do not neglect one another. Do not go alone, leaving your brother in the cell, so that his conscience does not torment him. Tell him with love: “Do you want us to go?” And if you see that your brother is now restless or sick in body, do not argue with him: they say, we need to go now. Put the matter aside for a while and retire to your cell with love and compassion. Be careful not to contradict your brother in anything, so as not to upset him. If you live with each other, then no matter what work you are doing, in the cell or outside, if your brother calls you, do not tell him: “Wait, now I’ll finish a little here.” Listen right away. And if you live with someone or have come to him temporarily and he gives you a commandment, be careful that the Lord forbids you to neglect and break it, secretly or openly. If you live with your spiritual father or brother, let it not be that you are secretly friends with someone, but do not want to know your brothers. Then you will lose both yourself and your brother. Just as cattle obey man, so every man must obey his neighbor for the sake of the Lord. Just as cattle have neither their own opinion nor knowledge, so I must behave not only with those who live nearby, but also with everyone I meet. I must yield my knowledge to the ignorant and my will to the fool. And then I will know myself and understand what harms me. And whoever is confident in his rightness and adheres to his will will inevitably be hated. Very soon he will lose both peace and a healthy outlook on things, and when he leaves the body, it will be difficult for him to find mercy. Therefore, brother, do not like disputes, lest you become the abode of all wickedness. And do not consider yourself smart, otherwise you will fall into the hands of your enemies. Train your tongue to say “I’m sorry” and humility will come to you. If your will is devoted to your neighbor, it means that your mind can see virtues. And to defend your will before your neighbor - this speaks of your ignorance. Therefore, dear brother, take care to surrender your will to your neighbor in everything, and to adhere to your will means to destroy all virtues. He whose thoughts are correct cuts off his will with meekness and fears the passion for argument, like a snake. It is she who destroys any building and darkens the soul to the point that it no longer sees the light of virtues. And this damned passion mixes with virtues until it destroys them. If a person does not eradicate this shameful passion in himself, he cannot achieve spiritual success. To show this, our Lord Jesus Christ did not ascend to the Cross until he expelled Judas from among his disciples. All evil follows this passion, and in the soul of the one who loves disputes, everything that is hateful to God nestles. Cutting off one's will brings virtue into harmony and gives clarity to reason. Therefore, more than all the virtues, God expects from a person that he humble himself in everything before his neighbor and submit to him. And the love of argument is generated by this: verbosity, paraphrasing other people’s words to please everyone, as well as insolence, duplicity and the desire to insist on one’s own - all this gives rise to a love of argument. And in whom all this is present, that soul is the abode of all passions. Try to solve something difficult or some question from Scripture not by argument, but by what the spiritual law teaches you: patience, prayer and firm hope. It was said about Abba Pimen that when they called him to eat, but he did not want to, he went, although with tears, so as not to disobey his brother and not to upset him (I mean the brother of those who lived with him: Abba Anuva or one of the other of them). – What should those who live in a communal monastery be like? “He who lives in a dormitory,” answered the elder, “must look at all the brothers as one and the same, guard his lips and his eyes - and then he will be calm.” Chapter 43. About the fact that everything that happens happens according to Divine justice. Therefore, the believer must always follow Providence and seek not his own will, but the will of God; and whoever does and perceives everything exactly this way maintains peace The elder said: “If you are sick and ask someone to take something you need, but he does not give it to you, do not be offended by him. Better tell yourself: “If I were worthy to accept, God would admonish my brother to show me love.” 2. He said: “If they take you to a common meal and seat you in the farthest place, do not complain in your thoughts. Tell yourself: “I wasn’t even worthy of this.” And know that all sorrow comes to a person from above, from God - as a test or for his sins. And whoever does not understand this does not believe that God is a righteous Judge.” 3. One elder said: “Once the Fathers gathered for a soulful conversation. One of them stood up, took a small pillow that was lying on his seat, and placed it on his shoulders. Then he stood in the middle, facing east and, holding the pillow with both hands, began to pray: And then he answered himself: “If you want Me to have mercy on you, put down what you are carrying on you, and I will have mercy on you.” - Lord, have mercy on me! And he answers himself: “I told you: put down what you are carrying, and I will have mercy on you.” He repeated this many times and then sat down. Fathers tell him - Tell us, what were you doing? “The pillow that I carry on myself,” he answered, “is my will.” I asked God to have mercy on me and her, and He said: “Leave what you are carrying, and I will have mercy on you.” Likewise, if we want God to have mercy on us, we must abandon our own will, and then we will find mercy.” Brother, if something goes wrong, be it an action, a word or a thought, under no circumstances seek your own will or peace for yourself. Try to carefully understand God's will and carry it out completely, even if it seems difficult. And believe with all your heart that, contrary to all human understanding, it will bring benefit. For the commandment of God is eternal life, and those who seek it “will not be deprived of any good.” Some people call those people who are reasonable in matters of the sensory world reasonable. But in fact, those who have gained the upper hand over their own will are intelligent. He who does not submit his will to God, even in his successes, makes mistakes and becomes the toy of the enemy. When you want to solve a difficult matter, think about what pleases God in this matter, and you will immediately find a suitable solution. In that which pleases God, the creation also helps, and what He turns away from, the creature also resists. Anyone who does not want to accept difficult circumstances, as if he had never seen them, resists the command of God. And whoever accepts them with genuine knowledge, according to the word of Scripture, “endures the Lord” (Ps 26.14; 36.34). If temptation comes, do not look for why or from whom it came, but endure it with joy and do not hold a grudge. We humans are all in the image of God. And similarity is only found in those who, in deep love, have enslaved their own freedom to God. Only when we do not belong to ourselves are we like the One who reconciled us to Himself in love. Abba Isidore said: “This is the wisdom of the saints, to know the will of God. Man conquers everything in obedience to the Truth, for he is the image and likeness of God. But the most terrible of all passions is to follow one’s own heart, that is, to obey one’s own will, and not the law of God. At first, of course, it seems to a person that there is some kind of peace in this. But then this turns into sorrow for him, because he neglected the mystery of Divine economy, did not find the path of God and did not follow it.” Chapter 44. About the fact that humility is always impregnable to demons, and about how humility is born and what its strength is. Also that of all the virtues, humility alone quickly saves a person One man named Silvanus, one of the actors, came to the monastery of St. Pachomius. He wanted to become a monk. When the monk was informed about him, he called Silvanus to him and said to him: - Look, brother, it's difficult. In order, with God’s help, to resist those who hurt us, we need a vigilant soul and a sober mind, especially if previous habits lead to something worse. He agreed to do everything according to the instructions of the Great, and the holy father accepted him. When Silvanus had been laboring for a long time, he suddenly stopped caring about his salvation. Once again he was drawn to feasts, he began to fall into stupid buffoonery, to the point that he did not hesitate to sing farcical songs among the brethren. The saint called him to himself and, despite the twenty years that Silvan had labored, in the presence of his brothers he ordered him to take off his monastic robes, take his worldly things and leave the monastery. But Silvan fell at the feet of the holy elder. “Father,” he began to ask him, “forgive me one more time.” I swear by the One who is able to save the weak, you will see: I will repent for all the time that I spent in negligence. You yourself will rejoice at how my soul will change, and you will thank God. “You know how much I put up with you,” said the saint. “And I had to beat you more than once, but I have never done this to any person, and I never even thought of raising my hand against anyone.” After all, when I beat you, in my soul I suffered even more than you - so I sympathized with you. It seemed to me that I was doing this only for your salvation, in order to at least turn you away from sin. And now they have persuaded you so many times, but you did not want to improve; so many times have you suffered beatings - and have not turned to what is good for you! How can I allow such a black sheep to feed with the flock of Christ? What if from the scabs of one all the others become infected and many brothers die from this ulcer? So Saint Pachomius insisted, but Silvanus kept begging him and swore that he would improve in the future. Then Pachomius demanded guarantors from Silvanus that he would not take up his old ways again. At this point Petronius, a man of amazing holiness, vouched for everything that Silvanus promised, and blessed Pachomius yielded. And Silvanus, since he was forgiven, humbled himself so much that for many, and even for all the brethren, he became a model and rule to follow in all acts of virtue, but especially in spiritual mourning. Often tears flowed like a river from him, even when he ate: he could not restrain himself, and the tears mixed with his daily food, so that the words of David were fulfilled on him: “Ashes like bread have been eaten, and my drink has been dissolved with weeping” (Ps 101:10). The brothers told him not to do this in front of strangers or in general in the presence of anyone, but he assured that it was precisely because of this that he tried to restrain himself more than once, but was unable to. They explained to him again: he could do this alone, in contrition and with prayer, but restrain himself at meals. “After all, the soul,” they said, “can remain in contrition even without external crying.” And the brothers kept asking why he was bursting into tears so much, and even forbade him. “Many of our people blush,” they said, “when they see you, and they can’t even eat.” “I see how holy people serve me,” he answered, “and you, brothers, want me not to cry?” After all, even the dust from their feet is more valuable than me, and I myself am completely unworthy of them - so how can I not cry? You told me that such holy people serve me, a farce buffoon. Every day I cry, my brothers, and I am afraid: will I become the same blasphemer as Dathan and Aviron, who wanted to burn incense at the shrine with evil will and unclean thoughts? (Numbers 16) I already know so much, but I still neglect salvation! That's why I'm not ashamed of my tears. I know how many sins I have, and even if I died of grief, there would be nothing strange about it. After he had labored for so long and successfully, Pachomius himself testified about him in front of all the brothers: - God is my witness: since this monastery has existed, of all the brothers who took care of me, I know only one who imitated me. When the brothers heard these words, some thought of Theodore, others of Petronius, and others of Orsisius. Then Theodore began to ask the Great about whom he said this, but Pachomius did not want to talk. But Theodore began to insist, and the other older brothers also began to ask who it was. “If I knew,” the Great One finally answered, “that there was vanity in the one I’m talking about and whom I’m going to name, I wouldn’t have mentioned it.” But by the grace of Christ I know that if I praise him, he will only humble himself more. Therefore, in order for you to imitate his life, I will praise him without any fear in front of you all. Of course, you, Theodore, and all those who, like you, struggle in the monastery, caught the devil in a snare like a sparrow. You threw it under your feet and every day, by the grace of God, you trample it like dust. But as soon as you lose your vigilance, the defeated devil will rise to his feet and rise up against you. But just recently we were going to kick brother Silvan out of the monastery for his negligence. Now he has tied the devil hand and foot and humiliated him so much that he does not even dare to appear before him, for Silvanus defeated him with the depth of his humility. When you obtain works of righteousness, more and more boldness comes to you, in proportion to what you have already done. And the more he strives, the less experienced he seems to everyone, and with all his soul and mind he remembers that he is good for nothing. That’s why it’s so easy for him to cry, because it’s easy to humiliate himself and impute everything that he achieves as nothing. Nothing deprives the devil of his strength more than humility, if it is sincere and from the whole soul. So Silvan labored for eight more years in addition to the previous twenty, and then finished his journey. At the same time, the monk testified to what he saw himself: many angels with great joy accepted the soul of Silvanus, rushed to heaven and brought it to Christ as a pleasing sacrifice. Blessed Syncletikia said: “Such is the greatness of humility: the devil can imitate almost all virtues, but this one does not even know what it is. The Apostle Peter knows how firm and unshakable this virtue is, and therefore commands us to “put on humility” (1 Pet 5:5), i.e. never part with it, embrace and hold all others with this virtue. Just as it is impossible to build a ship without nails, so it is impossible to be saved without humility. Look at the praise of the three youths: did they remember all the virtues? No, but only the humble were counted among those who bless the Lord, although nothing was said about the wise or the non-covetous (Dan 3.87). And the Lord clothed himself in humility in order to fulfill His plans for us. “Learn from Me,” He says, “for I am meek and lowly in heart, and you will find rest for your souls” (Matthew 11:29). Therefore, let humility be at the beginning and at the end of all your virtues.” One of the Fathers said: one ascetic elder lived in his cells. He wore clothes woven from reeds. One day he came to Abba Amon. The elder saw that he was wearing reed clothes and said: - This is of no use to you. “Father,” he asked the elder, “I am worried about three thoughts: either to return to the desert, or to go to other lands where no one knows me, or to close myself in a cell, not communicate with anyone and eat once every two days.” Which one should I choose? “There is no benefit to you in either one, or the other, or the third,” answered Abba Amon. - If you listen to me, it’s better to stay in your cell, eat a little every day, constantly keep the words of the publican in your heart - and you can be saved. 2. The brother came to Mount Fermat to one great old man and said to him: - What should I do, Abba? My soul is dying! - What is it, child? – the old man asked him. “When I was in the world,” the brother answered, “I observed fasts and vigils for a long time and willingly; I had deep contrition and ardor.” And now I don't see anything good in myself. “You know, child,” the elder told him, “everything you did in the world, you did out of vanity and for the sake of praise from people, and God did not like it.” That is why Satan did not fight with you. And why should he suppress your will if there was no benefit to you from this will? And now he sees that you have become a warrior of Christ and opposed him. At this point he also turned against you. And yet, now there is one psalm that you will read with contrition, more pleasing to God than the thousands that you have read in the world. And God will accept your current modest fast sooner than the weeks that you fasted in the world. “I’m not fasting at all now,” his brother told him. - All the good that I had in the world has left me. “Brother,” said the elder, “what you have is enough.” Just be patient and you will be great. “No, Abba, it’s true,” he said, “my soul is perishing.” “You know, brother,” the elder answered him, “I didn’t want to tell you this, so that the thought wouldn’t harm you.” But I see that the devil has drawn you into negligence, and therefore I will say. To think that you have acted virtuously and lived a holy life in the world is pride in itself. That’s what the Pharisee thought, but he lost all the good he had done. And again, if now you think that you are not doing anything good, this, brother, is enough for you to be saved. Because this is humility, and this is how the publican was justified, who had done nothing good. And God is more pleased with a sinful and careless person, but with a contrite heart and humbleness, than one who does a lot of good, but at the same time thinks that he has done at least something good. This strengthened the brother so much that he bowed to the elder. “Abba,” he said, “you have now saved my soul.” 3. Abba Epiphanius said: “The Canaanite woman cried out and was heard. The Bleeding One was silent - and she was praised. The publican did not open his mouth - and they listened to him. But the Pharisee shouted and he was condemned.” 4. Abba Longinus was asked: – Which virtue is greater than all others? “It seems,” he answered, “that just as pride is greater than all passions and could even cast some people from heaven, so humility is greater than all virtues.” Because humility can lift a person from the very abyss, even if he is sinful like a demon. Therefore, the Lord is the first to please the poor in spirit. 5. Abba Sarmatius said: “For me, a person who has sinned, but knows that he is a sinner and repents, is better than a person who has not sinned and considers himself righteous.” 6. In one city there was a bishop. Through the action of Satan, he fell into fornication. Then, when there was a service in the church - and no one knew about his sin - he himself confessed it to the people. “I fell into fornication,” he said and placed the omophorion on the altar. “I can no longer be your bishop.” The people began to cry and shout: “Your sin is on us, just stay in the pulpit!” “If you want me to remain in the pulpit,” said the bishop, “will you do what I tell you?” And he ordered the doors of the church to be closed, and then on the threshold he fell on his face and said: “There will be no part with the Lord for anyone who comes out and doesn’t step on me.” And everyone did as he said: everyone, when they went out, put their foot on him. And when the last man came out, a voice came from heaven: “Because of his great humility, I forgave him his sin.” 7. One elder said: “For me, a humble defeat is better than a proud victory.” 8. The elder said: “Humility has often saved many without difficulty. Witnesses to this are the publican and the prodigal son: they said only a few words, but were saved.” 9 . The elder said: “The fathers ascended to heaven with their severity. And we, if, by the goodness of God, we can, we will try to ascend with humility.” 10. Abba Isaiah said: “First of all, we need humility, so that we are ready to say “forgive” to every word and deed.” For humility destroys all the wiles of the enemy.” Chapter 45. About the fact that a humble person gets used to reproaching and humiliating himself and that no matter what good he does, he attaches no importance to anything. Also about what are the properties of humility and what are its fruits 1. Abba Anthony said: “I saw that all the snares of the devil were spread out across the earth. Then I sighed and said: And I heard a voice that answered me: 2. He told Abba Pimen: “The work of a person is to always place the blame for his mistakes on himself before God and always wait for temptation until his death.” 3. One day, when Abba Arseny was in his cell, demons took up arms against him and began to annoy him. And those who served him approached the cell. They stood outside and heard Abba crying out to God: - God, don't leave me. You see that I have not done anything good, but let me, by Your goodness, make a beginning. 4. A brother came to Abba Ammon and said to him: He stayed with the Abba for seven days and never heard anything from the elder. Then, when he was leaving, the elder, seeing him off, said: – For now, my sins remain a dark wall between me and God. 5. Abba Daniel said: “In Babylon, one principal (city governor) had a daughter, and she was possessed. Her father knew a monk whom he especially loved. He began to ask the monk for his daughter. “No one,” the monk told him, “can heal your daughter, except perhaps those hermits I know.” But if we ask them, out of humility they will not take up this matter. Better yet, we’ll do it this way. When they come to the market to sell their handicrafts, pretend that you want to buy the handicrafts. Invite them into the house to collect money for handicrafts. And when they arrive, ask them to say a prayer. And I believe that your daughter will be healed. So, they went to the market and found there a disciple of an old man. He sat and sold his handicrafts. They took him with all his baskets and took him to the principal's house to collect the payment for them. But as soon as the monk entered the house, the demoniac ran out to meet him and slapped him in the face. He immediately turned the other cheek to her, according to the commandment of the Lord. Then the demon shouted in terrible torment: - What strength! The commandment of Jesus persecutes me! - and immediately left the woman. She recovered and regained her sanity. This was told to the elders, and they glorified God. “Nothing,” they said, “casts down the pride of the devil so much as humility according to the commandment of Christ.” “I put in a lot of work, even more than my son Zechariah, but I did not achieve his measure because of his humility and silence. 7. Once, when this Abba Zechariah lived in the Skete, he had a vision. He went and told it to Abba Karion. But the elder did not fully understand this, since he was experienced in active virtues. He stood up, beat him and said that the vision was from demons. However, the vision continued to appear. Then Abba Zacharias went to Abba Pimen at night, confessed this to him and said that it was as if he was burning from the inside. The elder realized that this was from God. “Go,” he said, “to elder so-and-so and do what he tells you.” The brother went to this old man. And he, before Zechariah asked him, immediately answered him and told him everything himself. “This vision,” he said, “is from God.” But go and obey your confessor. 8. Abba Moses once asked the same Abba Zechariah: - Tell me what should I do? In response to this, Zechariah threw himself at his feet. “Father,” he said, “are you asking me?” “Believe me, child Zacharias,” the elder told him, “I saw the Holy Spirit descending on you, and therefore I must ask you.” Then Zechariah took the doll from his head, threw it under his feet and trampled it. – If a person is not crushed in the same way, he cannot be a monk. 9 . Avva Pimen said: “When Abba Zechariah was dying, Abba Moses asked him: “Father,” he said, “maybe it’s better to remain silent?” “Yes, child, be silent,” answered the elder. But at the very moment of his death, Abba Isidore, who was sitting next to him, looked at the sky and said: “Rejoice, my child Zechariah, the gates of the Heavenly Kingdom have been opened to you.” 10. Abba Evagrius said: “The main thing in salvation for a person is knowing himself.” 11. It happened that Abba Theodore was with his brothers. And when they ate, the monks took the glasses silently and did not say “forgive” (the exclamation “forgive” among the reverend fathers of that time had the same meaning as the exclamation “bless” among the monks now). Then Abba Theodore said: – There is no more beauty of soul in monks to say “I’m sorry.” 12. One brother said to him: - I want to fulfill the commandments. “Abba Thomas,” the elder answered him, “also once said: “I want to fulfill my thoughts about the Lord.” He went to the bakery and began to bake bread. The poor asked him, and he gave them all the bread. And when they asked for more, he gave them the bread baskets and the clothes that he was wearing. He returned to his cell, girded with maforia, and still scolded himself. “I,” he said, “did not fulfill the commandment of God.” 13. The brother asked Abba Theodore: “Tell me the word, I’m dying.” “I’m in danger myself, what should I tell you?” 14. One day, blessed Archbishop Theophilus arrived at Mount Nitria. The Abba of the monastery came to him. “Father,” the archbishop asked him, “what have you acquired along this path?” “Blame yourself,” he answered, “and reproach yourself for everything.” “There is no other way but this,” agreed the archbishop. 15. The same archbishop once came to the Skete. Then the brothers gathered and said to Abba Pamva: – Say a word to the Pope (apparently Theophilus, Patriarch of Alexandria) for his benefit. “If my silence does not benefit him,” answered the elder, “my words will not benefit him either.” 16. Amma Theodora said that neither heroism, nor suffering, nor sorrow itself can save without true humility. There was one hermit who cast out demons. And he began to ask them: -What are you leaving from? From the post? “We ourselves neither eat nor drink,” they said. “We don’t sleep at all,” they said. “We,” the demons answered, “we ourselves live in deserts.” - So where are you coming from? – the old man continued. “Nothing defeats us like humility,” said the demons. 17. Abba John Kolov said: “Humility and fear of God are above all virtues.” -Who sold Joseph into slavery? “No,” the elder objected, “his humility.” After all, when they were selling him, he could have entered into an argument and said that he was their brother. But he remained silent and out of humility sold himself. And humility made him ruler over all of Egypt. 19. He said: “We abandoned the light burden—self-reproach—but the heavy one—self-justification—we took upon ourselves.” 20. About him, one of the Fathers said: “Abba John has such humility that the entire Skete rests on just his little finger.” 21. Abba John of Thebes said: “First of all, a monk needs to achieve humility. For this is the first commandment of the Savior: “Blessed are the poor in spirit, for theirs is the kingdom of heaven” (Matthew 5:3).” 22. Abba Pimen told about Abba Isidore that every night he spent a bundle of branches weaving. The brothers asked him: – Give yourself a little rest, you’re already old. -Even if they burn Isidore and scatter his ashes to the wind, even this has no merit to me, for the Son of God came here for our sake. 23. He spoke about Abba Isidore: “When his thoughts told him, they say, you are a great man, he answered them: – Am I like Abba Anthony? Or did he become like Abba Pamva or other Fathers who pleased God? At these words, his thoughts receded, and he found peace. And when his enemies, on the contrary, drew him into despondency and said that even after all this you would go to hell, he answered them: “Let me go to hell, but you will be even lower there.” 24. Abba Longinus said: “Just as a dead person does not feel anything and does not condemn anyone, so a humble person cannot condemn a person, even if he sees him worshiping idols.” 25. Abba Matoi said: “The closer a person is to God, the more sinful he sees himself. Even the prophet Isaiah, when he saw God, called himself lost and unclean (Is. 5.6).” 26. He said: “I was once younger and imagined that I was doing something good. But now that I’m old, I see that I don’t have a single good deed.” 27. One brother asked him: - How could they do more in the Skete than was commanded? Have you loved your enemies more than yourself? “To this day,” the elder answered, “I don’t even love the one who loves me as much as I love myself.” 28. Abba Jacob said: “Once I went to see Abba Matoi. As I was leaving, I told him: - I'm going to go to the cells. “Say my respects to Abba John,” the elder told me. And when I came to Abba John, I told him: – Abba Matoya bows to you. “Abba Matoi,” said the elder, “here is a true Israelite, in whom there is no guile” (John 1:47). A year passed, and I again visited Abba Matoi. I convey to him the words of Abba John, and the elder says: “Of course, I am not worthy of the elder’s words.” But in general, keep in mind: if you hear an elder praising someone more than himself, it means that he himself has achieved great measure. Because perfection lies in exalting your neighbor more than yourself.” 29. The brother asked Abba Matoi: “Go, ask God,” the elder told him, “to give your heart crying and humility, and always remember your sins.” Do not judge others, but keep yourself lower than everyone else and cut off insolence from yourself. Also, control your tongue and your belly. And if anyone says anything on any matter, do not argue with him. If he said well, say yes. And if it’s bad, then say: “You know what you’re saying,” and don’t quarrel with him because of his words. And all this is humility. 30. Abba Xanthius said: “Even a dog is better than me - she has love and does not fall into condemnation.” 31. The brother asked Abba Alonia: – What does it mean to humiliate yourself? “Consider yourself worse than dumb beasts and remember that they are not subject to judgment,” answered the elder. 32. Abba Pimen said: “If a person reproaches himself, he gains the upper hand in everything.” – When a person achieves what the apostle said: “To him that is pure, all things are pure” (Titus 1.5), he sees in himself the most insignificant of all creatures. To this one brother asked him: “How can I consider myself worse than a murderer?” “If a person achieves what the apostle said,” the elder answered, “then even if he sees someone killing, he will say to himself: “This man committed such a sin only once, but I kill every day.” 34. The same brother asked Abba Anuv about the same saying, and at the same time conveyed what Abba Pimen had said. “He said it right,” Abba Anuv answered him. “So it is: if a man reaches the measure of this saying and sees the infirmities of his brother, he will make sure that his righteousness covers them. -What kind of righteousness is this? – his brother asked. “Reproach yourself,” answered the elder. - He who reproaches himself justifies his neighbor. And such righteousness covers the weaknesses of one’s neighbor. 35. It was said about Abba Pimen that he never wanted to say his word contrary to the words of another elder and always praised them. Thus, they said that if anyone came to him, he sent them first to Abba Anuv, since he was older than him. And Abba Anub again told them: “Go to my brother Pimen - he has the gift of instruction.” If it ever happened that Abba Anuv was sitting next to Abba Pimen, Abba Pimen was completely silent in front of him. 36. Abba Pimen said: “Blessed Abba Anthony said that the greatest strength of a person is to lay upon himself before the Lord all his mistakes and to be ready for temptation until death.” 37. One day he said with a heavy sigh: - All the virtues entered this house, except one. And without it, a person has only torment. Of course, he was immediately asked what kind of virtue this was. “For a person to reproach himself,” he answered. 38. He said: “A person, if he takes care of himself, will not have embarrassment. That’s why we fall into temptation so often because we don’t monitor our inner state and what we say. After all, we heard from Scripture about Abigail, how she said to David: “I have sin” (1 Samuel 25.24), and he listened and loved her. Abigail here is a type of the soul, and David is a type of the Deity. And if a soul reproaches itself before the Lord, the Lord loves it. 39. Abba Pimen said: “I always say that wherever Satan is cast down, I will go there too.” 40. He said: “In everything a person needs humility and fear of God - like the air he breathes.” 41. He said: “To cast oneself before the Lord, not to think about oneself and to forget about one’s own will—these are the tools of the soul.” “Abba, what do I need to think about when I’m in my cell?” - About the fact that I am still a man who is in mud up to my neck, I have a burden on my neck, and I cry out to God: “Have mercy on me.” 43. He said: “If a brother comes to you and you see that there is no spiritual benefit to you from his coming, examine your mind and understand what thought you had before his arrival. And then you will see what is the reason for this uselessness and that you are to blame for it. And if you do this with humility, you will not be offended by your neighbor. That is, you will not reproach him, but yourself and take upon yourself your own sins. Because if a person stays attentively in his cell, he will not sin - after all, God will be next to him. And, it seems to me, it is from such a stay in the cell that a person gains the fear of God.” 44. He told how one day the elders were sitting and eating, and Abba Aloniy stood and served them. And the elders praised him, but he did not answer at all. Someone asked him in private: - Why didn’t you answer when the elders praised you? “If I answered them,” he said, “it would turn out that I accepted the praise.” 45. He said: “The land on which God commanded to make sacrifices is humility.” 46. Abba Sisoes said: “He who consciously abstains from speaking has fulfilled all Scripture.” 47. One brother came to Abba Sisoes on Mount Saint Anthony. While they were talking, the brother asked the elder: - What, even now, father, have you not reached the measure of Abba Anthony? To which the elder answered him: “If I had even one thought like Abba Anthony, I would all turn into flames.” 48. Another brother asked him: “Abba, it seems that the memory of God remains in me.” “It’s not a big deal,” the elder answered, “that your mind is in God.” And the great thing is to see yourself below all creation. This is why bodily labor leads to humility. 49. Abba Sisoes asked his brother: “I’m wasting my days, father,” he answered. “And I, God forbid, may lose at least one day in vain,” answered the elder. In other words: “God grant that I don’t add anything to my sins for at least one day.” 50. Three elders who heard about Abba Sisoes came to him. And the first one says to him: - Father, how can I save myself from the gnashing of teeth and the never-ending worm? But Abba did not answer him. Then the second one says: Ava didn’t answer him either. And the third said to him: - Father, what should I do? The memory of the outer darkness does not even allow me to breathe! “I myself don’t remember anything like that, but I hope that God, in His goodness, will show mercy to me.” When the elders heard this, they were upset and were about to leave. But Abba did not want them to leave upset, and said to them: “You are happy, brothers, I even envy you.” After all, if our mind acquired such a memory, we would not be able to sin at all. What should I, a hard-hearted man, do? I can’t even imagine that there is a hell for people, and that’s why I sin all the time... Then the elders bowed to him and said: – What we heard about you is what we saw. 51. Abba Sisoes said that the path to humility is abstinence, unceasing prayer to God and the desire to be lower than all people. 52. He said: “It is written about idols that they have mouths and do not speak, have eyes and do not see, have ears and do not hear. A monk should definitely be the same way. And just as idols are nothing, so he should consider himself nothing.” 53. The brother asked Abba Kronius: – How can a person achieve humility? “By the fear of God,” answered the elder. – How to achieve the fear of God? - asked the brother. “I think,” said the elder, “that we must oppress ourselves in everything, bear bodily sorrows and, as much as we can, remember the exodus of the soul and the judgment of God.” 54. One day Abba Macarius was returning from the swamp to his cell and carrying branches. And then on the road he met the devil with a sword. He wanted to hit Macarius, but could not and said to him: “You have great strength, Macarius; I am weak against you.” You do everything, just like me: you fast - and so do I; You're vigilant - I'm not sleeping at all. There's only one thing you can do to defeat me. - What is this? – Abba Macarius asked him. “Your humility,” he answered. “That’s why I’m weak against you.” 55. Abba Iperechius said: “Humility is the tree of life that ascends to heaven.” 56. The elder said: “Whoever has humility humbles the demons. And whoever doesn’t have it in him is a toy for them.” 57. He said: “Be not humble in words, but humble in wisdom. Because in the work of God you cannot rise without humility.” 58. One great hermit said: – Why are you fighting with me like that, Satan? “And you,” Satan answered him, “are fighting me even more with your humility.” 59. The elders said: the crown of a monk is humility. 60. The elder was asked when the soul acquires humility. “When she thinks about the evil she has done,” he answered. 61. The elder said: “Just as the earth cannot fall down, so the one who humbles himself does not fall.” 62. The two monks were brothers in the flesh and lived together. The devil decided to separate them from each other. And then one day the younger one lit the lamp, but the demon knocked over the stand and the lamp turned over. The elder brother became angry and hit the younger brother, but he bowed to him and said: - Forgive me, brother, I’ll light it again now. And immediately the power of God descended and destroyed all the demonic machinations. And the demon left and reported everything that had happened to his prince, who was sitting in the church. Meanwhile, the pagan priest heard the demon telling this. Then he realized what a mistake he was in, was baptized and became a monk. And from the very beginning he remained humble. “Humility,” he said, “destroys all the wiles of the devil, because I heard him himself say: “As soon as I sow discord among the monks, one of them bows down, and I lose all power.” 63. The elder said: “Humility does not anger and does not make anyone angry.” “Because we throw away our weapons: humiliation, humility, non-covetousness and patience,” he answered. “This is if your brother sins,” the elder answered, “and you forgive him even before he asks you for forgiveness.” 66. They told about Abba Sisoes how one day he fell ill. Those who were sitting next to him asked: “I see,” he answered, “that they have come to me, and I ask them to let me repent a little more.” Here one of the elders says to him: – And if they allow you, will you have time to do anything else to repent? “Even if I can’t do anything,” the elder answered, “I will at least breathe a little for my soul, and that will be enough for me.” 67. One day, brothers from Thebaid came to an old man and brought with them a man possessed by a demon, so that the old man would heal him. The elder was begged for a long time, and finally he says to the demon: - Get out of God's creation. “I’m leaving,” the demon answered, “but I’ll ask you about one place from Scripture, and you tell me.” Who are the goats and who are the sheep? (Wed. Matthew 25, 32) “I am the goats,” answered the elder, “and as for the sheep, God knows them.” At these words the demon shouted in a loud voice: - Here, I come out according to your humility! - and at the same moment he left. 68. The elders said: if we do not fight, then all the more we need to humble ourselves. After all, it is God who knows our weakness and covers us. And if we are proud, He will take His cover away from us and we will perish. 69. The brother asked the elder: – Where does a person prosper in the Lord? “The success of a person,” answered the elder, “is humility.” The further a person descends in his humility, the more he ascends in his success. 70. The elder said: “If you say “forgive me” to someone in order to humble yourself, you will scorch the demons.” 71. If the miller does not put blinders on the eyes of his cattle, they will turn and eat his work. This is how we are: by God’s providence we are given blinders so that we do not see the good that we do and do not praise ourselves, because this way we will lose our labors. Therefore, in order for us to condemn ourselves, we are sometimes allowed impure thoughts, and we only see them. And all this dirt hides from us the little good that we have. As long as a person reproaches himself, he will not lose his labors in vain. “Humility,” he said in response, “is a great work of God.” And the path to humility lies in the suffering of the body and in considering oneself a sinner and lower than everyone else. – What do you mean below everyone else? – his brother asked again. “This means looking not at the sins of others,” said the elder, “but only at your own and constantly praying to God.” 73. One brother lived in a monastery and took all the brothers’ guilt upon himself. He even accused himself of fornication - they say, I did that too. Some of the brothers, who did not know about his feat, began to grumble against him. “He does so much evil,” they said, “and besides, he doesn’t even work.” But Abba, who knew about his feat, said to the brothers: “To me, one of his mats, which he makes with humility, is more valuable than all yours, made with pride.” And if you want, I will let you know the will of God. He ordered them to light a fire, each bring three mats of his own work and one mat of his brother’s, and then throw them into the fire. And as soon as they left, all their mats burned, only one survived - my brother’s. When those who accused him saw this, they bowed to him and from then on honored him like a father. 74. Someone injured one monk, and he bowed to the one who injured him. 75. The elder said: “Once upon a time, two laymen, by agreement, left the world together and became monks. But out of jealousy and ignorance, they made themselves eunuchs for the sake of the Kingdom of Heaven in order to fulfill, as they thought, the gospel commandment (meaning Matthew 19.12). When the archbishop found out about this, he excommunicated them from Communion. They were offended: they thought they had done the right thing. They then went to the Archbishop of Jerusalem and told him everything, but he also excommunicated them; then to Antioch - and he went there too. Finally, they went to the Pope, as to the eldest, but from him they heard the same thing. This puzzled them, and they said to each other: - They all gather at cathedrals - so they cover each other. And we will go to the saint of God - Epiphanius, Bishop of Cyprus. He will tell us the will of God. He is a prophet and does not look at the face of man. They set off on their journey. But as soon as they approached the city, the saint had a revelation about them, and he sent them to say: “Don’t even enter this city!” Then they came to their senses and said: “We really have sinned.” Even if everyone else excommunicated us unfairly, it’s not the same prophet, since God himself revealed to him about us! And they began to reproach themselves. But God saw that their hearts were humbled and they admitted their sin. He notified Saint Epiphanius, and he sent for them and called them back. Then he consoled them and accepted them into fellowship. And he wrote to the Archbishop of Alexandria: “Receive your children, because they have truly repented.” “This,” the elder added, “is the healing of a person, and this is exactly what God wants: let a person take his sins upon himself, as before God, and grace will reveal this to people.” 76. One brother lived among the Keliots and became so humble that he always prayed: “Lord, strike me, for when I am in health, I do not listen to You.” 77. If a person constantly and carefully reproaches, reproaches and humiliates his soul in secret, he will convince it that it is lower than dogs and beasts. Because they did not anger the Creator and will not go to trial. And it is better for him not to rise up for judgment at all than to rise up to eternal torment. 78. The brother came to the elder and asked him: “It’s bad,” answered the elder. - Why, Abba? - asked the brother. “Because,” the elder answered, “I have been standing before God for eighteen years now and every day I curse myself: “Cursed is he who turns away from Your commandments” (Ps 119.21). Hearing this, the brother left: he received great benefit from the elder’s humility. 79. The elder said: “If you are in the desert and silent, do not imagine that you are doing something great. It’s better to imagine that you, like a dog, were driven away from the people and put on a leash so that you wouldn’t bite or rush at people.” 80. The elder said: “If you live in the desert and see that God cares about you, do not let your heart be lifted up. Because the Lord will take His help from you. But it’s better to tell yourself: “Because of my cowardice and weakness, God shows mercy to me, so that I endure and do not fall into negligence.” 81. The elder said: “If you hear about the great life of the holy fathers and are inspired to imitate them, get down to business. But call on the name of the Lord so that He will strengthen you in the work that you have chosen. And if, with God’s help, you finish it, then be grateful to the One who helped you. And if you cannot complete it, then recognize your weakness and helplessness, reproach yourself and humble your thoughts “even until the day of death,” consider that you are good for nothing, insignificant and impatient. Always rebuke your soul for what it started and could not finish. Then you too can be saved.” 82. One day Abba Macarius of Egypt came from Skete to Mount Nitria for the feast of Abba Pamva. The elders tell him: - Father, say a word to your brothers. “I still haven’t become a monk yet, but I have seen monks. I once lived in my cell in the Skete, and thoughts troubled me: “Go into the desert and see what you see there.” But I continued to fight this thought for five years, in case it was from demons. The thought, however, remained, and I went into the desert. There I found a fresh lake, and in the middle of it was an island. Desert animals came to him to drink. And among them I saw two naked people. I was overcome with fear: I thought it was perfume. But they saw that I was afraid and spoke to me: - Don't be afraid, we are people too. -Where are you from? How did you come to this desert? “We are from a communal monastery,” they answered. “But we left by agreement here like forty years ago.” One of us is Egyptian and the other is Libyan. But tell us: how is the world there? Does the water arrive on time? (This refers to the flood of the Nile, which provides fertility to the earth.) Is everything still just as prosperous in the world? “Yes,” I told them. – Tell me again: how can I become a monk? “If a person does not renounce everything worldly,” they told me, “he cannot become a monk.” “I’m weak,” I told them, “and I can’t do it like you.” “If you can’t, like us,” they answered, “sit in your cell and cry about your sins.” – When winter comes, don’t you freeze? And then, when it’s hot, doesn’t your skin burn? “God has provided for us in such a way,” they answered, “that we do not freeze in winter, nor does the heat harm us.” “That’s why,” the elder added, “I told you that I never became a monk, but I saw monks.” Forgive me, brothers. 83. One day Abba Anthony was praying in his cell, and a voice came to him: “Antony, you have not yet reached the level of such and such a shoemaker who lives in Alexandria.” The next morning the elder got up, took his palm staff and went to this shoemaker. Arriving, he greeted him, and then sat down next to him and said to him: - Tell me, brother, about what you are doing. “I, Abba, don’t know what good I did.” It’s just that I get up in the morning to sit down to work, and every time I tell myself that this entire city, from small to great, will all enter the Kingdom of Heaven for their righteousness, and I alone will go to hell for my sins. And in the evening again, before going to bed, I say the same words. “Truly, like a good smelter, you lived calmly at home and inherited the Kingdom.” But I had no discretion, and during all the time I spent in the desert, I did not reach you. Be careful, reader, and do not accept this story simply and without reasoning, do not receive harm instead of benefit! Otherwise, you will prefer the one and only work of a worldly person, and that is not difficult, to the entire ascetic life of the one who was the head and ancestor of many Fathers. But Anthony, according to the words of the apostle, “received his reward according to his labor” (1 Cor 3.8): he was glorified by God above all the Fathers and exalted to where God Himself dwells, as it was revealed to one of the saints. But if Anthony the Great - “the pillar of fire that enlightens the universe,” as one of the saints said about him - should prefer a shoemaker for his pious thoughts alone, then why not set this shoemaker as an example to everyone? Wouldn't it be better for us to start imitating him if he is more suitable for this, especially since it is not difficult to imitate him? Why then did we, monks, leave him aside: we look at the life of the wondrous Anthony as a model, and each of us strives to imitate him with our lives? Moreover, to become like Anthony is worth such effort: few were able to fully achieve this, and even those, I think, never achieved it. From this it is clear that God, according to the word of Scripture, humbles those he loves (Proverbs 3.12). He gave the Apostle Paul a “thorn in the flesh” so that he would not “be exalted by the extraordinary nature of the revelations” (2 Cor 12:7–9). He also protected Saint Anthony with humility, when he was already filled with the fruits and gifts of the Spirit and wanted to know his own measure of perfection. Therefore, the Lover of Mankind told him as a man that he had not yet reached the level of a shoemaker. And having said this, He did not lie - let him not! - but he spoke the genuine and immutable truth. But what measure is the Lord talking about? About the extent of the virtue that the shoemaker had: do not imagine anything special about yourself if you are a simple person, living a worldly life and your conscience strongly convicts you. That is why he, as a conscientious and self-aware person, quite sincerely thought that everyone was righteous and worthy of the Kingdom of Heaven, and did not look at the sins of others, but blamed himself only and considered himself doomed to eternal torment. And this man deserves all praise for thinking so, even though he was a simple man and lived in the world. But, of course, this does not put him above Saint Anthony. In only one thing did he surpass the saint: in that he considered himself the most sinful of people. Because Anthony was also humble and did not at all consider himself worthy of the action of the Holy Spirit. But his mind constantly reminded him of the fruits and gifts that he had acquired, and it seemed to him that many did not have this. Therefore, he could not, like the shoemaker, consider himself the most sinful of people, even if he tried to reproach himself. And in this the shoemaker surpassed him. In a word, when God said this to Anthony, He spoke the truth and brought His son into even greater humility. And so understand this in relation to other saints to whom God has revealed or spoken something similar. The beginning of the fruit is the flower. The beginning of humility is obedience to the Lord. For the one who acquired it is dutiful, obedient, modest, and gives honor to both the small and the great. And I believe that he will receive a reward from the Lord - eternal life. 2. One brother said: “I made a promise to the Lord that when my brother tells me to do something, I will say to my thought: - This is your Lord, obey him. And if another brother says, then I will say again: - And this is the brother of your Lord. And even if a child orders me something, I will say: “Obey your son, the Lord.” So this brother resisted alien thoughts. He did everything without any embarrassment, and the effect of grace was humility. 1. He who has humility will not even dare to tell someone that he is careless or negligent. He will be blind to the sins of others and deaf to what is not good for his soul. He will not care about anything except his sins, but he will maintain peace with everyone - according to the commandment of the Lord, and not out of a feeling of affection. And if anyone does not observe this, even if he eats once every six days and tortures himself with exorbitant feats, all his labors are in vain. 2. Brother, train your tongue to say “forgive”, and humility will come to you. Love humility, and it will cover you from your sins. 3. Do not be careless in any work. Because work, suffering and silence give birth to humility. And know: while a person neglects himself, he is convinced in his heart that he is pleasing to God. But when he gets rid of passions, he is ashamed before God to raise his eyes to heaven. Then he sees how small he is in the eyes of God. 4. One man had two slaves. He sent them to his field so that each of them would reap seven stats (part of the field) per day. And one of them tried with all his might to carry out the order of his master, but could not, because it was beyond his power. And the second one was lazy and said: “Who can do such work in a day!” This slave ignored the order, did not get down to business and went to bed. He dozed, then yawned, then tossed from side to side, like “a door... on its hooks” (Proverbs 26.14-16), - so he spent the whole day in vain. Evening came, and both appeared to their master. The master checked both of them and found out how much the slave who tried had done. Of course, he did not have time to do what he was told, but he showed his jealousy, and for this the master praised him. And he drove the lazy one out of his house as if he were disobedient. So, in any sorrows and difficulties, we will not lose heart, but we will work to the best of our ability, with all our hearts and with humility. And I believe that the Lord will accept us along with those of His saints who have accomplished many deeds. 5. If you do not hurt your neighbor’s conscience, this gives rise to humility. Humility gives rise to reasoning, and reasoning abolishes all passions, separating them one from another. Therefore, you cannot achieve reasoning unless you first prepare the ground for it. The first thing is solitude - it gives birth to achievement. Feat gives birth to crying; crying gives rise to the fear of God; fear gives birth to humility. Humility gives rise to reasoning, reasoning gives rise to insight, insight gives birth to love. And love makes the soul pure and dispassionate. And then, after all this, a person realizes how far he is from God. 6. If you are not sure that your work is pleasing to God, this will call upon God’s help, which will protect you. For he who has given his heart to God in piety and truth cannot even imagine that he has pleased Him. As long as his conscience accuses him of some kind of arrogance, he is alien to freedom. After all, where there is something to reproach, there is something to blame for. And where there is a subject of accusation, there is no freedom. Just as arrogance is alien to one who repents, so humility is impossible for one who deliberately sins. Humility is not reproaches of conscience, but the knowledge of God's mercy and compassion. If we cared about humility, we would not need to be punished. Everything terrible and bad that happens to us happens because of our arrogance. The angel gave Satan to the Apostle to tempt him and so that he would not ascend (2 Cor 12:9). And for our exaltation, all the more Satan will be given to us to trample on us until we humble ourselves. Our ancestors managed the estate, they had wealth, they had wives, they took care of children - and in their boundless humility they talked with God. But we have withdrawn from the world, rejected wealth, left our families and think that we are God’s own people. It is because of our arrogance that the demons laugh at us. He who exalts himself does not know himself. Because if he knew himself, his foolishness and weakness, he would not be arrogant. And who does not know himself, can he know God? If he did not know how to understand his own foolishness, by which he lives, how will he be able to understand the wisdom of God, from which he is far and alien? He who knows God sees a glimpse of His greatness and despises himself, like the righteous Job. He says: “I have heard of You by the hearing of the ear, but now my eyes see You; therefore I renounce and repent in dust and ashes” (Job 42.4-6). He who imitates Job sees God. And whoever sees Him knows Him. And if we want to see Him, we must humiliate ourselves and humble ourselves. Then we will see Him not only as our opponent, but we will taste the sweetness of communication with Him - when He dwells and rests in us. And only in this way will His wisdom make our foolishness wise, and His strength strengthen our weakness. And this power will keep us in our Lord Jesus Christ, who has vouchsafed us such a gift. Humility is something very difficult to achieve. It is because of its greatness that it is achieved with such great difficulty. And it comes to those who are involved in divine knowledge in two forms. When an ascetic of piety is in the middle of the spiritual path, either from a physical illness, or because someone suddenly hates him (as happens with those who seek truth), or from evil thoughts, his mind is in some sense humbled. But when the mind is illuminated by divine grace and it fully feels and understands this, then the soul acquires humility as natural. For if the soul is nourished by divine grace, it will never be lifted up by vanity, even if it constantly fulfills the commandments of God. On the contrary, she becomes even more humble when she partakes of divine meekness. And the first kind of humility is characterized by deep sorrow and timidity, and the second is characterized by joy and shame, filled with wisdom. This is because, as I have already said, the first comes in the middle of the feat, and the second is sent down to those who are close to perfection. Therefore, the first is often overthrown by the blessings of life. The second will not fail, even if he is promised all the kingdoms of the world. It does not feel the terrible arrows of sin at all, because it is all spirit and does not know about the body. And it is necessary that the ascetic, passing through the first, reach the second. For if grace in saving suffering does not soften our self-will, not forcing us, but testing us in one way, it will not give us all the splendor of the other. Humility is unceasing prayer with tears and sorrow: it constantly calls on God for help. And it does not allow you to recklessly rely on your strength and wisdom or to exalt yourself over others - all these are harmful signs of the passion of pride. A person who has reached the point of knowing the extent of his weakness has reached the limit of humility and divine knowledge. This motivates him to constantly thank God, and he is filled with divine gifts. Mouths that constantly give thanks are blessed by God. And in a heart that constantly remains in gratitude, grace always grows. Grace follows humility as temptation follows pride. Chapter 46. About what a treasure is self-reproach Blessed Elder Zosima said: – Once I lived for a short time in the Lavra of Abba Gerasim, and I had a friend there. One day we were sitting and talking about the benefits of the soul. We remembered the words that Abba Pimen said: “He who reproaches himself for everything will find peace.” Then about what the Abba of Mount Nitria said when he was asked: “Father, what is the most important thing you have found on this path?” - and he answered: “Always blame and reproach yourself.” Moreover, the person who asked himself confirmed this, saying: “There is no other way but this.” And then we remembered all this and said to each other with surprise: – How strong are the judgments of saints! It’s true: if they said anything, then, as Saint Anthony said, they spoke “from their experience and as it is.” That is why their words are strong: they said what they knew from experience. It is no coincidence that one sage calls: “Let your words be certified by your life.” And then, when my friend and I were discussing all this, he said: “I also had the opportunity to experience these words and the peace they promise. In this Lavra I once had a true friend, a deacon. And he - I don’t know why - began to suspect me of one thing that offended him. He began to treat me coldly. And I, since I see that he is cold with me, asked him about the reason for such severity. Then he tells me that you did this and that and I’m offended by you. But from what he said I did, I didn’t know anything like that. I began to assure him that this was the first time I had heard about this. He wasn't convinced. “Sorry,” he said, “I don’t believe it.” I went to my cell and began to carefully examine myself: maybe I really did something like that, but I couldn’t find it. After that, I saw him when he held the Holy Chalice and gave communion to the brothers. I began to assure him with the Holy Chalice: they say, I don’t know what you’re accusing me of. But this did not convince him either. Then I went deeper into myself again. I remembered all these words of the holy fathers and sincerely believed them. I began to think a little differently and said to myself: “Father Deacon sincerely loves me. And what was in his soul, he dared to tell me out of love, so that I would repent and not do this in the future. And then, miserable soul, if you say that you didn’t do it, then remember all the bad things that you did and don’t remember. And rest assured: you also did this thing and forgot, just as you don’t remember what you did yesterday and this morning.” Thinking this way, I convinced my heart that I had really done it and forgotten, like my previous sins. Then I felt gratitude to God and Father Deacon for the fact that through him it was given to me to recognize my sin and repent of it. With these thoughts, I went to the deacon’s cell to bow to him and ask for forgiveness, and also to thank him. I went to the doors and knocked. He opened and sees me. And immediately he was the first to fall at my feet and say: “Forgive me for suspecting this thing of yours: the demon has misled me. But God truly revealed to me that you had nothing to do with it and didn’t even know anything about it.” In response, I also began to assure him of the opposite, but he interrupted me, saying: “There is no need for that.” “This,” added Blessed Zosima, “is true humility.” The brother looked for it, and it saved his heart from being offended by the deacon. But the deacon, firstly, suspected him of something he did not know for sure. And secondly, he did not accept his assurances, although they were such that they could convince even an enemy, let alone a sincere friend. However, the brother, as I already said, not only was not offended by this, but also attributed to himself a sin that he did not commit. This is because he considered the deacon's word more reliable than his own heart. And not only that: he even decided to repent and give thanks for the fact that, through the deacon, he was delivered from a sin that he did not even have in his thoughts. Do you see what humility and self-reproach can do - what kind of success do they lead to if you acquire them? And if we had internalized this and accustomed our hearts to thoughts of humility, the enemy would have nowhere to sow bad seeds in us. But he sees that we are completely depleted of good thoughts and, moreover, we incite ourselves to evil. Therefore, he takes our inclinations, adds something of himself to them - and turns us from people into demons. Constantly being embarrassed and embarrassing people is the work of demons, but with virtue everything happens differently. If the Lord sees that the soul longs to be saved, that it cultivates or strives to cultivate good thoughts, that it shows good will, He gives it His grace. And through grace she little by little achieves the greatest prosperity, as it is written: “God works for good to those who love good” (cf. Rom. 8:28). Chapter 47. That one should not seek honors or primacy, for what is honorable in the eyes of people is vile before God Brother! Why are you deceiving yourself? The devil pushes you to look for ranks - and they will be of no use to you, even if you surround yourself with honors. Listen to what the apostle says: “He is not worthy who praises himself, but whom the Lord praises” (2 Cor 10:18). And the Lord says: “How can you believe when you receive glory from one another, but do not seek the glory that comes from the one God” (John 5:44)? Come to your senses, dear brother! Remember why you renounced the vanity of life, the devil and his pride, and stop thinking about worldly things. Don’t you know that by humiliating your neighbor, you commit the sin of self-love and vanity? Think that if you have more honors than your brother, and you take precedence over him, it is only because of your ambition and vanity and because you do not want to humble yourself before your brother. Will this vanity really be your intercessor before God and you will also be given preference there? Never! For He Himself said: “Whoever wants to become great among you must be your servant; and whoever wants to be first among you must be your slave” (Matthew 20:26–27). So look, brother: from the thirst to be first over your brother, you would not end up last in the next century. Wouldn’t you have heard what the vain rich man heard when he was burning in an unquenchable flame: “Remember that you have already received your good things in your life” (Luke 16.25). For the Scripture says: “Whatever is high among men is an abomination to God” (Ak 16:15). Think, brother, that you have died to the world and your life is buried with Christ in God. “When Christ our life appears, then you also will appear with Him in glory” (Col 3:4). And in this century, do not love human glory, it will not stay with you forever. As it is said: “All flesh is grass, and all its beauty is the flower of the field,” and so on (Isaiah 40:6). Overthrow, dear brother, the yoke of the enemy and his pride, bow your neck under the sweetest yoke of our Master. Because He Himself said: “Whoever exalts himself will be humbled, and he who humbles himself will be exalted” (Luke 14:11). And in another place He says: “The Lord resists the proud, but gives grace to the humble” (1 Pet 5:5). Let us, dear brother, be afraid that He will not say about us: “We loved the glory of men more than the glory of God” (John 12:43). Let us humble ourselves before everyone for the sake of the Lord, so that we may have peace both here and there. Because He Himself said: “Take My yoke upon you and learn from Me, for I am meek and humble in heart, and you will find rest for your souls” (Matthew 11:29). And also, dear brother, know that in worldly life he is praised who has a loose tongue, but in monastic life he who loves solitude and silence is great before God. Again, in the world, whoever takes care of his body and changes his clothes all the time receives honor from people. But in our business, whoever neglects all this and only has to worry about what is necessary for the body, cares about his heavenly glory. As the apostle said: “Having food and clothing, we will be content with these things” (1 Tim 6:8). Further, in this life, whoever boasts of bodily strength and wealth is considered great by people. And in our life, he who loves humility and chooses modesty is truly high and chosen, according to what is written: “God has chosen the foolish things of the world... to put to shame the mighty things; And God chose the base things of the world and the things that are despised, and the things that are not, to bring to nothing the things that are, so that no flesh should boast before God” (1 Cor 1:27-29). Let us also love what pleases our Lord, like good and grateful servants. Let's not try to please people. Because, as the apostle says, “if I still pleased people, I would not be a servant of Christ” (1 Gal 1:10). For, as it is said elsewhere, “the whole world lies in evil” (1 John 5:19). Chapter 48. About the fact that it is not timely and without measure to be humble is not useful and even harmful. Also about how to behave with those who praise, and that if you are careful, praise does not harm One brother came to Abba Serapion. The elder asked him to say a prayer, according to custom. But he did not listen and began to call himself a sinner and unworthy of the monastic image itself. The elder wanted to wash his feet, but the brother avoided it, resorting to the same words. Then the elder set the table and invited him to sit down. He himself sat down and began to eat with him. And during the meal the elder began to instruct him. “Child,” he said, “if you want to benefit, keep yourself in your cell, take care of yourself and your handicrafts.” Because there is no such benefit in going out and visiting others as in staying in the cell. But the brother was offended by these words of the elder and even changed his face so much that the elder could not hide it. Then Abba Serapion says to him: “You just said what a sinner you are, condemned yourself and declared that you are not even worthy of living.” And how I lovingly reprimanded you - look how furious you got. If you want to be humble, learn to steadfastly endure everything that others inflict on you, and do not accustom yourself to idle talk. Hearing this, the brother asked the elder for forgiveness and, having received great benefit, left. – What should someone who wants to remain silent do with the rumors that arise around him? After all, this rumor can harm him, and the Fathers said: “Woe to the man whose name is greater than his work.” – Having a big name or fame that is greater than your work is not at all harmful if you are not happy about it and do not agree with what they say. It's the same as if you were slandered: accused of murder, when you didn't do it. You have to think that people supposedly have respect for me, but don’t know what I really am. Chapter 49. About how, what and to what extent should be used to cover the body and how much the Fathers loved simplicity even in such clothing - and this is what every believer should strive for 1. From the life of St. John the Merciful Diven Patriarch John! Who can adequately describe his strictness in food, simplicity and moderation in clothing and sleep? Because he did not forget about this virtue, like others, and in clothing and lifestyle he was no different from most ordinary people. One of the residents of the city, who was his acquaintance, found out about how he lived. He, of course, buys a fur coat for thirty-six nomism and, after many requests not to refuse and wear it, sends it to the saint. The saint agreed to this - both because he trusted the man and because the request itself was persistent and ardent. But all night long he continuously executed himself (as those who lived with him recently told about it). “Who,” he said, “will not condemn me, insignificant John, if I dress in clothes worth thirty-six coins, and my - alas! - brothers in Christ are shivering from the cold without a roof over their heads and even short and cheap rags are not affordable for them! But many of them went to bed without dinner, on an empty stomach, and - woe is me! - like the beggar Lazarus, “they desire to be fed even with the crumbs falling from my table” (Luke 16:21). God, God, how many foreigners and wanderers are now coming to this city: they have nowhere to lay their heads, they hunger, they thirst, they spend the night in the market square! And I enjoy all possible blessings and, in addition to all other pleasures, I have now also put on these expensive clothes. What other words should I expect on that day? None other than these: “You have already received your good in your life, but the poor have received evil! Now they are consoled, and you suffer as you deserve.” But blessed is the Lord: insignificant John will never wear this! And for the money from this fur coat the poor will be dressed!” And at dawn he sends the fur coat to the market to sell it. But the one who gave it saw it on the market. That very hour he buys it, and he gives it back. But John accepted, but immediately sent her back to the market. When this happened twice and more, the great John said to the donor: “Let's see which of us gets tired first: I sell or you buy and give.” However, this man was also immensely rich, which is why the saint deliberately forced him to spend money - so that some part of his money would go to the poor. 2. From the life of Saint Arseny The great Arseny hated everything worldly so much and it meant so little to him that even looking at worldly things was unbearable for him. Moreover, in compensation for all the splendor of his former life and for the clothes that he wore when he lived at court, he was extremely simple in clothes. Moreover, he was so simple that in his clothes he was no different from a poor farmer who wears torn and shabby rags. However, this poverty and humiliation brought him great joy. And he was proud of what painted his inner and invisible world, and sought to decorate his soul, not his body. One brother asked the elder: – Is it good to have two tunics? “Have two clothes,” answered the elder, “but do not have that evil that defiles the whole body and soul.” Because the soul has no need for evil, but the body needs protection. Therefore, “having food and clothing, we will,” as it is written, “be content with that” (1 Tim. 6:8). Be careful not to let your body become ugly from dirt, because you will be carried away by vanity. But if you are still young, then let it remain in disgrace, because it is useful to you. Do not covet anything that you see on your neighbor, be it clothes, a belt or a doll. And do not seek what you desire, do not make yourself in the likeness of your neighbor. And even if you have rewritten a book for yourself, do not decorate it too much, because this is passion. Decorating the body is ruining the soul. But taking care of him with the fear of God is a good thing. Love the poverty of what you dress in, in order to humiliate the thoughts nesting in you - I mean arrogance. After all, one who loves external splendor cannot acquire humble thoughts, because the appearance of the external is imprinted on the heart. Abba Isaac said to his brothers: – In the old days, our Fathers and Abba Pamva wore rough and patched clothes. And now you wear everything expensive - so get out of here! This place is deserted because of you. And when he was getting ready to leave for the harvest, he told them: “I don’t give you any commandments: you won’t fulfill them anyway.” 2. He quoted the words of Abba Pamva: “A monk must wear such a himation that if you throw this himation out of the cell and leave it for three days, no one will take it, it’s worth so little.” He who adorns his clothes harms his soul. Because luxury in clothing is a shame for the soul of a monk; it brings pride to the soul. And simplicity in clothing for a monk is useful and commendable. Think, monk, about your inner work and do not decorate useless walls, for the beauty of the cell does not give the monk patience. We will look for what is necessary, and what is unnecessary and requires trouble from us is harmful and destructive. Chapter 50 The Great Pachomius was building a church in one of the monasteries that were under his jurisdiction. At the same time, he erected porticoes and columns of such proportionate masonry that he himself liked what he had built so beautifully. Then he decided that he should not admire the work of human hands and rejoice in the beauty of what he himself had made. The building was still quite new. He took ropes, tied them around the columns and ordered his brothers to pull them with all their might until they moved and lost all appearance. Then he stopped the brothers and began to say: “Brothers, do not strive too carefully to decorate the work of your hands. Rather, pray that by the grace of Christ and the gift of the Holy Spirit our labors will not be ruined and that the praise of our skill will not destroy the mind and it will not become the prey of the devil. For he has many wiles. - Suppose I came across some thing. I need her in the obedience that was given to me, but I see that I have an addiction to her. Will it become a passion if I take it? “If you need a thing,” the elder answered, “and you are overcome by the thought of addiction to it, tell your thought: “I still need this thing, why are you forcing me to take it out of passion?” And if the passion stops in you, take the thing. And if not, and you can replace the thing with something else, do so and pacify the passion. But if the thing cannot be replaced by anything, then take it with self-reproach and say: “If it were not necessary, I would not take it, because I am overwhelmed by addiction.” “And if,” the brother asked, “someone gives me a thing and I need it, but I see that my heart, out of passion, wants to accept it, what should I do?” Take it because you need it, or refuse it because of addiction? “Do the same as with food,” answered the elder. “You know that we need food every day, and we are forbidden to take it with pleasure.” But if we accept it with gratitude to the giver God and condemn ourselves, God will sanctify and bless it. Therefore, if you need a thing and it fits perfectly, thank God, who managed it, and condemn yourself for what you are unworthy of. And the Lord will drive away addiction from you, because everything is possible for Him. However, if you don’t need a thing, then don’t take it - this is already money-grubbing. You might be interested in: