Том III

Chapter 1: About the fact that you cannot judge a person by suspicion and not believe any suspicions at all 1. From the life of St. John the Merciful Once a monk arrived in Alexandria with a beautiful girl. Some clerics of the Alexandria Church, seeing the two of them together and regarding this as a great temptation for those around them, went with a denunciation to the patriarch. Blessed John, taking them at their word and deciding that they were doing this only out of zeal for God, ordered the monk and the girl to be flogged and imprisoned separately. His command was carried out, and the prison cells received new prisoners. That same night, a beaten monk appeared to the patriarch in a dream, showed his bloody back and asked simply and artlessly: - Do you really like this, sir? Believe me, you made a mistake here, as often happens with people. Saint John woke up and immediately sent for the monk. The prisoner was released from custody and brought to him - after the scourging, he could barely stand on his feet. The Patriarch looked at him and realized that it was him he had seen in his dream. To make sure whether he saw the same wounds from the whips in a dream, he ordered him to bare his back. The monk (this happened clearly providentially) began to unwind the towel, and it so happened that his secret secrets were revealed - the poor fellow blushed with shame: he turned out to be an eunuch. Who would have thought, he was so young! The Patriarch immediately ordered the informers to be removed from their positions and excommunicated for three years, and asked the God-loving monk to forgive him for the sin committed out of ignorance. “Only,” said the holy man, “I cannot approve of your behavior.” How you, monk, walked so carelessly throughout the city, you yourself are very young and still with a woman. You have given many a reason to be tempted. “Blessed be the Lord, Master, I won’t lie,” answered the embarrassed young man with obvious humility. – Recently, when I was in Gaza and was hurrying to worship Saints Cyrus and John, this girl approached me in the evening. She fell at my feet and asked me to take her with me, saying that she was Jewish and wanted to become a Christian. I was afraid of condemnation from the Lord, who commanded me not to despise one of these little ones (Matthew 18:10), and heeding her requests, I allowed her to walk with me. I was also encouraged by the fact that I am crippled, and therefore the enemy will not be able to plunge me into temptation. When we arrived here at the church of saints and prayed, I began to read it out. Since then I have been here, keeping simplicity in my heart, living on alms, striving to, if possible, place her in the monastery of virgins. After listening to him, the blessed man exclaimed: - Woe to us, how many servants of God serve the Lord in secret, and we remain in ignorance. The Patriarch ordered the monk to be given one hundred coins, but he did not take the money, saying: – If a monk has faith, he does not need money. And if he develops a love for money, then there is absolutely no room left for faith. He bowed to the patriarch and left. 2. After this, the patriarch began to instruct everyone to refrain from judging the monks. He repeated the amazing statement of the ever-memorable sovereign Constantine. When, at the Ecumenical Council in Nicaea, the emperor was presented with notes accusing some bishops, he did not read them, exclaiming: “Even if a bishop or monk next to me indulges in fornication, I would rather take off my robe and cover him so that no one can see.” The Emperor understood perfectly well that the sins of such famous men immediately become public knowledge and not only teach them to neglect what was previously in honor and appealed to the conscience, but also become a reason for evil, completely justifying it. Therefore, the Patriarch henceforth did not read the denunciations against the eunuch monk, which were subsequently submitted to him more than once in writing, nor the oral complaints against Vitaly the Great. This Vitaly had previously performed the feat of silence in the monastery of the monk Seridon and by this time had moved to Alexandria, where he began to lead such a lifestyle that he met with many people, which the slanderers immediately took advantage of. But before God he was a zealot for grace, as his whole life showed. Vitaly appeared in the city when he was already over sixty. He immediately carefully wrote down the names of all the harlots he found in the dens, and got a job, receiving twelve obols a day for it: he spent one on his daily stew, and after sunset he went to some harlot and gave her the remaining eleven obols with the words: - Take it, and this night keep yourself free from defilement. Doing this, he spent the whole night kneeling in the corner of some closet where such a woman lived. Raising his hands to the sky, he read aloud psalms and prayers to God for the lost soul, and in the morning he left, making her promise not to tell anyone about what happened at night. But one of them dared to break the oath and told what she was not ordered to talk about. But the elder’s prayer immediately betrayed her to the demon. Seeing how she was raging, none of these unfortunate people dared to say anything about Vitaly anymore. The elder was worried about only one thing: how to save the souls of those who slandered him, and he prayed that the sin would be forgiven. His diligent labors laid the foundation for the salvation of many. After all, the corrupt women saw his all-night vigils, heard his lips repeating divine prayers, in which the blessed husband never tired of asking them to reform and be saved, abandoning their evil craft, and return to a chaste life according to the true and good rules. Some of them decided to change their lifestyle and abandoned their vicious occupation. And some even renounced the world altogether, choosing the monastic path that was dear to them. But no one even knew about Vitaly’s secret feat, except God, who faithfully led him along the path of salvation. Once, when the elder was leaving a brothel in the capital, he met some libertine who was planning to receive vile pleasure for a fee. He hit the ascetic on the neck with all his might and cursed: – When will you, Christ-seller, finally give up your crafty activities? “Unhappy man,” answered the elder, “they will give you such a slap in the face that all of Alexandria will come running to your cry.” Before this divine man moved to the Lord, he still huddled in a cramped cell built in the city of Heliopolis, next to a small house church in which he often performed divine services. When Vitaly had already gone to the Lord, but no one knew about it yet, a certain extremely ugly Ethiopian approached the fornicator who had hit the elder and dealt him a very hard and sharp slap in the face - the ringing could be heard far around. The Ethiopian added: “Now show everyone the slap that Monk Vitaly once ordered you to give.” The unfortunate man immediately began to roll on the ground, possessed by a demon. Almost all of Alexandria came running to see him, as the righteous man had predicted. It took a long time before he was able to get up. The possessed man threw off his clothes and ran to the saint’s house shouting: - Have mercy on me, servant of God Vitaly, my sins are great before God and before you. The people saw how he finally reached the elder’s cell. And then the demon threw him to the ground and, uttering a terrible cry, came out of the unfortunate man. People approached the house and only then noticed that the saint was on his knees, and his soul had already gone to God. There was a note on the floor. It was picked up and read. “Men of Alexandria,” it said, “do not judge prematurely, until the Lord comes to judge.” Then the demon-possessed man confessed how he had insulted the righteous man, and how he later heard the prophetic words that were fulfilled on that day. The patriarch was told about this incident. He, along with the entire clergy, arrived at the place, read the saint’s suicide note, and said: - If I attached importance to the words of slanderers, then the slap in the face would be intended for me. A great multitude of harlots came to the funeral. They carried candles and incense burners and bitterly, from the bottom of their hearts, mourned the death of their spiritual mentor, from whom they received so many useful edifications. They told everyone about his life. He did not come to them with evil thoughts, he never even looked at any of them as a woman, he didn’t even touch anyone, let alone lie next to them. Some began to reproach them for still hiding this, because of which many were offended about the elder. But they made excuses that the elder begged them not to tell anyone anything about him. And the husband, who received a slap in the face from the demon as punishment for insolence, came to his senses and from then on, until the end of his days, he did not stop going to the blessed one’s grave, which became a treasury of many grace-filled gifts, and remembered him with chants. A few years later he took monastic vows at the monastery of Monk Seridon. For his great faith in the intercession of the late divine Vitaly, the elder’s cell was given to him. In it he spent a silent life until his death. The Patriarch praised the Lord for His great mercies and for the fact that He did not allow him, the unworthy, to say or even think badly about this blessed and ever-remembered soul. And many Alexandrians behaved very courageously in their spiritual life. If earlier they quite easily condemned anyone, now they have abandoned such a sinful habit. “We, brothers,” the patriarch instructed them, “should pay attention to ourselves and not allow frivolous condemnation of others.” Once I was reading the life of some great father, and came to one very instructive story. This is what happened at the time: 3. Two monks arrived in the city of Tire on some errand. When one of them was walking down the street, a harlot named Porfiria ran up to him and addressed him: -Honest Father, save me as Jesus Christ saved the harlot. He, without thinking at all about human suspiciousness, took her hand and, in front of many people, led her through the entire city. Immediately a rumor spread that the monk had taken the harlot Porphyria as his wife. Meanwhile, the monk and the harlot walked through cities and villages and one day they saw an abandoned baby on the road. Porfiria took pity on the child and took him into her care. After some time, the inhabitants of Tire found out where the monk and the harlot lived. Seeing the baby in her arms, they began to laugh and mock the noble husband, and they said to her: “You really achieved your goal, look how beautiful your child from the monk is.” The scoffers, returning to Tire, spread the rumor everywhere that a child was born from the monk, exactly like Porphyry. Everyone was already ready to believe these guesses, especially spoiled and depraved people, who themselves have enough examples at home that make them believe in other things. Knowing their own depravity, they easily admit the depravity of others and condemn everyone and everything. They simply enjoy any guesses and gossip about other people's filth, because they long for others to also wallow in depravity, just to drown out the remorse of their own conscience. Meanwhile, the honest monk tonsured Porphyria and gave her the monastic name Pelagia, and then assigned her to the monastery of virgins to study silence. He knew the day of his death, and shortly before that day he went with her to Tire, bringing with him the child, who was then already about seven years old. Then everyone immediately began to whisper that Porphyria had returned with her monk husband. But when they saw that he was sick and close to death, many residents came to visit him. He ordered to set up an incense stove and fill it with coal, and said publicly: – Blessed be the Lord, who in ancient times kept the bush unburnt! The Lord be my faithful witness - this strong fire will not even come close to my clothes if I have never touched this woman. And the fire didn't come any closer. Seeing this, everyone was amazed and gave praise to God, who clearly glorifies in front of everyone those people who serve Him in secret. And the monk, having proven his purity, gave his soul into the hands of God. That is why I exhort you all, spiritual children, as I have already said, let us not rush to condemnation, but let us be vigilant towards ourselves, because this is quite possible. Brother! If you want to get something and need it, don’t complain about your brother and don’t say why he didn’t think of it himself and didn’t give me some of his things. But tell your brother boldly, in the sincerity of your heart: “Create love, give me such and such a thing, I really need it.” This is holy purity of heart. And if you don’t say so, then you will begin to complain about your brother, condemn him in your heart, and you will find yourself guilty of sin. He who shows curiosity about the sins of others or condemns his brother on the basis of suspicion has not even begun to repent and does not know how to examine and recognize his own sins, which are truly heavier than many bars of lead. He does not understand that he is becoming a hard-hearted person who loves vanity and seeks lies for himself. Therefore, he wanders like a madman in the darkness, forgetting about his own sins and thinking only about others, maybe real, or maybe only imaginary. A certain brother, fighting a battle with a demon and believing his guesses, came to the elder and said: - These two brothers live together. The elder realized that the demons were confusing his brother, and sent for these two monks. When it got dark, he made one bed for both of them, laying one bedding for them, and said: “But that brother needs to be placed in a cell further away, because he is tormented by passion, and therefore he judges others by himself.” 2. Abba Pimen said: “The Scripture says that only what your eyes have seen, bear witness. But I tell you that even if you touched something with your own hands, still do not testify. I'll tell you how one brother turned out to be a laughing stock because he carried crafty speculations against his brother. One day he dreamed that another brother sinned with a woman. And he was in a great struggle, he went and kicked them, thinking that it was them, with the words: “Stop, how long will you do this?” And then he saw that they were sheaves of wheat. That’s why I told you that even if you feel something with your hands, do not reprove.” 3. The elder said: “Do not hold your brother’s condemnation in your heart, no matter how serious the matter.” Chapter 2: About the fact that one should not condemn even someone who is clearly sinning, and that one should not reproach others, but pay attention to oneself and not show curiosity about the affairs of others, for whoever listens to the evil he commits will not condemn his neighbor A certain young man, driven by unclean motives, came to the city of Alexandria. He seduced a girl from those who loved the monastic life, and making her an object of pleasure for his unbridled lust, he soon fled with her to Byzantium. When wonderful John found out about this, he was very saddened and, as they say, was ready to move mountains, just to quickly keep them from a grave fall. After some time, Macarius told a heart-warming story to one of the clergy. He mentioned, among other things, this young fugitive, overcome by lust. When those standing nearby heard about this, they unanimously condemned and denounced him. They said that the young man destroyed not only two Christian souls, his own and someone else’s, but also the souls of many people for whom he became a bad example. Macarius immediately denounced them for such a frivolous condemnation: – Don’t say that, blessed children; do not allow your tongue to condemn your neighbor. After all, if you do this, then you find yourself guilty of two evil sins. Firstly, you are breaking the commandment of the Lord, who commanded not to condemn anyone until the hour of His coming, and added that with whatever judgment you judge, you will be judged (Matthew 7:2). Secondly, you do not know what spiritual state your brother is in, and you are in a hurry to become his judges. But you don’t know whether he is still in sin or has already converted and corrected himself. Therefore, I ask you, leave only God to judge your neighbor. If you know for sure that a person has openly committed fornication or some other grave sin, then when you condemn him as a fornicator, you do not know that he may have secretly repented and has already been justified and recognized as chaste. Abba John Kolov said: “The greatest virtue is not to humiliate anyone.” 2. One of the brothers asked Abba Joseph: – What should I do if I cannot endure suffering, but also cannot work and give alms? “If you,” the elder answered, “cannot do even this, then guard your conscience and do not hold any evil thoughts about your neighbor, do not humiliate him, and then you will be saved.” 3. The brother asked Abba Pimen: – How can a person learn not to judge his neighbor? The elder replied: – We and our neighbors are two images. Whenever a person pays attention to himself and blames himself, he shows his neighbor every honor. And if he shows himself to be beautiful, then he makes his neighbor look bad in comparison with himself. 4. Another brother complained to him: “I’m confused—I want to leave here.” “I have heard rumors about one brother that are not useful to me.” “Well, that’s not true,” said the elder, “don’t pay attention.” - Of course, father. But the brother who told me all this is trustworthy. “This brother is not trustworthy,” the elder remarked. “If he were trustworthy, he wouldn’t say such things.” If God had heard about Sodom, He would not have believed it until He saw it with His own eyes. Likewise, we should not believe what they say. – What if I saw it with my own eyes? Hearing this, the elder looked at the ground and, picking up a small twig, asked: Then the elder looked at the roof of the cell and asked: “Roof,” answered the brother. “Put it in your heart,” said the elder, “that your sins are like a roof, and your brother’s sins are like a twig.” When Abba Tithos heard these words, he was amazed and said: - What words can I console you with, Abba Pimen! You are truly a gem! And your speeches are filled with joy and all glory. 5. He also said the following. The brother asked Abba Moses: - How can a person become as dead to every neighbor? “If a person,” the Abba answered, “does not believe in his heart that he has been in the grave for three years, he will not comprehend this thought.” 6. Two brothers once came to Abba Pambo. One of them asked: “Abba, I fast for two days, and on the third I eat only two loaves of bread.” But am I being saved or am I going astray? “Abba,” another questioned, “I earn two keratii a day from handicrafts, and leave only a few numii for food, the rest I give to the poor.” But am I saved by this or am I mistaken? The brothers questioned him for a long time, but the abba did not answer. Four days later they decided to return to their place without waiting for an answer. The clergy consoled them: - Don't mourn, brothers. God will reward you. The elder has this custom - he does not answer until the Lord informs him. They went to the elder and asked: Here he, having compared their works in his mind, began to write on the ground, saying: “Pamvo fasts for two days, and on the third he eats two loaves of bread. But is this what monasticism is about? No. Pamvo earns two keratii from handicrafts and distributes them as alms. But is this what monasticism is about? “No, either,” and he told them. - The work is good. But if you keep your conscience clear before your neighbor, you will be saved. Hearing this, the brothers left, satisfied. 7. Blessed Syncletikia said: “Whoever stands, let him watch lest he fall again. And whoever has fallen should think about only one thing: how to get up (as quickly as possible). Anyone who gets up must be careful not to fall again. There are many mistakes. He who fell lies down, but perhaps he did not receive any damage during the fall. And sometimes a person stands, but due to the lack of simplicity, he, without falling, slides into a terrible disastrous abyss and completely disappears. After all, from the bottom of a deep abyss, not even a scream can be heard, and the depth itself cannot be seen from above. How can you cry for help there? As the great David said: Let not the abyss swallow me up, let not the abyss of its mouth close over me (Ps 68:16). The one who fell before you is simply lying on the ground. And you will fall and hurt yourself so much that you will become the prey of animals. A person falls into sin because he does not watch the door of his soul. Therefore, never allow yourself to doze off, but always pronounce the divine words with singing: Enlighten my eyes, so that I may not sleep in the sleep of death (Ps 12:4). 8. One holy man, seeing a sinner, began to cry and said with bitterness: “He sinned today, but I will certainly sin tomorrow. But he, of course, will repent, and I may not have time.” Judging your neighbor is the worst of passions. It not only condemns the guilty person to terrible torment, as a thief of divine dignity, who self-proclaimed himself God, but also deprives him of divine protection and help when he falls into the sin he has already condemned. And whoever is condemned is freed from the burden of sin if he is not angry with the condemner. The one who condemns takes the burden of his sin upon himself. This was best demonstrated by the example of the Pharisee and the tax collector (Lk 19:9-14). A person engaged in a great many penitential works, if he sees another person and condemns him, even if he sins all the time and does not even think about correction, makes all his penitential labors in vain. After all, he rejected a part of the body of Christ, condemning a person, and did not leave the judgment to the Lord, but appropriated it to himself. He didn't even think about his own sins. In real life, we are all like in a hospital: one has a sore eye, another has a hand, a third may have a fistula or another disease. Some have already recovered. But if someone who has recovered eats food that is harmful to himself, he will get sick again and return to his previous state. Likewise, a repentant person, if he condemns or humiliates someone, will erase all his repentance. When people are in a hospital, everyone suffers from their own illness. If someone screams in pain, no one will ask him why he is screaming. Everyone has their own illnesses. You suffer from grave sins: why do you look at the sins of another? Everyone who has not yet left the hospital communicates only with the doctor and does not eat anything that could delay recovery. Is there anyone among us who is completely healthy? 2. Let anyone who has sinned after Holy Baptism not show negligence, because he is still in the category of repentants. Even if he performs great miracles and healings, if he raises the dead and is endowed with all kinds of knowledge, then he must be careful to see what sins he has committed, because he is still a repentant. What does it mean to sin? To fall into fornication with the body, natural or unnatural, to passionately look at bodily beauty, to steal something or to be kidnapped by some sinful passion, even to the point of eating something secretly so that no one sees you, or when someone puts on a cloak, asking what kind of cloak it is. Anyone who does this degrades Jesus. - But who can observe all this exactly, father? “A man,” answered Abba Isaiah, “dug under a house and stole money at the instigation of the devil.” You are no different from him. He then conquered sin, and you conquer your sin. After all, whoever is defeated in small things will also be defeated in big things. 3. If you see your brother’s sin, do not humiliate him, otherwise you will be captured by your enemies. Look, don’t blame anyone for their appearance - it will harm your soul. 4. God showed the holy Apostle Peter that not a single person should be considered empty or unclean. After all, if a person’s heart is sanctified, then he will consider anyone else holy. And if a person’s heart is entangled in passions, then no one is sacred to him, but whatever passions he sees in himself, he attributes to others. If he is told that such and such a person is good, he will immediately become angry. You, beloved, take care not to reproach anyone: neither with your lips, nor in your heart. 5. If the passion to humiliate overcomes you and tells you to quickly humiliate your neighbor, remember that it was for this passion that God handed you over to the hands of your enemies, and you will find peace. Know one thing: whoever continues to condemn his brother is far from God’s mercy. Brother, when you hear about the crime of Adam and Eve, know only one thing. What happened to them in the beginning as an accident now happens to me and to you as an event that requires a lot of reflection. We were reborn into the bosom of the church through holy Baptism and were settled in the paradise of church life. But we transgressed the commandment of Him who reborn us. The Lord commanded us to love all our fellow believers and patiently accept every fruit, no matter where it comes from. He said: You will eat from every tree in the garden (Genesis 2:16). But we preferred the thoughts inspired by the serpent. Therefore, we consider some people to be good and love, while others are evil and hate. This is the tree of the knowledge of good and evil. We cannot stand our neighbor if he makes mistakes, and we carefully examine his behavior. As soon as he does something good, we immediately love him, but when he does something that seems bad to us, we begin to hate him. But the mind, having eaten from the tree, immediately falls into the same mistakes that it condemned in others. He sees that he was naked and defenseless because he was looking for deceit everywhere. He had not noticed his nakedness before, because it was covered by compassion for his neighbor. So, in the moment of condemnation our understanding dies. God did not create death, but man himself created it as soon as he hated his neighbor. The God of death does not create, does not rejoice in the death of the living and is not driven by the passion of anger, does not invent matters of defense and does not change in relation to the dignity of each person. He created everything wisely, predetermining everything on the basis of spiritual reasoning. Therefore, God did not say to Adam: “On the day that you eat, I will kill you,” but as a warning, the law of justice reveals to us: On the day that you eat from it (from the tree), you will die (Gen. 2:17). The Lord has established that every deed, good or evil, is naturally followed by retribution. This is not at all that the Lord comes up with rewards, as some who do not know about spiritual law believe. 2. We understand this quite clearly and therefore must know: if we hate one of our fellow believers as evil, then God will hate us as no less evil. And if we cannot imagine any of the sinners repenting, then we, sinners, will be deprived of repentance. If we do not forgive the sins of our neighbor, then they will not be forgiven us. 3. Christ the Lawgiver said quite definitely about this law: Judge not, lest ye be judged (Matthew 7:1). Do not condemn, and you will not be condemned; forgive, and you will be forgiven (Luke 6:37). Realizing this, the holy Apostle Paul said: By the same judgment with which you judge another, you condemn yourself (Rom 2:1). The prophet also said: You will reward everyone according to his deeds. And another prophet dared to say on behalf of God: Vengeance is Mine, I will repay, says the Lord (Rom. 12:19). In a word, all Scripture of the Old and New Testaments clearly reveals this law to us. Seeing that this law is spiritual and mysteriously destined, we, fearing it in all our paths, will hasten to love our brothers not only openly, but also secretly. This is no longer the law of Moses, which judges what is manifest, but a spiritual law, which exposes what is hidden. The old law was fulfilled in him, according to the word of the Lord, who said: I did not come to destroy (the law), but to fulfill (Matthew 5:17). 4. We must have one goal at all times and in every place and in every deed: when people offend us in word and deed, then to rejoice and not to grieve. We must rejoice not just like that and not in vain, but in such a way as to find a reason to forgive a sinner for his evil and thereby receive remission of our sins. This is true knowledge of God, which is more extensive than any other knowledge, because thanks to knowledge of God one can call on God and be heard. Such knowledge is fruitful through prayer. It demonstrates faith in Christ. Thanks to him, we can love God with all our hearts and our neighbor as ourselves. For his sake, we must, in vigils and all kinds of bodily suffering, beg God to open His wombs and hearts for us and not reject us. Then we will receive the grace given to us secretly in holy Baptism no longer secretly, but quite clearly and tangibly, if we begin to forgive our neighbor for his sins. This virtue of forgiveness is counteracted by two evil sins: pleasure, which tends to spread throughout our entire body, and vanity. You must first mentally renounce these two sins, and then you can maintain this virtue. 5. If we indulge in these sins, then we do not need to blame anyone: neither Satan nor people. Let us fight the battle of our own free will, and we will not treat it with contempt. This is an internecine war, it goes on within us, and here you can no longer attract allies from the outside. And in this battle we have one helper - Christ, secretly hidden in us in Holy Baptism, invincible and infallible. He will fight for us if we fulfill His commandments to the best of our ability. Our two enemies deceived Eve with their promises and misled Adam. 6. Pleasure showed: A tree is good for food and pleasant (Genesis 3:6) for meditation, and vanity said: You will be like gods, knowing good and evil (Genesis 3:5). Just as the primordial Adam and Eve began to be ashamed of each other, so we, when we deprive the eyes of our mind of innocence, see ourselves and each other naked and are sincerely ashamed. And then we tear off the fig leaves, that is, we cover ourselves with extraneous words, thoughts and excuses. But the Lord prepared for us garments of skin and said: Through your patience save your souls (Luke 21:19). And further He warns us like this: He who saves his soul (in rancor or some other sin) will lose it, and he who loses it (for My sake), i.e. He who crucified her will preserve her in eternal life (cf. Mt 10:39). 7. He who has a certain gift of grace and is compassionate to those who do not have it, preserves this gift. And whoever boasts will destroy him, because of his boasting he will fall into the midst of temptations. 8. Just be curious about your own, not about someone else’s. Otherwise, robbers will break into the forge of your mind. 6. From Saint Anastasia Sinaita Question: How can you not condemn someone who openly sins? Answer: Remember the words of the Lord: Judge not, and you will not be judged; condemn not, and you will not be condemned (Luke 6:37). And the apostle advises and warns us: let him who thinks that he stands (firmly) be careful lest he fall. And one more thing: by the same judgment with which you judge another, you condemn yourself (Rom 2:1). No one knows the deeds of man, only, according to the word of the Savior, the Spirit who dwells in him. Many often sin in such a way that others see it, but they secretly confess to God and receive remission of sins. Having pleased God, they receive the Holy Spirit. Therefore, those whom we consider sinners may already be justified by God. We have seen the sin, but we know nothing about the good deeds that these people secretly did. Therefore, we should not condemn anyone, even if a person sins before our eyes. Already at a distance of ten steps we do not know either the secret deeds of the sinner, or the will of God affecting him. The traitor Judas was with Christ and the disciples on Maundy Thursday. And the prudent robber was then a villain and murderer. But Friday came, and Judas went into outer darkness, and the prudent thief settled in Paradise with Christ. This is what sudden changes happen to a person. Therefore, a good deed is not to judge anyone until Christ, who knows the human mind, comes and reveals what is hidden in the hearts. The Father gave all judgment to the Son. Therefore, anyone who judges his neighbor arrogates to himself the dignity of a Judge and becomes the Antichrist. Some people received remission of sins when they were exposed to various temptations that we do not know about. And others received cleansing thanks to bodily infirmities and long illnesses. “By punishing,” the Scripture says, “the Lord punished me, but did not put me to death.” And the apostle says: “We who are judged by the Lord are punished, so as not to be condemned with the world.” The Apostle did just that with the fornicator, handing him over to the power of Satan for the destruction of the flesh in order to save his spirit at the hour of Judgment. From this example we learn that even possessed people, if they gratefully endure their obsession, are saved thanks to this punishment. And some, stricken by a fatal illness, begged God with hot tears and were granted mercy, like King Hezekiah. Some secretly entered into a covenant of repentance with God, and were saved a few days before their death. In what a person is found, in that we will be judged, whether good or evil. As God said through the prophet Ezekiel, that if a person commits all unrighteousness, but turns back and does righteousness, I will not remember his iniquities. Whatever I find him in is what I judge him in. (Cf.; Ezekiel 18:24–28). Some received remission of sins thanks to the righteous, for the Lord will do the will of those who fear Him. Divine Scripture testifies to this. Aaron, who delivered the golden calf to Israel in Horeb, received forgiveness through the prayers of Moses. Likewise, Aaron's sister Miriam was cleansed of leprosy when Moses prayed to God for her. And Nebuchadnezzar received mercy from God through the prayers of the prophet Daniel. It often happens that holy angels, as true servants of God, having great boldness towards God as if they had not sinned in anything before Him, ask for the salvation of some person, and God fulfills their request. They pray to God day and night, serving and pleasing Him. Likewise, the kings of the earth, if their most loyal friends ask them, will give them even a person sentenced to death. The holy angels are very humane and compassionate towards our family. After all, they saw God the Word in our flesh, as they had wanted to see Him from the beginning. The chief apostles Peter and Paul spoke directly about this. Thus, Peter said that God has given us the blessings that the angels also desired - direct vision of Him. When God became incarnate, we immediately saw Him before the angels. And the Apostle Paul exclaimed about the Ascension of Christ: Now Christ has ascended to be visible to the principalities and powers thanks to the church! For this very reason, holy angels are very philanthropic. The Lord said about this: There is joy among the angels of God over one sinner who repents (Luke 15:10). Therefore, each of the believers during Baptism is given from God an angel, guardian, guide and teacher. See,” the Lord said to the Jews, “do not despise one of these little ones; (those who believe in Me), for I tell you that their angels in heaven always see the face of My Father in heaven (Matthew 18:10). An angel assigned to a person as a guard, if he sees that the person has believed, loved the good and is forcing himself to do this good as much as possible, assists Him, begging the man-loving God for him and asking to grant this person salvation and remission of sins, and God grants his request. If righteous men, as already mentioned, having begged God, often saved sinners, then how much more powerful are the prayers of the holy angels! So, let us not judge a person, even if we see that he is sinning before our eyes. It’s better to instruct him humbly and pray for him. And if what I said didn’t sound convincing, then I’ll add one more thing. Tell me, beloved, which of the people would believe that the harlot Rahab, known throughout Jericho, God forgave her sins and justified her for saving (from her pursuers) the Israeli spies? And the unrighteous and greedy tax collector, who prayed with the Pharisee, received such mercy from God for his sincere contrition that he left the church home justified? Or Samson, the suicide, about whom the Apostle Paul testifies that he is with the angels. Or Manasseh, who for fifty-two years worshiped idols and forced the entire people of Israel to commit iniquities and become an apostate from God? Who would have thought that in one hour, after a short prayer, he was awarded forgiveness, as described in Scripture? When the Assyrian ruler locked him in the womb of a copper bull, there, inside, he prayed to God with his usual prayer, then by the power of God the womb opened, and the angel of the Lord carried him to Jerusalem, as historians talk about, and after that he lived until his repentance. Not to mention the other events of the Old Testament, it is enough to remember the holy thief whom the Lord remembered, and conclude the speech there. If the prudent thief had not publicly repented, would anyone living on earth have believed that the sacrament of repentance had been fulfilled? This terrible man, who robbed and killed adults and children, righteous and unrighteous, taught others the craft of robbery, was acquitted at the end of his life for one word and was the first to enter Paradise! I told all this not in order to prolong the conversation, but because I know: the tongue of many is sharper than a two-edged sword in condemning the affairs of others. They see a lot of good in a person. But as soon as they notice in him the slightest flaw that he admits in his behavior (for who can be infallible except God alone?), they immediately forget and do not take into account any of your exploits and only spread rumors and gossip about this insignificant flaw. Such people will be overtaken by retribution from God, because they bring spiritual harm and destruction not only to themselves, but also to others. You should not worry, be amazed, or doubt, but only remember that God the Father does not judge anyone, but has transferred all judgment to the Son. His Son calls us: Do not judge and you will not be judged (Luke 6:37). And Paul also says: Do not judge until the Lord comes. By the same judgment with which you judge another, you condemn yourself (Rom 2:1). And people, forgetting about their sins, took away judgment from the Son and condemned themselves. The sky was amazed, the earth trembled, but these insensitive people were not even ashamed. Next to the elder lived a monk who was careless in his monastic life. When he was dying, several brothers came to him. Suddenly the elder saw how his brother’s soul cheerfully and easily left his body, and in order to strengthen the brothers, he said: – You know, brother, we all knew that you were not noticed in diligent asceticism. Why are you heading to heaven so cheerfully? “Believe me, father,” answered the dying man, “you told the truth.” But since I became a monk, I don’t know that I condemned anyone, (and if I allowed something), I made peace with the person on the same day. And I want to tell God: “You said, Lord: Judge not, and you will not be judged; forgive, and you will be forgiven (Luke 37 and 18, 9-14) “Peace be with you, child,” the elder exclaimed, “for you were saved without hard work.” 2. When Abba Agathon saw some incident or someone’s mistake, and his thought told him to condemn this person, he said to himself: “Agatho, be careful, lest you do the same thing yourself.” And the thought immediately fell silent. 3. One day Abba Anthony prophetically said to Abba Ammon: “You will succeed in the fear of God,” then he took him out of the cell, showed him a stone and said, “Scold him and hit him.” Abba Ammon did just that. Abba Anthony said: - So you too will achieve this measure. And so it happened. Abba Ammon achieved such great gentleness and goodness that he could not even imagine what evil was. When he became a bishop, they brought to him a virgin who had been seduced and carried with child, and the seducer himself, and they said: -Put penance on them. The bishop crossed the woman's womb and ordered six bundles of clean diapers to be given to her. “It may happen,” he noted, “that she or the child will die during childbirth, and then the body will have to be wrapped in shrouds.” The women standing behind them, seeing what was happening, said to Abba Ammon: -What are you doing? Do penance! “You see, brothers,” he said, “I am already on the verge of death.” Why should I do this? With these words, he released the pregnant woman and did not condemn her. 4. One day at lunchtime he came to the monastery where a brother lived, who was known as a fornicator. It so happened that the woman, because of whom my brother suffered, was just in his cell. The brothers noticed how she went to the fornicator, and decided to all come to him together and throw the sinner out. The bishop learned about their idea from conversations, approached them and asked to allow him to go with them to expose his brother, and then he would immediately leave the monastery. But the brother saw that they were coming towards him, and managed to hide the woman in a large barrel, placing it upside down. Abba Ammon guessed this, was the first to enter the cell, sat down on a barrel and ordered to search everything around. The brothers searched everything thoroughly, but did not find the woman. Then Abba Ammon said: “May God forgive you,” and after praying, he blessed everyone on their way back. Taking his brother by the hand, he added, “Be attentive to yourself, brother.” 5. The priest expelled the sinful monk from the brotherhood. Abba Vissarion approached the priest along with the offender and said: 6. Abba Isaiah said: “If the thought comes to condemn your neighbor for some sin, first think that you are more sinful than him and that the deeds that you consider good are unlikely to certainly please God. Then you will no longer dare to judge your neighbor.” 7. He said: “Not judging or humiliating your neighbor is the way to calm your conscience.” 8. The elder saw his brother, left alone with another, and did not reprove him, thinking to himself: “If God, who created them, sees and does not burn them, then who am I to reprove them.” 9 . Once Abba Isaac of Thebes came to the cenobitic monastery, saw his brother committing all sorts of sins, and condemned him. When he returned to the desert, an angel of the Lord appeared to him, stood before the door of his cell and said: - I won’t let you into the cell. - What's happened? – he asked. “God,” answered the angel, “sent me with these words: “Ask him: to what region of hell do you order Me to send the sinful brother whom you condemned?” Abba immediately repented: - I sinned, forgive me. “Get up,” said the angel, “God has forgiven you.” But in the future, be careful not to judge anyone before God judges everyone (cf. 1 Cor. 4:5). 10. They said about Abba Macarius the Great that he was, as the Scripture says, a god on earth (cf. John 10:34). Just as God covers the whole world with a veil, so Abba Macarius covered with his veil all the sins that he saw, as if he had not seen, and all the sins that he heard about, as if he had not heard. 11. One brother sinned in the Skete. When the monks gathered, they sent for Abba Moses, but he refused to come. Then the presbyter was sent to him with the words: - Come, the people are waiting for you. Avva got up and set off, but he took a holey bag with him, filled it with sand and put it on his back. The brothers who met him asked: “My sins are pouring out behind my back, but I don’t even see it.” But now I have to condemn other people's sins. Hearing this, the brothers did not judge and forgave their brother. - A person must die for everyone else, so as not to judge anyone for anything. When the hand of the Lord killed every firstborn in the land of Egypt, there was not a single house where there was not a dead man (Exodus 12:29-30). - What does it mean? - asked the brother. “That’s it,” answered the elder. – If our sins are revealed to us, then we will not look at the sins of our neighbor. For it is unreasonable for a person who has a deceased person at home to leave him and go to mourn the deceased in his neighbor’s house. And to die for your neighbor means to look at your sin and not judge anyone, whether he is a good person or a bad person, and not to do harm to anyone. Do not hold evil thoughts about anyone in your heart. Do not humiliate anyone who does evil and do not agree with anyone who causes evil to your neighbor. This is what it means to die for your neighbor. Don’t speak badly about anyone, but repeat one thing: “God knows everyone’s life.” And do not agree with the slanderer, do not rejoice when they slander your neighbor, but do not hate the slanderer. This means not judging. Don't be at enmity with anyone. Don't hold hostility in your heart. Do not hate the one who is at enmity with his neighbor. This is called keeping peace. Push yourself towards this. For this work will not take much time, but the rest will be eternal.” 13. The brother asked Abba Pimen: - Tell me how to become a monk? – If you want to find peace both here and in the next century, then in every case ask yourself: “Who am I?” And don't judge anyone. 14. Once a presbyter from Pelusium heard that some of his brothers often went to the city, washed in the bathhouse and forgot about their salvation. Then during the service he took off their monastic robes. But then his conscience began to torment him. He came to Abba Pimen, barely able to stand on his feet from the thoughts that were troubling him, and began to repent. Holding the brothers' robes in his hands, the priest confessed to the elder how everything had happened. Avva Pimen asked him: – Don’t you feel the remnants of the old man in yourself? The presbyter responded with the words of the apostle: – What you condemn another for, you condemn yourself; and condemning, you do the same. You are just like these brothers. If you have even the slightest bit of the old man in you, you are still under the power of sin. The priest returned to the monastery, called the brothers (there were eleven of them in total), repented before them and, again dressing them in monastic robes, released them. 15. The brother asked Abba Pimen: - If I see the fall of my brother, will it be good to hide this fall? – Whenever we cover up a brother’s sin, God covers ours, and when we cover up a brother’s sin, God covers ours. We are talking not only about a brother who is saved in your monastery, but also about someone who lives next door or even performs a feat in the same monastery as you, but under the guidance of a different confessor. And if your brother has the same confessor as you, then hiding his sin and imputing this sin to nothing will be a very significant sin. You cannot excuse yourself by thinking only of yourself. If you live a communal life, then even though you are in different bodies, you are still one body. The statutes of the fathers command you to think of each other as your own members of the body and humbly remind each other of spiritual rules. Therefore, if you see that some brothers are sinning, then you need to reprimand them, and if they refuse to correct themselves, tell the abbot. In this case, the duty of love towards brothers will truly be sanctified.” 16. Another brother asked him: “If I heard about my brother that he is sinning, then I don’t want to let him into my cell.” And if I see a good brother, I rejoice with him. “If,” the elder answered, “you show some small benefit to a good brother, then treat another about whom you have heard bad things twice as good, since he is weak.” Then the Lord will show mercy to you too. 17. In one monastery there was a monk named Timothy. When the abbot heard that one brother had fallen into temptation, he began to consult Timothy about him. And he encouraged him to expel his brother. As soon as the abbot did this, the temptation of his brother passed on to Timothy - he was already ready to actually sin. Timothy burst into tears before God, saying: - I have sinned, forgive me, Lord. – Remember, Timofey – I am sending you temptation only because you despised your brother during his temptation. 18. One brother in Konovia sinned. And nearby lived a hermit who did not leave his seclusion for many years. The Abba of the monastery went and told the elder about his brother’s sin, who advised him to drive the sinner away. And they drove the brother away, the unfortunate man came to the gorge, sat down and cried. It so happened that brothers passed by on the way. They were heading to Abba Pimen. Hearing the crying, the travelers approached and saw how hard the brother was suffering. They invited him to go with them to the elder, but he refused. “It’s better for me to die here, for I have sinned.” The monks went to Abba Pimen and told him about their brother. Abba consoled them and sent them to his brother with the words: - Tell him: “Abba Pimen is calling you.” And the unfortunate man came to the old man. He saw how desperate he was, stood up, kissed him and invited him to dinner. Meanwhile, Abba Pimen sent one brother to the hermit with the words: “I’ve been wanting to meet you for many years, because I’ve heard a lot about you, but because of our general laziness, we never saw each other.” And now God has blessed our meeting, and there is something to talk about. Come to me soon so we can see each other. The hermit never left his cell, but when he heard about Abba Pimen’s invitation, he thought: “If God had not informed the elder, he would not have sent for me,” and immediately went to visit. They met, kissed each other with joy and sat down in the cell. Avva Pimen began to tell: – Two brothers lived in the same village. Both relatives died at home. But one brother left his deceased relative and went to mourn a stranger. Hearing these words, the elder was touched, remembered what he had done to his brother, and said: - Pimen is high in the sky, and I am low on the ground itself. 19. The fathers asked Abba Pimen: – If we see a brother sinning, will you give your blessing to reprove him? “If I need to go through the Cells,” answered the Abba, “and I see a brother sinning, I will pass by and not reprove him.” 20. They asked him: – How did Abba Nisferoi tolerate his student all his life? “If,” Abba answered, “it were me, then I would put a pillow under his head.” – What would you say to God? “I would say to God: “You said: First take the plank out of your own eye, and then you will see to take the speck out of your brother’s eye” (Matthew 7:5). 21. The brother asked Abba Pimen: “The Scripture says,” Abba answered, “I recognize my iniquity, I lament my sin (Ps. 37:19). 22. Once Abba Pimen came to the land of Egypt to settle there, and it so happened that a brother who had a wife lived next to him. But Abba did not rebuke him. And then one night the woman gave birth. The elder, realizing this, called his younger brother, who lived with him, and said: - Take a vessel of wine and take it to your neighbor - he really needs it now. No one knew that the woman had given birth, but the younger brother did as the elder ordered. But the brother received the benefit, repented and after a few days released his wife, providing her with everything she needed. He said to the old man: – From today I will begin to repent. The brother built himself a cell next to the elder, often visited him, and the abba enlightened him on which way to go to God and thus led his soul to salvation. 23. One day the whole Skete gathered to discuss their brother’s sin. The fathers spoke, but Abba Pior was silent. Then Abba stood up and went out, took the bag, filled it with sand and put it on his shoulders. Then he also poured sand into the wallet and hung it in front. When the fathers asked him what this meant, he replied: - A bag filled to the top with sand - my sins. There are many of them, but I carry them on my back, I don’t grieve about them and I don’t cry. And my brother’s small sins are always before me, I think about them and condemn him. But you can’t do that. You should keep your sins before yourself, think about them and ask God for forgiveness. “Truly, this is the path to salvation.” 24. Abba Paphnutius said: “One day I was walking in the fog, lost my way and ended up at some village and saw that everyone there was judging each other. I stopped and began to pray to God about my sins. And then an angel holding a sword in his hands came down to me and said: - Paphnutius, all who condemn their brothers will perish by this sword. And since you have not condemned anyone, but have humbled yourself before God as a sinner, for this your name will be written in the book of life. 25. The elder said: “Do not judge a fornicator, even if you yourself are chaste. You broke the law just like him. After all, Who said, “Thou shalt not commit adultery” (Matthew 5:27), He said: “Thou shalt not judge” (Matthew 7:1). 26. They told about one old man who lived in a tiny cell in Egypt. Usually he was visited by a young monk and a virgin nun. One day the guests stayed until evening, and the elder laid out a mat and lay down between them. But the young brother was overcome by temptation, he attacked the maiden and committed a sin with her. The elder lay there as if he saw nothing and did not say anything to them. When morning came, he saw them off and didn’t even show that he knew. They debated all the way whether he saw their sin or not. They returned to the elder, repented before him and asked: “Abba, did you see that Satan laughed at us?” “No, I didn’t see it,” he answered. – Where was your thought at that time? - they asked. – My thought was where Christ was crucified and at the hour of death on the cross I stood nearby and sobbed. They left the elder, having received penance, and became chosen vessels. 27. There was an old man who ate only three crackers a day. One day his brother visited him. When they sat down to eat, the elder offered the guest three crackers. But, seeing that he was still hungry, he brought three more. When they were full and stood up, the elder condemned his brother, saying: “Brother, you shouldn’t indulge the flesh.” The brother bowed to the ground and left. The next day, when lunch time came, the elder placed three crackers in front of him. When he ate them, he felt hungry, but restrained himself. The next day the same thing happened. The poor fellow began to weaken. Then he realized that God had abandoned him, and he threw himself on his face before the Almighty with tears and, sobbing, asked why He had abandoned him. An angel appeared to him and said: “You condemned your brother—that’s why this happened to you.” Then the elder understood: whoever can abstain or do any good achieves this not through his own strength, but through God’s grace, which strengthens a person. 28. The holy man, seeing a man committing a sin, said with tears: “He sins today, but I will certainly sin tomorrow.” 29. He said: “If someone sins before your eyes, do not condemn him, but consider yourself more sinful than him, even if he is a layman.” 30. One of the fathers said: “There is no people under heaven equal to the people of Christians. There is no rank under heaven equal to the rank of monks. But there is only one thing that harms them terribly: rancor and condemnation. If they had banished this from their hearts, they would have lived an angelic life on earth.” 31. Two brothers in the kenobia became great. They were awarded the gift of seeing God's grace on their brother. And then one day one of them left the monastery on Friday and saw in the morning that a man was eating, and said to him: - How can you eat on Friday at such an early hour? The next day, as usual, during the service, another brother looked at him and saw that grace had left him and he became upset. When they returned to the cell, he asked: - What did you do, brother? I didn’t see God’s grace on you as before? “But I did not do anything evil either in thought or in deed.” “And you didn’t tell anyone anything?” “Yesterday morning I saw a man eating outside the walls of the monastery, and I said: “How can you eat on Friday at this hour?” This is my sin. Work hard in prayer, I ask you, together with me for two weeks, we will ask God to forgive me this sin. They did just that. Two weeks later the brother saw God's grace come upon his brother again. They were comforted and thanked God. 32. The brother asked the elder: - If I come to the elder and ask: “I want to live next to such and such a brother, but I know that this is not good for me, what will he answer me?” After all, if he says “don’t communicate with him,” won’t he condemn him in thought? – Few people have such subtlety, that is, flexibility and sharpness of thinking. If the elder is moved by passion and says “don’t communicate with him,” he will harm himself, and his word will be devoid of meaning and essence. So what should he say? Just “I don’t know.” Then he will not allow passion to take over him. And if he is already free from passion, then he will not condemn anyone, but will only consider himself the cause of harm and will say: “Of course, I am not moving to any other place, and it will not be useful for you to move.” And if the brother is reasonable, he will accept with faith what was said and will fulfill what was announced to him, realizing the essence of this advice. 33. One holy elder heard that his brother had fallen into fornication and said: - Oh, what a bad thing he did. And a few days later the brother who had sinned died. An angel of the Lord appeared to the elder with the soul of his brother and asked: “You see, the one you condemned has fallen asleep. Where do you order him to be sent, to the Kingdom of Heaven or to hell? After this, the elder, until his very hour of death, asked God for forgiveness for his condemnation, cried and suffered cruelly. 34. The elder said: “If you see someone laughing or eating a lot, do not judge him, but say: “Blessed is he who has no sin,” and let the soul rejoice for him. 35. The elder said: “If you saw someone fall before your eyes, say immediately: “Anathema to you, Satan, and man has nothing to do with it.” And confirm in your heart not to condemn your brother, otherwise the Holy Spirit will depart from you. And repeat to yourself again: “As he showed weakness, so do I.” Cry and ask God for help. Sympathize with those who suffered against their will. Nobody wants to sin before God - we all just often make mistakes. 36. One of the elders said: “When I lived in a remote desert, one brother from a monastery came to me. I asked him how fathers live. He answered me: - Okay, with your prayers. Then I asked him about one brother who had a bad reputation. He replied: “Believe me, father, he has completely gotten rid of all reproach.” As soon as I said this, I went into a frenzy and saw myself, as if in a dream, in front of Holy Golgotha, where our Lord Jesus Christ was crucified between two thieves. I threw myself on my face before Him. The Lord saw me, turned to the holy angels standing before Him and said loudly: - Throw him into outer darkness, for he is the Antichrist. He condemned his brother before My judgment! Hearing this, I rushed out of the cell, but my robe caught on the door frame, and a piece of it remained there. Then I came to my senses and said to my interlocutor: - Today is a crazy day for me. Then I told him what I had seen and added: “My cassock, that is, God’s cover, was on me, and now I have lost it. And from that day, the Lord of Glory is my Witness, I wandered in the desert for seven years, did not eat bread, did not enter under anyone’s roof and did not meet people, until I saw that the Lord did not appear to me in a dream and did not return my covering.” 37. Someone asked the elder: – Why can’t I live with my brothers? “Because you are not afraid of God,” answered the elder. “If you had remembered what was said in Scripture, that Lot was saved in Sodom because he did not condemn anyone, then you would have been able to live even among wild animals. 38. The elder said: “For twenty years I fought with one thought and prayed to God to see all people as one.” Monk, do not humiliate a layman in your thoughts. Only the Lord knows the secrets of the heart. Honor everyone for the Lord's sake, just as the Lord has honored you of all. Explanation by Pavel Blagolibov: Saint Ephraim wonderfully added: “in his own thoughts.” After all, it happens that a monk scolds the laity only with his tongue to teach monks who love the world too much or are close to despair. Elsewhere, Saint Ephraim pronounces a special teaching about this. Chapter 3: About how breaking the commandments can lead others into temptation, and what the word “temptation” itself means; and that one should not be tempted, but those who are tempted should be healed by conversation The brothers from Konovia came to the anchorite in the desert. He accepted them with joy. And, according to the custom of the hermits, seeing that they were tired from the journey, he fed them with everything he had before the time for the evening meal, so that they could regain their strength. When evening came, the anchorite read twelve psalms. He did the same at midnight. And when the elder began to fall asleep, through his drowsiness he heard the guests telling each other that hermits in the desert rest more than monks in monasteries. When they got ready to go to the neighboring elder in the morning, the anchorite asked them: - Kiss him on my behalf and tell him: “Don’t water the greens.” They did just that. When he heard it, he understood his words and forced them to work hungry until the evening. When evening came, he performed a long service. “Now we’ll rest just for your sake, because you’re tired,” he said and added. – We usually don’t eat every day, but for your sake we’ll eat today. He brought crackers and salt and said that a holiday should be held for the guests, and added a little vinegar to the salt. When they got up from the meal, the service immediately began and lasted until the morning. The elder said: – We cannot make the usual rule for your sake, we know that you need to rest a little, because you came to visit. When dawn broke, the brothers prepared to leave. The elder asked: – Stay with us for a while longer. And if you cannot stay because you have been entrusted with an assignment, then at least, according to the custom of the desert, stay with us for three days. They realized that the elder would not let them go, they got up and left secretly. 2. Once two monks came from Egypt to Skete and visited the elders. They sat down to a meal and saw that the hermits were eating greedily, exhausted by strict fasting, and thus were led into temptation. The priest, wanting to heal them, announced this to the brothers in the church: – Fast, brothers, and adhere to the lifestyle that your feat requires. The Egyptians were about to leave, but the priest did not let them go. After the first day of fasting, their eyes were already dark. They were allowed to fast for two days and eat food for two days, while the hermits fasted all week. When Saturday came, and the Egyptians sat down to eat with the elders, they greedily attacked the food, but the elder held their hands, remarking: “You need to eat with reason, since you are monks.” But the Egyptian pushed his hand away, saying: - Let me - I'm dying. I haven't eaten boiled food for a whole week. “If you,” said the priest, “fasted for two days and were so hungry, how are you tempted by the brothers who constantly perform such a feat?” He forgave them their sin in confession, and the Egyptians, having received the benefit, left with joy. - If I am doing something that I consider reasonable, and they start correcting me unreasonably, should I speak up in my defense or should I remain silent to avoid vanity? “If there is no need for justification,” the elder answered, “then be silent.” And if your work inspires thoughts in your brother, then overcome vanity and heal your brother. – I am doing one unrelated task, which is definitely not sinful, but I know: if my brother sees me doing this task, he will be tempted. I hide what I’m doing to avoid vanity, but I’m ashamed in case my brother catches me. Should I not hide my business, exposing myself to the danger of vanity, or should I hide it, fearing temptation? And if I don’t know for sure that this could become a temptation for my brother, but I’m just guessing, then what should I do? “If your heart tells you,” the elder answered, “that your brother may be tempted, hide what you are doing, so as not to instill thoughts in your brother.” And if you don’t know exactly, but only guess, then calmly do your job. – If I say a word that hurts a person, but he does not understand it, should I repent to him or remain silent so as not to inspire thoughts in him? “If your brother,” was the answer, “does not understand that you have hurt him, remain silent and do not embarrass him, but try to bring repentance to God for your sin against him.” – Tell me, lord, what is freedom in Affairs and how should it be used? “Freedom,” answered the elder, “lies in speaking the truth openly.” So, someone needs food, clothing, or some other thing at all. He must clearly communicate this to the person who can give it to him. But this freedom should not be applied to every person, but only to those who will not be tempted by such free treatment. He who has the gift of discernment stands on a solid foundation and rejoices in it. And without it, a person often falls into temptation. However, whoever uses this gift must act dispassionately and not in order to heal the passion that bothers him by any means, but only to satisfy the necessary needs. Only when you do not plunge a single person into temptation and do not give yourself over to the power of passion, you can enjoy your freedom. And if someone is tempted by it, then he should act as a steward, and not use it carelessly, leading his neighbor into temptation. For example, someone came after hard work and wants to eat quickly. And another, hearing or seeing that a person wants to eat or has already started eating, falls into temptation. Or sometimes you ask for something, but your brother is not yet on a solid foundation. Then you need to express your request in private to the one who can give you this thing, then your brother’s thoughts will not suffer any harm. As they say, good is the freedom that is achieved with the fear of God. And in this case you destroy your freedom. You need a thing, but you do not talk about your need to the one who can give it, but expect him to do it on his own initiative. It turns out this way: he does not know at all or knows little about your need, or does not help you in order to test your patience. And you sit and grumble at him and lead yourself into temptation. So you are sinning against this person. If you take advantage of your freedom and directly say what you need, then none of the above will darken your thoughts. And if you ask for what you need but don’t get, don’t be upset, don’t be tempted, don’t complain. Tell your thought: “Either he cannot help me now, or I am unworthy, and this thing is not useful to me, which is why God did not allow it to be given to me.” Look, if you look back at this failure, you will immediately abolish all your freedom. Therefore, if need requires, contact him again. I repeat once again: protect yourself everywhere and always, then you will not be embarrassed by failures. Likewise, if someone on his own initiative asks you about a thing, whether you need it, tell the truth. And if you forget and say that you don’t need it, don’t be ashamed to confess and tell the truth later. Collect your thoughts and say: “Forgive me. Out of pride, I said that I didn’t need the thing. And I really need it.” - But if I am not informed and doubt the person with whom I am doing business, will my great freedom not be a temptation for him, and what should I do in this case? “You can find out from experience,” the elder answered, “whether your requests are a temptation for him or not.” Let's say you want to eat. Don't tell him, "Give me this." Say better: “I feel that I am hungry for such and such a reason. The way he listens to you will make it clear what he thinks. You will immediately understand his disposition, whether it tempts him or not. “But how did you say, father,” asked the brother, “that freedom consists in openly asking for what you need?” And why, when Brother John asked the great elder if he could refuse vegetables, he told him to eat the vegetables that visitors brought, but not to beg for them? Can we say that his freedom was limited? -John had the idea of ​​not eating vegetables at all. Therefore, the great elder, answering the question, said that this thought was inspired by demons, and, wanting to expose them, he ordered him not to ask for vegetables. He recognized the malice of his enemies, that the demon who told you not to eat at all would then make you complain that they brought you little or no food at all. Therefore, the great elder answered this way when John asked him about it. In addition, he gave his disciple a commandment. But freedom is useful only where the commandment is given. If you live with brothers, do not become a reason for anyone to leave the brotherhood, so as not to be condemned in the next world. Be careful not to lead anyone into temptation, and then you too will not be excommunicated from the Kingdom of Heaven along with the perpetrators of temptation. Chapter 4: That a Christian must subordinate all thoughts to Christ, for spiritual people (including some laity) even through bad things come to good thoughts 1. From the life of Saint Pelagia One day, the high priest of Antioch, together with the bishops subordinate to him, sat in front of the church of the martyr Julian and talked about spiritual things. Pelagia rode by in her usual bejeweled attire, standing in her chariot, followed by a large crowd. The air around was filled with the fragrance of aromas, competing with the brilliance of her precious stones and pearls, sparkling with all the colors of the rainbow. When the shepherds saw with what daring shamelessness she was passing by, some of them immediately condemned her for the flashy luxury characteristic of harlots. For they saw only what was on display and what prevented them from seeing what was hidden from their penetrating gaze - the holy fathers only blushed with embarrassment and turned away. Only Nonnus alone examined it, and the conclusion of his contemplation was exactly the opposite. Only his soul was touched by a subtle regret, from which, like a torch, the fire of Virtue ignited in him. Unlike other fathers, he did not take his eyes off her and while she was driving, he looked at her carefully. She had long since disappeared from sight, and he still continued to look after her. Finally, Nonn took a deep breath, and tears welled up in his eyes. The blessed husband began to mourn himself and say that he himself was condemned by the way she decorated herself. “She,” Nonnus believed, “falling in love with corruptible bodies and desecrating herself, although she possesses truly blooming physical beauty, is not lazy, however, to increase natural beauty with the wonders of her ingenuity. With the help of clothes and cosmetics, she manages to achieve extraordinary shine only in order to gain bitter slavish pleasure. And we, when the Beloved of our soul and the Lover of us is immortal, when unfading grace and eternal abodes (in heaven) await us, we so neglect the adornment of our immortal soul that we shamelessly disgrace its natural beauty. We mock ourselves and pitifully separate ourselves from unspeakable and wondrous pleasure. Have we really forgotten what torment is prepared for us and that the Judgment against us will be severe? When blessed Nonnus said this to himself, I think he saw not only the present, but also anticipated the future. He (for sure) knew that very soon Pelagia would surpass her physical beauty in spiritual beauty, and with her spiritual exploits the harlot would become higher than the bishops themselves. Once Abba Macarius and his brothers were walking through Egypt and heard a boy say to his mother: “Mom, a rich man loves me, but I hate him.” And the beggar hates me, but I love him. His words aroused the admiration of the Abba, and the brothers asked him: – Why are you so delighted with baby talk? “Truly, our Lord is rich and loves us, but we do not want to listen to Him.” And our enemy the devil is poor and hates us, but we love his uncleanness. 2. One day, several brothers came to test Abba John Kolov in order to understand how he did not allow his thoughts to be distracted and never talked about the affairs of this age. They told him: “We thank God that there was a lot of rain this year, the date palms were nourished and sprouted, and now the brothers have handicrafts. “So is the Holy Spirit,” said Abba John. – When He descends into the hearts of the saints, they are renewed and shoot forth in the fear of God. 3. The Bishop of Alexandria, Blessed Athanasius, asked Abba Pambo to come from the desert to Alexandria. Pamvo came, and when he saw a woman performing at the spectacles, he shed tears. The brothers asked why he was crying. “Two things touched me,” he replied. “One is her spiritual death, the other is that I don’t have the same zeal to please God as she has to please shameless people.” Beloved, if your soul is directly directed towards the Lord, then whatever you see will benefit you. If you see a merchant, say to yourself: “My soul, he works so hard and suffers so much to satisfy temporary desires and achieve what is not eternal. Why do you forget about imperishable things?” And when you see those arguing in court, say to yourself: “They, without feeling the need for anything, show such zeal and try so hard to overcome each other. Why don’t you, a soul who owes God myriads of talents, come to Him with prayers to receive forgiveness?” 2. If you see the builders, say: “My soul, they, building Houses of clay, are diligently trying to complete the intended work, but you despise the eternal abodes and do not fight to erect God’s abode in yourself, uniting and matching the virtues to each other?” We will not list everything so that our speech does not drag on too long. Simply, if we see something in life, we will try to transform worldly and everyday thoughts into spiritual ones, and then, with the help of grace, we will certainly benefit from everything. Chapter 5: About deceit and guile, simplicity and gentleness, where they are born and what harm or benefit comes from them, and about envy Living in simplicity and not valuing oneself sanctifies the heart, and wickedness will not enter into it. And whoever communicates with his brother deceitfully will not leave him with heartbreak. He who says one thing, but cunningly holds another in his heart, will have everything fall apart in his hands. 2. Do not associate with an evil person, otherwise you will be stained by his deadly poison. Communicate with gentle people to become a partaker of their glory and purity. Don’t hold a grudge against a person so that all your efforts don’t be in vain. Sanctify your heart when communicating with everyone in order to see the peace of God within yourself. If a person is stung by a scorpion, the poison will spread throughout the body and even affect the heart. Anger in the heart also affects one’s neighbor. The poison of this malice strikes the soul. This is how dangerous deceit is! Whoever spares his labors and does not want them to perish, let him quickly shake off the scorpion, that is, guile and malice. 3. If your brother gives you something to keep, do not open it without his permission and do not look at what is there. If you are entrusted with something valuable, ask to see it. 4. If you are tormented by envy, remember that we are all members of the body of Christ and that we all share in the honor or shame of our neighbor, and then you will find peace. If an envious person feels sorrow, you need to stop it with all your might. An envious person considers your successes a disaster for himself. His envy cannot be stopped by anything except hiding everything from him. If your success is useful to many, but upsets the envious person, then it can be neglected. 2. Of course, benefit is necessary for many, but we must not forget about the envious person. After all, this crafty passion can destroy him. You will have to deal not only with passion, but also with the sufferer and hold the line. Therefore, humbly honor that he is better than you, and at every time, in every place and in every matter give preference to him. 3. And you can overcome your own envy if you rejoice in what your envious person rejoices in, and grieve with him about what he grieves about. Then you will fulfill what the apostle said: Rejoice with those who rejoice and weep with those who weep (Rom 12:15). He who commits atrocities in secret is worse than those who do them openly, but for this he will also suffer great torment. 2. Whoever weaves cunning plans, but hides his atrocities, he, according to the word of Scripture, becomes an asp on the way, biting the horse’s leg (Gen. 49:17). Whoever praises his neighbor in front of one person and scolds him in front of another is obsessed with vanity and envy. He tries to hide his envy with praise, and to exalt himself above him with condemnation. 3. Just as it is impossible to herd sheep and wolves in the same flock, so it is impossible to be worthy of mercy if you plot intrigues against your neighbor. He who, being rebuked, remains silent out of deceit, hides rancor in his heart. And whoever answers peacefully and meekly is not malicious. Chapter 6: That it is a great sin to despise and mock simple-minded and humble people 1. From the life of St. Gregory the Wonderworker Once Gregory the Great was returning from the city of Comana to his place. Everyone knew that the saint was especially concerned about comforting those in need. On the way, two Jews decided to waylay him. Either they were looking for profit, or they wanted to laugh at him, assuming that they would be able to deceive him very easily. One of them lay down face down by the road along which the saint was supposed to pass. So he lay motionless by the side of the road, and the other shed feigned tears over them, pretending that he was mourning him as if he were dead. As the great saint passed by, the Jew called out to him: - What a misfortune! The poor guy died unexpectedly, he lies naked, there is not even anything to bury him in. Don’t miss this holy moment, passer-by, hear the sobs of the beggar and donate something so that you can clothe the body of the one who has already passed on to another world. So the pretender prayed and whined. The saint, without hesitation, took off his cloak, covered him who was lying by the road, and continued on his way. The deceiver immediately put on a cape and, no longer crying, but laughing, ordered the one lying down to get up and joyfully said how cleverly and profitably he had managed to deceive the saint. But he didn’t get up or move. Then he called him louder and pulled his leg, but he no longer heard the voice, did not feel the blows and continued to lie as he was lying. He died the moment the cape covered him. It was real death. She suffered him because they decided to laugh and pretend to die. Let not the evil ones deceive the man of God! The saint himself could not deceive them: he gave the cloak, as they asked, for burial. The faith and spiritual power of the great saint turned out to be destructive. But let no one consider such punishment unnecessary, but turn to the example of the Apostle Peter. He created good things only with the power given to him by God. Even his shadow saved the sick from suffering. But the same power condemned Ananias, who resorted to deception, to death. I think that out of fear of such a death, every careless person will come to his senses, looking at an instructive example, just to avoid such punishment. Of course, Gregory showed himself to be a gracious imitator of Peter in regard to lying. The lie was exposed, and the liar turned from lies to truth. Whoever wanted to ridicule the power of the greatest saint became a lesson for others: do not dare to lie, because the Lord himself becomes the accuser of such impudent people. If we see a hardworking and very diligent person in virtues, we should not humiliate him, but, on the contrary, stick to him. Such people are pleasing to God and useful to their comrades. We are convinced of this by the battle between the Jews and foreigners, when David fought Goliath in single combat. Likewise, those shipwrecked on the open sea were saved thanks to the righteous man who was with them. As the Scripture says: Fear not, Paul! you must appear before Caesar, and behold, God has given you all those who sail with you (Acts 27:24). Chapter 7: That a believer must do everything in good faith, and not for show, for God evaluates every work not by appearance, but by the purpose for which it is done Many things, Peter, seem good to us, although they are not really so, because they are not done with a good purpose. That is why in the Gospel the Truth says: But if your eye is evil, your whole body will be dark (Matthew 6:23). If the intention that precedes the action is unclean, then the action itself will be bad, even if it seems good. 2. The elder said about Moses that before he struck Egypt, he looked back and forth, that is, he examined his thoughts, and did not notice anything, that is, he saw that he was not causing himself any harm, but was doing everything for the sake of God, and only then did he strike Egypt. 3. It happens that a deed is clearly done as a good thing, and it has a good goal. Not only do people do things this way, but they also pronounce words exactly as we mentioned. But some distort the matter due to inexperience or ignorance, others spoil it with their crafty intentions, and some with pious goals. 4. Whoever hides slander in words of praise is not easy to expose, especially for simpletons. Similar to him is the one who is vain, while assuming a humble appearance. Such people obscure the truth with their fabrications and, having gone far along the path of lies, then find themselves exposed by their own deeds. 5. You can do visible good to everyone to protect your neighbor; Or you can not commit, but appear useful to the human soul. It happens that a person denounces another out of malice or for the sake of self-defense, and sometimes it happens with the fear of God and the truth. He fully reveals his thoughts to the Lord: for man sees only the face, but God sees the very heart. He who sins in secret should not think that he can hide. Everything is revealed as it is before His eyes, which is what we are talking about. 6. God judges actions by intentions. May [the Lord] give you according to your heart, the Scripture says (Ps 19:5). If a person fulfills the commandment, but clearly out of passion, then with his evil thoughts he destroys his own good deed. 7. Fulfilling the commandment is one thing, but the work of virtue is quite another, although they are interrelated. Fulfilling a commandment is fulfilling a command, and the work of virtue is pleasing God for the sake of truth. 8. Just as there is one material wealth, and there are many ways to acquire it, so there is one virtue, but there are many ways to achieve it. Whoever wants to do something but cannot, God, who knows the heart, proclaims him to have done it. One wants to commit virtue, and the other wants to commit vice. The mind, even without the participation of the body, creates a lot of good and evil, and the body without the mind cannot do anything at all. But the law of freedom is always recognized in the mind before the deed itself is performed. 9 . Whatever we do, God first of all looks at the purpose: For His sake we do it or for some other reason. When you hear the words of Scripture: You reward everyone according to his deeds (Ps 61:13), then know that God will not reward with good those deeds that, although they seem good, were done with a false purpose, but only for those that have the right purpose. After all, God’s judgment does not examine what is happening, but the purpose of what is happening. 10. It often happens that people seem to do good, but it is not good at all due to initial reasons. Such are fasting and vigil, prayer and psalmody, almsgiving and hospitality. They are by nature good deeds, but when they are done out of vanity, they cease to be good. 11. The reward for the labors of virtue is dispassion and knowledge. They are the harbingers of the Kingdom of Heaven, just as passions and ignorance are the harbingers of eternal torment. Whoever strives for good deeds for the sake of human glory, and not for the sake of good itself, let him hear the words of Scripture: You ask and do not receive, because you ask wrongly (James 4:3). Virtue does not consist in showing off a lot of all sorts of things done physically, but only in having a chaste and hopeful heart. The right goal in business, pursued for the sake of God, coincides with the intention of such a heart. The mind can do good without bodily deeds, but the body without heartfelt wisdom, no matter how hard it tries, will not receive any benefit. Chapter 8: That conscience is the greatest good given to us by God, it greatly helps those who are embarrassed by its voice Abba Agathon said: “A monk should not go so far as to have his conscience condemn him for the action he has committed.” 2. The elders said: “The soul is like a spring. If you clear it, clear water will flow out, but if you fill it up, it will disappear.” I think conscience is called “soul” here. He who obeys his conscience becomes increasingly clearer, but he who does not obey and tramples on it, it becomes cloudy. 2. From Saint Isaiah the Hermit Brothers! Let us be jealous of all the saints who did not obey sin until death, but were obedient only to their own conscience and therefore inherited the Kingdom of Heaven. With the fear of God, we will pray according to our conscience, so that she will finally speak freely to us. Then our connection with her will take place. 2. May she be our guardian, showing each of us what has become a stumbling block for us. But if we do not obey her, she will retreat from us and leave us, and then we will fall into the hands of enemies who will not spare us. As the Lord teaches: Make peace with your opponent quickly, while you are still on the way with him, so that your opponent does not give you to the judge, and the judge does not give you to the servant, and they do not throw you into prison; Truly I say to you, you will not come out of there until you have paid the last coin (Matthew 5:25–26). This is interpreted as follows: the opponent is the conscience, which opposes the person who wants to fulfill the desires of his flesh. If he does not obey her, he will be betrayed to his enemies. Whoever wants to be healed should first of all ask his conscience. What she says is what needs to be done, and it will only be beneficial. 2. A lot of advice is given from everywhere, but if you think about the benefits, then there is nothing better than your own opinion, if, of course, your conscience is clear. 3. God and conscience know the secrets in every person, and from this knowledge one can receive healing. 4. He who does not courageously examine his conscience will not be able to undertake physical labor for the sake of piety. 5. Conscience is nature's Bible. Whoever reads it along the way will experience God’s help. 6. A good conscience can be achieved through prayer. And pure prayer comes from a good conscience. Conscience and prayer are naturally interconnected. Do not humiliate your conscience: it always advises you the best. She puts into you a divine and angelic thought and frees you from the secret defilement of your heart, giving you boldness towards God at the hour of departure from life. Chapter 9: About the fact that you should constantly be attentive and surround yourself with defense on all sides, because the enemy is always ready to attack from any side 1. From the life of St. Synclitia When the nuns had gathered, Saint Syncletikia said: “You must always keep your weapons ready against your enemies. They attack you from the outside, but they fight you from the inside. So is a ship - it can sink, overwhelmed by the waves of a storm or due to a gap formed in the hull. So it is with the soul: sometimes it is threatened by the invasion of evil spirits from the outside, sometimes it is captivated by internal thoughts. It is necessary to restrain the onslaught of spirits from the outside, but also to ensure that there are no evil thoughts inside either. So we must be vigilant, especially in watching our thoughts. They often rebel against us and, if we forget, they will drag us into destruction. When a ship gets caught in a storm, the sailors sound the alarm, and very often ships nearby come to the rescue. And if a leak appears in the ship, and the crew is resting at this time, then even in a calm sea the water will break through the bottom, and everyone will drown before they even have time to come to their senses. Therefore, you need to pay special attention to your thoughts. The enemy, wanting to destroy the soul, approaches it like a house: either he will dig under the foundation so that the house collapses, or he will begin to dismantle the roof so that the walls will fall apart, or he will enter the door, tie up the owner, and then destroy the house as he wants. The foundation of the house is good deeds, the roof is faith, the doors are feelings, and the enemy takes all this by storm. That is why anyone who wants to be saved must be vigilant. In this life we ​​cannot afford to be carefree. As the Scripture says: If anyone thinks he stands, take heed lest he fall (1 Cor 10:12). Our life is like the sea, it is full of reefs, many dangerous animals, but there are places where there is relative calm and storms do not happen often. It can be considered that we monks sail on calm sea routes, while lay people constantly expose themselves to danger. And we sail during the day, because the Sun of Truth shows us the way, and the laity are in the darkness of the night, because they wander in (the darkness of) ignorance. It often happens that a layman, sailing in the dark among the raging waves, calls on God and, thanks to his prayers, saves his ship, while we, sailing on a quiet surface, drown due to negligence, abandoning the oars of truth. You need to make sure that the person standing doesn’t fall. And whoever has fallen must think about one thing: how to get up as soon as possible, and if he has risen, then let him not fall again.” Abba Vissarion said, dying, that a monk should be like the cherubim and seraphim - all eyes. 2. Abba Pimen said that we need only one thing - sobriety of heart. 3. He said: “Enemies hide their cunning behind their backs.” 4. Abba Pimen told about a brother who said to Abba Simon: – When I leave my cell and see that my brother is distracted by something trivial, and I am distracted by the same thing. And when he laughs, I laugh too. And when I return to my cell, I cannot find peace. “You leave your cell,” the elder was surprised, “you meet people laughing and you laugh too, you meet people talking and you start talking?” And after that, do you want to enter your cell the same way you left? - Well, what should I do? “Take care of yourself in the cell,” answered the elder, “and look after yourself outside the cell.” 5. One elder came to another. During the conversation one said: “Don’t rely on yourself, brother, until you leave your body,” said another. – You say that you died, but Satan did not die. 6. Satan appeared to the holy man at the hour of death and said: “I can’t know about this,” answered the elder. 7. Before his death, Abba Agathon spent three months without closing his eyes and motionless. One day his brothers pushed him aside and asked: “Abba Agathon, what’s wrong with you?” – And are you scared, father? - they asked. “Until now I have kept God’s commandments with all my might,” he answered, “but I am a man.” How do I know if my actions are pleasing to God? “Aren’t you,” they asked, “not sure of your affairs that they agree with the will of God?” “I don’t dare say this,” he replied, “until I give the answer to God.” For the judgment of God is one thing, and human judgment is another. They wanted to ask him many questions, but he stopped them with the words: “Create love, don’t talk to me, I can’t answer now,” and he died in joy. And everyone saw him ascend to heaven, and the expression on his face was as if he were meeting his dearest and most beloved friends. 8. Once Abba Macarius went to the most remote part of the desert. On the road he met an old old man, hung from head to toe with many jugs, each with a feather sticking out, and all this served him instead of clothes. Macarius stopped, stuck his traveling staff into the ground and looked at the old man. He faked blushing and asked: -What brought you to such a wilderness? “I want to find God,” answered Macarius, “and get rid of delusions.” Who are you, elder, tell me. For your appearance is alien to the salvation of men, and what have you put on yourself? “I am the one you call Satan and the devil,” the old man admitted. – I attract people to myself in various ways. For each part of the body I came up with a sinful temptation. With the feathers of lust I overthrow those who obey me and rejoice at the fall of those I conquered. Hearing this, Saint Macarius boldly asked: “Christ gave you over to His angels to reproach, but explain to me why the drugs that you wear are different in appearance.” After all, you had to appear to me so that we would learn the complex sorcery of your evil craft and, having understood why your arrows of delusion are so skillful, from now on we would not yield to your intention. “I will answer, although against my will, about my science,” answered Satan. - Why hide now when you see everything for yourself. Find out the meaning of each vessel. If I see someone who is constantly studying the law of God, I hinder him by causing him a headache by anointing him from the vessel that is on my head. And if he wants to stay awake with singing and prayers, then I take the vessel from my eyebrows and, lightly anointing it with a feather, induce drowsiness and force him to go to sleep. And I use those that hang near my ears for disobedience: thanks to them, I force those who want to be saved not to hear the word of truth. With the incense from my nostrils I incite youth to fornication. And with the drugs prepared in my mouth, I tempt the ascetics with the sweetness of all sorts of dishes - and they do whatever I want, and at the same time they even go so far as to slander and use foul language. And my fans all work hard together in my field and then reap a harvest worthy of me. “Whomever I clothe with exaltation,” Satan continued, “I equip with the instruments of arrogance hanging from my neck. Thus, I give to the fans of my temptations fame in life, wealth, and other achievements that seem good to those who have departed from God. Look what's on my chest? These are the vessels of my thoughts, with which I solder hearts to the point of an unholy hangover, darkening the pious thoughts of those who want to remember the future, and destroying their memory with oblivion. And those vessels that hang on my belly are full of insensibility, and with their help I turn people into meaningless creatures who live worse than cattle. And the vessels located under the belly excite intemperance and shameful debauchery. Now do you see what I have in my hands? - asked Satan. “These vessels are precisely made for envy and murder, so that all my plans can be carried out in practice.” And those that hang behind me, on my back and shoulders, are the darkness of my temptations, with the help of which I relentlessly fight those who are trying to fight me. I prepare attacks from the rear and strike those who rely on their own strength. And did you pay attention to those vessels that are hung on the thighs and on the legs right down to the feet? They contain pits and traps - when I sprinkle from them, the straight paths become slippery, I make the road of piety difficult to pass and force them to turn onto my path. I sit in the middle of the paths of life and death and place all sorts of obstacles: those who walk along the path of life, I push them onto the path of death and strengthen them to follow in my footsteps. In my fields I sow thorns and thistles (Heb. 6:8);); and those in whom they sprout no longer accept the path of truth. And you,” Satan said to Macarius with regret, “have never even wanted to listen to me, you don’t give me the slightest consolation and all the time you burn me to ashes with your great weapon. So, I’d better hurry away from you as quickly as possible to my obedient slaves. You and your people have a kind Lord, He talks to you meekly and treats you as His own child. When the most experienced ascetic of Christ heard this, he made the sign of the cross over Satan and said: “Blessed be God, who has given you over to shame for those who trust in Him.” And may He protect me completely from your errors, so that, having won victory over you, I will receive a reward from my Master. And you, Belial, perish quickly, for Christ has deposed you. Do not touch those few who walk the narrow and thorny path of salvation (cf. Mt 7:14). Yours will be enough for you. And leave the desert people alone. As soon as the saint uttered these words, Satan became invisible, leaving behind only a cloud of smoke, as if from fire. The saint, kneeling, prayed: - Glory to Thee, Christ our God, Refuge of the overwhelmed and Salvation of those who resort to Thee. Amen. 9 . It was said about one elder that he asked God to honor him with the gift of seeing demons, but he was told: “You don’t have any need to see them.” “Lord, you can cover me with Your grace.” Then God opened his eyes, and the old man saw evil spirits, which, like bees, were circling around him, clanking their teeth in front of his face, and the angel of the Lord drove them away with whips. 10. Abba Isaiah said: “I am like a sparrow that a boy tied by the leg. If he loosens the rope, the sparrow immediately flies up, thinking that he has been released. But for the boy to stop the bird, all he has to do is pull the rope. I say this because until your very last breath you cannot treat anything with disdain, for the enemy’s malice is manifold.” 11. He said: “If a person has received great power of knowledge, healing and will even resurrect the dead, but once he falls into sin, he no longer has the right to forget - he cannot avoid repentance.” Let us exert all our strength, brothers, let us fall on our faces before God, and His goodness will have mercy on us and grant us the strength to throw off the burden of unclean passions. After all, the enemy will not calm down and will pursue us hourly to steal our souls. But our Lord Jesus Christ is with us! He forbids it to act if we keep the commandments given to us. Blessed is the man who, with all his knowledge, is ashamed and prays for the remission of sins. But woe to those who have wasted all their time in neglect. Thinking that they were infallible, they trampled on their own conscience. They simply did not want their conscience to reproach them, and they did not understand that such a “small thing” was, in essence, a great deal. The farmer sows grain, but if there are no shoots, he will consider all the work in vain and will be upset that nothing has sprouted. Likewise, a person, even if he knows all the mysteries and all knowledge, if he works great miracles and healings, even if he endures many different sufferings, even if he has nothing to wear, he must still be afraid of sin and not treat his conscience with complacency. After all, he has enemies who plot all sorts of intrigues for him and hunt him. They will not leave him alone until a person achieves perfect love. And then we understand that love never ceases... it covers everything, believes everything, hopes everything, endures everything. He who has the fear of God performs a feat with all his might, enduring the suffering that constantly befalls him and preserving himself, and even after this he considers himself unworthy to pronounce the name of God with his lips. 12. He said: “Brother, while you are in the body, do not indulge your heart. Just as a peasant cannot be sure whether he will receive a harvest in his field, because he does not know what can happen before the harvest, so a person should not take his eyes off his heart while the breath is warm in his chest. While he is alive, even if he suffers from many bodily infirmities, he does not know until his very last breath what passion may begin to overtake him. That is why he cannot neglect his soul for a moment, for he is surrounded by enemies on all sides. Life is a hostile environment, and therefore we must always cry out to God, asking for help and mercy. Brothers! It is necessary for spiritual people, both those who have succeeded in spiritual life, and those who have been less successful and are already tired, to strengthen themselves in faith until their last breath. As they say, whoever neglects small things first falls into small sins, and then gradually into large ones. Don’t say that spiritual people don’t fall and great pillars don’t collapse. He will make a small concession, succumb to the enemy’s suggestion, will not repent, and this small vice will linger in him for a long time and grow. After all, a small sin is not an orphan at all. He has a huge family, and he will gather it around him. Just click and you will see a sea of ​​friends and acquaintances. You need to take up arms and fight to destroy a minor sin - then a person will retain the measure he has achieved. If he breaks his dispassion, it will be only to the extent necessary to overcome the oncoming evil. But if after this he interrupts the work of prayer and does not push the enemy further, he will be struck by the poisonous arrows of other passions. And so getting used to each subsequent passion, he will move further and further away from God, leaving himself without His help. He doesn't want this, but his enemies will force him to do so. The devil is trying to tell us that small sins are trifles. After all, otherwise he cannot involve us in even greater evil, which is intensifying: one passion drags another. Likewise, goodness is strengthened with the help of all goodness, pushing forward the bearer of goodness. One monk, who loved silence, settled in the most remote corner of the desert. He sat in a cave and indulged in only one activity: prayer, chanting and contemplation of God. And the Lord, in a dream and even in reality, more than once honored him with many revelations. We can say that he led an immortal and incorporeal life in everything: he did not think at all about food or bodily comforts. Having once surrendered himself to God, he has since lived in the desert, leaving the world and not meeting people. Filled with hope in God, he did not allow anything physical even in his thoughts. The Lord rewarded him for such persistent faith. Once every two or three days an angel brought him food. When an ascetic entered a cave, feeling hungry, he found bread. He thanked God and gave his body what it needed. And then, as was his custom, he again turned to divine chants, prayers and contemplations, constantly adhering to them, constantly enjoying them and rejoicing. Thus, day by day he grew in spiritual achievements, showing his love and zeal for God. The ascetic reached the point where, one might say, he almost had the best ending of life in his hands. But the ascetic began to rely on himself and slightly weakened the severity of his feat, he was so confident in his dispassion. And immediately he was subjected to a demonic temptation, by which he was defeated. He would have remained a disfigured corpse if the incomparable Lord had not protected him with his mercy. When the ascetic reached such self-confidence, the thought imperceptibly crept into his heart that he was superior to others and that he knew and had more than others, since he had already grown old in such a state. From this a carelessness arose in him, small at first, but gradually growing to noticeable proportions. Not as cheerfully as before, he began to get up from sleep to pray. He began to become lazy and his singing ceased to last long. His soul wanted peace, his mind sank to earthly things, and his thoughts became scattered. Because of this, a kind of meaninglessness grew in the recesses of the hermit’s soul; only the ancient habit of work nevertheless elevated his mind and directed his thoughts towards divine work. In the evenings, after the usual prayers, entering the cave, he sometimes still found on the table the bread sent to him by God, and ate it, but did not expel bad thoughts from his mind and did not think that inattention was ruining his works, did not pay attention to the evil growing in him. A slight evasion of duties seemed of little importance to him. And so lustful passion, having taken possession of his thoughts, began to call him into the world. But the ascetic was still holding back. One day, having spent the day in ordinary labors, he entered a cave after prayer and chants and there, as before, he found bread, but not so carefully prepared and not as clean as before, but with garbage. He was surprised and somewhat saddened by this, but refreshed himself with bread. The third evil night has already arrived. His mind was even more given over to lustful thoughts, and his imagination imagined unclean dreams to him as vividly as if they were actually coming true. Despite this, he, however, continued his exploits the next day: he prayed, sang psalms, but no longer with a pure disposition and often turned around, looking at everything around him. His good deeds were interrupted by various thoughts. In the evening, feeling the need for food, he entered the cave and, although he found bread in the usual place, it seemed to have been eaten away by dogs and mice, and outside the cave there were dry remains. Then he began to groan and cry, but not as much as was necessary to curb his unclean lust. Although not as much as he wanted, he still tasted the bread and began to calm down. Then many thoughts fell upon him, trampling his mind. They, like a captive, dragged the monk into the world. He abandoned his wilderness and went to the village at night. Day found him still on the road, and the village was still far away. The ascetic, scorched by the heat, became exhausted and began to look around him to see if there was a monastery in which he could rest. A monastery actually appeared ahead, where he directed his steps. The monastery brothers greeted him with joy, like a real father, and washed his face and feet, which were covered with dust after a long journey. After prayer, they offered him a meal, asking him to accept with love what they had. Then the brothers asked him to tell them the word of an ascetic about how to be saved, avoid the snares of the devil and remain above unclean thoughts. The elder instructed them with many examples from his ascetic life and spoke about the struggle with thoughts, adding that they should zealously perform feats and endure suffering with unshakable hope for future benefits and pleasures in heaven, where they would soon move. Having finished the instructions, the ascetic involuntarily thought about himself: how, while admonishing others, he himself remained uninstructed. Realizing his fall, the ascetic immediately stood up and returned to the desert, to that already native cave, to the burlap bedding on the ground, to groan heavily and mourn his sins. The ascetic did not stop crying until he heard the voice of an angel who told him in a dream: “God accepted your repentance and had mercy on you; just make sure you don’t flatter yourself. The brothers whom you taught will come to visit you and bring you bread for blessing; share it with them and always thank God.” From then on, he constantly mourned for the rest of his life and (remembered) this significant divine meal. Avoid evil and do good (Ps 33:15). That is, fight with enemies so that passions decrease, and fight with them again in order to acquire virtues. And then be sober in order to preserve these virtues. This is the point, to cultivate it and store it (Gen. 2:15). Abba Anthony heard people talking about a young monk who was walking along the road and performed a miracle. He met elders who were tired from a long journey. The young man called the zebras to let the elders sit on them and take them to Abba Anthony. The elders rode zebras to the Abba and told him about the miracle the monk had performed. Abba Anthony told them: “I think this monk is like a ship filled with goodness, but I don’t know if it will reach the pier.” And after a while Abba Anthony suddenly began to cry, began to angrily tear out his hair and groan heavily. - Why are you crying, Abba? - the students asked, and he answered: “The great pillar of the church has just fallen,” the elder was referring to the young monk. - Go to him and see what happened there. The disciples went where the Abba said. The young monk lay on the mat and mourned the sin he had committed. Seeing the disciples, he said: “Ask the elder to beg God to give me at least ten days, and I hope to earn justification before Him.” But five days later he died. 2. Abba Vissarion said: “When we humble ourselves and pray, lest alien joy enter us, then we begin to be arrogant, stop watching our hearts and plunge ourselves into warfare. Often, because of our weakness, God shows mercy on us and drives Satan out of us. And if we neglect ourselves and brush aside the fear of God and attention, temptations are immediately allowed to us.” Chapter 10: About the fact that one should strictly monitor oneself, correct mistakes and increase good deeds 1. From the life of Saint Synclitia Blessed Syncletikia said: “I knew one person who lived virtuously. He sat in his cell, watched the attack of thoughts and calculated which thought would be the first, which second and how long each of them would last, and compared whether the attack of thoughts was stronger or weaker today than yesterday. Thus, he accurately recognized the grace of God and his own steadfastness and prosperity, and overthrew the enemy. 2. We need to accept these rules and maintain them. Those who trade in short-lived things make an accounting at the end of each day, and if the profit for the day turns out to be large, they rejoice, and if they suffer losses, they are sad. Moreover, we should stay awake, because we are acquiring for ourselves a true treasure and trying to acquire for ourselves as many benefits as possible. And if the enemy has shortchanged us even a little, we should be extremely indignant and even burst into tears from the damage we have suffered. Just don’t despair and give up everything because of one mistake. 3. If you have ninety-nine sheep, look for the one that is missing. Don’t let one mistake you make bother you, don’t run away from the Lord because of it, otherwise the flayer devil will seize and destroy the entire flock of your deeds as soon as he notices that the flock is left without the protection of the Lord. Do not leave the monastic army because of one sin. Our Lord is good, He will accept you as many times as you turn to Him. Therefore, try to obtain forgiveness through sincere repentance. Abba Nisferoi said that a monk must “every evening and every morning give himself an account: what he has done from what God requires and what he has not done from what God forbids. And test yourself like this all your life.” 2. Abba Moses asked Abba Silouan: – Can a person make the beginning of correction every day? “If he is a worker,” answered the elder, “then every hour can mark the beginning of salvation.” 3. The elder said: “If you set about a feat, but then relaxed, pull yourself together again and do not stop doing this until your death. Whatever a person is caught doing is what they will judge him for: laziness or abstinence. Examine yourself every day and week, month and year, whether you have progressed in silence, fasting, prayer and especially in humility. The true prosperity of the soul is that every day it finds itself more and more humble, which is why a person corrects sins that constantly happen, and considers everyone better than himself. Without this mentality, even if he performs signs and raises the dead, he is still far from God. 4. Abba Benjamin said: “Walk the royal way, count the miles and do not lose heart.” Constantly think about what exactly you have sinned about, and if you pray about your sins, God will forgive you. Constantly judge yourself here (on earth), carefully examine where you made a mistake, and then you will not experience suffering at the terrible hour of death. Prepare to give an answer to God, and then you will fulfill His will. Check every day whether you have conquered some passion today, and do not be overconfident. You are not the winner, but only the mercy and power of God. 2. When you wake up, remember how you will answer God for every deed, every word and every thought. Then you will not sin before God, and the fear of God will be in you. Brothers! We are spiritual merchants, just like ordinary merchants who count their profits and losses every day. If they see that they have suffered damage, they make special efforts and diligence to compensate for it. So you, beloved, carefully check your trading every day, evening and morning. In the evening, having entered the region of your heart, count everything and say to yourself: “Have I angered God? Didn't you say an idle word? Was he indifferent, did he irritate his brother, did he slander anyone? Was it not that my mouth sang and my mind meditated on worldly things? Did lust enter into me and did I not accept it with satisfaction? Have I not been overcome by earthly worries and have I forgotten about God at this time?” Think carefully about this and other similar things, and if you see that you have failed in something, hasten to make amends. Moan and cry and pray to God not to repeat the same mistake. And in the morning, think about the same thing and ask yourself: “How did I spend this night? Did you receive benefit or damage? Was my mind and my body awake? Did my eyes cry? Didn't sleep captivate me during prostrations? Didn’t evil thoughts enter into me, and instead of immediately driving them away, I happily combined with them?” This is how you need to consider yourself from all sides: perhaps you have sinned in some of the above. And then you need to work to correct these mistakes and stand guard over your heart so as not to endure the same thing again. If you always think this way, you will maintain your trade and securely place your profits in the heavenly treasuries. Chapter 11: That it is dangerous for a believer to break even one commandment, because the fulfillment of all the others depends on it; and that even small evil brings great harm 1. From the life of Saint Pachomius Pachomius the Great told his disciples: “Imagine, brothers, there are a hundred rooms in the house, but if someone buys the main hall, the owner will no longer be able to enter any of the rooms. Likewise, a believer, if he possesses all the fruits of the Spirit, but through negligence and the malice of the enemy loses at least one, exchanging virtue for deception, then he will become weak, for he will voluntarily lose all his property.” 2. If a person does not awaken his own soul through sobriety and does not strengthen himself even against weak enemy attacks, he will destroy all his virtue. If an army advances on the enemy, but there is a gap in their formation, then the enemy will break through to the rear, and it will be difficult to dislodge him from there, and the entire army will most likely die. Therefore, each of us must strengthen ourselves with all the virtues. For considerable damage occurs when even the most insignificant virtue is neglected. The brother asked Abba Pimen: – Can a person rely on one thing he does? – Abba John Kolov said: “I would like a person to adopt a little from all the virtues, and not always adhere to only one.” Brothers! We should all practice virtues to the best of our ability. Small people - to the best of their weak strengths, and big people - to the best of their great abilities. Those who made donations to the treasury were rich. But the Lord was most pleased with the poor widow’s two mites. For He looks at our intentions and judges our actions by them. Woe to the soul that does not want to flee from sins, because sorrows from envious people and haters will befall it. 2. In Egypt, the Israelites ate and drank to their heart's content, but were slaves to Pharaoh. When the Lord sent them a helper, that is, Moses, to lead them out of Egyptian captivity, Pharaoh began to oppress and oppress them. This was not the revenge of Moses, no matter how many plagues God sent to Egypt and to Pharaoh, and he was not pleased with the grief of the Egyptians until the time came and God said to Moses: I will bring one more plague on Pharaoh... And then you will tell Pharaoh to set my people free, otherwise every firstborn in the land of Egypt will die... (Cf.: Exodus 11:1-5). Only then did Moses raise his head. Then God gave advice to Moses: tell the people (secretly) that each one of his neighbor...begs for things of silver and things of gold [and clothing] (Exodus 11:2). These things (later) made it possible to cover the costs of building the tabernacle. 3. The elders explain that things and clothing are feelings that are enslaved by enmity. Only when a person completely frees them from enmity and forces them to bear fruit to God will God’s protection overshadow him. After all, there was no cloud while the construction was going on, but as soon as it was finished, a cloud covered the tabernacle of meeting (Exodus 40:34). The same thing happened when the church was built. While the work continued, the cloud did not appear, and when the church was completely finished, and the blood and the fat of burnt offerings were sacrificed in it, and it was a pleasing aroma to God, then the cloud filled the house of the Lord (1 Kings 8:10-11). These examples show: until a person loves God with all his strength and all his mind and cleaves to Him with all his heart, God’s protection will not overshadow him. 4. Just as a ship cannot set sail until loading is completed, so the soul cannot overcome the waves of passions if it lacks any virtues. Likewise, a warrior who goes out to fight the king’s enemies will not be able to resist them if he does not come out fully armed. And a monk will not be able to resist passions if he forgets about any virtue. A walled city can easily be captured if there is a breach in at least one place in the wall. Post as many guards as you want at the gates; they will not be able to stop the enemies at the city walls until the breach is sealed. In the same way, a monk who is possessed by some kind of passion will not be able to cope with his enemies. 5. It is not I who speak about this, but the divine Scripture. The book of Genesis says: And the Lord [God] said to Noah... I saw you righteous before Me in this generation (Genesis 7:1). And he said to him (Abraham): Be blameless; and I will establish My covenant between Me and You (Gen. 17:1-3). Scripture testifies to the same thing about Job. And Isaac, blessing his son Jacob, said: May Almighty God bless you (Gen. 28:3), so that you can do all His will. 6. Ecclesiastes teaches us: even the smallest passion destroys all the power of virtues: Dead flies spoil and defile the fragrant ointment (Eccl. 10:1). And in the book of Ezekiel it is said: On that day the righteous will be deceived by his righteousness, I will not remember him (cf. Ezekiel 18:24). And the apostle noted: A little leaven leavens the whole lump (1 Cor 5:6). James said: Whoever keeps the whole law and yet sins in one point is guilty of all (James 2:10). 7. We learn about this from history. Let us remember how Achan, who stole the gifts of Jericho, deprived the entire people of God’s help. Israel could not defeat the enemies and generally go out to battle until they drove out Achan (Joshua 7:1). We see that Saul also lost his kingdom when he accepted the offering of Amalek (1 Samuel 15:1). And the ignorance of Jonathan, how he ignorantly transgressed the oath of his father, and God did not hear Israel on that day (1 Samuel 14:24). 8. Ananias and his wife Sapphira withheld the price of the field and, having lied, immediately fell at the feet of the apostles and gave up their souls (Acts 5:1). And many other examples can be cited from the Old and New Testaments. But for the pious reader, what has been said is enough. One thing you need to know: a person who does evil cannot do good. It happens that a person, intending to achieve good, commits evil. This happens when a person sins and does not repent. And if a person truly repents, then he will not sin. He who has known true repentance does not divide his time into hours for God, in which he performs good deeds, and hours for the devil, in which he wallows in intemperance. He does not live now in piety, now in lawlessness, he is not now a servant of God, now a slave of the devil, but is always the same. 9 . Everyone who commits sin, says the Lord, is a slave of sin (John 8:34). But a slave of sin cannot serve God. As the Lord rightly said in the Gospel: No one can serve two masters (Matthew 6:24). What fellowship does righteousness have with iniquity? - says the apostle. – What does light have in common with darkness? What agreement is there between Christ and Belial? What is the complicity of the faithful with the infidel? What is the relationship between the church of God and idols? (2 Cor 6:14-16). Let us cleanse ourselves from all filthiness of the flesh and spirit by performing holiness... (2 Cor 7:1) in the love of Christ, that is, in every good work. He who has escaped many sins, but is still captivated by some small sin, is not yet Free. Whoever is conquered by someone is his slave (2 Pet 2:19). If someone is easily defeated by the small, much more will he be enslaved by the great. You can't overcome big passions if you don't conquer small ones first. God's Word has royal power and is actually useful to listeners, putting the meaning of what is said into their hearts. And if this is not so, then why is the Kingdom of Heaven like leaven, which a woman took and put in three measures of flour until it was all leavened (Matthew 13:33). That is, the human mind accepts the word of the Lord, hiding it in its three-part composition: body, soul and spirit, according to the Apostle. And he collects all the subtlety of his thoughts, multidimensionally scattered like flour, into a single dough of faith in order to completely liken it to the active word. 2. This is the exact meaning of this parable. The apostles were purified through the word (John 15:3), which they heard (from the Lord), and the power corresponding to the word, and became fit for work. For the word of God is living and active. Therefore, the Lord condemned those who did not accept this power accompanying the word as infidels: If I had not come and spoken to them, they would not have had sin: but now they have no excuse for their sin (John 15:22). 3. All of us who have been baptized must fully believe in Christ and fulfill all His commandments, since we have received from Him the power to do this. But not in such a way as to first fulfill only one commandment, then another, and each one in turn, one might say, gradually. No, one must comprehend such commandments that cover many others at once and thus fulfill them all together. It is also impossible to omit those that relate to individual cases and therefore are not used so often. 4. The commandments that describe isolated cases include, for example: Give to everyone who asks you, and do not demand back from anyone who has taken what is yours (Luke 6:30) and do not turn away from anyone who wants to borrow from you (Matt 5:42). And the general commandment, which includes specific ones, is to sell what you have and give to the poor (Matthew 19:21) and take up your cross and follow Me (Luke 9:23). The Lord calls patience of sorrows the cross. 5. He who distributed his property to the poor and took up his cross fulfilled all the commandments mentioned above by his one act. And also about special cases it is said: do not commit adultery (Exodus 20:14) and the like. And above them stand the commandments about purifying thoughts and getting rid of all exaltation that puffs up against the knowledge of God. He who purifies his thoughts eliminates every reason for the above-mentioned sins. 6. Since we were buried with Him by baptism (Rom. 6:4) and were cleansed from sin, and sin therefore no longer has power over us, we must fulfill all the commandments in order to achieve the perfection given to us in baptism. If we do not do this, we become infidels. Faith is not only about being baptized into Christ, but also about keeping His commandments. And if we, leaving the commandments aside, are diligent in pleasures, then sin rightly urges us on. After all, just as a dog returns to its vomit (2 Peter 2:22), according to the word of Scripture, so do we. 7. In baptism, a person gains the freedom given by Christ, so that he can, without coercion, perform acts of freedom if he wants. And he has the right to insist on his beloved self-will even after baptism, because it does not tolerate any coercion. Even after baptism, a person’s will cannot be forcibly changed by either God or Satan. When the Lord says that the Kingdom of Heaven is taken by force and those who use force take it away (Matthew 11:12), he means the will inherent in every person, and each of us must force ourselves after baptism and not turn to evil, but properly adhere to the good. Even if the authorities begin to force us, God, who gave us freedom, will certainly make us unshakable in the face of violence. 8. There is no violence now. God Himself, through Baptism, freed us from slavery based on violence, abolished sin with His Cross and gave us the commandments of freedom. And to sin or not to sin - He left this to our will, since we know the commandments. If we fulfill the commandments, they provide us with the love of God, who made us free. And if we neglect the commandments and reject them, then we are only showing our unhealthy addiction to pleasures. 9 . Those who say: “We want to keep the commandments, but we cannot,” sin dominates over them even after baptism, commanding them at all times. Let such people know that their holy baptism has not yet become perfect, and that the Holy Spirit has not yet given them complete freedom from sin and power to fulfill all the commandments. Therefore they are still subject to sin. The law of the Spirit of life in Christ Jesus, says the Scripture, has freed me from the law of sin and death (Rom 8:2), abolishing it forever. 10. It is in our will either to bind ourselves again with the shackles of voluptuousness, or to be free thanks to the fulfillment of the commandments. It happens that we hate sin, but an evil thought forcibly takes possession of our mind. Yes, it happens, I don’t argue. But this is no longer a trace of Adam’s sin, but of our contempt for the commandments after baptism. If, after cleansing in the font, we can fulfill the commandments, but do not do this, sin involuntarily takes possession of us and controls us until we repent and beg God to help us fulfill them - then He will cleanse us from the sin of despising the commandments. 11. There are two reasons for the action of evil in us, and we are to blame for both. One acts the more powerfully the more we neglect the commandments, and the other inevitably takes possession of us due to the iniquities committed after baptism. This action of evil can only be abolished by God if we beg Him by giving alms, saying prayers and enduring the troubles that befall us. After all, everything mentioned above gives us, albeit in a mysterious way, the grace of God given in Baptism. The one who performs the feat always abstains and will not cease to abstain until the Lord destroys the “seed of Babylon.” 12. Think about it: there are twelve shameful passions. If you deign to love one of them, she will fill the place of the other eleven. Therefore, do not leave any sin unerased, even if it is the smallest, so that it does not later lead you to greater evil. 13. If you have begun to live with evil, do not say that it does not possess you. Once you contact him, you are already defeated by him. Every incident begins small and, gradually being nourished, grows and increases. An event of evil is like a small network. If you start to get entangled in it even a little through negligence, you will soon become completely entangled and suffocate. Not one of the virtues by itself can open the door of the Kingdom intended for us, but only all the virtues in their general interrelation. Whomever a small evil easily defeats, a great one will inevitably enslave. And whoever despises all evil fights it with God's help. Temperance is the general name for all virtues. He who is abstinent is abstinent in everything. If even a small part of the body is damaged, then the whole person will no longer be whole, even if the damage is minor. Likewise, whoever neglects even one virtue destroys all self-control, as if it never existed. 2. We must not only be diligent in bodily virtues, but also be able to purify our inner man. For what is the use of keeping the body virgin if the soul commits adultery with a demon through Disobedience? 3. What reward does the one who restrains gluttony and all bodily desires expect, but does not notice his conceit and vanity? 4. May the reliable bond of the future judgment reveal the destiny of man in God’s light, so that there are no omissions or losses, and may it justify those who do deeds of righteousness in the spirit of humility. After the Resurrection, the Lord said to the apostles: Go and teach all nations, baptizing them in the name of the Father and the Son and the Holy Spirit, teaching them to observe everything that I have commanded you (Matthew 28:19–20). Every person baptized in the name of the Father and the Son and the Holy Spirit must fulfill the whole Gospel. The Lord connected the keeping of all the commandments with the right faith precisely because he knew that it was impossible to save a person if at least one of them was omitted. That is why David, who acquired the right faith directed towards God, said that I have corrected myself in all His commandments and hate every way of lies (cf. Ps 110:10; 119:128). All commandments were given to us by the Lord to deny every path of unrighteousness. If at least one is forgotten, then the path of evil opposite to it will find its continuation in the person himself. The Lord has also given us the power to keep all the commandments. “Behold,” He said, “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) Paul, who received this power and authority, said: Be imitators of me, as I am of Christ (1 Cor 11:1). And again: Those who are Christ’s have crucified the flesh with its passions and lusts (Gal 5:24). And again: The world is crucified to me, and I to the world (Gal. 6:14). All the commandments, although there are many, come down to one thing: You shall love the Lord your God with all your heart and with all your strength... and your neighbor as yourself (Luke 10:27). If an ascetic observes it, he fulfills every single commandment. Passions are like dogs that like to peek into butcher shops. If you drive them away, they will run away from the mere sound of footsteps, and if you do not pay attention, they will begin to climb with the courage of huge lions. 2. Destroy small lust in yourself as soon as it begins to arise in you, otherwise you will be inflamed by its uncontrollable combustion. Increased attention to detail allows you to avoid the most terrible dangers. After all, if you don’t defeat the weak, how will you get rid of the strong? 3. Show God your patience in small things, so that He does not demand an account from you for big things. Let the small become for you the boundary at which you will defeat the enemy, so that he will not be able to direct you to great evil. 4. He who is disobedient to the enemy, who tells him to move five steps away from his cell, will never agree to leave the desert or move to a village. And whoever, at the suggestion of the devil, does not even allow himself to look outside the door of his silent abode will in no case succumb to the suggestion to go outside. 5. Whoever, perhaps under duress, eats a little food in the evening will not be frightened by thoughts of cowardice and gluttony, forcing him to eat before the allotted time. He who is content with dry food will never want rich dishes. He who does not even look at himself will not be carried away by the beauty of another. 6. This is the art of discernment to resist the attacks of the enemy. Those who are skilled in it do not plunge themselves into struggles and great battles, but show their patience in small battles. Thus, they take care of themselves and do not have to go to great labors. And whoever despises small battles and sometimes suffers defeats in them, he himself gives up the dominant heights and makes it easier for his troops to attack. The devil first of all tries to destroy unceasing prayer in the heart, and then convinces one to omit prayer during the regular hours, and then the canon and other prayers. Then he tries to instill the thought that the person will eat food before the appointed hour and thereby renounce abstinence, so as not to weaken. Afterwards, the devil immediately begins to instill in the person intemperance and extravagance. It also tempts you to look at your naked body at least once, to admire the splendor of your arms and legs when a person changes clothes, bends over the water, or sits and relieves himself. The devil wants a person not to be ashamed to put his hand under his clothes and touch his secret oud. If a person gives in at least something, evil will begin to grow and intensify. The ascetic, who previously maintained a strict mind and considered even the slightest soaring as a detriment to himself, now himself opens sad and painful windows for sin. Thoughts are like water in a water pipe: as long as the pipe is intact on all sides, the water flows without disturbance, but if the pipe leaks, it will burst, and the water will flood and destroy the entire house. The enemy is always watching us, looking out for which door of our feelings is open due to our negligence, and immediately penetrates us through it. After all, he sees that there is no security, and drags all the evil with him. But let us prefer small labors to great ones, and then we will easily cope with the enemy. Chapter 12: That monks and reverent laymen who have received divine knowledge are subject to severe punishment even for small sins 1. From the story of the wanderings of (John) the Theologian After the Ascension of the Lord, the apostles gathered in Gethsemane and, at His command, began to disperse throughout the world to convert the pagans. They divided the oikoumene by lot, and Asia fell to John. John took this seriously, considering what happened to be a misfortune, more likely due to human providence than due to faith. He thought that he would have to walk far from his homeland through lands filled with idols. Therefore, his soul experienced strong doubts. But he soon realized that due to the weakness of his thoughts he was sinning against the Lord and fell into the abyss of doubts. He began to cry, knelt down and began to beg God’s apostles to forgive him. He spoke with tears and groans: “I sinned, fathers and brothers, by being offended by Asia, which fell to me by lot. I turned out to be weak in faith, I did not remember the words of the Lord, who said: All things are possible to him who believes (Mark 9:23). Therefore, the Lord showed me that I was very guilty before Him and exposed me to the dangers of the sea. Let us first pray well and go where the Lord commands. After praying, the twelve apostles went to their appointed places. And each of them took one of the seventy apostles as a servant. John chose Prokhor. They came to Joppa and, boarding a ship, sailed to Asia. John began to cry and said to Prokhor (they were sitting together at the stern, and no one heard them): “Child Prokhor, a sad premonition of a sea disaster is already hanging over me. My spirit is in great anxiety - the Lord has not revealed anything to me about life and death. If you are saved, then continue on to Asia. When you arrive in Ephesus, stay there for three months. If during this time I appear, then we will go together to serve. But if not, return to Jerusalem to Jacob, the brother of the Lord, and do whatever he says. It was nine o'clock in the morning when John spoke these words. Suddenly there was a terrible commotion on the sea. Furious waves crushed the ship, and the sailors found themselves in the water. All forty-six people, by the will of God, clinging to the boards, reached the shore unharmed. And John was carried far out to sea. Prochorus was thrown ashore near Seleucia, and he immediately set off and reached Asia in forty days. When he passed through a seaside village called Marmaret, he looked into the distance and suddenly saw how a large wave of water, having crashed onto the land, carried a man ashore. Prokhor hastened to help the rescued man. As soon as he got there, he was amazed to see John. Seeing each other, they hugged, cried with joy and praised the merciful God for their salvation and help. After John finally came to his senses, he told how for forty days and nights (oh miracle of miracles!), protected by God's power, he in an unknown way stayed on the waves, which taught him to obey God, unquestioningly obey his will and not pay attention to the weaknesses of human thoughts. Blessed Epiphanius said: “God forgives repentant sinners even the greatest sins, like the harlot and the tax collector, but He also demands profit from the righteous. As He said to the apostles: If your righteousness does not exceed the righteousness of the scribes and Pharisees, then you will not enter the Kingdom of Heaven (Matthew 5:20). 2. The elder said: “God is tolerant of sins in the world, but not in the desert. There are many excuses for sin in the world, but the hermit has none - they all remained outside the desert. You only need one thing: to preserve yourself and perform a feat.” Chapter 13: About the need to courageously endure despondency and sorrow that comes from demons, and to have patience Blessed Syncletikia told those who came to her that there is useful sadness and harmful sadness. Useful sadness comes from regret for one’s own sins and the ignorance of one’s neighbor, from the fear of losing any goodwill one has, from languor at the thought of desired virtues. This sadness comes into contact with the most perfect virtue. The enemy instills in us a completely different kind of sadness. It is full of foolishness, often called despondency, and it should be driven out by prayer and psalmody, understanding that nothing in life is given without understanding and sadness. After all, the Scripture says: Every head is in pain and every heart is in sorrow (Isaiah 1:5). With this short saying the Holy Spirit outlined monastic and lay life. The head is the image of the driving principle of the soul. As it is said elsewhere: A wise man’s eye is in his head (Eccl. 2:14). These words indicate the gift of insight. And the word “illness” suggests that every sprout of virtue requires hard work. And the words “every heart is in sorrow” indicate a fickle and tiring disposition. After all, the heart is always in motion and is a haven of anger and sadness. Worldly people cannot completely free themselves from this sadness and impermanence. They grieve that they are not glorified, they burn with lust for other people's goods, they complain about their poverty, and if they acquire wealth, they begin to go on a rampage, they cannot even sleep, confused by worries and the need to protect what they have accumulated. 2. Let us not be embarrassed by the thought that people in the world live without worries. If we compare, they suffer more than us. I speak not to all people, but only to those who have entered the monastic life. Just as different animals benefit from different foods, so different people benefit from different speeches. It is said: They do not put new wine into old wineskins (Matthew 9:17). In one way those who are worthy of contemplation and knowledge are accepted, in another way those who are diligent in achievement and work are accepted, and in another way – those who are in the world. 3. Just as animals are divided into terrestrial, aquatic and flying, so are people. Some choose the middle path in life, as if earthly, some heavenly, like birds, and others plunged into the waters of sin, like fish. I have entered into the depths of the waters, and their swift current carries me away (Ps. 68:3), the Scripture says. And we, like eagles, flapping our wings, always rush upward to the heavens. 4. My brother! Maintain complete humility in the work to which you are called, and do not be carefree, do not despise the work done for the sake of the Lord. If we are indebted to God our Savior, then let us not be ashamed of the chain of sorrows for His sake, but let us endure them with joy, hoping for heavenly bonds that number us among the saints. 5. Those who share the passions of the Lord will become participants in consolation. And if someone complains about the difficulty of the matter, then let him remember how many people in the world there are with sore hands and feet, not only rich, but also poor, who know no peace day or night, always tormented by unquenchable pain and subjected to continuous torture by the heavy shackles of indisposition. 6. We ourselves voluntarily chose pain and patience for the sake of the Kingdom of Heaven. Our heart is firmly strengthened. Even if we feel some despondency, we will not fall into cowardice, but will force ourselves, as diligent travelers do. If he happens to get a little sick on the way, he does not refuse to travel, even if the goal is still very far away. He consoles himself with these words: “A little more and a hotel will appear, and I’ll rest there.” The Lord, looking at the efforts made, gives him strength that smoothes out all the difficulties of the path. But laziness and inaction only lead to impoverishment - a person is deprived of spiritual gifts and even the most necessary physical gifts. 7. Let us not be timid, brothers, but let us work for each other for the Lord’s sake. Many lovers are ready even to become slaves, not for the sake of God, but for the sake of their love. So let us not lose heart while sitting in our cells, but let us remember how the holy martyrs sat locked up, in heavy iron shackles, while being subjected to much torment. 8. Let us not run away from the hardships of the cell. God is righteous and will not forget your labors. Through the darkness that you have to endure while you are sitting in your cell, the light of truth will shine for you. As the Scripture says: In darkness the light rises upright (Ps. 111:4). Let us not complain while we work, remembering that many saints were sent to the mines for their love for God. If we lived in their times, would we be ready to give up our lives to torture and poverty? 9 . Let us always remember, brothers, all the good deeds of our God, who created us, who raised the winds from his treasuries to serve us, who sent clouds from the ends of the earth to help us (Compare: Ps 134:7), who multiplied the number of cattle, birds and fish to help our race, who created the sun for the light of day, and the moon and stars for the light of night for the sake of our race, and who saved us through the sacrament of His Honorable Cross. Let us work for Him with great fear and trembling and good hope, for in this life we ​​are strangers, according to the word of Scripture: I am a stranger with You and a stranger, like all my fathers (Ps 38:13). 10. My brother! Be strong where you live and resist all cowardice. The taming of passions is achieved not by moving from one place to another and the desire to go further into the desert, but only by paying attention to the mind. We need patience in order to achieve what is promised to us by doing God's will. He who wanders sadly is as far from patience as a sick man is from health. Virtue is learned in patience, not in despondency. Patience, being renewable, is maintained by the fact that you occupy the mind with contemplation and reflection on the desired benefits. 11. The mind nurtured by such contemplation gains strength, just as the body is strengthened by sensual foods. And if the mind deprives itself of such grace and dignity, then it will truly prove to be poor and weak in the future. So, give up all attachment to material things, occupy your mind with that divine work, and you will have no need to move from place to place, to interrupt your work due to moving without a good reason and the permission of the leaders. The Kingdom of Heaven is within you (Luke 17:21), said the Lord. 12. Remember, beloved, how many people in the world are deprived in various ways: some, lacking funds, mortgaged their property, others, being the children of influential people, were captured and sold into slavery, and work for those below them and even for barbarians in a foreign land. Others are beggars and don’t see a piece of bread every day. They go out into the squares and streets of cities in rags, coarse, torn and dirty, endure cold and heat, and some suffer from serious illnesses, not to mention those who are in prisons and exhausted in the mines. And all this is almost unknown to us, because we have the shelter that God gave us, and there are no worries about worldly affairs and worries. 13. Remember this and thank God for the innumerable multitude of His benefits that He has created and continues to create for us. To those who seem to be prospering in worldly life, what good does the world bring? Only labor and countless everyday worries. A person gets married - the beginning of worries. A son was born - one thing to worry about. Another one was born - new worries. The son died - the parents are inconsolable grief. And if a child grows up evil, he will cause his parents more grief than if he died. 14. Finally, when the hour of death comes, a person grieves for his wife, who remains a widow, and for his children, who remain orphans. Death separates him from his family, and pain pierces his entire human being. The yoke of Christ, good and lightest, freed us from all this. Most of all, the memory of death helps in the fight against despondency. Therefore, if we are embarrassed by despondency, first of all we need to pray to God that He will give us patience and courage, and then console our own soul by saying to it: Why are you discouraged, my soul, and why are you embarrassed? Trust in God; for I will still praise Him, my Savior and my God (Ps 42:5). 15. Or will we always have to live in this world? Listen to the words of Scripture: I am a stranger with You and a stranger, like all my fathers (Ps 38:13). Think about those who lived before you in the monastery where you now live, and know that just as they passed away in this life, so we, by the will of God, having lived here, will depart (to another world), for after death there is true life. Therefore, the Prophet, dreaming of a different life, exclaims: As a deer longs for streams of water, so does my soul long for You, O God!... When I come and appear before the face of God! (Ps 41:2-3). 16. The saints considered this life a prison. Therefore, in another place it is said: Now you are releasing Your servant, O Master, according to Your word, in peace (Luke 2:29). That is why the apostle also had a desire to be resolved and be with Christ (Phil 1:23). If a person hates this world and its errors and strives for heavenly things, then he will show himself to be a servant of the Lord with all his heart and soul and will look for ways to achieve what he wants, so he will never be able to overcome cowardice and despondency. And while the soul sees earthly things in front of it, the many temptations of this world and the meaningless pleasures left to it by thoughts relax the tension, and therefore it becomes despondent. The demon of despondency is quite scary and painful. Around the sixth hour, he attacks the monk, causing him near-death exhaustion, so that the monk becomes disgusted with the monastery, and the brothers with whom he lives, and all his works, and even the reading of the Divine Scripture. While reading, the monk begins to yawn and easily falls asleep, rubs his eyes with his fist, stretches, and, looking away from the book, stares blankly at the wall. Then his gaze returns to the book, he reads a little, looks at the beginning, then at the end, leafs through, counts the pages, checks the notebooks, scolds or praises the handwriting and miniatures, and finally closes the book, bows his head and begins to doze off, but will not fall asleep, because from despondency he will also want to eat, the thirst for life will awaken in his soul, and he will not have to sleep for long. And after a while he will get up, see that the day has already passed, look at the sun setting, and while waiting for the hour of the meal, he will keep his ears ready so as not to miss the signal. And as soon as they hit the beater and call him to eat food, he will come to life and glorify the coming moment in his heart. 2. A despondent monk is ready to take on any service, considering it a commandment for himself to fulfill the dictates of his own passion. Just as a sick person cannot finish eating anything, but demands something else, so a sad monk cannot stay on one task, but constantly jumps from one thing to another, and then returns to the previous task. He grasps at everything, is dissatisfied with everything and does not bring anything to the end. Either the poor fellow will visit the sick, then he will talk with his brothers about spiritual things, then he will run to a festive service in honor of the saints, but everywhere he only indulges his own desires. Just as a light cloud is driven by any wind, so a monk who has no patience is driven by the spirit of despondency. 3. A despondent monk is quick only to idle talk, but very slow to pray. When called to duty, he remains in his cell, saying that he has a lot to do. But this time, as they say, is not beneficial, and it was not so necessary to miss the service. And while praying at the service, he often thinks about daily needlework. 4. The eye of a dejected person often looks at the door, and the thought spins in his mind, who will come in now. Did the door squeak? Oh, this is very interesting. His hearing strained, his eyes stared at the entrance, unable to tear himself away. So he freezes, clinging to the doors. Only patience in temptations and doing all things with the fear of God can cure despondency. 5. In every task, set yourself a deadline and don’t leave it until you finish. Pray wisely and cheerfully, and the spirit of despondency will flee away from you. When you pray, say the words of David, understanding them with the feeling of your soul and lamenting: Hear me quickly, O Lord, and my spirit is sad within me... (Ps 143:4) and show me a sign for good (Ps 85:17) Brother, protect yourself from despondency: it destroys the fruit of monastic labor. When you fight this passion, don’t get angry, but surrender yourself to God, saying: “I can’t cope with the passion of despondency, Lord, help me, the unfortunate one.” Say it from your heart and you will find peace. Don’t go to your brother at all, sit in your cell with the fear of God, paying attention to your handicrafts, ascetic work and prayer. And don’t think about your handicraft, you have done more than your brother or your brother has done more than you. If you fall into despondency, and this evil oppresses you in every possible way, remember the exodus of your soul and the terrible torments of hell. But it is better to cleave to God with prayer and hope than to remember about eternal torment, although such remembering is also useful. The spirit of despondency is terrible! When it enters the human soul, it will darken it all, interfere with every good deed and fill it with all kinds of evil. He will not allow you to pray diligently or be diligent in sacred reading that is beneficial to the soul. He will show the man angry and mad before his brothers. In addition, he will instill in his brother hatred of his monastic calling. To put it simply, sadness destroys all the saving desires of the soul and destroys all vigor and fortitude, depriving it of reason, stunning it and, finally, filling it with thoughts of despair. 2. Just as a moth wears away clothing, and a worm wears away wood, so sadness eats away at the human soul. It forces a person to avoid good meetings and does not allow even true friends to listen to advice and give the correct and peaceful answer. No, sadness covers the whole soul, filling it with bitterness and murmur and, finally, inspiring people to avoid people altogether as a cause of confusion, and does not even allow one to think that the illness arose not from the outside, but from the inside. The temptations sent to a person during training only brought it out. Nothing harms a person more than hiding the beginnings of illnesses within oneself. Therefore, our Lord Jesus Christ, the Healer of souls, the only One who accurately knows, as the Creator, spiritual ailments and prescribes proper healing every time, advises not to avoid communication with people, but to suppress the causes of evil in ourselves. For He knows that the health of the soul is achieved not by separation from people, but by constant communication with virtuous people and accurate training from them. And whoever, under some plausible pretext, avoids his brothers, let him know for sure that by his flight he does not cut off the reason for sadness, but only changes them, because the illness remains inside him, and other things will cause pain. Therefore, let us not blame anyone external for the rebellion of our passions, but only ourselves, and let all our struggle go against internal passions. When we, with God's help, purge them from ourselves, we will be able to easily be together not only with people, but also with wild animals. As blessed Job said, the beasts of the field are at peace with you (Job 5:23). 3. First of all, let us combat the spirit of despondency that causes despair. By relying on God, we will drive him out of our hearts. This spirit did not allow Cain to repent after killing his brother, just as it did not allow Judas to repent after betraying the Lord. We should practice only one sorrow, which, in good hope, allows us to repent of our sins and is necessary for us to acquire heavenly blessings. Christ himself calls this sadness blessed, saying: Blessed are those who mourn... (Matthew 5:4). The Apostle also praises it: Sorrow for God’s sake produces unchangeable repentance leading to salvation; and worldly sorrow produces death (2 Cor 7:10). 4. Saving sadness feeds the soul with the hope of repentance, so joy is mixed with it. It makes a person ready and obedient for every good deed, easy to handle, meek, kind, patient in every good work. It agrees with God’s will and through it the fruits of the spirit are recognized in a person: love, joy, peace, generosity, kindness, faith, self-control. And the fruits of sadness that is hostile to it are as follows: despondency, impatience, anger, hatred, objection, despair, laziness in prayer and psalmody. We need to flee from such sadness as from fornication, love of money, anger and other passions. She is healed by prayer, psalmody, hope in God and the study of divine verbs, and even patience in temptations. If a monk does not strengthen himself with such weapons, he will show himself to be an unstable dreamer and a frivolous slacker. Then let him prepare to visit many monasteries, just to see where they treat you and whether they serve wine. The mind of a frivolous monk represents nothing but absent-mindedness in all things. He gets involved in worldly affairs and gradually poisons himself with harmful hobbies and, finally, completely deviates from his monastic calling. 5. The Apostle, knowing that the disease of despondency is the most severe, and, wanting to pluck it from our souls, showed the reasons why it arises: We command you, brethren, in the name of our Lord Jesus Christ, to distance yourself from every brother who acts disorderly, and not according to the tradition that you received from us, for you yourselves know how you should imitate us; for we did not commit outrages among you...For when we were with you, we commanded you this: if anyone does not want to work, neither should he eat. But we hear that some among you act disorderly, do nothing, but fuss. Such we admonish and convince through our Lord Jesus Christ, that they should work in silence and eat their own bread (2 Thessalonians 3:6-12). Let us listen to how clearly the apostle reveals the causes of despondency. He calls those who do not work “rubbers,” summing up in one word all the evil that has happened from them. The disorderly person does not know reverence, is hasty in his speeches, quick to reproach and is completely incapable of silence, being a slave of despondency. The Apostle advises us to hide from despondency, that is, to protect ourselves from it, as from an infection. Then he says that the rioters do not follow the tradition that they received from us. With these words he shows that they are arrogant and contemptuous and therefore destroy the apostolic traditions. And he also says: we did not eat anyone’s bread for nothing, but worked night and day, so as not to burden anyone, not because we had no power, but to give ourselves to you as an example for us to follow. Woe to us! A teacher of languages, a preacher of the Gospel, who ascended to the third heaven, who said that the Lord commanded those who preach the Gospel to live from the gospel (1 Cor 9:14), he himself worked day and night in labor and exhaustion, so as not to be a burden to anyone! What should we do if we become discouraged at our work and strive for bodily rest, although we are not entrusted with either preaching the Gospel or caring for the churches? Showing what harm is born from idleness, the apostle adds that they do nothing, but fuss, that is, they do the wrong thing. And from idleness comes disorder, and from disorder comes all kinds of evil. The Egyptian holy fathers, trained by these apostolic instructions, do not allow the monks to have any free time at all, especially the young ones. After all, they know that monks who are patient in their work provide food for themselves and help those in need. They work not only for their own needs, but also give alms to strangers, the poor and prisoners from their labor income, believing that such a good deed becomes a sacrifice... holy, pleasing to God (Rom 12:1). And the fathers say that a worker often fights with only one demon, although he suffers oppression from him, and a slacker is completely captured by a myriad of evil ones. Here, by the way, I should mention the words of Abba Moses, which he spoke to me. When I lived for some time in the desert, and despondency began to bother me, I came to Abba Moses and told him that yesterday I was bothered by despondency, I was very weak and was able to free myself from despondency only when I went and told Abba Paul everything. Abba Moses told me: -Cheer up! You have not yet freed yourself from despondency, but on the contrary, you have betrayed yourself to it and enslaved yourself. Know that despondency suppresses those who left the ranks and went wherever they wanted much more strongly. And you can overcome despondency only with patience, prayer and diligent handicraft. All passions, except despondency, are associated only with the angry or only with the lustful ability of the soul, or only with the rational, such as oblivion and ignorance. Dejection affects all spiritual forces and, one might say, in one impulse arouses all passions. That is why it is the most difficult of all passions. The Lord, granting healing from her, truly said: Save your souls with your patience. (Luke 21:19) When Abba Anthony lived in the desert, he one day fell into despondency and great darkness of mind and said to God: “Lord, I want to be saved, but my thoughts do not allow me. What should I do in my sorrow? How can I be saved? Soon he left the cell and saw some man, very similar to him, sitting and working, then getting up from work and praying, sitting down again and weaving a rope, then getting up again to pray. It was an angel of the Lord sent to correct and strengthen Anthony. God's messenger said to Abba: - Do this and you will be saved. Hearing his words, Abba Anthony was filled with great Joy and cheerfulness and, by doing so, was saved. 2. The brother said to Abba Anthony: “My thoughts oppress me and say: “Since you cannot fast and cannot work, then at least visit the weak, for this is also love.” Abba, having unraveled the demonic cunning, advised: “Go, eat, drink, sleep to your heart’s content and don’t work, but just don’t leave your cell.” For Abba Anthony knew that patient stay in a cell gives birth to a monastic consciousness in a person. The brother returned to his cell, did not leave it for three days and fell into despondency. Then he cut a thin vine, prepared it and began to weave a basket. When he got hungry, he said to his thoughts: “Here is a little more vine, when I use it all, then I’ll eat.” Having finished his work, he said: “Now I will read a little and then eat.” And after reading, I decided: “I’ll read a few psalms and then sing, no longer knowing worries.” So little by little, with the help of God's grace, he succeeded and became an experienced monk, overcoming despondency and gaining boldness over his thoughts, and in the end, overcame them too. – Why do I get depressed when I sit in my cell? “Because,” was the answer, “you have not yet seen either the expected rest or the future torment.” If you really saw this, then even if worms filled your cell, covering you up to your neck, you would endure it and not lose heart. 4. One brother asked the elder: “My thoughts fly everywhere, and it plunges me into grief.” “You sit in your cell,” the elder advised, “and they won’t fly far from you.” If a donkey is tied, her foal jumps here and there, but wherever he runs, he always returns to his mother. So are the thoughts of a person who, for the sake of God, remains in his cell. No matter where they fly, they will return anyway. 5. One of the fathers said: “When I lived in Oxyrrynch, beggar monks came to me on Saturday for alms. They went to bed, but only one had a mat on which he lay and covered himself with it, and it was very cold. When I went out into the yard at night, I heard that he was suffering from the cold and consoled himself like this: “I thank you, Lord. There are so many rich people in prison now, shackled. And others have their feet crushed by a wooden boot - they can’t even relieve themselves, but I, like a king, stretched out on a bed and, like a king, I can go wherever I want.” Having heard his words, I repeated them to my brothers for their benefit and strengthening. 6. One of the fathers determined for himself not to leave his cell for the entire period of Lent until Easter. But the devil, always jealous of ascetics, filled his entire cave from floor to ceiling with bedbugs; they covered all the walls, water, bread, and all the old man’s things. There was not the slightest free space left in the cave - so there was even nowhere to stick a finger from the bedbugs. But this noble man suffered temptation. He said: “Even if I die, I still won’t leave my cell until the holy holiday of Easter.” On the third week of fasting, in the morning he saw an incredible number of ants crawling into the cave to kill the bedbugs. They went to battle the bedbugs, killed them all and carried the dead out of the cave. This is how it is beneficial to endure temptations: then everything comes to a good conclusion. 7. The brother asked Abba Pimen: – What should I do? I feel sad when I sit in my cell. “Don’t humiliate anyone, don’t judge or scold anyone,” answered the elder, “and God will calm you down, and your sitting in your cell will become serene.” 8. One brother lived in the desert and was silent in his cell. He was terribly overcome by despondency, forcing him to leave his cell. The brother asked himself: “Why are you depressed, unfortunate one, and eager to leave the cell? Isn’t it enough for you that, although you do nothing good, you do not lead anyone into temptation or sorrow, and you yourself do not suffer temptation or sorrow from anyone? Know how many evils the Lord has delivered you from. You don’t idle, you don’t hear anything unhelpful, you don’t see anything harmful. You have only one war - with despondency. God can stop this war if you, in humility and contrition of heart, constantly turn to Him and call on Him for help. In the meantime, know your weakness in everything. God will not allow you temptation beyond your strength.” The brother spoke these and many other words to himself and received great consolation by God’s grace. And he learned this from the holy fathers, who lived in the desert until a very old age and, thanks to their feat, were enriched with great closeness to God. 9 . The elder was asked why he never loses heart. He replied: “Because I expect death every day.” 10. The brother asked Abba Pimen about despondency, and the elder replied: “Despondency attacks a person with every good undertaking, and there is no passion worse than this. But if a person recognizes this passion correctly, he will find peace because he will motivate himself to patience and diligence.” A cowardly and carefree monk, when any thought comes to him, locks the door to his cell and rushes around it back and forth, like a ship without a rudder. And whoever sits patiently in his cell does not give in to vain thoughts. 2. If your soul is faint-hearted, tell it a word of consolation, and the Lord will strengthen your heart. 3. A sad monk and a slacker wanders everywhere in search of a place for himself. But the sword against the demon of despondency is the memory of death and hellish torment. 4. The beginning and goal of a believer is faith, hope, love. And the worst thing for him is despondency, especially if it is combined with unbelief. Many of its fruits are filled with deadly poison. 5. Beloved, always remember the Last Judgment, and this will become a confirmation for you, and then you will overcome the attackers against your soul. 6. He who deviates from God's commandments kills his soul. And he who truly observes them will inherit unspeakable joy. 7. The sad monk is tormented by cowardice. And exaltation fights against the patient monk. He who fears the Lord truly overcomes both. 8. A sad monk loses a lot, but a sober one does not miss a single hour. A small cloud covers the entire circle of the sun, but the cloud passes and the sun continues to warm. Such is despondency, it will briefly block the access of sunlight to the soul, but when the despondency passes, there will be great joy. 2. If patience has increased in our souls, this is a sign that we have secretly received the joy of consolation. Patience is the strongest of all, it is the strongest of all the joyful thoughts that appear in the soul. Once Abba Ammon had to cross the river. A tightly built ferry usually sailed there, but it was under repair. Then a boat came and took everyone on board. The people told the elder that he should also sit down and cross to the other side along with everyone else. The elder replied that he only uses the public ferry. He had a bundle of vines with him. He sat down and began to weave the basket and, having finished it, unwove it and weaved it again until the ferry was repaired and launched. The brothers bowed to the ground and asked: - Why did you do this? “So as not to be in the grip of a boring thought,” the elder answered, showing us an example of how to calmly walk along God’s path. Chapter 14: That an ascetic should not, even if physically ill, indulge himself in the form of pleasures and reduce his feat; and that hope for recovery should not be placed on medicine, but on God, for illnesses happen by God’s providence Saint Palamon, the teacher of Saint Pachomius, suffered from excessive exploits in his old age from his spleen, and his whole body became weak. He ate occasionally and did not drink water, and sometimes he only drank water and did not eat anything at all. The brothers came to him and began to persuade him not to destroy his body, but to take at least a little care of it, so as not to cause himself severe and prolonged pain due to excessive stress. Only a few days later he obeyed and took medicine to alleviate the pain. It soon turned out that the pain did not go away, but, on the contrary, began to intensify. Then the elder left the healing food, saying: “The martyrs of Christ, when they cut off parts of their bodies, cut off their heads, fried them on fire, were steadfast for God’s sake until their death. Am I really going to show weakness at the slightest pain and hurt myself? Will I really run away from the battlefield, afraid of short-term grief? When I gave in and began to take food, which should, it seemed, give relief to the body, I did not receive any benefit. So I will return to my previous feat, in which, as I am convinced, lies all peace. In it I will receive healing. For I undertake this feat not according to human understanding, but for the sake of God.” And so courageously accomplishing the feat, he suffered a serious illness for a whole month, while the Lord visited him. Pachomius appeared before him, and the Lord granted him relief so that he could live out his old age in a good mood. 2. Once the brothers, led by Pachomius the Great, went to the island to cut (fresh) branches. Theodore was preparing dinner, and then Pachomius was overcome by illness. He was trembling, and Theodore covered him with a hair shirt. And he, as soon as he realized what Theodore had done, said: “Take this off me, and throw a mat over my shoulders, as befits brothers.” Theodore seemed to have forgotten about his brother's strict command. He found a rug made of palm leaves and handed it to Pachomius, urging him to accept this comfortable cover. He looked at the rug and said with tears: “Brother, both the labors and the rest of the brothers are in our power. We provide for all their needs. So of course we must completely neglect ourselves. Why do we need something that is beyond our needs or untimely, or violates custom? Where is your fear of God? Tell me, brother, have you visited all the rooms of the hermitage? Have you looked to see if there are any weak people who really need them? You can't fool me, brother! After all, committing lawlessness in both small and great things is one and the same thing. If they endure their sorrows with gratitude to God, then why should we complain?” 3. By the grace given to him, Saint Pachomius endured all the illnesses that befell him. After all, he knew that the demons would invent anything to prevent the faithful from passing the tests. One day he suffered from a severe fever in the monastery, and for five whole days he could not eat any food. He realized that there was a temptation here from the evil one, who always wants to put obstacles in the way of saints. He did not fail to immediately get up and pray before God for the longed-for health. After some time, the illness subsided, and he went to dine with all his healthy brothers, thanking God for granting him the discernment of temptations. He was such a person, who never forgot about the sick, but was kind and compassionate to all brothers, like no one else. 4. One day Theodore got a headache, causing severe torment. He asked Pachomius for his blessing to see a doctor. Abba said to him: “Do you think, brother, that suffering or anything else of the same kind does not happen by God’s permission? Therefore, child, be patient, and the Lord, when He wishes, will heal you. Know: when you go through trials, you should be grateful, like the perfect Job, and then you will find peace. The good deed of an ascetic is patience according to the will of God with prayer and abstinence! It can bring great reward even in weaknesses, thanks to perseverance and long-suffering. 5. Another brother in the same monastery, named Zacchaeus, who spent many years in asceticism, fell ill with leprosy. He was forced to settle in a separate cell from his brothers and supplemented himself only with bread and salt, so as not to yield in any way to his previous feat of many years, and he wove mats every day along with everyone else. And he subjected himself to such great contrition that often, when weaving, he scratched his sore hands with the ends of the rods until they bled. That's the kind of resilience he had, and he showed it in action. Although the patient suffered from terrible weakness, he did not miss a single fraternal service and until his death he never slept during the day. And he also had a custom: at night, before going to bed, he read by heart chapters from the Holy Scriptures and the entire monastic rule. Only after sanctifying himself with prayer and giving glory to God did he go to bed. He got up at midnight and performed chants until the morning. One day one of the brothers saw that Zacchaeus’s hands were badly damaged by work, and the wounds were bleeding, and said: - Brother, why are you torturing yourself with work, especially when you have such a terrible illness? Will it be a sin for you if you start working? Will God really blame you for not working? After all, He sees your suffering. None of those who found themselves plunged into such sorrow took up the task, much less forced themselves to hard work. Thank God, we help many wanderers and beggars, shouldn’t we also help you, who is very dear to us and such an illustrious spiritual father? “If you so wish,” said the brother, “then at least anoint your hands with oil every evening so that they do not hurt or bleed.” Zacchaeus obeyed and did as he was instructed. But the pain intensified so sharply that he was no longer able to endure it; he ran to Pachomius the Great, in a hurry to find him in his cell, and told him what had happened to him. “Did you really think,” Pachomius said to him, “that oil would help?” Did someone force you to work so that, having defended the right to proper work, you placed your hope for recovery in the sensual oil, and not in God? Doesn't God have the power to heal you? Or does He not know our weaknesses and needs to be reminded? Or does He, who by nature loves mankind, despise us and look at us with hatred? God arranges everything for the benefit of our soul and allows us sorrows so that we, enduring them courageously, show perseverance, relying on Him. And when He decides and desires, then He grants peace from hardships.” “Forgive me, Father,” said Zacchaeus, “pray for me, so that this sin and all my sins may be blotted out by our God and Master.” As we were later told, Zacchaeus grieved for a whole year over his demonstrated weakness, continuing to struggle and eating only once every two days. 2. From the life of Saint Synclitia Blessed Syncletikia said that if you really have made fasting your custom, do not refer to illness and do not interrupt it. After all, those who do not fast are susceptible to the same diseases and even worse. If you have made a good start, do not give up on it, because the enemy attacks you and tempts you with your weakness, but you show perseverance, and the enemy will be trampled upon. 2. To set off, sailors wait for a fair wind and immediately spread the sails, and if a contrary wind arises, then immediately, while a storm is still brewing, they throw the excess cargo overboard. After this, you can withstand the storm, and when it ends, you can again direct the ship to the target. So we too, when a hostile spirit attacks us, will raise the cross like a strong sail and resolutely direct our ship forward. 3. From the life of St. Luke the Hellenic Once, when the saint was fleeing on an island near Kalamia from the invasion of the Turks, the enemy decided to strike him with a serious and intolerable disease - a tumor in the genital organ. The pain was wild and terrible. The enemy appeared to him in a dream and showed him one herb, which, according to him, could be healed from the illness that had befallen him, but at the same time made it clear that, having received relief, he would lose his reward for patience. When the saint woke up, he could no longer choose evil over good. He did not choose temporary relief of the illness, instead of eternal retribution, and decided to suffer until the Lord, who knows our life and counts our intention for our action, heals the wound as He Himself knows, completely preserving the future reward for the sufferer. Virtues are either physical or mental. Corporal - this is fasting, vigil, service, sleeping on the ground, handicraft in order not to burden anyone and giving alms, and the like. If, due to some need or physical circumstance, for example, illness or something else of the same kind, it happens that we cannot fulfill carnal virtues, we will receive forgiveness from the Lord, who knows our capabilities. But if we do not fulfill spiritual virtues, then there will be no excuse for us, because they are not fulfilled out of necessity. They said about Abba Amoy that he was sick and lay motionless for many years, but he never allowed his thoughts to examine the inside of the cell and count what things were in it. As a weak person, they brought him various dishes. When a student entered or left, or placed food in front of him, the elder closed his eyes so as not to see what exactly his brother had brought. The elder observed such strictness even in his weakness and guarded himself so as not to indulge his guttural insanity and not to seek anything that would gratify his desires. He was content with joy with everything that his student prepared and brought to him. We will try to imitate this old man as much as possible. 2. One day Abba Isaac fell seriously ill, and the illness dragged on. The brother prepared some porridge, put prunes in it and brought it to the elder. He looked at the dish, but didn’t even touch it. His brother began to beg him: “Well, try at least a little, Abba,” his brother persuaded him. “Truly, brother, I would like to spend thirty years in such weakness,” answered the Abba. 3. Abba Longinus, when one day he fell ill and weakened, said to himself: You are ill and will die. You want to eat at the wrong time. Then I won’t give you the usual daily food.” The Lord says in the Gospel: You have been faithful over a few things, I will put you over many things (Matthew 25:21). The word “small” denotes everyday activities: food, clothing - everything that relates to the body. The Lord commanded not to worry about this, but to provide Him with care for these things - the “many” gifts of the future century, which He promised to give to those who believe in Him and devote all their time to caring for these things and constantly seeking them. Seek first the Kingdom of God and His righteousness, said the Lord, and all these things will be added to you (Matthew 6:33). This “small” and temporary becomes a revelation and test of everyone’s faith in Christ. Whoever believes that we do not need to worry about any of this, but only care about the future, is promised bounties without measure. It is clear that such a person believes in the eternal and sincerely strives for it. This is what proves it. 2. Do you believe that you can become the son of God and a joint heir with Christ (See: Rom 8:17) and co-reign with Him for many centuries? Of course you will say yes. For this reason, having renounced the world and everything in the world, we chose to work for Christ. Know yourself, so that earthly worries and too much concern for the body do not take possession of you again, because you are ordered not to care about it at all. And if this happens, then you admit that you are a liar, because then you do not believe in future benefits. 3. But you believed without any hesitation that you would accept those future great and imperishable blessings! Therefore, there is no way to show disbelief in the Lord in regard to small and perishable things. The Lord told you that He will give this to you, without a doubt, for He is good, just as He gives everything to animals, birds, and wicked people. How can you disbelieve the Lord because of meaningless earthly things? After all, you admit that you believe Him in that which relates to future eternal blessings. 4. I will ask you this way: do you believe that the Lord can grant healing to your soul from all wounds and passions. You will certainly say that you believe and that you stand firmly in this hope. Think then, maybe you are deceiving yourself here too, when you rush to call doctors for any bodily ailment. Do you really want to present Christ to the weak, that He cannot heal you? How can He leave you if you have completely entrusted yourself to Him? 5. It is clear that the soul is not greater than food, and the body is clothing, according to the word of the Lord (Matthew 6:25), which means that the soul is greater than the body. If you believe that the Lord can heal the ulcers of the soul that cannot be healed by people, then all the more should you believe that the Lord can heal the ulcers of the body. Rely on the Lord alone, and forget about the art of medicine. You will say, of course, that God does not forbid going to doctors and that He created plants that heal the body. Absolutely right. But know that these plants were intended for man in heaven. When a person, because of the transgression of the commandment, lost the pleasure of heaven and was exiled to this meager world, he became subject to many passions and bodily illnesses. Therefore, God, in His great mercy, allowed healing for the people of this world, who absolutely do not know how to believe in God. And you decided to become perfect and alien to this world, to become the son of God, that is, to become higher than the first dispassionate Adam, since you also accepted great promises. Therefore, a completely new way of life, understanding and faith is due to you, and not what is known to worldly people. 6. God does not forbid getting married, getting rich, engaging in trade and enjoying all the blessings of the world. He arranged all this for man, but after, I repeat, he became guilty of sin. And you finally broke with sin in order to unite with God. Just as you moved away from the things mentioned, so you moved away from any healing in order to entrust yourself entirely to Christ, who promised to give everything to His servants. 7. A person who strives to live in the truth of Christ and has believed the incredible preaching that there truly is an inheritance of the heavenly city, the enjoyment of the eternal Kingdom, the illumination of the heart and the complete cleansing of the Holy Spirit, he must entrust to God all the care of the body. And one should consider one’s poverty as wealth, suffering as consolation, reproach as honor, and reproach as glory. These are the signs of Christ’s servants, who believed in His word in genuine truth. Chapter 15: About when and what doctors should be resorted to and that a monk should not leave the monastery for physical treatment, but it is better to endure his weakness and be content only with the care of his brothers As they told about the bishop of Oxyrrynchos named Apfi, when he was a monk, he lived in great severity, and, having become primate, he wanted to live in the world also strictly, but could not. Then he fell on his face before God and asked: “Has the grace of God departed from me because of the bishopric?” And it was revealed to him that no, not because of this: “Before, you were in the desert, where there was no one around, and only God thought about you. But here there is peace and people care about you.” 2. There was one elder in the Skete. When he became seriously ill, his brothers looked after him. Seeing how the monks were getting tired caring for him, the patient decided: “I’d rather go to Egypt so as not to bother my brothers.” “Do not leave, for there you will fall into fornication.” “My body is already dead, how can you tell me such things,” the elder became offended and left. In Egypt, when they heard about the arrival of the elder, everyone began to take care of him. Among the assistants was a girl who came with good intentions to care for the sick man. After some time, the elder recovered and fell with her. She became pregnant and gave birth to a son. People asked her: “From the elder,” she answered, but they didn’t believe her. - Yes, this is my son. I only ask one thing - take care of my child. When the child was weaned, the elder took him with him. He returned to the Skete on the day of the holiday, carrying his son on his shoulders and entering the church, he said to the brothers: - Look at him: he is the son of disobedience. Take care of yourself, brothers, because I committed this sin at the end of my years, in deep old age. I ask one thing: pray for me. Seeing this, everyone cried. And the elder went to his cell and continued his previous exploits. 3. They told about another monk who was bitten by a snake. He went to the city to get help. A pious woman who feared the Lord took him in and cured him. When he felt relieved, the devil began to instill lustful thoughts in him. And then one day the monk took her hand. “No need, father,” she said. - You are a servant of Christ. Think about how you will grieve and repent in your cell. Think about how you will moan and cry. When he heard these and other similar words, the abuse in him died down. Repenting, he decided to leave, because he could no longer look into her eyes. But the woman, out of her mercy, began to persuade him: “Don’t rush to leave, because you haven’t recovered yet.” Your thought was not from the impurity of your soul, but from the envy of the devil. And so, not giving in to temptation, she cured him and sent him away in peace, giving him money for the journey. You see how this brother, despairing of trust in God, showed cowardice and, without a twinge of conscience, went to the city for the sake of healing a bodily illness. Grace left him, and the enemy began to oppress him. And he will fall into fornication if some beautiful wife begins to persuade him. In this case, let the monk show perseverance and not fall completely. And we will always be careful with the fear of God. There is no objection to calling doctors when you are sick. Healing herbs have existed since the beginning of time, so that later people would gain experience and create the art of medicine. But hope for healing should not rest on doctors, but on our true Savior and Healer Jesus Christ. I say this for the sake of those who observe restraint in cenobitic monasteries and in cities, because in various cases that happen to them, they can sometimes lose constant faith in (God’s) love for them, fall into arrogance, succumb to the temptation of the devil, and some begin to tell everyone that they do not need doctors. And if someone leads an ascetic life in desert places together with two or three like-minded brothers, he should speak with faith about illnesses and infirmities only to the Lord, our Healer, even if his suffering is very strong. For in illness, the desert is a complete consolation for the ascetic, where the Lord Himself heals him. That is why let the action of faith never cease in a hermit, and then he will not experience any deprivation. And Patience will give rise to virtue in him, hidden from human eyes by the good cover of the desert. That is why it is said: God brings the lonely into the house (Ps 67:7). “Since you have found me suitable for serving in a hospital, tell me, father, should I read medical books and try to apply what I read, or is it better to ignore them, avoiding everything that distracts the mind?” I have little sobriety, and reading plunges me into vanity. Maybe it’s enough that I already know, and I’ll just use oil, cauterization and rubbing, as those who don’t pick up books do? “We,” the elder answered, “have not yet achieved the perfection that finally frees us from slavery to passions.” Therefore, it is better to think not about medical methods and about distinguishing diseases, but about God, who kills and gives life and who said: I strike and I heal (Deut. 32:39). Therefore, read medical books, ask experts about their content, but do not forget that without the participation of God there is no healing. Whoever takes upon himself the responsibility of a doctor, let him do it in the name of God, and He will help him. The art of medicine in itself does not interfere with piety. But treat it as one of the crafts of brotherhood, do what you do with the fear of God, and then you will complete the task. “At one time,” said the brother, “you told me that you need to cut off your will, even when you don’t argue, you just don’t need to insist on your will and your word.” And so, father, I gave a useful medicine to a sick person, but it harmed him, and I grieve that I insisted on my own. I also see that I spent the whole day in trouble and hardly remembered God. Tell me what should I do? I believe that salvation is within me. “If you think,” the elder answered, “that your medicine will help a sick person, think so, and if it turns out that it did harm, God, who knows your heart, will not condemn you.” He knows that you wanted to be useful. If an experienced healer advises you something, and you treat his words with contempt and do it your own way, then this will be arrogance and self-will. And I’ll tell you what about the troubles. Many people only hear about the city all their lives. And when they happen to get into it, they don’t understand that this is a city. Brother, you remember God all day long, but you don’t notice it yourself. You have a commandment, you fulfill it in every possible way, this is obedience and remembrance of God! Brother John said well,” the elder continued, “first reject the leaves, that is, the action of the passions, and by the command of God you will also reject the fruits, that is, the passions themselves.” If you don’t yet know what is good for you, follow the words of those who know. This is humility, and you will find God’s grace. And when you say that salvation is within you, it is true. You cannot find your way without God's help, and He will guide you. Be strong in the Lord. The efforts you are talking about are bearing fruit and considerable benefits. Don't forget about the patient. For the Scripture says: He who stops his ear to the cry of the poor will also cry and will not be heard (Proverbs 21:13). 2. If your brother is suffering, sympathize with him and then you will be worthy that the Lord will hear you on the day of Judgment: Just as you did it to one of the least of these brothers of Mine, you did it to Me (Matthew 25:40). 3. Whoever forgets about a weak person angers God, and He will punish him. He who rejoices at the fall of his neighbor will himself fall with an incredible fall. 4. Beloved, if you are experienced in the art of medicine and treat people, be sober. Otherwise, wanting to heal others, you yourself will show yourself to be passionate, as the apostle said, so that your good will not be blasphemed (Rom 14:16). Chapter 16: That a monk should not wash unnecessarily and generally expose his body 1. From the life of St. Anthony Anthony the Great always accomplished the most significant and strenuous feat. He fasted all days, wore a hair shirt on his body, and put on leather clothes on top and did not take them off until his death. The ascetic did not allow his body to be washed of dirt; he did not even wash his feet and did not walk barefoot in water unless necessary. No one saw the great ascetic take off his clothes: in his entire life, since he became a monk, he had never exposed his body. 2. One day, Anthony was sitting on a mountain, and he had a vision: a certain man was ascending into the air, and he was met by angels filled with much grace. Anthony marveled and called this man blessed. Wanting to find out who he was, the ascetic heard a voice that it was the soul of Ammun, a monk from Nitria, who continued to perform the feat even in old age. 3. There are many stories about Anthony's miracles. Here's one of them. Once he needed to cross the Lik River during a flood. He asked Theodore, who was accompanying him, to move away so that they would not see each other naked when fording the river. When Theodore left, Anthony felt ashamed to strip naked. As soon as he felt this shame, he immediately found himself on the other side, caught up in the air. 2. From the story of the holy fathers martyred in Sinai and Raifa The barbarians, having killed many monks, left through the desert. There they saw a grove of shady trees and thick grass and hurried towards it. Approaching closer, they saw a small hut in which a young man was performing a feat, whose generosity and courage amazed even the barbarians. Although they threatened him with death, he refused to say where there were other monasteries nearby, although the newcomers assured him that they had no intention of destroying the monasteries or killing the monks. He did not even agree to go out to them and take off his cassock. “Talking about those who are hiding,” he said boldly, “is treason, and submitting to those who commit violence is cowardice and spiritual delicacy.” Those who perform the feat must be long-suffering and not succumb to fear and threats, even if death awaits them for this. Habit is the path that leads to greatness. And timidity, as soon as it gets the better of you once, it will make you despise the greatest blessings, and then betray piety itself. Fear of dire consequences undoubtedly instills timidity in the very consciousness of a person. And therefore,” he continued, “if I now easily give up the freedom of my intention, fearing threats of imminent death, then what will happen if they begin to force me to renounce the Faith with whips and torture? Will I then immediately run over to the camp of Iniquity because I am accustomed to preferring the absence of pain to a sense of duty? Therefore, you can even now carry out your threats and accomplish what you have planned. I know that I will never tell where those who love God are, I will not leave the house, no matter how you threaten, and I will not take off my cassock, and no one will see naked a person who has not yet lost the ability to feel and control his desires. Let no man's eyes see my body, which must be constantly hidden. And after death, when I no longer feel anything, do with me what you want. For your cruelty you will receive what you deserve, not I, for my intention will not change. Therefore, let me die as I decided, dressed, but I will not violate my decision in any way, so as not to sell myself into slavery. I’d rather die in this shack where I accomplished my feat. Before she saw the sweat of courage, but now she will accept the blood of good deeds and become my grave. The barbarians could not bear such courage. Stung by the sharp and courageous words, they attacked him and tormented him until his whole body was covered with wounds. They all wanted to take out all their rage on him, and each tried to plunge their sword into him and inflict the final mortal blow on him and satisfy their insatiable thirst for blood. Having torn the young man to pieces and leaving no living space on his body, the executioners moved on, still burning with anger. The murder of the young man was a small episode in their life, filled with unbridled hatred. 3. From the life of St. Joannicius the Great One day, the abbot of the Monastery of the Besserebrennikov, Evstratiy, came to the wondrous Ioannikis with several monks, and they talked for a long time. A monk named Elijah, who lived next door, and who was performing a feat under the leadership of Saint Ioannikios, received Eustratius the Great and the brothers who came with him. The Divine Ioannikios condemned the vanity of life, spoke about its impermanence and unreliability and advised to stay away from cities and villages and, among other things, noted that Elijah, more than others, should try to fulfill this rule. “Don’t worry about me, Father Ioannikiy, I’ve already spent so many years in the desert and have never met anyone from the world,” said the monk. But the very next day he asked the saint for a blessing to go to a village where there are mineral springs, because he was diagnosed with a serious illness. Abba did not want to let him go, but he insisted on his own, and Ioannikis, in the end, condescending to his weakness, blessed him. But Elijah didn’t even have time to settle down near the mineral springs before he was overcome by melancholy, and local residents helped him move higher into the mountains. There, having found a cell for himself, he sat down to rest. And at midnight the brother decided to hit the road to return to his former arduous feat. And as soon as he made this decision, his body was healed, as if there was no illness. A monk should not wash for pleasure, constantly wash his feet, as lovers of pleasure do and those who strive for the appearance of body and clothing. An ascetic of piety must resist pleasures that are harmful to him by disdaining his body. If, tired from the journey, you go to your brother and want to rub your feet with oil to relieve fatigue, then do it in private. Be ashamed to show your legs, and never anoint your body at all, unless due to illness or infirmity. 2. If you are sitting in a cell, and a foreign brother comes to you, then do the same: anoint his feet, and then say: - Create love. Here, a little oil, you can close up and anoint your body. If he doesn't want to take the oil, don't force it. And if he is an ascetic elder, then you can insist that he take the oil and rub it all over himself. Going to the bathhouse does not seem sinful and unreasonable. But for the sake of abstinence, one must also refuse a bath, for such a decision is courageous and very chaste. May our body never be softened by that sweet moisture, and may our nakedness not be a reminder of Adam’s dishonor. Why should we again hide our shame with those leaves, look for a reason for ourselves, when the end of life is soon ahead. Therefore, it is better that the purity of our body be inextricably linked with the beauty of chastity. Abba Palladius said: “Once I came to Alexandria together with Abba Daniel for some reason. We saw a young monk come out of the bathhouse after he had washed. The elder, seeing him, took a deep breath and said to me: – Do you see this brother? Because of him, God's name is blasphemed. But let's follow him and see where he lives. We followed him. The elder caught up with him and said to him face to face: - Brother, you are still young and healthy, you should not go to the bathhouse. Listen to me, child, you are leading many into temptation, not only the laity, but also the monks. “If I still pleased people, I would not be a servant of Christ (Gal. 1:10),” he objected. – And the Scripture says: Judge not, lest ye be judged (Matthew 7:1). Then the elder bowed before the young man and said: - Forgive me for the sake of the Lord - I made a mistake as a person. We went our way, and I said to the elder: “Maybe my brother is sick, and we lied about him in vain.” The elder sighed and said with tears: “Let the truth be known to you, brother.” I saw more than fifty demons surrounding him and pouring slop on him. One Ethiopian sat on his shoulders and covered him with kisses, while the other tickled him in front and taught him shamelessness, and the demons hovered around him and had fun. But I did not see his holy angel either nearby or in the distance. This shows that he is filled with all sorts of shameful activities. His clothes speak about the same thing: they are soft, made of goat down, with fine embroidery. Moreover, he walks so shamelessly along the main streets of the city, when even those who have grown old in the feat, when they have to come to the city out of necessity, having completed the necessary business, hurry out of the gate so as not to suffer mental harm. If he had not been a self-lover, a sensualist and a fornicator, he would not have exposed himself in the bathhouse and would not have looked without any embarrassment at those who were naked like him. Our saints Anthony and Pachomius, Ammun and Serapion and other God-bearing fathers advised us that monks, except in cases of serious illness and extreme necessity, should not expose themselves. Even when they had to cross a river where there was no bridge, they did not dare to expose themselves, even if no one saw them, so as not to appear shameless before the holy angel and the bright sun accompanying them. They prayed to God and were transported across the river through the air, because the humane and all-powerful God immediately fulfilled their righteous and most reverent request. The execution was marvelous and the deed was unimaginably accomplished. After these words, the elder fell silent. When we returned to Skete, a few days later we found out this. The brothers came from Alexandria and said that this young brother, a priest (and he was ordained), a cleric of the church of St. Isidore, who had recently arrived from Constantinople, had been captured in the bedroom of the selendar’s wife. The slaves and neighbors who found him immediately cut off his oud along with his scrotum. After this, he lived for three days and died, casting a shadow of shame on all monasticism. Hearing this, I went to Abba Daniel and told him; what happened. The elder, after listening to me, burst into tears. “The punishment for the arrogant is fall,” he said. With these words, the abba explained: if this man, who suffered from arrogance, had accepted his advice, he would not have suffered anything like this. His fall teaches the proud to flee from destructive self-confidence. Beloved brother, tell me why you wash your face so carefully. Surely, so that your neighbor does not turn away from you. Thus, it becomes obvious that you have not yet parted with carnal passions, but still remain their slave. 2. If you want to wash yourself, then wash it with your tears and cleanse it with your weeping. Then you will shine with glory before God and the holy Angels. A face washed with tears retains unfading glory. 3. But maybe you will say that you are ashamed to walk around without washing. But know that if your heart is pure, then the dirt on your feet and face will shine brighter than the sun before God and the holy powers. Chapter 17: That there is nothing that God has not predestined and that everything that happens, including sudden death, is determined by divine providence The pious husband Anastasius was the abbot of a monastery located in the mountains near a steep cliff. One night a voice was heard from the top of the mountain: “Get ready, Anastasy!” Then the voice called seven more brothers by name. After a short silence, the voice called the eighth brother. All the brethren heard the voice, and no one had any doubt that this foreshadowed the imminent death of all the named monks. And indeed, a few days later Anastasius died, then others in the same sequence in which the voice named them. The brother whose name was spoken after some silence outlived everyone else by several days. From this it is obvious that the silence of the voice meant several days of life. But what a miracle happened. When Saint Anastasius was approaching his death, his brother came to him, who did not want to outlive his abbot. Falling at the saint’s feet, he began to beg him with tears: “I adjure you by God, to whom you are going, do not allow me to remain here after you for more than seven days.” And indeed, not even seven days had passed after the death of Anastasius before this brother also departed to the Lord, although the voice did not name him among other names that night. It is obvious that only the prayer of Saint Anastasius could grant him death. 2. Peter: Father, if this brother left the world only through the prayers of Saint Anastasius, although he was not called to do so by voice, then is it not possible to conclude from this that the great saints of God can sometimes, through their prayer, receive even what is not predetermined by God? Gregory: No, what is not predetermined by God, they cannot get it in any way. What they receive through their prayer is predetermined and is accomplished through prayer. Even the inheritance of the Kingdom of Heaven is so predetermined by Almighty God that the chosen ones receive it for their exploits, depending on how they manage to acquire through prayer the gifts that Almighty God has vouchsafed to them in advance. Peter: I ask you, Father, explain to me more fully how prayer can contribute to predestination? Gregory: I can explain to you, beloved Peter, what I said in brief words. You, without a doubt, know that God once said to Abraham: your seed will be called Isaac (Gen. 21:12); and in another place: I will make you the father of many nations (Gen. 17:5). The following promise was also given to him: I will bless you by blessing, and by multiplying I will multiply your seed like the stars of heaven and like the sand that is on the seashore (Gen. 22:17). These promises clearly show that Almighty God has ordained that the seed of Abraham should be spread through Isaac; and meanwhile, here is what we read in another place: And Isaac prayed to the Lord for [Rebekah] his wife, because she was barren; and the Lord heard him, and Rebekah his wife conceived (Gen. 25:21). If it was predestined that Abraham's descendants would spread through Isaac, then why was his wife barren? But this is what shows that predestination is accomplished by prayer: for the one who was predestined to spread the seed of Abraham received children only through prayer. Peter: Father, your words have revealed the mystery to me, and now no doubt troubles me. Chapter 18: About the patience of weaknesses and the benefits that come from this, as well as the fact that God sends severe suffering to some virtuous people for the sake of their final purification and salvation A most pious father named Spais founded several monasteries in a place called Kample. Almighty and merciful God guided and delivered him from eternal torment. In His great look, He showed severity and compassion and, having punished, then showed all His love, completely healing the father. For forty years the old man suffered complete blindness that he could not even see the white light. No one could bear such a punishment. But the merciful Heavenly Father, who sent this torment, also granted patience. For from impatience, this instruction from above would only lead to sin and would not bring any benefit. Therefore, God, knowing our weakness, accompanies scourging with the gift of patience: He is righteous even when He punishes His chosen children, for with all justice He shows mercy towards them. God cast this most reverent man into the outer darkness of blindness, but did not at all deprive him of the inner light. Although Spies languished under the physical scourge, he also received heartfelt consolation under the cover of the Spirit. When he had already passed through the fortieth year of his blindness, the Lord again gave him light, reminding him that he was already close to death, and commanded him to proclaim the word of life in all the monasteries he founded. Whoever received bodily light had to open the hearts of his brothers to the light. Spais, having obeyed the command of the Lord, went around all the fraternal communities and outlined to them the commandments of life, which he had learned over the years of his work. After fifteen days of preaching, he returned to his own monastery, called the brothers in the house of prayer and, standing among them, received communion of the Lord’s Body and Blood and died while singing the sacramental psalms. The brothers were still singing, and Spais, saying the words of prayer, gave his soul to God. All the brothers saw a turtle dove fly out of his mouth, the ceiling of the church suddenly opened (all the brothers saw this!), and she ascended to heaven. In the form of a dove, Almighty God showed with what purity of heart this man served God. If we complain too much about the bodily ailments happening to us, then we should know that our soul is still subject to carnal lusts. After all, if she wants rough well-being, she has not yet decided to move away from worldly blessings. She is greatly tormented when, due to illness, she is unable to take advantage of the pleasures of this world. And if the soul gratefully accepts the inconveniences arising from illness, this means that it has already approached the border of dispassion and then joyfully accepts death as the threshold of true life. Just as wax cannot retain the imprint of a seal unless it is first softened and heated well, so a person, unless he is hardened by labor and illness, will not be able to contain the seal of God’s virtue within himself. Therefore, the Lord says to the God-speaking Paul: My grace is sufficient for you, for My power is made perfect in weakness. The apostle further explains: Therefore, I will boast much more gladly about my weaknesses, so that the power of Christ may rest in me (2 Cor 12:9). “Infirmities” he calls the uprisings against him of the enemies of the Cross of Christ, who at that time were often directed against him and against the saints, so that they, as he himself says, would not exalt themselves with the extraordinaryness of revelations (Compare: 2 Cor 12:7) before their opponents and would best of all remain in a state of perfection through the humility with which they must treat surrounding insults, and thus carefully preserve this divine gift of perfection. And now we call “infirmities” simply evil thoughts and bodily ailments. Indeed, in those moments when the bodies of holy ascetics, fighting against sin, were given over to deadly torture and many other sorrows, the ascetics were above all the passions that invade human nature because of sin. And since now peace about the Lord fills the churches, it follows that our body constantly suffers from frequent illnesses, and the bodies of ascetics of piety are tested by evil thoughts. Only then will they be far from all vanity and self-exaltation and will be able to bear in their hearts, as I have already said, thanks to their great humility, the stamp of divine beauty. As the prophet said, show us the light of Your face, O Lord (Ps 4:7). One should endure God's decision with gratitude. After all, then constant illness and warfare with demonic thoughts will be counted to us no less than martyrdom. The devil, who in the past spoke through the mouths of lawless rulers, demanding that the martyrs renounce Christ: “lust after worldly glory,” imposes the same thing on God’s servants now, but with his own lips. Then he instructed the followers of his slanderous thoughts to torment the bodies of the righteous and extremely humiliate honest teachers, and now he himself instills various passions in the confessors of piety with many humiliations and mockeries. Therefore, we should bear the testimony of our conscience firmly and patiently before God. I firmly trusted in the Lord, and He bowed down to me (Ps 39:2). 3. From the life of Saint Synclitia Blessed Syncletikia said that the devil has many tricks. Failed to seduce your soul from the true path by hunger? Trying to catch her on the hook of wealth. Not overcome by humiliation and reproach? Seduces with praise and glory. Has your health failed? Causes bodily illnesses. If he cannot confuse the soul with pleasures, then he tries to break him with unbearable difficulties. 2. By God's permission, he sends very serious illnesses so that we are afraid and forget about the love of God. But even if your body is tormented, burns terribly from inflammation, suffers from unquenchable thirst, endure everything like a sinner, remember the endless torment, eternal fire and indomitable punishments. Whatever happens to you, don't be afraid of anything. 3. Rejoice that the Lord visited you. Let the blessed words spoken by the prophet never cease to flow from your lips: The Lord punished me severely, but did not put me to death (Ps 118:18). Maybe you're burning like iron on fire? But this is how you get rid of rust. Did you get sick while you were already righteous? Then you rise from the great to the even greater. Maybe you have become like gold? The fire will test you. 4. If you have been given a thorn in the flesh, O angel of Satan (2 Cor 12:7), then rejoice. Look who you are likened to: the great light of the universe, Paul. Firefly is testing you? Are you feeling feverish? You go through fire and water like iron, and you become ready for any feat and find peace. Having achieved the desired, wait for the promised. 5. Do not be sad that because of bodily weakness you cannot stand in prayer and read the psalms loudly. All this and the following are assigned to us for the abolition of carnal lusts: fasting, sleeping on bare ground - all this is undertaken because of our nasty lusts and pleasures. If the disease killed them, then the labor of fasting and other feats are unnecessary. 6. But it’s unnecessary to say. First of all, it must be said that illness is the greatest and most sublime medicine, for it completely destroys carnal thoughts. This is the great feat of enduring all illnesses and thanking God. 7. Did we lose our sight due to illness? Let's not grumble heavily. The organ of our gluttony has disappeared from us, but with our inner eyes we will clearly see the glory of God. 8. Have we lost our hearing? Let us thank God. We will no longer accept vain rumors, but with intelligent eyes we will always hear God’s word. 9 . Do our arms and legs hurt? For our own benefit, we have lost members who commit sin. But we have the hands and feet of the soul with which we can defeat the enemy and walk with firm steps along the road that goes straight to heaven. 10. Is our whole body exhausted from illness? But the inner man has now become characterized by perfect health. 11. Therefore, let us not be upset because of illness, but thank God, who arranges everything in the best possible way and often grants, through the temporary weakness of the corruptible body, eternal health and salvation to the immortal soul. A monk named Gregory knew Saint Luke. And somehow he had the opportunity to lead a divine service together with the saint during Lent. He did not fail to take advantage of this opportunity and asked Luke to pray for him and beg God to deliver him from the unpleasant illness that tormented him constantly. His stomach ached greatly, and this made poor Gregory physically weak. However, Luke, in his humility, refused his request, explaining that it was beyond his strength. Gregory, to whom the desire to recover gave courage and who was well aware of his friend’s zeal for God, decided not to retreat. He began to ask the man of God even more fervently, and there was nothing left for him to do, and Luke said: - Humble Gregory, you are already healthy, and your stomach will no longer hurt from eating. This actually happened, and from then on the monk enjoyed complete health. Abba Isaiah said: “When weakness finds you silent in your cell, do not lose heart, but thank God. And if your soul is troubled, tell it: “Isn’t this weakness better for you than Gehenna, to which you will go? And the soul will immediately calm down.” 2. One day, the weak Abba Isaiah was visited by his disciple Abba Peter. Seeing how seriously he was suffering, Peter was upset. But the elder, smiling, said that only by going through these infirmities could he remember the sorrowful hour of death and judgment. After all, health does not benefit the body. The flesh requires daring power in order to be at enmity with God. If a tree is watered every day, it will lose the dryness that allows it to bear fruit. 3. He said to the same Abba Peter: “Work in which there is hope for peace is not hard. Therefore, I am not at all burdened by the suffering of my illness. I am only afraid of that blackest hour, when I will be rejected from the face of God, and no one will hear me, and I will not even be able to hope for peace.” The brother of this great old man, who remained in the world, also at an advanced age, came to Cenovia, where the saint was performing the feat of silence, and sent for him with a request to meet. The elder ordered to tell him: “My brother is Jesus. But if you, despising the world, become a monk, you will be my brother.” Hearing these words, the old man began to cry and left. But soon he returned to the monastery and became a monk. After some time, he felt weak because he fell ill with dropsy, and he sent for the elder to relieve him of the disease. The elder replied: “This weakness has befallen you so that you do not go to God empty-handed and without spiritual fruits. If you endure and thank Him, then you will receive credit for many years of monastic life. Partly for this reason, this grief was given to you, so that you would stop valuing me and yourself, because I am nothing. You called me a great man, and yourself the brother of a great man, not realizing that we are the children of Adam's crime - earth and dust. Thank God for bringing you to this state. If we had the humility of Jesus, we would say: Who is My Mother? and who are my brothers? (Matthew 12:48). One old man suffered all the time from weaknesses and illnesses. But it so happened that for one year he never got sick, and the poor fellow became very worried and began to cry: “God has left me,” he complained, “and does not visit me.” 2. Abba Pimen said: “If three are in one place, and one performs a good deed of silence, another is sick and thanks God, and the third takes care of them with a pure thought - all three perform one deed.” 3. The elder, who lived alone in a remote cell, fell ill and had no one near him. Then he got up and found himself something to eat. He did this for many days, and no one came to him. And after thirty days no one visited him. Then God sent an angel to minister to him, and God's messenger spent seven days with him. Then the brothers remembered him and came to him. As soon as they knocked on his door, the angel immediately retreated. The elder shouted to them: They leaned on the door, opened it, went inside and asked: “I was exhausted for thirty days,” he answered, “and no one came to me.” It has been seven days since God sent an angel, and he is serving me. As soon as you arrived, the angel retreated from me. And with these words the elder died. And the brothers were amazed and glorified God. . The elder said: “If bodily weakness happens to you, do not be discouraged. If the Lord wants your body to endure hardships, dare you complain? Doesn't God take care of you in everything? Are you far from God? Endure every weakness and ask God to give you what you need, knowing that this is His will. Sit patiently and accept help from people. 4. One monk, who fought with Satan, lost his sight. But he did not pray for insight, but for maintaining patience. For his perseverance, God gave him sight, and the monk began to see again. Dear brother! If you have fallen into weakness, remember the words: Do not reject the punishment of the Lord, my son, and do not be burdened by His reproof; for whom the Lord loves, He punishes and favors, like a father towards his son (Proverbs 3:11-12). If a prisoner in prison decides to rebel against the king, will he achieve anything useful? And if he falls on his face and begs for mercy, he will most likely receive forgiveness. Chapter 19: That the righteous benefit even from violent death A Roman named Valentius was the abbot of my monastery and my spiritual father, and before that he headed the holy monastery in the region of Valeria. One day, the ferocious Longobards burst into his monastery and, as he himself told me, hanged two monks from a tree, whom the brothers buried on the same day. As evening approached, the souls of the hanged began to sing loudly and clearly over this place, so that the murderers, hearing the voices of the martyrs, were terribly surprised and frightened. Their voices were also heard by the prisoners there, who witnessed the psalmody of the slain. Almighty God arranged so that all those in the flesh would hear with their own ears the singing of souls and learn about their salvation. 2. I learned about this from the stories of pious men who used to be in that monastery. They said that during the time of the Lombards, in an area called Sura, the abbot of the monastery named Suran distributed all the monastery property to prisoners and refugees who suffered from Lombard robberies. He distributed his own and the monastic clothes, food supplies, in a word, all the monastic property to the destitute. Soon after this the Longobards arrived. They grabbed the abbot and demanded gold from him. He said he had nothing left. Then they took him to the nearest mountain into a dense forest without end and edge. At that time, there was a man hiding in a hollow tree who had escaped from captivity. Near this tree, the longbard stabbed the glorious martyr with his sword. The fall of his body shook the mountain and the forest. The earth seemed to scream - unable to bear the greatness of his holiness. 3. In the Marsian region there was a deacon of very venerable life. The pawnbrokers seized him, and one of them cut off his head with a sword. When his body fell to the ground, an evil spirit possessed the killer and threw him to the ground. Thus, it was shown to everyone: whoever kills a man of God betrays himself into the power of God’s enemy. 4. Peter. Please tell me why Almighty God allows the murder of saints and then Himself glorifies them after death? Grigory. If the Scripture says: The righteous, even if he dies at different times, will be at peace (Wis 4:7), then will this not cause harm to the elect who have chosen to strive for eternal life, if they sometimes die a bitter death? Perhaps they too sometimes have a sin, even a minor one, which should have been cleansed by such a death. That is why it happens that during their lifetime criminals gain power over the righteous, but after death the more severe the retribution awaits them, the more cruelty they show. Thus, the murderer, who was allowed to kill the aforementioned venerable deacon, during his lifetime was unable to rejoice at the death of the righteous man (for he became possessed). The Holy Scriptures confirm the same. The husband sent to Samaria disobeyed God (he ate on the road) and was killed for this by a lion. But further it is said: the donkey and the lion stood near the body; The lion did not eat the body and did not break the donkey. And the prophet lifted up the body of the man of God (1 Kings 13:28). From this it is clear that the sin of disobedience was completely cleansed by death; the same lion who dared to kill him alive did not dare to touch him dead. The lion received permission to kill, but did not receive permission to devour the corpse, because the one who was guilty during life ceased to be guilty after punishment and death. Therefore, the lion, who had previously taken the life of a sinner, then guarded his remains as a righteous man. It often happens that the souls of the righteous, when they must separate from the body, become very timid and afraid of death. I heard about one holy man that, being near death, he was terribly afraid. And after death he appeared to his disciples in white robes, showing in what great glory he abided. That is why we say that if they had sins, then through the fear of death they were completely cleansed of them. 2. From the life of St. Stephen the New When the arrested Saint Stephen was sitting in the Pretoria prison and talking with other imprisoned reverend fathers about soul-saving and saving things, suddenly those who wanted to please the tyrant burst into the prison like wild animals. They threw the saint to the ground, beat him, put chains on his feet so that he could not escape, and led him along the main street. The torturers pushed him in the back, beat him with sticks, and threw stones at him so that he would endure as much suffering and humiliation as possible. So they led him to the main gate of Praetoria and stopped just in front of the church of the martyr Theodore. Falling to the ground and spreading his arms, Stefan could barely raise his head to pay his last respects to the martyr. Even in such a sorrowful disaster, the lover of God could not help but show his piety. Seeing this, one of the villains named Philomatius, seized with insane rage, exclaimed: “Look, the one who doesn’t remember probably also wants to die like a martyr.” With these words, he ran to the fire barrels standing nearby and, tearing off a longer board, jumped up to Stefan, who was barely dragging his feet, hit him on the back of the head with all his might and killed him. Stephen became a martyr, and the fanatic became the most disgusting of all murderers. But, as most often happens, justice was not slow in being done. After the murder, Philomatius himself suddenly collapsed to the ground, struck by a demonic blow. He gnashed his teeth terribly, spewed foam, and this terrible punishment tormented him and did not leave him until his death. Abba Mark asked Abba Arseny: – Why do some good people have their soul separated from their body at the hour of death only after great suffering and many bodily torments? “So that they, as if salted here with salt (See Mark 9:49),” answered the elder, “(to heaven) go purified.” 2. In the Lavra of Eptastom, which is located seven stadia from the Lavra of our holy father Savva, lived an anchorite wonderworker named Ioannis. He had a disciple who saw the worries of his spiritual father for the holy city of Jerusalem, which was threatened by an attack by the Persians, and asked his elder anchorite Ioannis whether the city was destined to be captured by enemies. But he didn’t want to answer at first: “How should I know this,” he said, “after all, I’m just a sinful person.” But the student began to persistently persuade him, and the elder finally began to cry and said through his tears: “I see, child, that you are asking about this with pain, and therefore I will say that the Lord revealed to me.” I thought about current events for five days and now I saw myself caught up straight to Holy Calvary. All the people and clergy gathered there, asking: “Lord, have mercy!” Having looked closely, I saw our Lord Jesus Christ nailed to the Tree, and the Most Holy Theotokos, Lady of the World, interceding for the people. But He turned away from the people, saying: “I will not listen to them, for they have defiled My altar” (Eze 9:7; 15:11; 23:38-39). We repeatedly asked with tears and lamentations: “Lord, have mercy!” Then we headed to the Church of St. Constantine, begging all the way: “Lord, have mercy!” Together with the entire priesthood, that is, the clergy, I entered the church. Then he went to look for the place where the “Honest Trees” of the Life-Giving Cross were found, and felt the stench that penetrated the church. Next to me were two elders, two majestic true servants of holiness. I asked them: “Aren’t you afraid of God that even here we cannot pray because of the stench? Where does this smell come from? They replied: “From the iniquities of the local clergy.” “And you cannot cleanse this place so that you can pray?” “Believe me, brother, this cannot be cleansed by anything - only by fire.” After these words, the elder began to cry again, then continued: – Here’s what else I’ll tell you, child. The decision was made to behead me. I asked God a lot to forgive me, and He revealed to me that everything was meant to be. And only He knows that I did not shed anyone’s blood. Soon after this conversation, the barbarians attacked the monastery. The disciple ran away out of fear, and the elder was captured and killed. When the barbarians left, the disciple returned and found his spiritual father dead. He wept bitterly, and, taking his body, buried it next to the holy elders. 3. One day the brothers surrounded Abba Moses, who was telling them: - Today the barbarians will come to Skete, get up and leave here. - Aren’t you leaving, Abba? - they asked. “I have been waiting for this day for so many years, so that the word of my Master will be fulfilled, who said: “All who take the sword will perish by the sword” (Matthew 26:52). “We won’t leave either,” they exclaimed, “and we will die along with you.” – I don’t care about that. Let everyone decide for themselves where to be. There were seven brothers. (Suddenly) he said: - Look, the barbarians have approached the gate. The brothers and the elder left the monastery. They were killed. But one of them hid behind the gate and saw seven crowns descending from heaven and crowning the martyrs. Chapter 20: That we should not be surprised at what happens to righteous men On Mount Nitria lived a wonderful man named Benjamin. He led a virtuous life and by the age of eighty had achieved incredible heights in virtuous deeds, receiving the gift of healing. It was enough for him to lay on his hands or anoint him with blessed oil, and the sufferer was immediately healed of his illness. Eight months before his blessed death, the miracle worker fell ill with dropsy. The unfortunate man's whole body was swollen, and it was impossible to bend even his little finger with both hands. It was hard to see the terrible torment of the patient, and the brothers averted their eyes to the side. And then the blessed man said to us: – Children, pray that my inner man does not get dropsy. For my body, while it was prospering, was of no use, and now that it is suffering, it also does no harm to me. He spent eight months sitting in a chair that had to be expanded all the time. The elder was afraid to go to bed, because then he certainly would not get up. Nevertheless, he himself, suffering from an incurable illness, continued to heal everyone who came to him, no matter how severe the disease. When he died, the doorway had to be widened in order to remove his body from the cell. The body of the blessed and ever-remembered Benjamin became so heavy during his illness. Stephen of Libya, originally from the region between the Sea of ​​Marmara and Lake Mariota, who lived as a monk for about sixty years, became a most severe ascetic, endowed with the gift of reasoning. Whoever came to him in whatever sorrow always left him joyful. Ammonius and Evargius, who often visited this wonderful old man, told me that they found him already bedridden with a serious illness. According to them, he had a cancerous tumor in his groin. A doctor was caring for the patient. During the conversation with us, Ammonius and Evagrius said, the elder did not stop twisting (the rope) from the vine. The patient endured suffering with joy and patience, as if the disease had struck not him, but someone else, and the rotting of the lower part of the body was like hair loss. He did not feel this and continued to live as before, thanks to the boundless divine care for him. Seeing that we were saddened, the blessed man said: - Don’t complain, children. Whatever God does is for the best. Even if sometimes it is evil, it is given for our justification. Surely these torments and sufferings were sent to me for my sins, so that I would pay for them here, and not in the posthumous field. With such humble words, he consoled us, strengthening us in Patience in sorrowful circumstances and in not being frightened at the sight of saints suffering torment. In the church of the city of Ancona there was a very pious bishop named Marcellinus. He suffered from severe leg disease and could not walk. When he needed to go somewhere, the servants had to put him on a stretcher. And then one day, due to someone’s negligence, a fire broke out in Ancona. The fire spread quickly, and many people came running to fight it. But no matter how hard people tried to put out the fire, it continued to intensify, threatening to destroy the entire city. Having incinerated a significant part of the city center, it spread to the outskirts, and it seemed that nothing could stop the fire, and at that time the bishop was carried out. Shocked by the public disaster, he ordered his servants to carry him in their arms straight to the fire. When this was done, and the bishop found himself where the flames raged most strongly, to everyone's amazement, it stopped, as if indicating that it would not go any further. The flames of the fire froze in one place, then suddenly went out by themselves everywhere, without touching a single building. Can you imagine, Peter, how pious this man was, that, being helpless and not even able to stand on his feet, he was able to extinguish the fiery element with his prayer. Peter: I can imagine it and I’m quite amazed! 4. From the life of Saint Synclitia When the devil, a hater of good, saw that blessed Syncletikia silently avoided all the traps he had set (and not only the one named, but many others) and with her deeds and teachings openly proclaimed victory over him, he decided to give her the last battle. The evil one struck her internal organs with a serious illness, primarily the lungs, so necessary for life, and began to cruelly torment the blessed one with unbearable and unabated pain in order to quickly deprive her of life. The devil, having gained power over her, could have killed her quite quickly. But this bloodthirsty fanatic weakened the blows from time to time, so that the wounds would not hurt so severely over time. Through protracted illnesses and severe torment, the enemy of the human race sought to persuade the saint to renounce. Her lungs slowly collapsed, and the poor thing had to spit them out in pieces. At times the patient was tormented by an uncontrollable heat, and her long-suffering body burned and dried out as if in a frying pan. So sometimes executioners, when they want to torture their victims longer, do not light the fire too much and torture them slowly, gradually depriving them of their last strength. So the devil, having kindled a fire inside the blessed Synclitia, slowly burned and destroyed her body, not ceasing the torment either day or night. The courageous ascetic fought with the enemy for three and a half years, gratefully endured the heaviest torments and steadfastly repelled attacks. She did not even allow herself the thought of surrendering to the enemy. The more fiercely the devil attacked her. And the blessed one healed the numerous wounds he inflicted with her teachings. Seeing this, the devil became furious. He could not bear defeat from his valiant wife and added another more severe revenge. An insidious enemy struck her tongue so that she could not give her advice, which was full of spiritual benefit and strengthened many people in the Christian life. Now the people who came to her could not hear her soul-saving instructions, but they saw with their own eyes an equally valuable treasure. Before them was in all its obviousness a picture of her unbearable suffering, which the blessed one endured so patiently and so steadfastly that it helped them become more restrained in their thoughts and bolder to the point of insolence in a desperate battle with the enemy. So the enemy struck her lips, from which the sweetest sources of instruction ceased to flow. Her tooth ached and her entire jaw collapsed, then the rot spread to her cheek. The entire lower part of the face began to decompose. After forty days the bone decayed. And two months later a perforation appeared. The saint's entire face turned black, and she looked extremely exhausted. A heavy and oppressive stench emanated from the rotting parts of the body, so that none of the serving sisters were able to come close to her - the smell was so unbearable. When she needed help and she called someone, the sisters, before entering her, fumigated themselves for a long time with aromas, and then they entered and tried to leave quickly, because they could not stand the putrid stench hanging in the air. The noble wife saw with her own eyes the enemy who had taken up arms against her. She fought him bravely and did not even allow the thought of using medical help to treat the disease. Many women came to her, wanting to support her during her illness. They suggested anointing her wounds with myrrh, that is, fragrant oil, to soften the bad smell and make the disease more bearable. But the blessed one did not agree, believing that human help in spiritual warfare would deprive her of military glory. Then the sisters invited a doctor to try once again to persuade the saint to take medicine. But she did not agree: “Why do you want me to stop such a good fight?” Why do you see only the external and not notice the hidden? Why are you so attached only to what is happening, but do not want to see the will of the Creator? The doctor came and said to her: “I brought the medicine not for healing and pain relief, but in order to cauterize a part of the body that has died and therefore become foreign, so that the rotting does not spread further. I brought the same substances that are used to anoint the dead: aloe and myrtle dissolved in wine. The blessed one listened to the advice and agreed to accept help out of compassion for the sisters. This managed to eliminate the unbearable smell emanating from her. She continued her feat, although the saint had only muscles left. Her joints were completely weakened, and her body was held together only by God's strength. The blessed one could not even eat food. Her body still continued to rot. She couldn’t even sleep because she constantly experienced extreme pain, which interrupted her sleep and drove it away. When Syncletikia approached the last stage of her valiant fight and was about to receive the crown of righteousness, she mentally saw angels and the radiance of an ineffable light, holy virgins, inviting her to ascend. Having come to her senses, the blessed one told her sisters about the vision, thereby encouraging them to courageously endure all hardships and never lose heart. To this she added that in three days at exactly this hour her soul would be separated from her body. And after three days, exactly at the hour predicted for her, she departed to the Lord, receiving the reward for her labors - a blissful life and pleasure in heaven. Chapter 21: That a believer, even if he is deprived of necessary and very useful things, should not complain, but endure and thank the Lord, firmly hoping that the all-good God will certainly take care of him; and that an ascetic, a true servant of God, is ashamed to turn to the laity and ask for something, even if he is in need 1. From the life of St. Theodosius Kinoviarch There was a holiday, the first and most important of all - divine Easter. The day after the holy night, it turned out that those who went to study with Theodosius the Great did not even have the most necessary food: no bread, no oil - in general, no supplies. And the disciples, there were twelve of them, began to complain about such scarcity. Moreover, they complained not only for their own sake, but primarily because, due to the lack of prosphoras, they would not be able to perform the Easter sacrifice and partake of the Body of Christ. Then the young men went to the teacher and told him about their need. The mentor said that it is only necessary that the sacred throne be beautiful, and the rest cannot even be discussed. In ancient times, the Lord fed thousands of the sons of Israel in the wilderness and then fed many people. He will take care even now, for His power does not weaken and His help does not run out. This is what Saint Theodosius said. And his words were fulfilled quite quickly, so that the hope of the disciples would not be put to shame. Just as in ancient times the lamb in the bushes of Savek appeared to Abraham as a sacrifice ready to be offered, so now the same thing happened in the monastery of the blessed man. The sun was already setting when a team of two mules appeared on the road. A monk I knew arrived and brought a cart full of all kinds of food. For our Lord, the visible and intelligible Bread of Life, never abandoned the fraternal meal, but shared it with all the brothers, as he once did with the disciples. The food brought was enough until Pentecost. The next time, one rich man, having heard that one must first of all get rich by good deeds, distributed all his property to the poor, putting earthly capital as the basis for the salvation of his soul, generously endowed with money those who chose life according to God's will and withdrew from the world for the sake of getting closer to God, only he did not give anything to Saint Theodosius, either he did not know, or he forgot. It’s better to say that God’s will was manifested here to test and glorify the saint. The disciples came to the donor and began to reproach him for why he gave so generously to everyone, but gave them nothing, while they were in great need, when they had nothing to eat except a few handfuls of flour, and when the flour ran out, they had to eat date seeds as a consolation in bitter poverty. These monks acted very ignoblely, because out of cowardice they forced their teacher (who always tried to hide the need from everyone and turned his eyes only to God) to stretch out his hand for human help, forgetting about His open hand, which fulfills all living things with good pleasure (See Ps 144: 15-16). As if the saint did not understand what a cramped position they were in and were ready to fight for every grain. They were indignant, but he calmly admonished them: – Who of those who ever resolutely relied on God was abandoned by Him? Or who, who waited until the end for the Lord, did not receive consolation? The Lord gives every soul everything it needs. He will prepare the crow's food when its chicks cry to God (Job 38:41). You see, both Job and the divine David speak in my favor. “We,” the saint continued, “must know all the differences between human zeal and divine providence concerning even the most insignificant issues.” If we know this, then we will understand: those things that we renounced for the sake of Christ will be abundantly tasted again according to the providence of Christ. As soon as Saint Theodosius uttered these words, a mule loaded with sacks appeared on the road. The driver was driving a mule past the monastery and wanted to get to the place as quickly as possible. But the mule tried to throw off the load. As soon as the mule reached the monastery gates, it immediately stopped and stopped obeying the man - the driver beat him with a whip, over and over again, but the mule stood motionless, like a rock. Finally, the man realized that this could not have happened without God’s intervention, and left the animal alone. Here it was no longer the man who controlled the mule, but the mule who controlled the man. Loosening the reins, he gave the mule freedom to go wherever he wanted. Feeling freedom, the mule, without any prompting, as if someone was pulling and guiding it with an invisible bridle, entered the monastery. When the driver came in after the mule and saw with his own eyes the need in which the monks lived, he was amazed at the inexpressible divine providence. The monks deserved their crowns through their sorrowful need, and he was destined to console their sorrow. The animal’s disobedience spoke clearly about this, for God’s providence itself called him to deliver food to the needy monks. God created this in order to strengthen the weakness of the body, which tirelessly served spiritual purposes. The driver, who knew the will of God, gave to the monastery twice as much as that first donor could have given. From now on, the disciples stopped embarrassing benefactors and being cowardly, but, on the contrary, they strived to zealously imitate their spiritual father in his hope in God and faith. 2. From the life of Saint Sava When His Beatitude Sava worked diligently to build many monasteries in Castellion, so as to turn the whole place into Cinovia (and his disciples were constantly urging him to do this), he stopped thinking about necessary things, even about the daily supply of food for the monks. All the new inhabitants of Castellion turned their minds to God, to the One who commanded: do not worry and do not say: what will you eat? or what should you drink? or what to wear? (Matthew 6:31), Who loves people more than his own mother and cares for them more than his father, He sent down everything necessary right before the eyes of the valiant Marcian, who was then the abbot of the monasteries in Bethlehem. This is how the Lord showed great care to all the monks who exist everywhere. At night, Marcian had an amazing angelic vision, shining with a wonderful gentle light, and a voice was heard: “You, Marcian, spend the night without sorrows and hardships, since your body does not need anything, and the servant of God Savva, who honors the Lord with such great devotion that he has forgotten about everything else, suffers need in Castellion along with all his brothers. Sometimes they don’t even have bread, and no one thinks to go and bring them even a small amount of what they need. Give them a little of your property now, without putting it off until later, so that need will finally stop oppressing them.” That was the vision. Marcian immediately collected a lot of everything necessary and immediately sent it to Savva, using all the pack animals listed in the monastery to transport the cargo. Savva, having received the things and learned the reason for such mercy, concluded from this that it was God’s will for the monks to settle in this place. Looking at the help he received, he turned the most ardent prayers of gratitude to the Lord and decided to further speed up the construction of the walls of the monastery. After this, Patriarch Elijah of Jerusalem made a lot of efforts to gather throughout the bishopric of the Church of the Holy Resurrection, in all the cells scattered around the Tower of David, monks distinguished by their zeal. When the brothers came to the patriarch, Saint Sava bought up many of the former cells they had abandoned and assigned them to receive those who came to him at the Lavra. He also wanted to buy the cells directly adjacent to the Lavra, which would have been advisable, but the lack of gold did not allow him to do this. Nevertheless, he really wanted to buy them, but there was no one who would lend him a helping hand or give him a small alms. But Saint Sava saw the favor, wisdom and all kinds of strength coming from God and placed all his trust in Him. He handed the collected funds to the owners of the cells as a deposit and said that if they did not pay in full the next day, they could keep the deposit for themselves. After such an agreement, Saint Sava had no choice but to rely only on God’s unfailing right hand. And suddenly a guest appeared who knew nothing about Savva’s affairs, but there was no doubt that he was sent by God. Without saying anything or asking anyone anything, he took out a hundred coins, and then another seventy, gave the gold and immediately left without even saying his name. Savva immediately realized that such a quick donation could only come from God. He immediately paid for the cells in full and turned them into a hotel for monks from abroad; there was enough money to purchase two monasteries in Castellia: one in the Holy City, the other in Jericho. When the head of the Jerusalem Church, Elijah, was illegally expelled from Palestine, famine occurred. It was difficult to find even the most necessary things, and then for another five years Palestine suffered from drought, locusts and other serious disasters. Saint Sava, with God's help, did not cease to take care of the well-being of his seven monasteries, but he constantly had to rack his brains about where to get funds, and placed all his hopes only on the Savior. When everyone was languishing under the yoke of need, Saint Sava not only did not show or experience cowardice, although time itself contributed to this, but he convened the monastery abbots and exhorted them not to lose heart and not to worry about anything bodily, but to believe in the Heavenly Father, who knows about all human troubles, and to hope for future help from His inexhaustible right hand. That's how grateful and courageous Savva was. Nevertheless, the Lavra found itself in such need that there was not even flour to bake prosphora for the celebration of the Liturgy. Another priest spoke about the plight. And as Sunday approached, his anxiety grew that it would be impossible to celebrate the sacrament of the Eucharist, because there were neither prosphoras nor other things necessary for the Liturgy. These were the words of the priest. Only one truly great and wondrous soul of Saint Sava did not despair of relying on God’s constant care and the inscrutable ways of His providence. He said: “Nothing will stop us from celebrating the Divine Liturgy.” If we find ourselves in great need, we will sell some holy item from the sacristy and buy everything necessary for the Liturgy. But the Lord is faithful, commanding us to be free from thoughts about tomorrow and about everything that is needed for bodily needs. Before Sunday had time to arrive, the news spread that people, as if by God’s Providence, had brought thirty bags on donkeys. They contained bread, wine, oil and everything necessary for the monks, because by this time there was nothing edible left in the Lavra. The Divine Savva said to the priest, who until recently had persistently reminded him of his need: -What were you saying there? What cannot be performed during the Liturgy? The priest realized that Abba was exposing his thoughts and indecision in trusting in God in everything. He fell at the feet of the saint, asking him for forgiveness and repenting from the bottom of his heart for his weakness and cowardice. Savva forgave his disciple and gave him good instruction, advising him not to be afraid and always boldly hold on to divine hope and become like David, who said: Cast your worries on the Lord (Ps 54:23), because He cares about our needs much more than our own fathers. Brother! If you happen to fall into weakness, do not write about your troubles to your relatives according to the flesh, acquaintances and worldly friends. Do not resort to the help or patronage of people who are dead to you. On the contrary, be patient and trust in the Lord, and then you will receive mercy from Him, and He will help you in everything. 2. God, who sent you illness for your own good, will show His providence on you and will not allow you to be tempted beyond your strength, according to the word of Scripture (1 Cor 10:13). And we will try in everything to please God, who is always ready to come to our aid. 3. I know a brother who once fell ill, but still forced himself to work. And left alone in his cell, he prayed to God to grant him health, saying: “Lord Jesus Christ, I know that the weakness of my body is the healing of my soul. But so that I do not burden my brothers, I pray to you, most loving of mankind, Heal my soul and body with Your grace, for You are the Lord of mercy and the physician of our souls and bodies, and grant me repentance and show me Your greatness and Your boundless and unsearchable mercies, they are without number.” So he prayed to God and while working he suddenly received healing. Brother! Pay strict attention to yourself, always stand before God himself, and do not place your hope in anyone in any matter, but only in God. If you need something, then pray to God that He will give you what you need according to His will. And wherever you are, always give thanks to Him, because He gives you everything. 2. And if you unexpectedly lose something, then do not rely on people, do not grieve and do not be offended by anyone, but endure everything steadfastly and serenely, thinking that you deserve many sorrows for your sins and that if God wants, he will have mercy on you. If you think like this, He will supply your need. 3. When one person proves useful to another in word, deed or property, then let both glorify the grace of God. And whoever does not recognize Him will have to recognize over himself the authority of the one who honors God. 4. He who hypocritically or selfishly praises his neighbor, and after a while begins to scold him, will himself be ashamed of his former words. 5. If you call good not God, but your neighbor for the bodily benefit shown to you, then later he will seem evil to you. 6. Every good comes from the Lord providentially, the bearers of the good are simply His servants. 7. A mole burrowing underground is blind and cannot look at the stars. Likewise, anyone who does not believe that God bestows temporary blessings will not be able to believe in eternal ones. 8. Grace upon grace, true knowledge is given to people from God, and participants in this knowledge learn, first of all, to believe in God, who gave such a great gift. 9 . A person who places his hope in God in all matters will not argue with his neighbor about these matters. 10. All evil is led by ignorance, and ignorance is immediately followed by unbelief. If you believe that God is looking after you, then why do you worry and worry about temporary things and the needs of the flesh? And if you don’t believe that God is looking out for you and therefore, turning away from God, you get what you need for yourself, then you are the most unfortunate of people - then what are you living for? Cast your worries on the Lord (Ps 54:23) and then you will not be afraid of the fear that attacks you. As soon as you devote yourself to God, you will begin to live with peace in your mind, (knowing) that God cares about you. You should love every person with all your soul, and place your hope only in God and serve Him with all your strength. If He takes care of us, then our friends will help us, and our enemies will not be able to do anything to us. If God turns away from us, then our enemies will immediately break us. The elder said: “The saints who found God inherited blessings both here and there in their dispassion. For both are the good of Christ, and those who acquired Christ received all His property. Whoever has found peace, that is, passions, has not received peace at all, but has lost everything, because passions have enslaved him.” 2. Abba Euprepius said: “If you believe that God is faithful and powerful, then trust only in Him and then you will partake of all His gifts. And if you are cowardly, then you clearly do not have faith in God’s omnipotence. For if you do not believe Him in simple everyday affairs, then how will you believe that He is powerful in great and not directly related to you matters and can do everything? 3. They told about Abba Moses of Skete how one day he went to Petra, where the caves are, and on the way, when he was tired, he asked the question: “Where will I get water there?” And a voice came to him: “Go and don’t think about anything.” He came to Petra and began to live there. When his fathers visited him, he had only one jar of water left. Abba Moses cooked himself some porridge and used up all the water. This made him very sad. He began to enter and leave the cell and pray to God. And then a large cloud came, stopped over Petra, and rain poured out of it and filled all the vessels. “Tell me, why did you keep going in and out of the cell?” “I turned to God and complained to Him,” answered the elder. “Why did You bring me here, where there is no water and Your servants have nothing to drink?” So I went back and forth and asked God all the time until He sent us water. “I am a slave, and my Lord told me: “You do My work, and I will feed you, but don’t ask how all this will happen.” And so I work and feed myself on what I have earned, that is, by God’s grace.” 5. One man brought money to the elder and said: “Spend them as you please, because you are old and infirm.” And the elder actually barely moved, but answered him: “For sixty years now I have been in this weakness, and I have not known the need for anything - God helped me and fed me all the time, and now you have come so that God will stop feeding me? – and didn’t take the money. 6. The elders told how one monk, a gardener, worked and distributed everything he earned to the poor, leaving himself only for the most necessary things. But somehow Satan inspired him with the thought: “Save up some money for yourself, because if you get old or get sick, you’ll have to spend money.” And he began to save money and collected a mug of change. Suddenly his leg hurt - an abscess had formed in it. The poor guy spent all his money on doctors but got no benefit. Then a traveling doctor came to him and said: “You have to cut off the leg, otherwise the whole body will rot.” It was decided that the leg should be removed. And then one night the gardener came to his senses, repented of what he had done, began to cry and pray: “Remember, Lord, my old deeds, how I worked and distributed everything I earned to my brothers. According to Your goodness and Your boundless bounties, forgive me according to Your great and rich mercy.” As soon as he said the prayer, an angel of the Lord appeared before him and asked: -Where is the money you saved, and where is the hope you placed in it? The gardener immediately understood everything and replied: “I sinned, Lord, forgive me, I won’t do that again.” Then an angel touched his foot, and the gardener was immediately healed. He got up at dawn and went to work in the field. Soon the doctor came, as agreed, with tools to remove his leg, and asked where the gardener was. And they tell him: “He went to work in the field in the morning. The doctor was surprised and went into the field where the gardener was working, and when he saw him digging the ground, he glorified God, who miraculously healed the sick man. 6. One ascetic was overcome by a passion for money. From the sale of his handicrafts, he first put aside one coin, then two, then three, and somehow as many as five. And he was immediately struck by illness: his leg swelled and an abscess opened. He sent for doctors and spent five coins on them. But the disease did not go away, but only worsened, and the whole leg began to rot. The last doctor he called said: “You’ll have to cut off the leg, Abba, otherwise the whole body will rot.” The patient was forced to agree, and the operation was scheduled for the next day. At night, the ascetic began to cry, and an angel of the Lord appeared to him and asked: - How did five coins help you? In fear, the ascetic jumped up, not feeling his legs under him. Then the angel slapped him with his palm on his sore leg, and the ulcer healed. Having healed the patient, the angel disappeared. Feeling healthy, the ascetic gave praise to God. The next day the doctor came and knocked, Abba rose from his bed and opened the door for him. The doctor, seeing that the leg was safe and healthy, was amazed and, having learned what happened at night, converted to Christianity, and before that he was a pagan. Chapter 22: About those who trust in Christ without hesitation 1. From Saint Isaac the Syrian A person’s trust in God comes from heartfelt faith. It is true and arises from discrimination and knowledge. But it happens differently, distorted, generated by recklessness and laziness. Such hope is false. 2. A person who does not think at all about fleeting things, but completely surrenders himself to God and devotes all his time and occupation constantly, day and night, to serving and pleasing Him. And therefore he does not care how he ensures his bodily well-being. Such a person trusts well and very wisely in the Lord, and He sends down to him everything he needs. And it is fair that God shows His care for him, taking care of his needs, as His faithful servant, who fully observes His commandment: Seek first the kingdom of God and His righteousness, and all these things will be added to you (Matthew 6:33). 3. He who has elevated himself entirely to the service of God, the whole world, as if in paradise, gives him everything ready, submits to his will, obeys his word in everything and looks at him as a powerful ruler. 4. This is how it is arranged so that he does not retreat from standing before God and constant communication with Him and His good will. After all, if a person constantly thinks only about God, then he will not allow himself to think about anything else. Therefore, it is fitting that all creation should serve him and provide him with everything he needs easily and effortlessly. Creation obeys the commands of the common Lord of all, who gives food to those who sincerely work for Him, like birds, without labor or thought. Such a person has a good and prudent hope, and it is impossible that he will never achieve what he now possesses. And sometimes a person is still mentally attached to earthly passions and eats the earth like a tempting serpent, indulges in dreams and captivities of the heart, and the same idle talk, lies down and lazily stretches, but says: “I believe that God will give me everything.” Such a person needs to quickly remember what God said through the prophet: this people draws near to Me with their lips..., but their heart is far from Me (Isaiah 29:13-14). They want to know My ways, like a people who do righteousness and do not forsake the laws of their God; they ask Me about the judgments of righteousness (Isaiah 58:2), but they do not leave Me justice. For such people, God's brother James said: You believe that there is one God: you do well. But faith without works is dead (James 2:19–20). 5. Don't fool yourself, foolish man. First there must be labor and sweat for the cultivation of virtues, and after them hope in God will follow. If you believe that God provides providence for His creations and is omnipotent, show the work that justifies your faith. Then God will hear you and in everything, as it should be, will give you help, tearing you out of all trouble, damage and sorrow. 6. God commanded all other people to judiciously manage their possessions and compare what they received from Him with the providence and knowledge of God. 7. Anyone who has entrusted his entire life to God and thinks only about how to please Him can, being in such knowledge, no longer be immersed in all sorts of worries about himself. For instead of caring about works, faith prevails in him, it overthrows... all exaltation that rebels against the knowledge of God, and all human and natural plans. Therefore, such a person, having surpassed nature and without departing from God, thanks to his unshakable and firm faith, gains boldness in every ordinary matter. At the same time, he does not tempt the Lord, but boldly relies on Him, arming himself with the invincible power of the Spirit. God truly said about such a person: I am with him in sorrow; I will deliver him and glorify him; I will satisfy him with long days, and I will show him My salvation (Ps 90:15-16). Chapter 23: That one should not transgress even the smallest commandment for the sake of bodily need, even if there is a need for it or out of fear of people When a great number of monks, wanting to avoid the Persian sword, flocked to Alexandria, there was not enough food for everyone (for the usual flood of the Nile did not occur that year). There was no money in the church treasury, and the great John had to borrow a thousand pounds in gold. When the money ran out, the patriarch began to worry about how to repay the debt. He began to appeal to God’s mercy so that the Almighty would help him find a way out. Although the primate found himself in such a difficult situation, he did not lose heart at all, did not violate God’s laws and rules, and did not neglect anything that was required for the proper feeding of the flock entrusted to him. Meanwhile, one cleric, living in his second marriage and possessing considerable wealth, dreamed of being ordained as a deacon. Having learned about the very cramped position of the patriarch and considering that now was the most suitable opportunity to lend the patriarch money and achieve the desired rank, he sent a note to the blessed husband: “I learned that due to great embarrassment the generous right hand of my ruler had become impoverished and therefore I considered that it was not right for me to spend my life in pleasure and abundance when my ruler is oppressed by need. I have many thousand measures of flour and one hundred and fifty pounds of gold. I make a vow to Christ that through you I sacrifice all this to Him, if only I am worthy to become His deacon according to your holy disposition. After all, the apostle also said that the law can change according to need. The Patriarch sent for this man to talk to him privately, because he did not want to shame him in front of the people, and (at the meeting) said to him: “Your sacrifice, child, is great, and at the present time very necessary, but it was brought with ridicule and therefore cannot be accepted.” You know that according to the Law, sheep, if they have a defect, even if they are large, cannot be sacrificed. For the same reason, God did not accept Cain's sacrifice. And by changing the law out of necessity, the apostle meant the old law. Here you need to keep something else in mind. Listen to the words of God's brother James: Whoever keeps the whole law and yet sins in one point becomes guilty of all (James 2:10). Even if we cannot help our poor brothers in need, then God, who has fed us hitherto, will take care of our poor in advance, as long as we adamantly keep His commandments. Will He who once multiplied five loaves of bread in the desert be unable or refuse, through my prayer, to multiply and abundantly multiply the ten modii remaining in the barn? And you, child, apply to yourself the words addressed in the Acts of the Apostles to Simon the Magus: You have no part or lot in this (cf. Acts 8:21). Before this unlucky cleric had time to reach home, the Patriarch was informed that church ships had arrived at the port, bringing thousands of modian grains from Sicily. When the saint heard this, he fell to his knees and gave thanks to God: “But those who seek the Lord and do His commandments will not be deprived of any good. Thereby I magnify Your all-holy name, for You did not allow Your servant to exchange Your grace for the weight of coins.” Thus, the ever-remembered saint, in a difficult situation, experienced the breadth of grace, without sacrificing the strictness of the canons even in constraint and need. Brother, always be sober, pay attention to yourself and do not be partial, contrary to your soul, either with a small, or with a great, or with an omnipotent person. For not one of them will be able to deliver you from the unquenchable (Gehenna) flame. Listen to the words of the Lord: What will it profit a man if he gains the whole world and loses his own soul? (Matthew 16:26). 2. Do not give up glory before God, neither for the sake of human honors, nor for the sake of a piece of bread, nor for the sake of clothing, nor for the sake of anything else, even the most necessary. All this will turn into decay, and the deeds of each person, good and evil, are recorded and remain forever and unchangeably. 3. Set your mind on things above, and not on earthly things, so that you may attain the promises of your heavenly Father and be worthy of the glory of the saints who have pleased Him. Chapter 24: That a believer, even if he finds himself in turmoil, should not adapt to external circumstances, but see the omnipotent God before him and do what pleases Him 1. From the life of Saint Sava Our holy father Savva has already arrived in Constantinople for the second time at the command and request of the then Patriarch of Jerusalem Peter. He had to intercede with the emperor and try to soften his anger at the Palestinian Christians and save them from the threat hanging over them, for they were accused of rebellion in Samaria and treason. When Savva arrived in the capital, he received a kind reception from Emperor Justinian. As soon as the saint entered the hall, he stood up from the throne and with great reverence kissed him and sat him down next to him. The saint told how the events actually happened, and the emperor immediately went to meet him. Anger not only faded away in his soul, but was replaced by mercy: he would consider it the greatest damage to himself if he did not thank the saint royally and did not show him all sorts of honors. The emperor began to insist that it was necessary to assign a salary to the monks subordinate to Savva. – One Lord takes care of our resources, as well as all our needs. How He once fed a people in the desert, so obstinate and ungrateful: He extracted water from a rock and gave not only the most necessary things, but sometimes even especially generous gifts (see Exodus 16:5-7). “If you, ruler,” continued Savva, “decided to benefit us, then there are many other worthy ways to honor us.” Listen to how you can make your gift common to all of us - to grant the residents of Palestine a year's exemption from all taxes, because they already fell into heavy financial dependence on the Samaritans. And for those arriving in the Holy City to venerate the Life-Giving Tomb - build a hotel where they could stay and rest. Stop the heresies that still confuse the Churches of God, and build strong walls around your monasteries so that they can serve as a refuge during enemy invasions. Such suggestions were made by the divine man. The emperor promised the saint to do everything that he asked, and immediately sent written orders everywhere so that everything would be done without wasting time. Otherwise, the too late arrival of the benefits bestowed upon them will darken the splendor of the imperial honors. The emperor immediately summoned the quaestor-tribunary to a meeting. The saint was also present at this meeting, which took place in the Great Hall. But as soon as the third hour came, Savva apologized and left the palace to perform the statutory prayers to God alone. The prayers of the third hour included, first of all, the sacred psalms of David. The disciple of Saint Jeremiah approached him and asked: - What happened, father? The emperor tried so hard for you, so with all his heart he wished to fulfill all your requests, and you got up and left.” Saint Sava gave a worthy answer: “That’s how it should have been, child.” He fulfills his duties, and we do ours. Neither temporary need nor any other circumstance could incline the saint to low flattery or any kind of servility. In his dealings with all people he behaved with dignified restraint, and his speech was filled with great respect. Amma Theodora was asked whether a person who lives in vanity and listens to worldly talk can listen to God with his mind. Amma replied: “You are sitting at a table with many dishes. If you take something for yourself, but not for the purpose of pleasure, you will not be condemned. So are worldly speeches. If they fly into your ears, listen to God in your heart and do not forget Him. Just don’t have any disposition for worldly speech, and then you won’t suffer any damage.” 2. The elder said: “Where the bee flies, there he creates honey. Likewise, a monk, wherever he finds himself, does God’s work everywhere.” 3. Abba Pimen said: “Abba Sisoes said that there is shame caused by the absence of the fear of God. When a person, glorified or blamed by people, does not do good, he directly incurs the accusation of lacking the fear of God.” 4. The elder said: “Wherever you go, pay attention to yourself in everything, for the ate is the home of the stork (Ps 103:17). The monk is compared to a stork, because he lives without a roof over his head, having loved the desert. Wherever he goes, he finds refuge for himself, for which any place is suitable for him. Try, wherever you are, to follow the prayer rule and not neglect the statutory prayers. Monitor your thoughts as much as possible. And have every sorrow before your eyes. And it is impossible to accomplish the above without attention and a lot of work.” Chapter 25: About the need to try to please God and not value either human glory or disgrace The brother came to Abba Macarius of Egypt and asked: - Abba, tell me the word, how to be saved? “Go to the graves and curse the dead,” said the elder. The brother went, cursed the dead, threw stones on the graves, returned and told the elder about this. The elder asked: – Did they answer you anything? “Now go in the morning and glorify them,” said the elder. The brother went and glorified them with these words: – You are apostles, saints and righteous! He returned to the elder and said: – And what did they answer you? - asked the old man. “You see,” said the elder, “no matter how much you humiliated them, they did not answer you; and no matter how much you glorified them, they didn’t tell you anything either. Do the same if you want to be saved. Be dead. Pay no attention either to dishonor from people or to honor like a dead man, and then you can be saved. 2. Amma Sarah said: “If I pray to God that all people will be notified about me, then I will have to approach every person’s door with repentance. Therefore, I’d better pray that my heart will be pure in any conversations with people.” 3. The elder said: “Do not wish not to experience human contempt.” 4. He said: “Woe to a man if his name has become higher than his deeds.” 5. Abba Anthony said that the time would come when people would go mad. And if they see that someone is not mad, they will rebel against him and say: “You are mad,” because he is not like them. The ascetic should not pay any attention to such people. Brothers, if it happens that we are scolded for a good deed, we will not be embarrassed by unfair human reproaches and burn with shame in front of people. After all, the Scripture says: Listen to Me, you who know the truth, you people who have My law in their hearts! Do not be afraid of reproach from people, and do not be afraid of their slander. For the moth eats them up like clothing, and the worm eats them up like wool; But My righteousness will endure forever, and My salvation will endure forever (Isaiah 51:7-8). And it is also said: I did not resist, I did not step back. I have given My back to the smiters, and My cheeks to the smiters; I did not hide My face from mockery and spitting. And the Lord God helps Me: therefore I am not ashamed, therefore I set My face like flint, and I know that I will not remain in shame (Isaiah 50:5-7). Therefore, we, beloved, when we are scolded, mocked, or otherwise treated unkindly for our good deeds, will not be afraid and will not turn away from the straight path. As the prophet said: If an army takes up arms against me, my heart will not fear (Ps 26:3). And again: The proud mocked me extremely, but I did not deviate from Your law (Ps 119:51) and for Your sake I bear reproach, and they cover my face with dishonor (Ps 68:8). And the Savior himself tells us: Blessed are you when they revile you and persecute you (Matthew 5:11). 2. Let us not be ashamed, beloved, that people who reject the Lord’s commandments call us “hypocrites.” After all, it is clear that they remind us of hypocrisy not in order to correct us, but in order to confuse us, so that we would be ashamed and become shameless, arrogant and alien to reverence and all virtue. They call all reverent people hypocrites. And let us not be ashamed of reproaches when we hear their obscene expressions. Such impolite people, according to the word of Scripture, will be destroyed. Elsewhere it says: If our heart does not condemn us, then we have boldness towards God (1 John 3:21). And again: But even if you suffer for the sake of righteousness, then you are blessed (1 Peter 3:14), for the glory and Spirit of God rests on you - so long as none of you suffers as a murderer or as a thief..; and if you are a Christian, then do not be ashamed, but glorify God for such a fate (1 Pet 4:15-16). And again: If the righteous are barely saved, then where will the wicked and sinful appear? (1 Pet 4:18). 3. Let us avoid insolence and laughter, for they destroy the soul of a monk. Therefore, Scripture says: blessed is the man who always remains in reverence (Cf.: Proverbs 28:14). Let us turn away from mocking and unrestrained people. For what fellowship, says the Scripture, between righteousness and iniquity? What does light have in common with darkness? What agreement is there between Christ and Belial? (2 Cor 6:14-15). The wicked mock the one who sincerely repents, but their mockery is a sign that he has pleased God. Abba John Kolov said to the disciple: “Son! Let us honor the One and everyone will honor us. And if we despise the One Who is God, then everyone will despise us, and we will go to destruction.” 2. Abba Matoi said about Abba Tithos that not a single person could enter into an argument with him on any issue. Abba Tiphoi was like precise scales on which gold is weighed. Chapter 26: That virtues should be done in secret, not to be exalted, not to boast; and also about vanity and people-pleasing, and also about where vanity comes from, what it does and how to get rid of it As Blessed Syncletikia said to those who came to her, we will truly be rewarded with great blessings if we endure, seeking the tested silver of the commandments, such great labors as those of the world endure, albeit without any meaning, for the laity who pursue the things of the vain world. They suffer shipwrecks, endure long trials, and are captured by pirates. In short, they expose themselves to a myriad of terrible dangers, and even when they often receive benefits, they present themselves as poor, fearing envious people, and hide their income. That’s why we don’t dare talk about the minor dangers we find ourselves in. Then we will get the true benefit. Even if we have to endure a little, let us think about the benefit that we derive from it. But let us not exalt ourselves and let us not show our goodness to people, also exaggerating our suffering. Because then with our imagination we will lose everything we have collected. The laity, even if they have saved a lot, strive to get even more. We have saved very little and are going to be content with this as something great! Don't we have a laudable desire to work a little more and accomplish something more? One must always, reaching forward (Phil 3:13), strive for the highest and apply all one’s diligence so that the benefit already acquired is hidden. If the treasure is exposed, nothing will remain of it. Likewise, virtue, if you trumpet it to everyone and everything, it will completely disappear. He who tells people about his achievements should not hide his sins. And if he keeps silent about his vices so as not to hear reproaches, then let him be careful about talking about his successes, because the rumor about his sins will still spread first of all. And he who is friends with virtue also talks about his smallest vices, sometimes even exaggerates them and adds what did not happen, just to avoid people’s praise, and hides his accomplishments - he tightly guards his soul. And if someone opens it and they begin to praise him for it, then all his efforts will be in vain. Just as wax melts from fire, so the soul relaxes from praise and loses all its high spirit. If we live in kinobiya, then we will put obedience above achievement. For achievement can teach us exaltation, and obedience will certainly give us humility. Once Abba John Kolov was sitting in church and sighing, not feeling that anyone was standing behind him. When he turned around and saw the man, he bowed to him with the words: “Forgive me, Abba, I am an ignorant man.” 2. Abba Joseph Pilusiot said: “When I was a monk in Sinai, there was one brother there, a valiant ascetic, handsome in appearance. He came to church for the service in one patched-up, patched-up short and dilapidated dress. When I saw that he was going to church like that for services, I asked: “Brother, don’t you see that your brothers are standing in the church like angels?” Why don't you come here in decent attire? “Forgive me, Abba,” he answered, “I have no other clothes.” I brought clothes from my cell and gave him the Leviton and everything he needed. He began to wear a robe like all the other brothers, and acquired an angelic appearance. Once the fathers needed to send ten brothers to the emperor with some request. He was also among the messengers. As soon as he heard about this, he knelt before his fathers and said: - For God's sake, forgive me - I was a slave to a courtier, and if he saw me, he would cut off my hair and take me into his service. Hearing this, the fathers released him. And later they learned from a person who knew him well in the world that this brother was the head of the palace guard, and so that no one in the palace would recognize him or embarrass him, he came up with such an excuse. This is how diligently the fathers ran away from human glory and honors. 3. The elder said: “When running, run away from people. When you swear, curse the world and people - and become crazy for them.” If you have renounced worldly life and left your land, away from your relatives, and the Lord God has laid you to rest in the place where you were going to serve Him, do not bear your name there, even if you were the greatest ruler of your own. Tell your thoughts and people in the words of the prophet: I am poor and needy (Ps 85:1). 2. Monk, do not show off your reverence in order to indulge in carelessness in your cell. Otherwise you will be like watered-down coffins, which are white on the outside, but inside are full of human bones and uncleanness. In every place there is one God, to whom, always looking, do all your deeds and you will never sin. 3. A house built on sand will not stand. And feat mixed with people-pleasing is not durable. Whoever works with the fear of God will not lose his pay. Can the earth hide the sown seed for a long time? A little rain is enough for the grain to germinate and produce multiple harvests, delighting the sower. 4. And you, beloved, secretly fulfill the commandments of God, and then God will reward you openly. Even if you are pure gold in your brother’s eyes, consider yourself a worthless vessel. Then you will avoid exaltation, which is hateful to both God and people. 5. Look, beloved, perhaps, by striving for great honors, you will bring dishonor upon yourself. It is a true honor for a husband to do everything according to God’s will, and a great dishonor to break the commandments. If in your life you begin to endure bodily suffering for the sake of God, and people begin to envy you and extol you for this, leave this way of life and take on another, otherwise all your work will be in vain. 2. If you avoid vanity, don't pay attention to people. After all, you know that you are doing as you agreed with God. 3. If you do not close any windows or doors in the house, then all sorts of snakes can easily get into it. This also happens to those who do hard work but are not vigilant. 4. Just as rust eats up iron, so human honors eat up the heart that listens to them. 5. Just as a loach, intertwined with a vine, destroys its fruits, so vanity, if a monk listens to it, will destroy all the labors of monastic life. 6. I consider victory over vanity great and honorable and success in understanding God. And whoever fell into the shame of the fierce passion of vanity, he lost his peaceful life and hardened his heart against the saints. Envy lives in him, he is urged on by demons. The end of all these evils is this: man will fall into godless arrogance. 7. And you, warrior, hide your works and think about everything with a heavy heart, otherwise your tongue will betray you and betray you to your enemies. If you want the Lord to cover your sins, do not announce to people about your virtues. As we look at our virtues, so God will look at our vices. 8. Hide your virtue: do not be proud when you speak the truth. But it’s not only about hiding the good you’ve done, but also about not keeping anything indecent in your mind. 9 . Keep your words from being arrogant, and your thoughts from being arrogant, so as not to inadvertently cause harm to yourself. For human powers alone are not enough to do good. A dog licking a saw drinks its own blood, and from its sweetness does not feel that it is eating itself. Such is the monk who amuses himself with vanity. He exhausts his own life for the sake of only pleasure for a short time, completely unaware that he is mutilating himself. Worldly fame is like a sharp reef hidden under water. The sailor, driving the ship, does not see it, and the ship can run into a reef, water will rush into the gap, and the ship will sink. So is vanity - it does not stop letting the bitter and turbulent waters of this world into the soul, if the side is damaged, until the soul goes to the bottom to meet destruction. The Fathers meant all this when they said that passions, once conquered by persistent efforts, can suddenly awaken again and be reborn in the soul. The passion of vanity is diverse and subtle, and the one tempted by it does not immediately recognize it. The intrusions of other passions are immediately visible, so it is easy to fight them. If only the soul could see the battlefield: then with prayer and combat techniques one can quickly repel their attacks. 2. And malicious vanity, being many types, as has already been said, is difficult to recognize. It can manifest itself not only in any human activity, but even in facial expression, tone of voice, word, action, vigil, fasting, prayer, reading, silence, humility. With such a variety of different things, vanity strives to defeat the warrior of Christ. 3. If vanity cannot tempt a person with various expensive outfits, then it begins to tempt him with primitive simplicity. If it is not able to confuse with honors, then it drives mad with the extreme patience of dishonor. If it could not make one arrogant by pronouncing prudent speeches, it begins to poison with silence, the first indispensable condition for the silent. If he cannot find a weak point in many dishes, then he relaxes him with such a severe fast so that only he will be praised. Simply put, any business or enterprise gives the evil one a reason to fight. In addition, the demon instills the idea of ​​living alone, imagining himself as a cleric. 4. I remember the story of one elder (this happened when I lived in Skete). The elder went to visit his brother and, approaching the door of the cell, heard him say something. It seemed to him that his brother was reading Scripture, but after listening, he realized: the unfortunate man had gone mad from vanity - he “ordained” himself as a deacon and was reading the dismissal at the Liturgy of the Catechumens. The elder stood listening to this, then, pushing the door, entered the cell. The brother bowed to him as expected and asked why the elder stood at the door for so long and did not enter. “I couldn’t come in,” the guest answered, “until you said goodbye.” The brother blushed, fell in repentance at the feet of the elder and asked to pray for him so that he would get rid of his delusion. I remembered this in order to show to what insensibility the devil drives a person. And whoever wants to completely defeat him and be adorned with the crown of righteousness, let him try in every way to defeat this many-faced spirit, constantly remembering the prophetic words: God will scatter the bones of those who take up arms against you (Ps 53:6). You can’t do anything counting on human praise, but seek rewards only from God, all the time driving away the thoughts that come to your heart. Praise God and humiliate yourself before Him - only with His help can you get rid of the spirit of vanity. When you conquer one of the most shameful passions: gluttony, fornication, anger or money-grubbing, the thought of vanity will immediately burst into you. And when you overcome that too, it will be replaced by exaltation. The low passions of the soul are incompatible with vanity - it is when these passions are defeated that the soul becomes the prey of vanity. 2. When you look at Herod and Pilate (Luke 23:12), who became friends for the sake of the execution of Christ, then imagine the union of the demon of fornication and the demon of vanity, born for the sake of killing a virtuous thought and therefore achieving such agreement. 3. The demon of vanity, having forced the soul to imagine itself that it knows the spiritual life, immediately transfers it to the spirit of fornication, which, in turn, makes the poor thing imagine itself pure and returns it back to the demon of vanity. That is why the Scripture says that Herod, dressed in light robes, sent Jesus to Pilate. 4. Secret work destroys vanity, and raising all one's achievements to God destroys haughtiness. He who performs virtues out of vanity acquires knowledge for the sake of vanity. Such a person does nothing and does not talk about anything to strengthen his soul, but only constantly hunts for the glory of spectators and listeners. This passion usually comes out as soon as someone exposes the unseemly behavior of his deeds and words, which extremely upsets such a person. But not because he was unable to build the house of his soul (he didn’t even set such a goal for himself), but because he was humiliated. 5. Vanity and love of money give rise to each other. Vain people strive to get rich, and those who get rich become more and more vain. But this is what the laity do. The monk usually boasts of non-covetousness. He has accumulated silver coins, but is ashamed of this, and therefore hides them, realizing that this is not befitting of his angelic image. Such vanity has the distinctive feature that the monk is vain about virtue. And this gives rise to other features of his vanity. In arrogance, the proud man exalts himself in his accomplishments and humiliates other brothers. He attributes everything to himself and nothing to God. And the distinctive feature of worldly vanity and exaltation is that people in the world are extolled by beauty, wealth and power, and also by intelligence. 6. A person needs to work hard to get rid of vanity. He achieves this by doing things in secret and often turning to prayer. And a sign of this liberation is that a person is no longer offended by those who slandered and slander him. It was said about Abba Arsenius and Abba Theodore of Fermi that they hated human glory most of all. Abba Arseny was never in a hurry to answer anyone. Abba Theodore gave an answer, but every word struck him like the edge of a sword. 2. The great ascetic and presbyter named Eulogius fasted every two days, and often ate only bread and salt for a whole week, and people glorified him for such a feat. One day he went to Abba Joseph in Panetho. He hoped to see him lead an even harsher life. The elder received him with joy and treated him to everything he had, trying to please the guest. But the disciples of Eulogius said: our presbyter eats nothing but bread and salt. Abba Joseph ate in silence. Three days passed, and Joseph’s disciples were not seen singing or praying, because they did everything in secret, and the guests left without receiving any spiritual benefit from the meeting. But according to God’s plan of salvation, a sandstorm overtook them in the desert. They wandered for a long time and were forced to return back to the elder. They approached the cell and just as they were about to knock on the door, they heard monastic singing. They listened to the voices for a long time and only then decided to knock. The brothers stopped psalmody and received them with joy. Since the travelers were thirsty, Eulogius’ disciples poured a mug of water and gave it to their elder. But the fresh water used in the monastery was mixed with sea water, and the elder could not drink it. And then the ascetic Eulogius, as if he had received his sight and realized everything, he fell at the feet of Abba Joseph and began to ask him to tell him about their way of life. “How did it happen, Abba,” asked the guest, “that at first you didn’t sing, but now, when we left, you started singing?” And why did they pour salt water into my mug? “Yes, it’s that crazy brother over there, he mistakenly poured sea water into the vessel,” Joseph answered. But Eulogius continued to seek the truth from the elder. Then he said: - That small cup of wine was a cup of love. “And the brothers always drink such salty water,” said Joseph and taught the ascetic Eulogius how to discern thoughts and get rid of worldly habits Thanks to this incident, Eulogius became a prudent manager of his life, and ate everything that was offered to him, and understood what secret work was. And he said to the mentor of these monks: - Indeed, what you do is true. 3. One of the fathers told how Abba Theodore of Fermi came to him one evening and saw that he was wearing a torn cassock that did not even cover his chest, and his doll hung over his face. Then some peasant came to him and knocked. The elder opened the door for him, greeted him, sat down with him at the door and began to talk. Then I took part of the mafor and covered his shoulders. But the elder threw him off with his hand. When the peasant left, I asked: - Ava, why did you do that? The man came to receive spiritual benefit from you, and you could lead him into temptation. -What are you talking about, Abba? - the old man answered. – Should we please people? We paid off all our debts and left them in the past. Whoever wants to receive spiritual benefit will receive it. And the one who wants this will fall into temptation. Whoever comes to me, I will meet him in this form,” and punished his student: “If anyone comes to see me, don’t tell him anything to please people, but if I’m eating at this time, say that I’m eating, and if I’m sleeping, say that I’m sleeping.” You see to what extreme extent he hated human glory. But we are weak and absolutely cannot reproduce such a wondrous deed of the elder and also trample on our man-pleasing. Let us better hate this vice so as not to stain our conscience, otherwise, by pleasing people, we will become enemies of God. 4. The brother asked the same old man: “Will you command, Abba, that I not eat bread for several days?” “You’re doing the right thing,” he replied, “and that’s what I’m doing.” “I want,” said the brother, “to take the seeds of the erevinths and take them to the grain store to make flour from them.” “If you go to the bakery,” said the old man, “make bread for yourself there and eat, otherwise what is the need for such a trip?” 5. The brother asked Abba Motia: - If I go to a foreign land and settle there, will I be allowed to teach? – If you live in a new place, never reveal your name, don’t even say that you go to services and don’t eat at the meals of love, otherwise they will begin to glorify you in vain, and you will be embarrassed by this later. People, as soon as they encounter at least some virtue, begin to come running. 6. Wherever you live, do as everyone else does. If you see that the most reverent people about whom you have received information are performing a feat, perform the same feat yourself and you will find peace. You will gain doubly good if you live the same life as others, acquire humility and avoid human glory and confusion. 7. Abba Nisphera the Great walked with his brother through the desert. Suddenly they saw a poisonous snake, and Abba turned off the road. “Are you really afraid too, father?” - asked the brother. “I’m not afraid, child,” the elder answered, “but it’s good for me to run from the snake.” Otherwise I will not escape the spirit of vanity, that is, exaltation. 8. Abba Daniel said: “One day we came to Abba Pimen and after we had eaten together, he told us: - Go and get some rest, brothers. Everyone went to rest, but I stayed to talk with him alone, and followed him to his cell. Avva Pimen saw that I came in, lay down and pretended to fall asleep. He had this rule - to do everything in secret. 9 . Once Bishop Adelfiy of Iliupol visited Abba Sisoes on the mountain of Abba Anthony. When he was about to leave, before saying goodbye to him, Abba Sisoi prepared breakfast for him and his companions. But it was a fast day. They had just set the table when the disciples of Abba Sisoya knocked on the door. Abba Sisoi ordered to give some porridge to the tired brothers. Here Abba Adelphi advised: – Don’t, otherwise they will say that Abba Sisoya starts eating in the morning. The elder looked at him and said to his brother: When the monks saw the porridge, they asked: – You probably have guests. Otherwise, why would the elder eat with you? They began to lament and say: “May God forgive you that we forced the old man to eat this morning.” Don't you know that now he will exhaust himself with many days of labor? Hearing this, the bishop repented to the elder: - Forgive me, Abba, for thinking about human things. And you have done God's work. “If God had not glorified man,” answered Abba Sisoes, “human glory would have been nothing.” 10. They said about hermits that if someone else understood what their work was, that is, learned something about them, then they already considered this work not a virtue, but a sin. 11. The elder said: “Pleasure to mankind destroys what a person has achieved: both adherence to virtues and valiant habits, and leaves behind a scorched desert.” 12. He said: “He who announces and publicizes his good deeds everywhere is like one who sows directly in virgin soil. The birds of the air fly in and eat all the grains. But he who spends his life in secret sows deep into the ground and therefore reaps a bountiful harvest.” Chapter 27: That one should not make friends with the nobles of this world 1. From the life of Saint Arseny Arseny the Great became famous not only among local residents, many of whom came to him in search of salvation. His fame spread more and more widely, and many people began to come from afar - they all wanted to see Arseny and be imbued with the sweetness of his speeches. When the rumor about his virtuous life spread everywhere, reaching the ears of many people, they began to come to him even from Alexandria. The archbishop of this city, Theophilus, also belonged to them. He considered it a great blessing to go to Arseny, despite the difficulties of the long journey, and arrived to the elder along with the head of the city to hear the much-needed soul-helping words of the Abba. After a short silence, Abba said: “I’ll tell you something if you promise to keep it secret.” “They, of course, promised, and Abba continued. – I ask you one thing, if you hear where Arseny is now, do not go to him. Such a request did not upset them, but made them happy, because they understood his love for silence and unprecedented humility. Meanwhile, the archbishop invited Arseny to visit Alexandria, and then, through a friend of the hermit, asked whether Arseny would open the door for him if he came again. Abba gave him the answer: “If I reveal it to you, I will be forced to reveal it to many others. And after that I will have to move even further from here.” When the archbishop heard this, he no longer dared to ask the Abba for anything else. In the region where Abba Or lived, there was a peasant named Longinus, who was distinguished by his great mercy. One day one of the monks came to him, and the peasant asked the guest to introduce him to Abba Or. When the monk came to the elder, he began to praise the peasant, telling him how kind he was and how many works of mercy he performed. “Yes, he is kind,” the elder agreed. - Let him, Abba, come to see you? “To see me, all you have to do is enter our yard,” answered the elder. 2. Under Emperor Theodosius Younis, a monk lived on the outskirts of Constantinople. And then one day the emperor, passing by his cell on the road, left his retinue, came up and knocked on his door. The monk opened the door and, realizing who was in front of him, received him as he received any nobleman. When the guest entered, they prayed and sat down. The emperor began to ask about the life of the Egyptian fathers. “They are all praying for your salvation,” answered the hermit. “Should we have a snack,” the guest suggested. “The monk soaked the bread, poured some oil into a saucer, sprinkled some salt and handed it to him. Then he poured some water and handed it to him. - Do you know who I am? - asked the guest. “God knows you,” was the answer. “Blessed are you who have no worldly cares,” said the emperor. “Although I was born in a palace, I have truly never tasted bread and water like yours.” I thoroughly enjoyed your food. From then on, the emperor began to honor the monk. Then the elder got ready and returned back to Egypt. 3. The elder said: “Do not make acquaintance with the abbot and do not go to him often. From this, boldness will appear in you, and you yourself will want to be in charge.” Abba Isaiah said: “Woe to us that, coming from poor and unknown parents, we do not pay attention to ourselves, and being called by God to love poverty and dishonor, we strive to compare ourselves with the rich and glorious. Woe to us that when we meet rich people and rulers, we try to please them, and if beggars and petitioners come to us, we turn away from them as if we are annoying people.” Once the ruler of the country, having heard a lot about Abba Moses, went to the Skete to see him. The monks told the Abba about him, and he left his cell and went into the ravine. On the way, the ruler met Moses and asked: “Won’t you tell us, elder, where Abba Moses’ cell is?” - Why did you need him? - asked the old man. - He's crazy. The ruler came to the church and told the clergy: “I had heard a lot about Abba Moses and came to see him, and on the way we met an old man who was going to Egypt. We asked him where Abba Moses’ cell was, and he said: “Why do you need him, he’s crazy.” Hearing these words, the clergy were upset and asked: “What kind of old man is this who dares to talk about a saint like that?” “He was old, in shabby clothes, tall and black,” said the ruler. “But it was Abba Moses himself,” said the clergy, “but since he did not want to talk with you, he told you so.” The ruler left, having received great benefits. 4. One day the archon (ruler) came to see Abba Simon, who, having heard about the arrival of the distinguished guest, girded himself, went up to the date palms and began to clean their trunks. Seeing him, the heralds asked: - Hey, old man, where does the hermit live here? “There was no hermit here,” he answered. 5. Another time, another archon wanted to see him, but the clerics warned the elder in advance: “Abba, get ready, the archon who has heard about you will soon come to you to take your blessing.” “Okay, I’ll get ready,” said the elder, put on rags, took bread and cheese in his hand, sat down in the doorway and began to eat. When the archon came with his retinue and saw the old man chewing, he treated him without any respect. “Is this really the hermit we’ve heard so much about?” – he exclaimed in surprise and immediately turned back. 6. One cinematographer was held in high esteem by the people. He was the spiritual father of two hundred monks. And then one day Christ came to the gates of his monastery under the guise of a beggar and asked him to tell the Abba that such and such a brother, his associate, had come. The gatekeeper very reluctantly went up to the Abba and saw that he was talking with people. He waited a little, and then spoke about the beggar at the gate, not knowing that it was Christ. But the cinematographer interrupted him with irritation: “Don’t you see that I’m talking to people?” Don't bother me now. The gatekeeper left. But the Lord continued to wait patiently until he was remembered. About five o'clock the rich man came, and the cinematographer himself came out to meet him. Seeing how the Abba met the rich man, God, who is rich in mercy and loves the humble, turned to him: - Ava, I need to talk to you. But he went to dine with the rich man, trying in every possible way to please the noble guest. After dinner, this hostage of many worries accompanied the rich man to the gate and returned to his place, forgetting about the poor and kindly Elder. Evening came, but the blessed true Guest received no attention. He left, saying to the gatekeeper: “Tell the Abba that since you have chosen human glory, then for the sake of your previous labors and your great way of life, I will send you comforters from all four corners of the earth, and you will anoint others, and you will be anointed.” But you will not taste the blessings of my Kingdom. By these words the Lord Almighty was recognized in the beggar. Chapter 28: About the fact that in the monastery one should not work more than other brothers to please oneself 1. From the life of Saint Euthymius Euthymius the Great considered it completely unreasonable and harmful for some brothers, especially young ones, to publicly display their post, which exceeds the post of other brothers in the monastery. This destroys the rules of brotherhood and only shows the willfulness and self-confidence of these people. One should not trumpet the benefits of fasting and should not make one’s fast famous or spread rumors, but keep it in secret. Therefore, said the Monk Euthymius, it is better to abstain from food only to such an extent as not to eat to the full. You just need to get up from the table, feeling slightly hungry. And you need to resist carnal passions in secret, reliably protecting yourself on all sides with the weapons of virtues, and they are: humility, chastity, reasoning, discernment and obedience to the will of God. This last virtue truly imitates God. 2. From the life of Saint Pachomius The Monk Pachomius summoned his brother, who did not want to know the right path, but followed his own will and said to him in private: -Brother! The Lord said: I came down from heaven, not to do My own will, but the will of the Father who sent Me. And you be obedient to me. I see that the enemy is jealous of you and is stealing the fruits of your hard work in many ways. Observe the monastic rules,” continued the saint. “You are not invited to a meal so that you don’t eat anything at it.” Come and, together with your brothers, eat in moderation, as they do, the bread and boiled vegetables that they give you. Just don’t fill your belly: then your body will be invigorated, and you won’t get tired from exhaustion from excessive fasting. It is better to enslave yourself to the need to maintain your body until you defeat the demon of exaltation. He's too obsessed with you. The brother, hearing these words, at first obeyed the advice. But then he fell into error again. “Is that so? – he asked himself. “Where is it written that you cannot fast and perform feats?” So the brother again began to follow his own impulses, and the enemy completely took possession of him. Pachomius the Great summoned Theodore and said: “Do you know how sad I am about what is happening to our brother?” Go see him and find out what he is doing now. Fyodor went to his brother and saw that he seemed to be praying, but it was not clear what prayers. He went and told the saint about this. Fyodor immediately realized that this was the action of the enemy, and realized how diverse the devil’s attacks on people were. He was very amazed and frightened when he imagined what kind of sobriety a monk must achieve in order to resist the malicious machinations of the enemy. When the saint came and prayed for his brother, the all-merciful Lord healed him. And the brother, having become wise, henceforth kept himself, forgetting what is behind and reaching forward to what is ahead (Phil 3:14). 6. After this incident, the divine Pachomius gathered the brothers and said: “We, monks, need great sobriety for salvation. I often hear crafty demons boasting, telling how they misled ascetics. Therefore, always guard yourself and protect yourself with the impregnable name of Christ. If you follow the will of Christ, your enemies will not be able to do anything to you. They will become like smoke and smoke, and they will have no power over you, and they will flee from the presence of those who fear the Lord. 7. Once in the monastery Pachomius the Great was sitting with other great brothers. And so one brother that day made two mats and placed them right in front of his cell, right next to the place where blessed Pachomius was sitting with his brothers. He did this because he was filled with thoughts of vanity and hoped that the monk would praise him. After all, according to the charter, each brother must make one mat a day, but he wove twice as much. The great saint, paying attention to this and realizing that his brother had done this for show, took a deep breath and said to the brothers sitting next to him: - Look at this brother. He worked from the very early morning, but gave all his work to the devil. He did not leave even a small part of his work to console his soul. After all, he loved human glory more than the glory of God. He exhausted his whole body with labor, but he completely devastated his soul with an act for the sake of the thirst for pleasure. The saint called this brother and imposed penance on him. He ordered him to go to the brothers, carrying two mats in his hands and, standing aside, ask: “Brothers, pray for my pitiful soul, so that the all-merciful Lord will have mercy on it through your prayers. My soul sold the Kingdom of God for these two mats.” And when the brothers gathered for a meal, Pachomius the Great ordered him to stand in the same way in the middle of the hall with mats in his hands until the brothers finished eating. And besides, he ordered him to live in a cell in seclusion for five whole months and every day to make two mats, to eat only bread and salt, and that none of the brothers should come to him. It was said about Abba Daniel that when the barbarians invaded the country and approached the Skete, everyone fled. He was left alone and said: “If God does not take care of me, then why have I been sitting here until now?” Abba Daniel passed by the barbarians, and they did not even notice him. Then he said to himself: “Truly God took care of me, and I did not perish. So come on, act like a human being, run just like the fathers ran.” Brother, if you live in Konovia, do not deviate from the charter and apostolic rule. Even lapses that seem small can cause significant harm. The best thing is not to fall into arrogance, not to commit acts of selfishness at all, so as not to fall under condemnation. It is better to do as others do and be unanimous in everything with the brothers of the monastery: in performing services, in vigils, in handicrafts and in small matters. This is the greatest sign of humility. In the same way, you need to participate in meals if you are not sick, and not arbitrarily abstain from food. Follow the rules with all reverence and fear of God, even if, according to the tradition of the fathers, they eat not once, but twice a day. Eat with gratitude and do as the most reverent of the brothers do, keeping your conscience clear. Then you will soon prosper in the Lord. Perhaps your mind will begin to be tormented by the doubt that too much food was served. But let us remember that we do not control what food is prepared for us. And if the dinner turns out to be poor and meager, and your thoughts begin to murmur, then think about the fact that the Lord of glory, having become man, did not consider it unworthy for Himself to eat barley cakes. One must respond to every attack of the enemy with the thought of spiritual good. His deceits crumble before the power of the Cross. You need to know that he often gives great inspiration to some ascetic brothers, allowing them to endure severe difficulties and achieve great heights of ascetic life. But if a brother is humble and has renounced his own will, he will not be tempted by evil thoughts, but will immediately drive them away or report everything to the abbot and will obey his instructions and advice. And the brother, who lives alone and does what he pleases, hides his passion and does not open his soul to anyone. Although he already lives separately from his brothers, he does not want to change his way of life so that lust controls him at random. So he comes to inevitable death. Having given himself into the hands of his enemies, he is forced to recognize their power over him. After all, he erected the foundation not on stone, that is, not on humility and unshakable faith, but on sand, that is, people-pleasing and exaltation. Therefore, when rain, river floods and winds fell on the house (cf. Mt 7:26), he collapsed from despair into the perilous abyss. Thus, when a person separates himself from the brotherhood, he goes through the temptation of many thoughts. He imagines the long time left to him, a long life, and says: “How difficult it is to endure such a harsh lifestyle to the end. So my body will be exhausted to the point of impossibility - I will not be able to cope with even the most basic needs.” Such thoughts, as soon as they take possession of a person, will inspire him with carelessness and plunge him into despair. Thus, a person deprives himself of God’s help due to exaltation and self-indulgence. Chapter 29: That exaltation alone is enough to destroy a Christian; and that those who are proud of their successes deprive themselves of grace, fall and are broken A certain Valens, originally from Palestine, went into the desert and lived with us for a long time. Treating himself very harshly, he reached the heights of his achievement. But he fell into arrogance, and the demon deceived him so much that he thought that angels appeared to him and served him in everything. And this is what happened to him one evening. Valens was sewing a knapsack, and it was already getting dark, and he dropped the needle. As friends said, the demon lit a lamp so that he could find a needle. After this event, the unfortunate Valens became even more arrogant. Another time, some wanderers brought fruit to all the brothers. Presbyter Macarius sent a handful to everyone in his cell, including the ill-fated Valens. But he hit and cursed the messenger, saying: - Tell your Macarius that I am not his slave, so that he sends me handouts. Macarius realized that Valens was delusional. The next day he called him to his place and said: - Brother Valens! You have been deceived by the devil. Stop doing this and pray to God. But he did not heed the warning and said that he would not listen and would never accept his advice. After this, the devil became convinced that Valens was completely in his power. He took on the image of a savior and came to him at night in an imaginary vision along with thousands of demons with candles, surrounded by a ring of fire, and he himself stood in the middle of the ring as if he were a savior. One demon arrived earlier and said to Valens: – Christ loved you for the purity and height of your life and came to see you. Go beyond the threshold of the cell and, contemplating Him from afar, fall and bow. Valens went out into the street and saw a horde of clerics and somewhere in the distance of the field of the enemy of Christ and, falling to his knees, bowed to the Antichrist. After this, the unfortunate man went completely crazy and became a devoted slave of the devil. The next day he came to the church and in the presence of everyone said: “I don’t need to take communion anymore.” I saw Christ today. Then the fathers grabbed him, put him in chains for a year and began to continuously pray for him. With a special attitude and correct routine of life, they delivered him from arrogance and completely healed him, for the opposite is driven out by the opposite. 2. One day, the blessed deacons Evagrius and Albinus and I agreed to go to the venerable fathers Kronius, Jacob and Paphnugius. We wanted to find out from them the reasons for the fall of the fallen brothers. The said lamps, endowed with the gift of reasoning, said this about all this. All events are divided into two types: some occur by the good will of God, others by His permission. What happens from virtue to the glory of God happens by His good pleasure. And everything harmful, subversive and shaky happens by God’s permission from the frivolity and exaltation of God-forsaken people. If you think right and live godly, God will not leave you. You simply cannot fall shamefully or succumb to demonic charm. And if people approach virtue with evil goals, without abandoning thoughts of people-pleasing and exaltation, then most likely they will make mistakes and fall, because their goal was dissolute from the very beginning. God leaves them, and we understand that they will reform when they are freed from their hypocrisy in act or intention. The unfortunate sometimes sin in intention, and sometimes in deed. Thus, a libertine who gives alms to a girl with a shameful intention for the future sins. The one who achieves the right goal, showing mercy to the sick or old or impoverished, but at the same time is greedy and even grumbles, also sins. The goal is correct, but the deed is unworthy of it. After all, you need to give alms without thinking about thrift and with a joyful face. They said that the soul can have many different abilities. Some are more capable of helping people, others - of strict feats. But if good is not done in a good way, not for God’s purposes, then no matter what the ability to do this work, no matter how easily the service is performed, it will not only not bring benefit, but will also cause harm. He who boasts of the beauty of his speech ascribes the gift of eloquence and the knowledge given to him not to God, but only to his nature and his feat. Then God takes away from this person the angel of providence, sent to maintain the said grace, and the enemy takes possession of the person left without any help. He who extols himself on the flexibility of his mind falls into various intemperances. And only doglike, one might even say bestial, intemperance can then drive out the demon of exaltation. Blessed Synklitikia said to the sisters who came to her: “We all must be afraid of two terrible things: returning out of cowardice to our previous state, succumbing to the onslaught of the enemy, and the danger of leaving our field under the influence of devilish terrors. The devil will pull us towards himself, back, if he sees that the soul is slow and lazy; and if, as it seems, she is zealous in her feat, then she will slowly, unnoticed, penetrate into her, until, in the end, she completely destroys her, forcing her to fall into pride. Pride is the last weapon of the enemy. It surpasses any other means in the fight against us. Even he himself was overthrown from the sky by pride. Therefore, with this weapon he is trying to destroy the most powerful people. Warriors, the very sight of which inspires fear, usually act like this: when they have used up all the arrows, but cannot repel the enemies, then they take out a forged sword. So the devil, having emptied his quiver, cuts down the ascetic with the sparkling blade of extreme pride. What are the first arrows of the enemy? Gluttony, voluptuousness, fornication are terrible. With them he amazes the youngest. They are followed by the love of money, acquisitiveness and similar passions. When the ascetic copes with them by the grace of God, then the evil one, not finding other means, instills in him the thought of exaltation and exalts him uncontrollably, so that he will boast before his brothers. He makes him imagine that he understands what is unknown to many, surpasses many in fasting, vigil and other feats, and that his many other benefits cannot even be counted. And he erases the memory of sins from the mind and forces them to consign their own sins to complete oblivion, so that a person cannot turn to God with a prayer for healing: “Have mercy on me, for I have sinned only to You” (Ps 50:4). An arrogant person speaks to himself like the devil once did. I will ascend into heaven, I will exalt my throne above the stars of God. He imagines himself as a great leader, presiding over meetings, teaching and healing others. The soul, led into such a great error, is corrupted and perishes, struck by a deep ulcer. What should we do if we are overwhelmed by such thoughts? Continuously remember the divine words: I am a worm, and not a man (Ps. 21:7), I am earth and dust. And also the words of Isaiah: All our Righteousness is like filthy rags (Isaiah 64:6) and so on. If a sister makes herself a hermit and begins to entertain these soul-destroying thoughts, let her enter the monastery and force herself to eat not once, but twice a day. Indeed, because of the excessiveness of her feat, the passion of exaltation caught her. Let her better bear reproaches and abuse from her peers that she has not done anything good, and perform every service that is told to her. 2. The blessed one spoke about the lives of outstanding saints, and the sisters focused their minds on their exploits and realized that they had not accomplished anything special in comparison with the saints. The nuns became more prudent and said every day: “Why are we imagining and boasting? Why don't we drink wine? But some, strict in their feat, even drank water no more than a sip. You abstain from butter and don’t eat boiled food. But some ascetics do not even eat bread, but satisfy their hunger only with greens. And there is nothing significant about the fact that you only eat late in the evening. Some eat only on the second and third day. And you thought it great that you didn’t wash? Do not forget that many worldly people do not wash due to illness. Are you proud that you sleep on a mat or hair shirt? I found something to be proud of! Others always sleep only on bare ground. Even if you begin to sleep on earth, it will not glorify you. There are ascetics for whom sharp stones become a bed so as not to experience the pleasure of sleep. And some ascetics voluntarily hang on supports all night. And even if you accomplish all this and ascend to the strictest feat, still do not become arrogant. Demons also commit and do more than people. They do not eat or drink at all, do not use worldly things, and never sleep. Even if you live in the desert, making a cave your home, do not think that you are doing something great. Only such thoughts and deeds of yours can, by the grace of God, heal you from pride. A fire that has flared up can only be extinguished if it is scattered. Every virtue wants to hide if it sees pride, no matter what severe feat you undertake to perform. No matter how sharp a sword is, hitting a stone quickly dulls it. Likewise, the most strenuous feat destroys exaltation. Therefore, it is appropriate to protect the soul in every possible way; and your harsh feat, ignited by the fire of pride, must be quickly transferred into the shadows. It is better to cut off all excesses so that the root becomes stronger and healthier. Arrogance is the worst of evils. This is obvious from its opposition to the good of humility, the greatest good. The devil tries to imitate any virtue, but he does not know what virtue is.” Abba Isidore said: “If you perform feats according to the law of God, then do not become arrogant when you fast. If you are proud of fasting, then what will be the benefit of it? It is healthier for a person to eat meat than to fast in arrogance and arrogance.” 2. The elders said: “If you see a young man who of his own free will ascends to heaven, hold him by the leg and throw him down. This will be useful for him." 3. Three brothers once came to the elder in Skete. One said: – Abba, I know the Old and New Testaments by heart. “You filled the air with words,” said the elder. “And I,” said the other, “rewrote the Old and New Testaments for myself.” “And you,” said the elder, “filled the shelves with scrolls.” “My cauldron is overgrown with weeds,” said the third. “You have driven away hospitality from yourself,” said the elder. 4. The elder recalled: “Once I was talking with one elder, and a maiden came to him and said: “Father, I fasted six days a week for two hundred weeks and memorized the New and Old Testaments. What else do I have left to do? – Do you accept humiliation as an honor for yourself after this? - asked the old man. – And the damage as a benefit, and the wanderer as a blood relative and the need as wealth? “That means,” the elder concluded, “you didn’t fast six days a week, you didn’t memorize the Old and New Testaments, and you’re deceiving yourself.” Go and work, but for now you have achieved nothing. 5. One monk in Thebaid led the most severe ascetic life. He constantly devoted himself to vigils and prayers. And he fasted quite severely - he ate only once a week on Friday evenings some bean pods and green wild herbs solely in order not to become physically weak. He lived like this for quite a few years. But the inventor of evil, the devil, was jealous of him and attacked him in order to discredit him with pride. The evil one began to instill in him the thought of arrogance, so that he began to say to himself: “Now I have reached such a peak of fasting and vigil that no other person has reached. So it’s time for me to perform signs so that I myself can be inspired to new exploits and confirm people in the faith - they will see God’s miracles and glorify our Heavenly Father. I will ask God for strength to work miracles, because the Savior Himself said: Ask and it will be given to you” (Matthew 7:7). And the monk prayed for a long time, turning to Him with this request. But the humane and good God, who wants all people to be saved (1 Tim 2:4), seeing his error and remembering his work and asceticism, did not allow the enemy to lead him into temptation and cast him into the abyss of pride, for this is the worst destruction. It is precisely this kind of help from God that is spoken of in the psalm: When he falls, he will not fall, for the Lord holds him by the hand (Ps 36:24). And the words of the Apostle Paul came to the monk’s mind, who urged us not to think, so that we ourselves could think something on our own. “And if the apostle recognizes himself as incapable,” thought the monk, “then all the more do I need instruction. I’ll go to the anchorite, and whatever he tells me and advises, I’ll accept as a guide from God to salvation.” Abba, to whom he went, was great and eminent, successful in the contemplation of God. He spiritually helped everyone who came to him for true edification. The monk left the cell and went to the anchorite. When he entered his cell, the elder saw two monkeys sitting on his shoulders, that his neck was entangled in a chain, and each monkey was pulling the chain towards itself. Seeing this and understanding the reason, for the hermit was taught by God to recognize the meaning of such visions, he sighed and cried quietly. After prayer and the usual kiss, they sat down and said nothing for an hour: this was the custom of the fathers. – Father, help me and give me a guarantee of the way to salvation. “Child,” said the anchorite, “I am weak for this and I myself need guidance.” “Do not refuse me help, my lord and father,” the guest begged. “For I was fully aware of you and promised myself to accept any of your advice.” But he refused, explaining: “You won’t listen to me anyway, and that’s why I won’t give you advice.” But the young man continued to beg him and promised: “Whatever you command me, I will obey you like an angel.” “Take your wallet, go into the city and buy ten loaves of bread, ten sexts of wine and ten pounds of meat and bring them here.” The monk was saddened, but since he gave his word to the anchorite to do everything he said, he went to the city. Along the way, many thoughts arose in his mind: “Why did the old man need all this, and how will I buy all this? It will be a temptation for the laity if they see me with such purchases.” So he walked (along the road), covered in tears and sobbing bitterly. And out of shame, he bought bread and wine not himself, but through one person. And he said: “Woe to me, wretched one! How can you buy meat now, yourself or through someone else?” With shame, but with peace of mind, he found a layman to whom he gave the money, and he bought him meat. The monk took the purchases and took them to the elder. The anchorite asked: “Have you forgotten that you gave me your word: you will do everything I command you?” Take all this, go to your cell and prayerfully eat one bread, one sext of wine and one pound of meat every day. And in ten days come to me again. Hearing this, the monk did not dare to object and left, depressed and in tears: “I was a great faster, but what does he tell me? Should I obey him or not? If I don’t obey, I will anger God. After all, I gave my word to do whatever the elder says, so I will accept it as what was said from God. And now, Lord, look upon my humility and have mercy on me, forgive my sins, for now I am forced to act contrary to my always-present desire for abstinence.” And so, in tears, he came to his cell and did everything as the anchorite ordered. His prayer became even stronger and when he sat down to eat, he poured tears over it and said: “Lord, have you really forsaken me?” God, seeing his repentance and humility, gave consolation to his heart. The monk understood why they treated him this way, thanked God and applied to himself the saying of the prophet: All our righteousness is like filthy rags (Isaiah 64:6) And again: If the Lord does not build the house... and guard the city..., the watchman watches in vain. Ten days later he returned to the elder, exhausted in body and crushed in soul more than when he had fasted for weeks. The elder, seeing him humbled, rejoiced for him. Having said a prayer, they sat in silence. – Child, the humane God visited you and did not allow the enemy to take possession of you. For always, under good pretexts, the enemy misleads those who remain in virtue, plunging them into the thought of pride. The evil one forces such people to perform great feats in order to then cast them into the abyss. For no sinful passion is as disgusting before God as pride. And no act deserves more respect than true humility. Convince yourself of this by the example of the publican and the Pharisee. Both extremes are always dangerous. One of the elders said that all extremes are from demons. Follow the royal path, as the divine Scripture says, and do not deviate either to the right or to the left, but keep to the middle. Here is your rule for eating food: eat every day, but in moderation. And if you feel very hungry, eat food without thinking: because due to illness or for some other reason, you can eat food ahead of time. And if it happens that you eat every other day, do not consider it something great. For we are not under law, but under grace. Eat, but not to the full, restrain yourself, especially avoid tasty foods. And always approve of simple food. And always keep your heart in humility. As Saint David said, sacrifice to God is a contrite spirit; You will not despise a broken and humble heart, O God (Ps. 50:19). He added: I was exhausted, and He helped me (Ps. 114:6). And through the prophet Isaiah the Lord said: But this is the one I will look to: the humble and contrite in spirit, and the one who trembles at My word (Isaiah 66:2). I have placed my trust in the Lord God (Ps 72:28) and humbly walk my path. And the Lord will bring out your righteousness as light and your justice as the noonday (Ps 37:6). So the brother, having received benefit and strengthened by edification, shared a meal with the anchorite and left, rejoicing in the Lord and repeating on the way: Let those who fear You and those who know Your revelations turn to me (Ps 119:79). The Lord punished me severely, but did not put me to death (Ps 117:18). For let the righteous punish me: this is mercy; let him reprove me: this is the best oil (Ps 140:5). He said to himself: Return, my soul, to your rest, for the Lord has prospered you (Ps 114:7) and so on. And so he returned to his cell and lived according to the elder’s precepts, becoming an experienced monk. 6. One brother lived outside the village for many years and never even entered it. “I’ve been living here for so many years, but I’ve never even looked into the village, and you go there all the time,” he reproached the monks. The brothers told Abba Pimen about this. “If it were me,” the elder noted, “I would go to the village at night and walk around it, so long as my thoughts would not be proud of the fact that I do not go there.” 7. An old anchorite who lived in the desert decided that he had already accomplished all the virtues and asked God: “Lord, show me, maybe I’m missing something, then I’ll do it too.” God, wanting to humble his thoughts, said: - Go to such and such an archimandrite, and do whatever he tells you. God revealed to the archimandrite: “An anchorite will come to you. Tell him to take the whip and herd the pigs.” The anchorite came, knocked on the door and entered the archimandrite. They kissed each other and sat down. The hermit asked: - Tell me, what should I do to save myself? – Will you do what I tell you? – the archimandrite asked him. “Then take the whip and go and herd the pigs.” And the anchorite went to graze the pigs. And people who had heard a lot about him and knew him, seeing that the hermit was tending pigs, began to say: - Look at this great anchorite we've heard about. He went crazy, was possessed by a demon and is now herding pigs. God, seeing the humility with which he endured reproaches from people, arranged it so that the anchorite returned to his cell again. - What should I do, Abba, vanity oppresses me? “You are doing the right thing,” answered the elder, “for it was you who created heaven and earth.” The brother was moved by this answer and repented: - Forgive me, because I did not create any of this. “The one who created this lived humbly on earth, but why should you, a mortal, be vain?” What have you done, little one? 9 . The elder said: “What I did unsuccessfully, I did not repeat again, and what I did correctly, I did not reflect on it afterwards. I walk, forgetting what lies behind and reaching forward to what lies ahead (Phil 3:14). 10. The brother was overcome by a thought of pride, which flattered his soul. “You have performed virtues.” Then, wanting to defeat this thought, he stretched out his hand under the cauldron hanging on the fire and said: “It is better to get burned than to be arrogant. The three youths did not burn in the flames, but did not become proud in heart, but with great humility sang to God in the fiery furnace: Let us be accepted with a broken heart and a humble spirit (Dan 3:30). Do you stand without hesitation and exalt yourself?” So the brother defeated the demon of pride. An arrogant monk is like a tree without fruits and without roots: it cannot withstand the pressure of the wind. Just as if a sponge breaks, it can only be thrown away, so the memory of a proud person will perish after his death. Just as the prayer of the humble implores God, so the prayer of the arrogant angers the Almighty. 5. From Abba John Cassian Just as a contagious and fatal disease affects not just one part, but the whole body, so pride affects and destroys not just a single corner, but the whole soul. The remaining passions, although they confuse the whole soul, but fight only against one virtue, the opposite of a given passion, trying to defeat it, namely: gluttony tries to destroy abstinence, fornication - chastity, and the love of money - non-covetousness, anger - meekness, and all types of evil - the opposite virtues. 2. And pride, if it takes possession of an unfortunate soul, will behave like a cruel tyrant who, having captured a great and most glorious city, destroys it to the ground. Confirmation of this is the angel who fell from heaven for exaltation. He was light and was called the morning star, but because of arrogance he became darkness and was cast into hell and, instead of heavenly glory, inherited unquenchable fire and endless torment. With this in mind, let us fear and with all diligence guard our hearts from the destructive spirit of pride, repeating to ourselves the words of the apostle every time we perform any virtuous act: Not I, however, but the grace of God, which is with me (1 Cor 15:10). Let us also think about the words of the Lord, who said: Without Me you can do nothing (John 15:5). And the words of the prophet: If the Lord does not build the house, those who build it labor in vain (Ps 126:1). And the words of the Apostle James: Every good gift and every perfect gift is from above, coming down from the Father of lights (James 1:17). And that our salvation comes through the grace and mercy of God, this is an immutable witness - the thief on the Cross, who inherited the Kingdom of Heaven not through the labors of virtue, but through mercy and grace. When passions stop tormenting the soul, pride comes into play. Passions have receded either because there are no reasons around that cause these vices, or demons are insidiously hidden, preparing to plunge a person into pride. The demon of pride is doubly cunning. He forces the monk to attribute all successes to himself, and not to God, although only God brings good and helps in every matter; and if the monk does not obey the demon, he pushes the prayer book to arrogantly humiliate the careless brothers. A person who has succumbed to the influence of pride does not realize that it was the demon who inspired him to refuse God’s help. If he humiliates others because they cannot do anything, then it is clear that he imagines himself as a person capable of doing everything on his own. But the latter is impossible, because the Lord said: Without Me you can do nothing (John 15:5). Since in our weakness it is difficult to move us to good deeds, if the Giver of every good does not help us, then we ourselves are not able to bring anything to its full completion. He who has known the weakness of human nature has learned through experience the power of God. And whoever, with His help, has accomplished something will not humiliate others, for he knows Who helped him and Who freed him from many difficult passions. This means that the Lord is able to help everyone as soon as He pleases, especially those who perform feats for His sake. According to His judgments unknown to us, He does not deliver us from all passions at once, but from each in due time. As a kind and philanthropic doctor, He heals any punishment that has come upon us. If you want to be grateful and humble and not fall into slavery to the passion of pride, look closely at the essence of things, where so many (secrets) are hidden from your understanding. When you realize how many different things are hidden from you, you yourself will be surprised at your simplicity and ignorance and will moderate your thoughts (arrogance). Having known yourself in this way, you will comprehend many great and wondrous works of God. But as long as you consider yourself an expert, you cannot succeed in knowledge. Chapter 30: Where does blasphemy come from and how is it healed? One brother was tormented by blasphemous thoughts, but he was ashamed to admit it. When he heard about some great elder, he went to him to reveal his thoughts, but, having met him, he was embarrassed to confess them. The young man often came to Abba Pimen. The elder saw what thoughts were tormenting his brother, and was upset that he did not dare to open them. And one day he asked directly: “You’ve been coming here for so long with your thoughts and you want to reveal them to me.” But when you come, you don’t say anything and then you leave and continue to be tormented. Tell me, child, what's wrong with you? He replied that the enemy was fighting him, instilling blasphemous thoughts against God, and he was ashamed to admit it. And as soon as he talked about it, he immediately felt relieved. “Don’t worry, child,” the elder advised, “and as soon as such a thought comes to you, say: “I have nothing to do with this.” Your blasphemy is only against you, Satan. My soul is alien to any kind of blasphemy.” And every thing that the soul does not desire is short-lived. And the monk left, healed. 2. A brother asked one of the fathers about the thought of blasphemy: “Abba, the demon of blasphemy oppresses my soul.” Do me a favor, tell me where this thought comes from and what should I do? “This thought,” the elder answered, “appears from slander, humiliation and condemnation.” Or better yet, out of pride, because we do our own will and forget about praying to God. And also from anger and irritation. These are all signs of arrogance. Pride enters us through all the passions mentioned, and from here a blasphemous thought occurs in us. If it lingers in the soul, then the demon of blasphemy transfers it to the demon of fornication and drives the person to an insane frenzy. If a person does not stay sober, he will die. 2. From Saint Anastasia Sinaita Question: Why does the human soul often express inner thoughts: shameful, unclean and nasty words, moreover, involuntarily and unintentionally? Godless and blasphemous words are sometimes directed against God and the Holy Mysteries during the hour of worship, prayer and divine Communion. A person is plunged into cowardice and despair because of such godless and obscene things, and even ceases to consider himself a Christian. Some even tried to commit suicide, despairing of their salvation, remembering the words of the Lord: But if anyone speaks (a word) against the Holy Spirit, it will not be forgiven him, either in this age or in the next (Matthew 12:32). Answer: For many people, blasphemous thoughts arise from pride. God allows Satan to tempt these people so that, having humbled themselves, they come to repentance and get rid of their arrogant thoughts. And among reverent and God-loving people it arises out of demonic envy. After all, many even virtuous, venerable ascetics and desert dwellers fell under the influence of this thought. The worst thing about this battle is that not a single experienced person dares to admit such a thought and tries to ensure that no one hears about it. He believes that no one in the world has ever known such vile blasphemy. If a person commits some other sin, he decides to confess it to his neighbor, but he himself never admits that vicious thought to anyone. A person remembers it and thinks that the earth will swallow him up, opening up under his feet, or that an all-destroying fire will fall on him from the sky. Therefore, from grief and despair, some people simply become exhausted and weak. And some begin to exhaust the body with severe feats and various sufferings, thus hoping to free themselves from this thought, but they cannot get rid of it. After all, he appears not by human will, but involuntarily, by an extremely annoying demonic temptation. Therefore, not a single faithful person will be condemned for this thought - he is not guilty of anything. For how can we both honor God and blaspheme Him? Even pagans do not blaspheme the gods they worship. Moreover, how can we blaspheme our Lord, the creator, provider, worshiped and glorified by us. We call on Him, we know and confess His one God and our Master, we worship Him in body and spirit and unceasingly fall before Him. For His sake we renounced home, fatherland, fathers, mothers, brothers, relatives, friends, wives and children, and even our very flesh. For His sake we crucified ourselves with all passions, lusts and pleasures; willingly, with great joy, we endure torment, persecution, poverty, and all other sorrows. When demons and people persecute us for our adherence to the truth and are ready to destroy us, blaspheme us and betray us to countless sorrowful tortures, we consider this not a burden and sorrow, but relief and pleasure. So great is our love for the Lord! For His sake we would die more than once, but as many times as necessary, and this would be the highest pleasure for us. So, it is not of our own free will that we revile and blaspheme our only God, so revered and beloved! We cannot even admit the thought that blasphemy comes at our will. Temptation is not caused by any of our actions, but only by demonic obsession. If blasphemy were part of our will, we would utter blasphemous speeches out loud. And we know that it would be better for us to be burned by fire than to blaspheme. Therefore, we must think about this: any sin is always in our will. We voluntarily undertake to commit sin, preferring to obey our own passions. Therefore, if we voluntarily begin to listen to the evil thoughts that appear, we will awaken passions in ourselves. And it’s not far from passions to actions. If we want to resist ordinary thoughts and get rid of them, then, with God’s help, using unceasing prayer, we can resist them and all evil defilement. We ourselves want to quickly get rid of the mocking devil, and, having received God’s help and courageously enduring any exploits and suffering, gain freedom. Therefore, if we cannot get rid of blasphemous thoughts, then this shows that they are completely alien to our intentions and represent nothing more than an ordinary satanic temptation. Therefore, we are pure and innocent before God. We will give an answer only for the passions and thoughts that we voluntarily accepted, to which we could have put an obstacle, but did not. But we will not give an answer for the thoughts that involuntarily enter into us. The demon, being a spirit, invisibly puts these godless speeches into the ears of our disembodied soul, contrary to all its will. Most of all, he is zealous in this when we stand in prayer, kneeling before God and taking up arms against demons. And often during the service at which we are to partake of the holy and terrible Mysteries of Christ, the abominable demon, wanting by any means to separate us from God and prevent our rapprochement with God and life-giving communion, instills blasphemy in us. And we, knowing his cunning, will not even think about temptation. As soon as the demon appears to instill his blasphemy in us, we will say: “May all your efforts return to your head, the evil one and the unclean one. Let your blasphemy fall on the top of your head. I worship the Lord my God and serve Him alone all the days of my life. And you will suffer even more severe torment for your blasphemy. You have retreated from God and even stirred up your godless tongue against him.” In this way, and not in any other way, you can defeat the demon of blasphemy. From this we can understand that the blasphemous thought is not ours, but the enemy’s. We hate him, but the enemy still imposes himself on us and does not lag behind us for a long time. If we hate other thoughts and passions with all our hearts and souls, then they soon cease to bother us and disappear, taking flight. The thought of blasphemy is hateful to us, and despite this, the evil one does not lag behind us; on the contrary, he tries with all his might to impose it on us. From this it is clear that this is not our thought, but a satanic temptation and enticement. To make it even more convincing, let us cite one ancient story. As the historian Philo narrates, one of the monastery fathers, greatly troubled by the blasphemous thought, confessed it to the Alexandrian bishop and martyr Peter, who said to him: “Go, child, think about your sins, and leave the trial and accusation for the thought to me.” He who wholeheartedly believes in God and worships Him will not be condemned for blasphemous thoughts. All this is a devilish temptation. The devil wants to make it difficult for us to fight against him and at once distract us from serving and faithfully worshiping God. If you want, I will tell you myself what I endured and what I learned. Once upon a time I was also very embarrassed by blasphemous thoughts. I confessed it to God’s servant Paphnutius, and he said: “During my confession in the judicial prison, My body was subjected to various terrible tortures. They burned me with hot irons and roasted me. Meanwhile, the demon whispered all kinds of blasphemy to me. I turned to him in anger and said: “Oh, the evil organizer of all evil! I have given myself over to many torments, each of which threatens death, so that I would never renounce the Lord or blaspheme Him. Are you whispering blasphemous words to me? If I blaspheme my God, how can I shed blood for Him, handing over my body to be torn to pieces? I confess the Lord and worship Him before all people. Everyone can see that good confession and martyrdom are mine. But blasphemy against God is yours, and it will be directed at you.” So blessed Peter answered for the edification of the ascetic. I heard from the Monk Pamvo that at one time he was also troubled by this demon. Having prayed to God, he heard a voice from above, which said to him: “Pamvo, Pamvo, do not be lost in front of the image of sin that is alien to you, but only think about what you have done, and leave the blasphemy of the evil demon to him.” And we, brothers, will despise blasphemy as a satanic thing and alien to us. Then, having despised it, we will be able to forget forever, by the grace of God, about this blasphemy. Otherwise we will not overcome temptation. Other passions and battles with thoughts are persistent and require time and effort, but a person can withstand and repel their attacks. And this thought is like lightning, a flying arrow and the blink of an eye. It uncontrollably encircles the soul. You can neither stop it nor overcome it. Therefore, you cannot put any obstacles in his way to silence the disembodied demon. When the mind begins to succeed in love for God, then the demon of blasphemy will immediately begin to tempt it, trying to instill in it such thoughts that no one, except perhaps the demon alone, can invent. He does this out of envy of the lover of God, so that anyone who notices such thoughts in himself will fall into despair, not daring to soar to God in his usual prayer. But a mocking spirit will not achieve anything, no matter how hard he tries, but will only make us even more steadfast in the faith. By fending off blows and fighting back, we become more experienced and accustomed to the love of God. The sword of God strikes the heart of the devil and crushes his arrows. Chapter 31: That the gift of discernment is the greatest of virtues, and a believer, whatever he undertakes, must do everything with reasoning, and what is done without reasoning and without meaning, even if good, does not bring any benefit, and sometimes only harm Abba Anthony said: “There are people who have exhausted their entire body with asceticism, but since they have not instilled in themselves the gift of discernment, they find themselves far from God.” 2. Abba Ammon said: “A man carries an ax with him all his life, but cannot cut down a tree. And an experienced person can easily cut down any tree.” And he explained that the ax is discrimination. “Discrimination,” he answered. 4. He added that discernment is superior to all virtues. 5. The elder said: “Misconceptions of the mind are corrected by reading, vigil and prayer. And the flame of lust is extinguished by hunger, labor and hermitage. A troubled spirit is tamed by psalmody, generosity and mercy. But only if all this is done in due time and in due measure. And what is not at the right time or place, a person quickly throws it away, and this will cause harm, not benefit.” 6. Abba Longinus asked Abba Lucius about his three thoughts. Abba Longinus said his first thought was: “If,” was the answer, “you do not bridle your tongue, then no matter where you go, you will not become a stranger.” So, hold your tongue and become a wanderer. “I want to fast,” said Abba Longinus. “The Prophet Isaiah,” Abba Lukiy began, “said that even if you bow your head like a reed, even then God will not accept your fast (Is. 58: 5-7). Therefore, it is better to refrain from evil thoughts. Then Abba Longinus stated his last wish: “If you first do not acquire virtue among people,” said Abba Lukiy, “then you will not be able to acquire it in the desert.” 7. The elder said: “Before you do anything, first examine your heart to see whether you are going to do it according to God’s will.” 8. Abba Anthony said: “Whoever forges a piece of iron first asks himself what he needs to make: a sickle, a sword or an ax, and, imagining a sample in his mind, he makes one. We should do the same: for the sake of what virtue do we undertake work, so as not to exhaust ourselves in vain? 9 . The elder said: “What is beyond measure is all from demons.” 10. Abba Pimen said: “If we do not imagine our work in advance, we will not be able to carry it out successfully.” 11. The elder said: “I did not take a single step without first making sure where my foot would step. I stood in thought, without moving, (and waited) until God guided me.” 12. He said: “Whatever I did, small or great, first of all I thought and imagined what fruit my thought or my deed would bring.” 13. The elders said that the work of a monk should burn passions like fire burns a tree. 14. The brother asked Abba Nispheroi the Great: – What good deed should I do so that I can find life in it? – Not every business is suitable for this. Scripture says that Abraham was hospitable and God was with him; Elijah loved silence, and God was with him; David was humble and God was with him. So look into your soul. Whatever she desires in accordance with the will of God, consider it necessary, take it upon yourself, do it and guard your heart. This is how you will be saved. 15. The brother asked the elder: - Tell me the word, how to be saved? “Let us try to work moderately and find life.” 16. Abba Sisoi said: “It is better to work easily and evenly than hard and with stops and breaks.” Do not think or do anything without a purpose in accordance with God's will. He who travels without a purpose wastes his energy in vain. When the mind forgets the goal that is in accordance with God's will, then even a virtuous deed does not bring anything good. When my friend Saint Herman and I came to the hermitage of Skete, where experienced monks lived, and met Abba Moses, a holy and spirit-bearing man, we asked him with tears to tell us a word that would help us achieve perfection and salvation. Yielding to our requests, the elder said: - My children! All crafts and activities must have a purpose before you engage in them. Based on this goal, people determine what things need to be done. This is the only way they achieve their desired goal. For example, a plowman endures both the scorching sun and the severe cold, working with all his soul on the land. His goal is to prevent grass and weeds from choking the field and then receive the fruits of his labor. And the warrior forgets about the dangers of battles and the difficulties of campaigns in foreign lands, but he endures everything voluntarily, for his goal is to accomplish a military feat, receive a reward, and with the reward honor and a worthy life. Simply put, everyone who devotes themselves to any craft or occupation first sets a goal for themselves, and then acts based on the goal until they finally achieve their plan. The goal of our monastic vocation is purity of heart, and its completion is the Kingdom of Heaven. It is impossible for it to enter us if there is no purity of heart. And may our mind, all our thoughts, words and deeds constantly strive towards this goal. Let us always try to work for this. And if suddenly the heart deviates from the straight path, then we will immediately return to it and correct ourselves, using the goal as a pointer. The blessed Apostle Paul, knowing this and doing so, said: Forgetting what is behind and reaching forward to what is ahead, I press toward the goal for the prize of the high calling (of God in Christ Jesus) (Phil 3:13-14). For the sake of this goal we will do everything. For the sake of this goal, we will begin to despise everything: our homeland, origin, money - the whole world, we will trample on the pleasures of life, we will not take revenge on those who offend us, we will not be angry at those who humiliate and insult us. But we will cover and endure everything in order to acquire purity of heart. And if we forget about the goal, then it will certainly turn out that we will begin to wander in the darkness, and having lost our way from the right path, we will only stumble over our delusions. This happened to many who, at the beginning of their renunciation of the world, despised wealth, money and everything worldly, and then quarreled and became irritated because of a needle, nail, stylus (feather) or piece of papyrus. They show such an angry attitude towards their brothers because of the most pitiful material things, filled with lust for everything most insignificant, experiencing addictions and enjoying all sorts of trifles, which is not worth talking about. They would not have stooped to this if they had remembered the goal for the sake of which they despised the things of this world. Let us neglect everything for the sake of love for God and neighbor. To acquire this love, let us cleanse our hearts of all pleasure and worldly glory. He who has distanced himself from addiction to material things and has hated all pleasure and worldly glory will live in peace with everyone. Therefore, he does not allow any impurity into his heart. Thanks to a pure heart, the Kingdom of Heaven comes to a person. Blessed are the pure in heart, says Scripture, for they will see God (Matthew 5:8). We learn from these words that perfection after renouncing things and leaving the world does not come immediately, but only after the fullness of love for God and neighbor. This love gives purity to the heart. One must do everything thinking about this love, despise all pleasure and glory, joyfully accept fasting, vigil and all suffering, and be diligent in reading and psalmody, realizing the purification of the heart. The need for this will be visible when an urgent matter, in accordance with God’s will, forces us to break our usual fasting, reading or other feat. Why are fasting and reading necessary if you have harmed yourself by pushing away your neighbor with contempt and upsetting him? Fasting and vigils, studying the Scriptures and renunciation of the whole world - this is not yet perfection, as we have already said - this is only the forge of perfection. After all, perfection does not reside in these virtues, but only arises thanks to them. It is in vain that we are committed to fasting, vigil, non-covetousness and reading the Scriptures if we do not have love for God and neighbor. He who created love is pure in heart and carries God within himself, and his mind constantly abides with God and imagines His beauty. 2. Here's something else you need to know. If a monk does not with all his might and diligence follow discrimination and, with its help, check his thoughts, reasoning out loud and actions, then he will involuntarily be like one wandering in the night, and will not only fall into the darkest abyss of evil, but will also begin to stumble even on straight and smooth roads. Discernment is not a small virtue, but one of the most significant gifts of the Holy Spirit. This is what the apostle teaches: To one is given by the Spirit the word of wisdom, to another the word of knowledge, by the same Spirit... to another the discernment of spirits. And below: Yet all these things are done by one and the same Spirit (1 Cor 12:8-11). Discrimination is the stronghold and capital city of other virtues. When discrimination arises in a person, it teaches him to avoid all omissions and excesses and always follow the royal path, not to deviate either to the right due to excessive hobbies that seem justified, or to the left due to cowardice and relaxation. Discernment is the eye and lamp of the soul. It shows a person everything as it is, allowing him to clearly separate good from bad and understand what traps the enemy has set for us, and distinguish them from the influence of God's providence. Discrimination does everything to ensure that a person lives in a godly manner, walking through darkness, without wandering or stumbling, on the untrodden path of life, following the light that shows the way and strengthens him in virtues. Without this, virtues could neither arise nor be named. And if virtues have lost their distinction, then they are no longer virtues at all, but will most likely be perceived as evil. Many people exhausted themselves with fasts and vigils, withdrew into the desert, indulged in extreme poverty and gave such boundless alms that they did not have enough of all their property to satisfy the extraordinary thirst of their voluntary decision, and showed every virtue, and then fell miserably and fell into evil. They suffered because they were deprived of the gift of healing. Saints, including Anthony the Great, spoke about this, and other church fathers agree with him. History teaches us this too. Saul, who was the first to be entrusted with the kingdom of Israel, was deprived of such a gift of discernment, so he became darkened in mind and could not realize that first of all it was necessary, as Saint Samuel advised, to make a sacrifice pleasing to God and kill Agag, king of Amalek. But he spared him, deciding that this would please God. In fact, Saul violated God's will and was overthrown from the throne (1 Samuel 15). It was possible to give other examples from a time closer to us. Remember about Elder Iron, who you probably know, and about his pitiful fall, worthy of a myriad of tears, which he suffered in front of everyone. The elder spent fifty years in the desert, adhering to extremely strict fasting in food and severe abstinence, and pursuing, more than all other local hermits, the highest desert life and solitude. But after so many years of exploits and labors, the hermit fell into terrible danger due to the fact that there was no discernment in him. He began to obey his own thoughts and brought fasting and isolation from people to such an extent that he did not even come to church on the feast of Holy Easter, not wanting to be with his fathers and brothers and eat with them boiled beans and other food cooked on the fire and served for a meal. It seemed to him that communication with his brothers was a departure from the intended goal and the limits he himself had set. For a long time he was guided only by his own will and moved away from his fathers. Finally, he mistook the demon for an angel of light and bowed to him. The unclean one ordered him to throw himself into the deepest well at midnight in order to know by experience how great glory he had been awarded by the Lord for his many virtues and works performed for the sake of God, and to understand that henceforth no danger threatened him. Without figuring out who put such a thought into him and, believing the demonic lie as the truth, the unfortunate man threw himself into the well at night. After some time, by God's providence, the brothers sensed something was wrong. With great difficulty they extracted the barely alive old man from the well. After this incident, the poor man lived for two days and died on the third, causing inconsolable grief to the brethren and presbyter Paphnutius. This holy father, driven by love for mankind, appreciating the considerable labors of the deceased and how many years he steadfastly spent in the desert, did not deprive him of the funeral service, so that his brother would not be counted among the suicides. And two more brothers from the Thebaid desert (located on the other side of the Nile, where Blessed Anthony once accomplished his feat), one day decided among themselves to go to the most distant and vast area of ​​the desert, where no one had ever settled. They reasoned this way: since they would not receive food from people, then the Lord would miraculously feed them. They wandered through the desert for a long time and were completely exhausted from hunger. The Mazians, the wildest and harshest of all the tribes, noticed them from afar, burned in the sun and barely alive, by the grace of divine providence they replaced their usual savagery with love for humanity and brought food to the monks. One brother, when his sanity began to return, accepted help with joy and gratitude. Having regained his strength, he realized that these wild and harsh people, always ready to shed human blood, showed compassion for them, who were completely exhausted, and brought food only because God prompted them to do so. But the second refused food because people brought it, and, ossified in his reckless stubbornness, died, exhausted from hunger. Both made a bad start to an unreasonable and disastrous intention. However, one of them showed prudence and corrected the decision made hastily and imprudently. The other, however, was unable to get rid of his insane stubbornness and, devoid of prudence, doomed himself to death, which the Lord commands to avert. What can I say about the ascetic, whose name I deliberately do not mention, because he is still alive? He often mistook a demon for an angel and learned revelations from him; he constantly saw a radiance in his cell, as if from a lamp. Then the evil spirit told him to sacrifice his son, who lived with him in the monastery, to God in order to receive the same great honor as Abraham. This plan took such hold of the unfortunate man that he would certainly have stabbed his son to death if he had not noticed a sharpened sword, which had not previously been in the cell, and a bundle of firewood for making a burnt offering, and would not have run away, thereby saving his life. It would take a lot of time to list all those who became the laughing stock of demons and fell from virtue into evil because they were deprived of the gift of discernment of thoughts. Discrimination is the root, head and connection of all virtues. It only arises in a person when he acquires true humility. And a sign of true humility is to reveal to our spiritual fathers not only our deeds, but also our thoughts, and not to trust ourselves in any matter, but to follow in everything the instructions of the fathers and to call good or evil what they call good or evil. This activity of a monk allows him to go through life without harm, and, having overcome all the devil’s machinations, rise step by step to heaven itself. Whoever organizes his life by reasoning and understanding what is happening will never fall into demonic deception. He who does not trust the judgment of his own mind alone, but in every matter follows the teaching and example of the fathers, will soon, with God's help, be awarded the grace-filled gift of true discernment. It teaches monks to constantly avoid excess as a harmful thing in food, and in sleep, and in vigil, and in any other feat. We know people who could not be overcome by gluttony, but were broken by excessive fasting, and the unfortunate ones fell into the same passions to which gluttons are exposed, because through excess of fasting they made themselves weakened. I remember how I myself experienced something similar due to immoderate fasting. I fasted so much that I even completely lost the desire to eat. I didn’t eat anything for a very long time because I couldn’t even see the food. Since I could not eat, my neighbors had to force feed me, because I myself could no longer even swallow. Thus, only through coercion did I gradually regain the desire to eat. In the same way I stayed awake day and night, and the desire to sleep left me. I think this happened according to a demonic plan - I would have spent many more nights without sleep if the Lord, in his love for mankind, had not taken pity on me and given me sleep, which allowed me to come to my senses and no longer bring myself to the point of exhaustion. By extreme fasting and vigil I brought myself to a dangerous state, more dangerous than if I had eaten my fill and slept to my heart's content. If you want to be righteous, then pay attention to its dignity in everything: both soul and body. Nourish the rational part of the soul with reading, spiritual contemplation and prayer. To the angry beginning, prescribe spiritual love that excludes hatred. And to the lustful - chastity and abstinence. Give the flesh food and clothing; it needs nothing more. 2. The mind acts by nature when it subjugates passions, penetrates into their essence and directs them to God. 3. Just as the body has health and disease, and the eyes have light and darkness, so the soul has virtue and vice, and the mind has knowledge and ignorance. All attention should not be given to the flesh, it should be assigned a feat within its strength and all the mind should be turned to internal (doing). Bodily exercise is of little benefit, but godliness is beneficial for everything (1 Tim 4:8). 4. Whoever still cannot walk the spiritual path does not know how to get rid of passionate thoughts and pays all attention to the flesh, indulges in gluttony and intemperance. He gets angry, angry, holds a grudge and thereby darkens his mind. And if he indulges in immoderate exploits, he becomes completely stupid. 5. Scripture does not exclude what is given to us for use, but only condemns immoderation and corrects senselessness. It does not prohibit eating, it does not prohibit having money and using it correctly, but it prohibits gluttony, love of money and everything else. It does not prohibit thinking, for this is what we were born for, but it does prohibit thinking passionately. 6. The Lord's commandments teach us to use things wisely as means. The good and reasonable use of things as means purifies the composition of the soul. And the purity of the soul gives rise to discrimination. Before you take on any business, think about how it might turn out. Before the battle, think about the enemy. As the Scripture says: He who is born of God keeps himself, and the evil one does not touch him (1 John 5:18). 2. Monk! May the enemy not find you doing anything other than what you are called to do. Then he won't scare you in any way. Rest and idleness are destruction for the soul: they harm it more than demons. If your body is weak, and you force it into unbearable activities, then you introduce one darkness after another into your soul, and only confusion remains in it. And if you have a strong body, and you give it up to rest and idleness, then any evil begins to arise in the soul living in this body. The soul forgets itself, no longer wants good things and begins to desire only destructive things. When the soul is intoxicated with spiritual rejoicing, hope for eternity and joy with God, the body no longer feels any sorrows, even if it is weak. It can withstand a double load and not notice it, because together with the soul it tastes spiritual food and consolation. The body, grieving because of its weakness and powerlessness in performing bodily labors, with this very sorrow makes up for the unfinished bodily labors, which without the sorrow of the mind in themselves are like a body without a soul. He who grieves at heart and is free from feelings is like a man who is ready to sacrifice his only son with his own hands. The sorrow of the mind for God is an honorable gift; whoever endures it as it should, carries holiness within itself. Chapter 32: That without help from above, an ascetic cannot free himself from evil, nor gain virtue; and that the adoption of a person to God occurs not by works, but by grace Create love, remember how the Lord said: Without Me you can do nothing (John 15:5). God is the beginning of all virtue, just as the rising sun is the beginning of the day. The Lord says that first of all you need to fulfill all the commandments: So you too, when you have fulfilled everything commanded you, say: we are worthless servants, because we did what we had to do (Luke 17:10). Therefore, the Kingdom of Heaven is not a reward for labor, but the grace of the Lord prepared for faithful servants. The slave does not demand freedom as payment for his labors and, having received liberation, remains grateful to the master, feeling like a debtor. After all, he accepted freedom freely (by grace). 2. Christ died for our sins, as the Scriptures say. He has given freedom to those who serve Him well. He said: Well done, good and faithful servant! You have been faithful in small things, I will put you over many things; enter into the joy of your master (Matthew 25:21). The faithful servant is not the one who only knows what needs to be done and goes no further, but the one who obediently believes in Christ, the giver of the commandments. He who honors the Lord fulfills His commands. And whoever makes mistakes and does not obey receives the punishments he deserves. 3. Some do not fulfill the commandments, but continue to believe that they believe correctly. And some fulfill the commandments, but perceive the Kingdom as payment for their labors, and both of them sin against the truth, believing that the Master is their debtor. Likewise, those who do not serve God faithfully do not receive freedom. 4. If Christ died for us (Rom. 5:8), according to the word of Scripture, and none of us lives for ourselves, but for the Lord who died and rose for us (Rom. 14:7-8), then we, of course, must serve Him until death. Therefore, how can we think that God owes us adoption? 5. Christ is the Lord both in essence and in providence. He created the world and us out of nothing, who had killed ourselves by sin, and redeemed us with His blood, bestowing grace on those who believed in Him. 6. When you hear how the Scripture says that everyone will be rewarded according to the fruits of his deeds (Jer 17:10), this does not mean that some deeds are worthy of Gehenna, and others are worthy of the Kingdom, but that some are deeds of unbelief, and others are deeds of faith. For Christ rewards everyone, not as a customer of daily work, but as God, Creator and Redeemer. 7. We have all been granted the font of the new birth. Therefore, let us bring good deeds to God not for the sake of reward, but in order to preserve the purity that has been given to us. Every good deed that we do according to our nature allows us to stay away from all demonic evil. And it is impossible to strengthen your holiness without grace. 8. Let the temperate man avoid gluttony. Non-acquisitive - multi-acquisitive. Silencer - verbosity. Chaste - fornication. Modest - love of money. Meek - indignation. Humble-wise - vanity. Obedient - quarrels. Cautious - pretense. So let the man of prayer beware of losing his trust in God. Poor - a lot of money. Confessor - renunciation. Martyr - idolatry. 9 . As you can see, every virtue that we do not abandon until death is nothing more than abstinence from sin. This is a matter of nature, for which it is inappropriate to demand a kingdom for oneself. Man thus simply preserves the heritage of his nature. Christ on the Cross gave man adoption. He who does good and demands reward does not serve God, but his own arbitrariness. God gives the sinner a single reward - the ability to repent and make amends. 10. Some say: “We cannot do good until we explicitly receive the grace of the Spirit.” These people, who always voluntarily entangle themselves in pleasures, require grace, although correction is in their power. Grace is given in a mysterious way to those who are baptized into Christ. And it acts as the commandments are fulfilled. She never stops helping us secretly. And it is in our power to do or not to do good. 11. Grace, first of all, divinely awakens the conscience. Therefore, even evildoers repent and begin to please God. Then it happens to be hidden in the teaching of our neighbor. She visits our mind during spiritual reading, and when studying the order of nature, she teaches the mind her truth. If we do not bury our talent and follow the order of grace completely, we are sure to enter into the joy of our Lord. Anyone who has not yet even taken up the task of fulfilling the commandments, but is already demanding the benefits of the Spirit, is like a slave put up for sale, who, when making a transaction, demands that he also sign his freedom certificate. 12. God's help comes after works performed for the sake of piety. Divine law and our conscience inform us about this. A seed will not grow without soil and water; and a person will not receive benefit without voluntarily undertaken labors and divine help. 13. He who has righteously repented does not count how many sins he had and how many merits he now has. He only seeks the good grace of God. Whatever is good in our nature, we must daily renew and accomplish. How else will we give God an answer for all our past evil? The fact that we now have an excess of virtue and that we do good is all only to expose our previous sins, and not at all in the sense of some kind of reward for us. 14. The fear of God forces us to fight evil. And when we go into battle, the grace of the Lord destroys evil. 15. Brothers! Our war is temporary, but the reward and honors are eternal. The man fights with enthusiasm, but the enemy does not lag behind him, raging and attacking the man viciously as never before. But God's grace does not cease to give his kind help to soldiers when a person prayerfully asks for it with all his heart. And if someone relaxes and does not move to call for her help, then the enemy immediately takes captive such a person left without grace-filled help. Let the person then blame himself for his carelessness. It’s the same as if a person were too lazy to reach out and take food when abundant dishes were placed in front of him, and left himself hungry. The same is true for someone who is lazy to call upon grace, which would immediately fill him with strength. Such a person has prepared for his own fall and death. 16. He who is sober every hour and calls on grace will be rewarded with it. Grace quickly overcomes the enemy and puts him under man's feet, making him glorious and glorified. And without grace, the heart is never satisfied with itself. It does not receive reverence and cannot worthily confess to the Lord, nor do any other good. It will be poor and destitute, deprived of good; nasty and obscene thoughts will settle in him, like an owl in the ruins (Ps 101:7). Chapter 33: What is the cause of temptations, what is their benefit and what is the difference between them Brothers! None of the temptations that happen to each of us are unjust, but everything happens according to the righteous judgment of God. Some suffer because of their own evils, others because of their neighbors. The Scripture says that injustice surrounds us, but all justice belongs to the Lord, and all decisions come from Him. And again: Whatever a man sows, that he will also reap (Gal. 6:7). This is exactly what Saint David thought about when Shimei (2 Kings 16, 11–12, 1 Kings 2, 39–40) oppressed him according to the will of God. He confessed, exclaiming, that he was enduring grief for the sake of God’s righteousness. He said this in the Psalm: I know, O Lord, that Your judgments are righteous and You have punished me with justice (Ps 119:75). And one more thing: Deliver me from all iniquities, do not hand me over to the reproach of a madman. I have become dumb, I do not open my mouth, because You did it (Ps 38:9-10). 2. Isaiah, Jeremiah, Ezekiel, Daniel and other prophets predicted future events to the people of God and the pagan nations, each time explaining that they were happening because of sins. The prophets immediately revealed the causes of any disaster and always warned in advance: for what you talk about and begin to do, such and such will happen to you. 3. The sign of a perfect husband is not to forget about his mistakes. After all, if now even obvious mistakes are sometimes difficult to understand, then what can we say about the mistakes of the past. But for the most part we do not know about the evil that we have committed, and therefore every disaster brings us into confusion. 4. We must know, as rational beings, that the Lord brings troubles upon us for our own good and thereby brings us great good. First of all, we begin to find evil thoughts within ourselves that have taken possession of us without our noticing. After this discovery comes true humility that knows no pretense. We also begin to see how vain arrogance is. As the Scripture says: The workers of iniquity blossom, that they may perish forever (Ps 91:8). 5. If we endure adversity with faith and gratitude, we can no longer harbor hidden evil. And until we discover and alienate this evil from ourselves, we will not be able to either sweep away the false thoughts that rise up against us, or ask for mercy in the troubles that befall us, or receive signs that reliably announce the future. You need to know that troubles and convictions show that illness is not measured by the cause, but only by the spiritual truth that it allows one to observe. 6. We can remember an example from Scripture. Those who died under the ruins of the Tower of Siloam also killed those who rocked this tower. Those who had previously taken others captive and taught repentance were taken to Babylon for seventy years of repentance. Thus, the punishment exceeds the crime. Thus, warriors caught in looting are subject to punishment, but do not suffer the same evil as they caused to others: they are not robbed, but are punished more severely. Likewise, we are punished by the disasters that come upon us, always appropriately, as necessary for the sake of repentance; but not in the same way, not at the same time, not in the same things. This is precisely what leads many to disbelief in God’s justice - they are embarrassed by the temporary delay and the impossibility of combining sin and disaster. 7. Question: We are faced with the following question. Many accidents happen to us. A lot of harm is done to us by people who envy us, slander us, slander us, denounce us, flatter us, deceive us, rob us, seduce us, despise us, hate us, quarrel with us, hit us, induce us to evil, persecute us. Evil is caused to us not only by other people, but also by our own body: it bothers us, rebels against us, requires rest, and is susceptible to many diseases. And there are also bites from outside: dogs, poisonous snakes and predatory animals. What to say about hunger, earthquake, frost, heat, old age, disaster, loneliness and other things! Evil spirits also cause us harm. The apostle exposed their struggle with us. They watch all our deeds and all our words. And they try to overtake our very thoughts. If our autocratic mind carries on a conversation with these tempting thoughts and, abandoning the general hope, arouses thoughts in itself, then they will inspire thoughts and move us to action. So, they will ask me, if you want to say that all disasters happen to every person for a certain reason, can you reveal the reasons so that we really believe that we are to blame for our disasters and therefore must patiently endure the sorrows that happen to us? After all, otherwise at the Last Judgment we will be accused not only as having sinned, but also as having refused to heal our sins, and the punishment we will be given is twice as severe. Answer: The cause of any disaster is human thought. It would be more accurate to say – words and deeds. For the simple reason that words and deeds are preceded by a plan, I attribute all disasters to thoughts. First a thought appears, and then deeds come, and we communicate with other people through deeds. There are two ways to communicate: with love and with anger. In communicating with people, we can learn both ways. The meeting is followed by disaster, as Scripture says: you have stood surety for your neighbor and given your hand for another (Proverbs 6:1). For everyone not only brings evil upon himself, but also upon his neighbor with whom he has become friends. Question: We fully understand this method of bringing trouble upon ourselves. And what misfortunes come from anger? Answer: The perception of trouble out of malice occurs against the will, like this. A person receives temptations without wanting it: a robber from what he has robbed, a slanderer from someone slandered, a deceiver from someone who has been deceived, an oppressor from someone who is oppressed, in a word, everyone who commits a lie receives temptation from someone with whom he has acted unfairly. Scripture also testifies to this: The righteous is saved from trouble, but the wicked falls into it instead (Proverbs 11:8). And again: He who digs a hole will fall into it, and he who rolls up a stone will return to him (Proverbs 26, 27). If our injustice makes God's justice evident, according to the apostle, what can we say? Isn’t God righteous, bringing wrath upon those who were not taught by disasters and who only became angry at these disasters? May this not happen to us! Question: Glory to Thee, our God! Now we believe that this is exactly what happens. But we want to listen further. So, tell us how troubles are faced with love? Answer: The perception of troubles was conveyed to us with love by our Lord Jesus Christ. He first healed the infirmities of our soul, and then healed every disease and every infirmity, took away the sin of the world, restored our pure nature, gave redemption from death to all who firmly believed in Him, bequeathed the worship of God, taught piety, and for the sake of love endured evil until His death. The Lord showed patience in everything and, thanks to the descent of the Holy Spirit, gave us future blessings - but the eye did not see them, the ear did not hear them, and the human heart did not ascend to them. Therefore, He took upon himself all temptations for the sake of our salvation. He was reviled, insulted, slandered, strangled, tied, betrayed, wounded, given vinegar to drink... what can I say! They nailed him, crucified him, wounded him with a spear... He shared with us in everything: flesh and spirit, and for our sake he embraced the passions. He passed on such a law to His apostles, prophets, fathers, patriarchs, teaching some even before His Coming by the Holy Spirit, and indicating to others by the communion of His most pure Body. Explaining how troubles are perceived in this case, He said: Take courage: I have overcome the world (John 16:33). And again: And for them I consecrate Myself, so that they also may be sanctified by the truth (John 17:19). And again: Greater love has no one than this, that someone lay down his life for his friends (John 15:13). Therefore, Saint Paul, imitating the Lord, said: Now I rejoice in my sufferings for you and fill up what is lacking in my flesh in the sorrows of Christ for His Body, which is the Church (Col 1:24). In these words he indicated the perception of suffering out of love. Do you want to imagine even more clearly how all the apostles united with us in word, deed and thought and in this communication took our temptations upon themselves? We were united in thought when they opened the Scriptures to us and set forth the prophets, taught us to believe in Christ as the Redeemer and worship Him as the true Son of God, praying for us, shedding tears and dying for us. This is about thinking. In a word, they instructed and admonished us, denounced our lack of faith and reproached us, ridiculed our ignorance and called us to piety, tested Christ and cut off evil faith at all times, in all places and in all matters. They did not approve of the liar, avoided communication with braggarts, did not talk with the vain, scolded the daring and boastful and humiliated the evil one, but they became close to the humble, lived with the reverent and taught us to do the same. In life they were persecuted and scolded, they had to endure hardships, sorrows, suffering, prisons and executions. They endured all this for us. So in fellowship they accepted our temptations. Whether we grieve, we grieve for your consolation and salvation (2 Cor 1:6). They received the law from the Lord and passed it on to us, saying: He laid down His life for us: and we ought to lay down our lives for the brothers (1 John 3:16). And again: Bear one another’s burdens, and thus fulfill the law of Christ (Gal. 6:2). So, we know two ways of communication between people and that retribution is inevitable, and temptations are natural. Therefore, let us not be curious about how, when and why temptations come. What will be the selective means for whom, what must be there without fail, and how all of nature will contribute to this, only God knows. And we must believe in God’s justice and understand: everything that happens to us against our wishes has two reasons: malice or love. Therefore, we need to endure temptations, and not turn away from them, so as not to add new sins to our sins. You also need to know that there are three ways of worshiping God through which a person can be saved. The first is not to sin, the second is for the sinner to endure the sorrows that befall him, the third is that if he cannot endure, then at least grieve for the lack of patience. Those who are not corrected by necessary disasters will inevitably be subject to God's judgment. And if we cry and humble ourselves, God knows how to blot out our sins with His almighty grace. If the first is not yet feasible for us, we will make every effort to do the second. And if this does not work out, we will think hard about the third, so as not to fall away from salvation forever. First of all, I ask you, brothers, to strictly listen to the words spoken, so that the temptations we endure do not pass without benefit and so that the words heard now are not consigned to oblivion. Oblivion is born of frivolity, and both of them are the descendants of unbelief. Every sorrowful disaster instills in a reasonable person the memory of God, and hardships and sadness force one to wake up and remember God. Let any unwanted pain be a teacher for you in the memory of God and never cease to be the starting point of repentance for you. All sorrow for the sake of God is a fundamental matter of piety. After all, true love is known in trouble. Do not say that you acquire virtue without sorrow. Virtue will not be strengthened in idleness. In every bitter sorrow, think about how it should end, and then you will find the destruction of sin. Sorrow prepares good for people, but vanity and pleasure prepare evil. If a person who clearly sinned and did not repent did not endure anything until his death, then know that the Highest Court will be merciless against him. Just as bitter wormwood is prescribed for healing for those suffering from stomach problems, so it is very beneficial for the evil-willed to endure evil. Wormwood cleanses with juices, and suffering cleanses with repentance. If you do not want to suffer, do not commit evil, for such torment certainly follows evil deeds. What a man sows, that is what he reaps. He who sows wickedness of his own free will, inevitably reaps it. God's justice is truly admirable. Whoever does not voluntarily undertake labor for the sake of truth will be severely punished by unwanted difficulties. He who knows the will of God and does not do it according to his own strength does not want to avoid greater torments in the future through small torments. Tribulation does not always haunt people for their sins. And those who please God also endure temptations. The Scripture says: The wicked will be cast out (Ps 36:28), and all who desire to live godly in Christ Jesus will be persecuted (2 Tim 3:12). He who honors the Lord does everything that He commands. And whoever does not fulfill His commands or fulfills them incorrectly, let him prepare - he will have to endure a well-deserved punishment. Do you love to study? Love and endure difficulties. Knowledge without action makes a person proud. Temptations that happen to us against our wishes providentially teach us to love suffering and involuntarily draw us to repentance. The sorrows that come upon people are the product of their own evils. Therefore, if we endure these sorrows with prayer, we see how good events greet us again. The sign of true knowledge is patience with sorrows, in which a person does not blame other people for his own troubles. Having realized that troubles befall us according to the righteous judgment of God, seek the Lord and gain the knowledge of righteousness. When you understand with your mind that, according to the word of Scripture, the judgments of the Lord are throughout the whole earth, then any event will become for you a lesson in piety. If the mind loses sight of true knowledge, it begins to struggle with difficulties, although they are useful to a person. The sinful soul does not accept the sorrows that befall it, but the angels say about it: We healed Babylon, but it was not healed (Jer. 51:9). In unpleasant sorrows, the mercy of God is surprisingly hidden: after all, the one who endures sorrows approaches repentance and is freed from eternal torment. It is almost impossible to find a person who pleases God without enduring temptation. Therefore, we need to thank God for what happens to us. If Peter had not despaired while fishing at night, he would not have had success during the day (John 21:1-11). If Paul had not been blinded physically, he would not have received his sight spiritually (Acts 9:8-9). If Stephen had not been blasphemously slandered, he would not have seen God through the opening heavens (Acts 7:54–60). Deeds for God's sake are called virtue, and unexpected sorrow is called temptation. God “tested Abraham” not by asking who he was, but by sending him tribulations for his own good. For He knew who Abraham was even before he was born. God knows all things before they come into being. But God had to give Abraham the initial impetus to attain perfect faith. Every sorrow exposes the evasiveness of our will: it deviates either to the right or to the left. Therefore, any sorrow that occurs is called “temptation”; it “tempts” people, revealing their hidden desires. One of the saints said that a monk who does not work for the Lord in a God-loving manner and does not fight diligently for the salvation of his soul, but expresses disdain for the achievement of virtues, is certainly exposed, by God’s permission, to the most various temptations and suffers infirmities (James 1:2): so that, due to his great idleness, he does not deviate towards vice. That is why God sends temptations to the careless and careless, so that they think about these difficulties, and not about vain things. 2. Remember God at all times and you will not be afraid of temptations. Your fallen nature, O human, is very susceptible to passions. But in the real world there are many temptations, and evil does not retreat from you and overwhelms you from the inside, knocking you off your feet with its torrents. Just don't move from the place where you are standing. When the Lord visits you and bends over you, He will free you and allow you to forget all evil. 3. Just as eyelashes grow close to each other, so temptations grow where people are crowded. God providentially arranged temptations in wisdom for your benefit, so that you persistently knock on the door to Him. Then, out of fear of sorrows, the memory of Him, like a seed, will penetrate your mind. You will draw closer to Him thanks to the prayer rules, and your heart will be sanctified by the living memory of Him. And when you pray, God will hear you, and you will know that He lifts you above temptations, and you will feel that the Creator strengthens you and protects you. Every sorrow that appears to us is given to us for edification - either to blot out past sins, or to correct from negligence, or to cut off future sins. You need to understand well that temptation occurs precisely for this purpose, and not be angry when they beat you, offend you, or cause you some other grief. Recognizing your sins, you do not need to blame the one who brought you temptation. For he who is conscious of sins understands: through this person or some other he must drink the cup of Divine Judgment, look to God and thank Him for allowing this temptation, blame only himself and accept punishment willingly, like David from Shimei. 2. A foolish person often asks God for mercy and liberation from hardships, but does not want to accept the mercy sent down. For God does not show mercy as a person wants, but as a doctor who knows what is good for the sick. That is why a person falls into cowardice and confusion, sometimes gets irritated with people, and even blasphemes God’s will, sometimes showing ingratitude and not accepting consolation. 3. By God's permission, we are tempted by either inflaming the lustful nature of the soul, or irritating the angry nature of the soul, or putting obstacles in the way of the rational nature of the soul, or causing bodily illnesses, or depriving us of property, or through people, demons are pushing us to evil, or by taking up arms against us those who do not fear God. Through them they tempt us when we withdrew from men into the desert. And they tempt us through people when we live among people, just as the Pharisees tempted the Lord. 4. Looking to the Lord as an example, let us reject both temptations. Almost every sin comes from pleasure. And every abolition of sin comes from sorrows and suffering. It can be voluntary through our repentance or according to God’s plan of salvation, when troubles are sent to us by His providence: For if we judged ourselves, we would not be judged. Having been judged, we are punished by the Lord, so as not to be condemned with the world (1 Cor 11:31-32). 5. Of the temptations, some give us pleasure, others sadness, and others bodily pain. It all depends on the cause of the passions that have settled in our soul. The Doctor selects a medicine for each soul according to His judgment. 6. When an unexpected temptation comes upon you, do not blame anyone for it, but rather investigate where it came from, and when you understand, correct yourself. A prudent person, comparing this healing with God's judgments, gratefully endures all the troubles that happen to him, and does not blame anyone, but thinks only about his sins. A foolish person does not notice God's wisest providence. He sins and gets what he deserves for it. But he blames either God or people for the evil that befell him. Whoever wants to be saved should not push away healing potions. These include suffering and sorrow, which make themselves felt in a variety of circumstances. Whoever resists healing does not understand how treatment occurs or any benefit from it. 7. If your path turns out to be very peaceful, and you do not encounter any obstacles for a long time, this should alert you - you have deviated too far from the right path, which the holy fathers walked with their weary feet. But if you follow the royal path and approach the city of God, then temptations will resist you with all their might. The more you succeed, the more temptations there are. When you feel in your soul that your enemies are attacking you more and more with temptations, know that you have acquired considerable grace-filled power and have reached a higher degree of prosperity. God allows you temptations according to the power of the grace given to you. 8. Temptation never comes until the soul receives strength beyond its measure and is strengthened by grace. Confirmation of this is the Lord Himself, Who was tempted after Baptism, and the apostles, who were allowed to endure temptation only after they accepted the Comforter. He who has partaken of the good must endure temptations for the sake of the good. No good is given to a person without sorrows. 9 . Grace comes before temptation. She makes him strong before the human mind, so that he goes into battle fully armed, like a warrior. And after the temptation is defeated and victory triumphs, then the spiritual feeling will accept grace and enjoy the peace granted. 10. And whoever is weak, much less timid, and slow in action, should not strive to experience temptation, even if only for his own benefit. If he asks God about this, He will hear him. But let this daredevil know: if he is not ready for great temptations, then he is not ready for great gifts of grace. Just as the onslaught of great temptations does not touch him, so the greatest gifts will pass by him. 11. When I talk about temptations, I do not mean those worldly trials that are intended to curb evil, and not bodily turmoil. We are talking about temptations intended for hesychast monks (hermits) who have taken upon themselves the feat of silence. The soul of an ascetic is tempered and succeeds, by the will of God, in the fight against these temptations, which include laziness, slowness, lethargy, despondency, confusion of mind, suspiciousness, temporary despair, darkened thoughts, lack of help from people, lack of the most necessary things, and the like. 12. During great temptations, it is necessary to acquire two opposing feelings: joy and fear. Joy that we are walking the path of Christ, which is confirmed by temptations. And the fear is that we may be tempted not because of our experience and successes, but because of our exaltation. However, grace makes the humble wise wise, helping to discern and discern what temptations come to convict us and punish us for arrogance, and what attacks express pure love. Then a person grows in the direction of good and is awarded even greater grace. From these two opposites, a person acquires firm hope in God, not entrusting himself to anyone else, and also a heart humble and dead to everything visible. In addition, or better yet, thanks to all this, it rises to aspiration and love for the Creator. In all disasters there is also hidden consolation, albeit short-lived, like a light flashing in the darkness, and respite between battles. So, because of the arrogance of man’s heart, that is, because of pride, God allows temptation. They are very depressing to the soul and cause a feeling of hopelessness, placing an unbearable burden on it. They powerfully push her towards blasphemy and other sins. Temptations make their attacks suddenly, acting rudely and powerfully through mental passions, bodily illnesses and infirmities, or through disasters caused by people or other circumstances, for example, a person falls from a height and is broken, gets caught in a storm at sea, loses all his property and almost dies. Such temptations are beyond human strength, and a person does not quickly come to his senses after them. All of them fall to a person by God’s permission for his pride. And if the temptation is comparable to your habits and strength, then it is given for your arrogance and lifestyle. 13. You also need to know this: when God wants to plunge a person into great sorrow, he gives him over to the power of cowardice. Then despondency attacks him with all his might, and his soul begins to suffocate, as if in the torments of Gehenna. A person is possessed by a spirit of frenzy, from which a myriad of temptations flow: confusion, anger, blasphemy, grumbling about fate, lustful thoughts, quarrelsomeness, and the like. There is only one cure for all this that consoles the soul. This is the humility of the heart that comes through prayer and crying, as well as through the fact that a person casts himself before God and reproaches himself. Without humility it is impossible to free yourself from temptations. Humility bestows patience, which eases the severity of sorrow and sends consolation, increases love for God, joy and rejoicing in the Holy Spirit. – The Scripture says: Tempt me, O Lord, and try me (Ps 25:2); and again: Accept it with great joy... when you fall into various temptations (James 1:2). And in another place: lead us not into temptation (Matthew 6:13) and pray so as not to fall into temptation (Matthew 26:41). It seems that these statements are mutually exclusive. I ask you, father, tell me why the thoughts are so different? Brother! There is a temptation that arises in us, and there is a temptation that is allowed by God. The temptation that arises in us harms the soul. The Apostle James cries about him: When tempted, no one should say: God is tempting me; because God is not tempted by evil... (James 1:13). And what God allows is for the benefit of the soul. Such temptation tests a person, but from experience comes hope, and hope does not put one to shame, as the Scripture says (Rom 5:3-4), and he who is not put to shame is saved in the Lord. Therefore, Tempt me, O Lord, and test me - these are the words of the ascetic who set out to be tested by temptation. And patience, as already said, makes a person experienced and provides him with other benefits - undoubted benefit and success! For the will of the ascetic does not cooperate with such temptation, but, on the contrary, resists. Therefore, a person puts in his own work so as not to be overcome by temptation. The words Do not lead us into temptation mean: “Do not allow us to be tempted by our own will or lust,” for from this comes death. The Savior said about him: pray so as not to fall into temptation. When the trumpet sounds, the army prepares for battle. But the battle begins, and not everyone turns out to be a fighter. There are many monks in robes, but few ascetics. The experience of a monk is revealed in the hour of temptation. When snow falls, the beast leaves its tracks, and when temptation comes, Satan lies in wait for the monk. Brother! In every endeavor, temptations await you: the threat of death, unbearable sorrow and terrible dangers. Endure these temptations willingly and serenely, thinking that through many tribulations we must enter the Kingdom of God (Acts 14:22). Abba Anthony said: “No one without temptation can enter the Kingdom of Heaven.” 2. The elder said: “If we paid more attention to humility, we would not need punishment. Everything terrible happens to us because of our pride. Even if the apostle was given an angel of Satan to afflict him so that he would not become arrogant (2 Cor 12:7), then how much more should Satan himself trample upon us who have been exalted until we humble ourselves.” 3. One of the fathers asked Abba Sisoya: - I was sitting in the desert, and then a barbarian came to kill me, and I am stronger, should I kill him? “No,” answered the elder. - Surrender him to the will of God. Whatever temptation happens to a person, he must recognize it and say that it happened because of my sins, but if it is good, then by the good pleasure of God. 4. One of the fathers said that if the winds do not sway the tree, it will not grow deeper and take root. Likewise, a monk, if he does not persevere through temptation, will not gain courage. 5. The elder said: “Exclude temptations - and there will be no saints.” He who runs from the most useful temptation runs from eternal life.” Chapter 34: About how one should resist temptations and that one should not plunge oneself into temptations; and when and under what circumstances one should avoid temptation or, on the contrary, accept it Thirteen loaded ships of the Church, of which the great John was the leader, were caught in a terrible storm in the Adriatic Sea. To save their lives, the sailors threw the entire cargo overboard, and the price was either three hundred or three thousand pounds in gold. The ships arrived at the port of Alexandria empty. The sailors, fearing the wrath of the Patriarch, hid in the church. When the high priest learned about this, he exclaimed: - Yes, it was God’s will! He sent them a note in which he forgave the debt. It began with the words of Job: “The Lord gave, and the Lord has taken away (Job 1:21). Brothers who are in trouble, you are not to blame for anything. Come. The Lord will take care of tomorrow.” Many townspeople gathered at his place to express their sympathy. The Patriarch came out to them and said: “You shouldn’t be so depressed because of the danger to which the ships were exposed.” I am the only culprit: if it were not for My arrogance, I would not have replaced God's profit with man's, and this would not have happened. God probably, wanting to pacify my pride, allowed this misfortune to happen. God knows that pride often causes trouble when a person does not heed any omens. And poverty, as the Scripture says, humbles a husband. So, I am the culprit of two evils. First, that out of vanity he lost his reward for mercy and, second, that because of him he became the cause of such losses. And now I feel all the blame for the suffering of so many souls. May God, even if not through me, but only for the sake of caring for those in need, give everything necessary. God... will not depart from you and will not forsake you (Deut. 31 6), the Scripture says. So, whoever came with the sincere intention of comforting the saint himself left consoled. And soon God returned doubly the property of the new Job, who became even more generous and generous to those in need than before. One very famous brother, who was performing his feat in solitude, heard about the life of Saint Pachomius, came to him and asked to be accepted into the monastery. The ascetic was accepted. And a few days later he decided to accept martyrdom. Then peace was established everywhere, the Church, by God's grace, lived in silence and prospered, for these were the times of the reign of the holy Emperor Constantine. The ascetic often begged Blessed Pachomius: “Pray, Abba, for me, so that I may become a martyr.” “Brother,” the saint admonished him, “endure the monastic feat courageously and without blemish, in order to accomplish a life pleasing to Christ, and then in heaven you will communicate with the martyrs.” Don’t let the thought of martyrdom enter your heart. But the brother did not listen to him and, in solitude, he fueled his desire for martyrdom and pestered the saint, asking him to pray for him. The great saint, in order to get rid of his annoying brother, said: “I’ll pray for you, if that’s what you want, and they’ll grab you and take you to torture.” But strengthen yourself in advance, otherwise when the hour comes, instead of undergoing martyrdom, you will renounce Christ. Truly, the one who voluntarily leaves his rank and plunges himself into temptation is mistaken, when our Lord Jesus Christ commanded us to pray so as not to fall into temptation. Two years have passed. One day, a great saint sent several brothers to a village upstream to cut vines for baskets. And this village was raided by the wild tribe of Vlemmiev. While the brothers were cutting the vine, the blessed man sent an ascetic who wanted martyrdom to the village to give the monks food and money. He instructed him to be careful, quoted the words of Scripture, showing him what was hidden in the words. Behold, now is the favorable time, behold, now is the day of salvation. We do not cause anyone to stumble in anything, so that the ministry is not reproached (2 Cor 6:2-4). The brother took the donkey, loaded it with a load and went to the brothers. When he was traveling through the desert, the barbarians just came down from the mountain to get water, and they caught him. They unloaded him from the donkey, tied him up, took the donkey with sacks and took him to their camp in the mountains. When the barbarians saw the ascetic, they began to mock him. “Hey, monk,” they mocked, “go and bow to our idols.” They slaughtered rams, poured libations to their gods, brought a monk and began to force him to take part in idolatry. When the monk refused, they became angry, drew their swords and began to threaten that if he did not sacrifice to the idols, they would be killed on the spot. He was terribly frightened when he saw the naked swords and evil faces of the barbarians, bowed to the idols and ate meat sacrificed to idols with them. Fearing physical death, he died spiritually, renouncing the Lord Christ. The barbarians let him go. He walked down the mountain path and only then came to his senses, realizing the lawlessness, or better yet, his shame and, tearing his clothes, began to beat himself in the face, scratching him bloody, and in this form, he eventually returned to the monastery. Blessed Pachomius already knew about what happened to him, and came out to meet him, deeply pitying the poor man. When the brother saw Pachomius, he fell prostrate to the ground and exclaimed with tears and sobs: “I sinned before God and before you, Father, that I did not listen to your good advice.” If I had listened to you, I would not have endured this “Get up, unfortunate one,” said the blessed elder, “you have deprived yourself of such great benefits, you pathetic person.” A crown was truly waiting for you, but you turned away from it. “Vladyka Christ,” continued Pachomius, “stood next to you along with His holy angels to place a crown on your head, and you denied Him, were afraid of death, which none of the people can escape anyway, renounced God, depriving yourself of eternal life.” What do you say now? What will you choose? “I have sinned, father, in everything,” the poor man said through tears, “I cannot raise my eyes to heaven.” I am lost, father, I no longer have any hope of repentance. What should I do, father? I didn't think it would be like this. My brother said many more things like this, weeping bitterly. “You are pathetic, wretched man, who has shown yourself to be completely alien to God,” the saint spoke again. – The Lord is good and does not punish people with His anger, but only shows mercy and forgives us our sins if we repent. For he does not want the death of the sinner, but only repentance, so that the fallen does not remain lying down, but gets up. Don't despair either, because there is hope for salvation. Even if you cut down a tree, it will sprout again. If you want, do what I tell you, and you will receive forgiveness from God. The brother, shedding bitter tears, said: “From now on I will obey you in everything, father.” Pachomius the Great ordered him to retire into seclusion in a secluded cell and not meet with anyone until his death. Every other day, eat only bread and salt and nothing else, drink only water, weave two baskets every day, whereas according to the rules, a monk is supposed to weave only one, keep a vigil and pray to the best of his ability, and never stop crying for sins. He accepted these conditions with joy and went into seclusion, as ordered, and fulfilled all the rules assigned to him with special zeal. No one spoke to him for the rest of his life, only Saint Pachomius, Brother Theodore and a few other spirit-bearing elders. And after ten years of asceticism, the brother reposed by the grace of the Lord for good, and the great saint testified that his brother’s soul found peace and salvation. Some of those living in the monastery and having freed themselves from many temptations through the prayers of the holy fathers, having heard about the invasion of robbers, wanted to leave the monastery and asked the great elder what to do. – We have already seen from experience that our Lord and lover of mankind delivered us from all sorrows and temptations. And this time we will not doubt that He will deliver and cover us from all evil. So, let us place all our worries and hope on Him. And wherever you are, trust in the prayers of the saints and do not fear any evil, but remain, strengthened by the faith of Christ and sing with the prophet David: The Lord will not be afraid for me: what man will do to me, etc. (Ps 117:6); and one more thing: The Lord will protect you from all evil; [the Lord] will preserve your soul. The Lord will guard your going out and your coming in from now on and forever (Ps 120:7-8). Be careful that people do not find out that, having placed your hope in God, you are still afraid of people. This will lead them into temptation. It is said: even if I walk through the valley of the shadow of death (Ps 22:4), every time you turn to God, repeat: I will fear no evil, because You are with me (ibid.). If you say this sincerely, then what are you afraid of? Tell the timid soul to rise up boldly: The Lord of hosts is with us, the God of Jacob is our intercessor (Ps 45:8). One brother, having heard such an answer, asked the elder: - Please answer, Abba, should someone with such faith live without fear where there are many robbers? “We must always boldly trust in the Lord,” was the answer. “He will not allow us to be tempted beyond our ability.” But since He Himself taught us: pray so as not to fall into temptation (Matthew 26:41), then it will be a crime of God’s commandment to give ourselves over to death. If we live in a peaceful place and hear about the invasion of robbers, this should not frighten us, for God’s protection is over us. God sees that we do not lead ourselves into temptation. If we pray, but temptation, such as an invasion of robbers or something else, comes, then let us not be lost. This happened in order to test us by God’s permission for our own benefit. Since temptation was allowed to us, let us be affirmed in the teaching of the apostle, who said: God is faithful, who will not allow you to be tempted beyond your ability, but with the temptation will also provide relief, so that you can endure it (1 Cor 10:13). And if, listening to rumors, we move from place to place, then we are already being persecuted by the devil, who did not allow us to live in one place. If we know for sure about a given place that it is fraught with danger, then we must be careful. And if the place is peaceful, and temptation comes suddenly, God sees that it is not our fault, and He covers us with a veil according to His will. Just as gold and silver are tested in the crucible, so human souls are tested in destruction. Before temptation, do not exalt yourself, but when temptation comes, see if you have enough strength, and if you see that you can easily fall, call on God for help. And God will deliver you from temptation, and you will stand firm against sin. Don't be afraid of temptation itself. The test will not harm the courageous passion-bearer, but will only make him even more steadfast. Often fire can only withstand what has passed through the fire. While the brick is damp, it easily wrinkles and crumbles. And if you put it in the fire and burn it, it will not allow any more fire to pass through - a brick wall will withstand any flame. Any oven is made of bricks, holds the flaming fire within itself and prevents it from escaping in the same way as an earthenware vessel holds water. And you, brother, resist temptations and sorrows, calling on God to be your champion. You will become very experienced and courageous. From tribulation comes patience, from patience comes experience, and so on (Rom 5:3-4). When temptation happens to you, do not immediately lose heart, but wait for joy, which is always closest to temptation, and console yourself with the hope of approaching joy, looking at the example of the sailors. When the wind rises and a fierce storm breaks out, they do not despair of their salvation, but resist the onslaught of the waves, for they wait for the weather to improve and thus overcome the unrest. And when the sea is calm, they prepare for a storm and strengthen the ship on all sides and themselves are vigilant, so that if a squall suddenly hits, it would not take them by surprise and destroy the ship and themselves. So, in your sorrows, you should hope for deliverance from evil and courageously go through all temptations, not paying attention to despair, if it suddenly arises. And in joy, if she visits you, do not become entirely her accomplice, otherwise you will daydream and forget about sorrows. Keep yourself within limits, expecting grief, and when it comes, do not be afraid of it as something unexpected, but face it courageously as something that was supposed to come. As the Scripture says, I was ready and not embarrassed. The feeling of gratitude in the hour of temptation turns away and leaves behind all temptations that come along. Anyone who wants to overcome temptations without prayer and patience will not only not turn away, but will sink even deeper into them. 2. At the hour of scoby, wait for the approaching consolation. And when anticipation calms your soul, then you will be ready to easily accept consolation. 3. He who accepts present calamities as a promise of future blessings has gained knowledge of the truth and can easily become free from anger and sorrow. 4. Whoever wants to prevent the attack of evil must, in prayer, reconcile all his affairs with God, keep hope in Him in his mind and despise, to the best of his ability, concern for sensory things. 5. When temptation comes, you don’t need to look for why, how and why it came, but endure it without sadness or rancor. 6. Someone else's evil cannot plunge us into sin if we ourselves do not think about this evil. 7. If you are offended, and your heart and everything inside hardens, do not be sad, for such a movement of the soul happened in you providentially. It’s better to joyfully cut off all the thoughts boiling up in you. Know that if you intentionally destroy these thoughts, then, of course, you will destroy along with them all evil and anxiety that has arisen in your soul. And if your thoughts are seething in you, then this only makes the evil boil up more. Remember God at all times, and God will remember you when you find yourself in any evil circumstances. 2. Before you start a war, find allies. Before you get sick, call your doctor. And before sorrows come upon you, pray and in the hour of sorrows you will find God as an invincible helper. 3. Noah's Ark was built in peacetime, but the trees for it took a hundred years to grow. And only in the hour of trouble, when the unrighteous perished, did the ark become salvation for the righteous. Abba Iperekhy said: “Let spiritual song always be on your lips, and let monastic work drown out the severity of the temptations that come upon you. Let the image of a traveler who carries a heavy load and eases the hardships of the journey with songs serve as an inspiring example for you.” 2. The elder said: “If temptation comes upon a person, then his sorrows will multiply, so that he will grumble cowardly.” And he said the following: “A brother lived in Cells. And then somehow he was tempted. No one greeted him or invited him to his cell. And if he needed bread, no one gave him. When he returned from the field, no one invited him to the church for the love meal that was usually held. One day he returned from the field and there was no bread in his cell. Despite this, he continued to thank God. Seeing his patience, the Lord took away the struggle of temptation against him. And then someone came and knocked on his door. It turned out to be a man who came from Egypt and brought a camel loaded with bales of bread. The brother began to cry and exclaimed: - Lord, am I really not worthy to endure grief a little longer for the sake of Your name! And when the temptation passed, the brothers began to notice him again and call him to their cell and to church.” 3. The elder went to sell his baskets. A demon met him, snatched the baskets from him and hid them. The elder stood up to pray and said: - I thank You, God, that You delivered me from temptation. The demon could not bear the monk’s wise gratitude and shouted: - Here are your baskets, evil monk. The elder took the baskets and sold everything. 4. One of the elders said about poor Lazar: “We don’t see him doing any virtue. But we see that he never grumbled at God for not showing him mercy, but gratefully endured hardships and did not condemn the rich man. That’s why God took him to Himself.” 5. A monk who is ready to bravely endure whatever happens to him does not grieve for long in the hour of temptation. And whoever does not wait for temptation gets very sick. 6. During a fire, everyone carries buckets of water. And in times of temptation, tears are needed. 7. Water extinguishes the fire that flared up in the building, and tears are the evil passions that arise during prayer. Chapter 35: That one should not strive for miracles, but humbly ask for it; and that one should not seek and demand grace-filled gifts, and if you are rewarded with them, then do not be arrogant and keep them with all humility; that lovers of God are in no way inferior to miracle workers and that, besides miracles, there are other, even greater and more grace-filled gifts by which spiritual people are identified Gregory: You ask, Peter, is it possible now to find men capable of working miracles, like our fathers. I know that there are many of them in the world now, and I say this with confidence. But even if they do not create them, this does not in any way detract from their greatness. For their walk according to God is recognized by their works, and not by signs. Do you know that the Apostle Paul was sent to preach as a brother of the Supreme Peter. Remember, Peter walked on the sea, and Paul was shipwrecked on the high seas. Their abilities to perform miracles on water are very different, but their virtues in heaven are exactly the same. Peter: I don’t know what others think, but above all miracles I put the resurrection of the dead, when the soul returns to the body. Gregory: If you look at the external side of the miracle, then this is, without a doubt, so. But if we take the internal side, then, of course, the conversion of a sinner with an edifying and comforting word will be higher than the miracle of the resurrection of a dead body. For in the latter case, the flesh is resurrected, which will one day die again, and in the first, the soul is destined for eternal life. I will offer you two examples: which of them, in your opinion, expressed the highest miracle? The Lord raised Lazarus, who, of course, was one of the believers, carnally, and Saul – with his soul! Scripture says nothing about the virtues of Lazarus after his resurrection according to the flesh. But what Scripture says about the virtues of Paul after his spiritual resurrection cannot even be comprehended by our weak imagination: from his preaching the most cruel souls took the path of piety; he wanted to die for his brothers, whose death he had previously rejoiced at; possessing complete knowledge of all Scripture, he considered himself to know nothing except Jesus Christ Crucified. For the sake of Christ, whom he had pursued with the sword before his conversion, he joyfully endured being beaten with clubs. As an apostle he is tall, but he called himself the least among his disciples. He was delighted and contemplated the secrets of the third heaven, but, driven by love, he turns his intelligent eyes to the arrangement of marital relations, saying: let the husband render due love to his wife, and so should the wife to her husband. Participating in contemplation together with hosts of angels, he, however, does not neglect thoughts and concerns about monastic affairs. He rejoices in weaknesses and takes pleasure in sorrows. For him, living for Christ and dying for Christ is gain. Living in the flesh, he is, however, entirely outside the flesh. This is how he lived who turned from a sensual life to a life of piety! So, the resurrection of the dead physically is a lesser miracle, unless in this case the soul also comes to life, so that through a visible miracle a person also comes to life internally, as if after conversion. Peter: If earlier I considered the resurrection of the dead a miracle incomparably higher than anything else, now I am convinced that it is much lower than conversion to salvation. As Anthony the Great said, you should not boast that you cast out demons, nor boast about the gift of healing. One should not admire one who casts out demons while belittling one who cannot do this. Whoever seeks to benefit, let him study the feat of both and imitate it with all zeal, without delaying his correction. After all, it is not our business to perform signs, but the Savior, who said to His disciples: Rejoice not in this, that the spirits obey you, but in this, that your names are written in heaven (Luke 10:20). Names are written in heaven to testify to a person's virtuous life. And the grace bestowed by the Savior casts out demons. Therefore, whoever boasts not of virtues, but of perfect signs and says: Lord! and was it not in Your name that they cast out demons? and did they not perform many miracles in Your name? The Savior answered them: I never knew you; Depart from me, you workers of iniquity. (Matthew 7:22–23). The Lord does not want to know the ways of the wicked. We will not be condemned for not casting out demons or not having discernment. But at the Judgment, everyone will be asked whether you kept the faith and fulfilled the commandments as required. Therefore, you should not think much and fight for this, but perform the feat in such a way as to please God with good treatment, and pray unceasingly, so that the Lord will facilitate our victory over the devil. 2. One day Saint Palamon, together with his disciple Pachomius, performed an all-night vigil. The monks lit a fire, and a brother who came from another monastery and stayed with them stood up and said to Palamon: – If any of you has faith, let him stand on the coals and exactly fulfill what is said in the Gospel. The elder, noticing his arrogance, forbade him and said: - Stop being crazy, brother, and never say that - you are mistaken. But he, darkened by pride, went straight into the fire without even looking back. By God's mercy and the devil's action, he was not even burned. But his madness crossed all boundaries, according to the word of Scripture: The way of a corrupt man is corrupt (Proverbs 21:8). Then, everyone gathered to go to their cells, the proud man asked contemptuously: - Well, where is your faith? Then the demon saw that the brother was deeply mired in his delusion and easily obeyed him, and turned into a pretty woman in a light dress. A demon in a female form approached the cell and knocked on the door. The brother opened it, and she said to him: - I'm being pursued by creditors. I am afraid of punishment because I have nothing to repay them with. Please, hide me in your cell. God sent me to you so that you could save me. His brother’s mind was so heated that he didn’t even realize who was talking to him. The unfortunate man let in the imaginary woman. And the demon, realizing that the monk had succumbed to evil, instilled in him a lustful passion. Overcome by lust, the poor fellow could not resist and attacked her, but only in vain grabbed the air with his hands and fell silent on the floor, silent, like a dead man. A few days later, realizing his madness, he approached Saint Palamon and with tears in his eyes said: “I know that I myself became the cause of my death.” You taught me a lot, father, but I did not listen to you. Please do not leave me with your reverend prayers. Help me in my misfortune, otherwise the demon will completely destroy me. Before he had time to utter these words, and the compassionate Palamon and Pachomius listened to him with tears, the evil spirit took possession of him. The brother jumped out of his cell and rushed to the mountains. Driven by a demon, he ran to the city of Pan. There the devil soon threw him into a burning furnace in a bathhouse, and he immediately burned. 3. Once upon a time, heretical ascetics came to the monastery, which was under the leadership of Saint Pachomius - in the hair shirts of ascetics, but inside they were mere wolves. Standing at the gate, they told the brothers that they had been sent by their spiritual father to the saint to enter and tell him that if he was truly a man of God, then he must obey God without a doubt. You can cross the river together without getting your feet wet to find out who has (truly) gained greater boldness before God. When the brothers reported this to Pachomius, he became angry and told them: - How, pray tell, could you even listen to such speeches? Don't you know that this is enmity with God? They are alien, not to mention our way of life, even to sensible laymen, and in general to any real Christians! What law commands us to offer such things and do such things! What could be sadder than such reckless ignorance! Stop crying about your sins and thinking about how to avoid eternal torment, and, thinking like a child, accept such an offer. “But they are heretics and alien to God, and therefore they dared to call you to such heights.” “Yes, this is a proposal from heretics,” the saint remarked. – You cannot help but remember the apostolic words: But because of your stubbornness and unrepentant heart... God gave them over to a corrupt mind (Rom 2:5 and 1:28). By God's permission, they could easily walk along the river as if on dry land. The devil will always help in this, so that they become confirmed in their addiction to the ungodly heresy. Such feigned pretense will make their faith completely lost. I don't need this. Therefore, go out and tell them: “This is what the servant of God Pachomius says. My feat and all my efforts are not to be able to cross a river on foot, fly over mountain peaks or subdue wild animals. But it is to always keep God’s judgment in mind and pass by the devil’s traps with God’s help. God commanded to tread on snakes and scorpions and all the power of the enemy (Luke 10:19). The Lord gave this to me, and everything else will follow. Having said this, Saint Pachomius began to admonish the brothers not to be proud of their own successes, not to deafen themselves with visions and not to tempt God with requests for this. The devil's tricks are numerous, but all of them are harmful and dangerous for any person. Therefore, the Savior answered the enemy: Do not tempt the Lord your God (Matthew 4:7). 4. Brother, if you have been awarded a gift of grace, do not be arrogant. Every good thing you have received has been given to you by God. If you do not act according to His will, He will take His property from you and give it to a more humble and humble person. 5. It was said about one of the fathers that he asked God for one gift of grace for seven years and received it. He went to the great old man and told him about the gift he had received. When the elder heard about this, he was saddened. “This is a great burden,” he said. “Go and ask God for another seven years to take this gift back, because it is not useful to you.” The brother went and prayed for seven years until the gift was taken from him. 6. For his great humility, God gave perspicacity to one old man. And the gifted one began to understand what was on the minds of those who came to him, and prayed that God would take away this gift from him. Moreover, he went to the great elder and asked him: – Work with me so that this gift is taken away from me. And so, each in his own cell, they prayed to God about this. And there was a voice to the old man: “I’m taking this gift from you, but you will get it back as soon as you wish.” 7. The devil appeared to one brother, turning into an angel of light, and said: “I am Gabriel and I have been sent to you.” - Maybe you were sent to someone else? – his brother asked. “For I am unworthy,” and the devil immediately disappeared. 8. One day a man possessed was brought to Abba Longinus. - Can I help you? - Abba asked. - Better go to Abba Zinon. Abba Zinon began to drive the demon out of the possessed man, and he shouted: “Abba Zinon, do you really think that I’m leaving because of you?” It is Abba Longinus who is praying there now to drive me out. I am so afraid of his prayer that I go out. And I wouldn’t even pay attention to you. 9 . A woman with breast cancer heard about Abba Longinus and began looking for an opportunity to see him. And he lived nine miles from Alexandria. It so happened that when she was looking for him, Abba was just collecting brushwood at the seaside. The sick woman saw the old man. “Abba, do you know where God’s servant Abba Longinus lives?” – she asked, not realizing that the old man himself was in front of her. - And why do you need this swindler? Don't go to him - he's a criminal, and why do you need him? The woman told him about her trouble. The elder crossed the sore spot and sent her away with these words: - Go calmly - God will heal you. And Longinus will be of no use. The woman went home, believing the elder, and on the way she was suddenly healed. Then, when she told people how it happened and named the signs of the elder, she learned that it was Abba Longinus himself. 10. One day a demoniac came to the monastery. The brothers began to pray for him in church, but the demon turned out to be too strong and did not come out. The clerics said: - What can you do here? No one can expel him - only Abba Vissarion. But if we ask the Abba, then out of his humility he will not go to the church. Let's do it this way. Early in the morning the Abba will come to the church. And we will put the sick person in his place even earlier, who will be sleeping at this time. When the elder comes in, we will stand in prayer and tell him: “Wake up brother.” So they did. When the elder came in the morning, they stood up for prayer and said to him: And the demon immediately left the possessed man, and the man was healed forever. 11. The layman and his son went to Abba Siso on the mountain of Abba Anthony. On the way, his son died. But the layman did not despair, brought him to the elder, and with unshakable faith fell with his son in his arms at his feet to receive the blessing. Then the father laid the child at the feet of the elder, stood up and left the cell. The elder, thinking that the child was bowing to the ground, said to him: “Get up and go,” he didn’t know that he was dead. Suddenly the child stood up and left. The father, seeing this, was amazed. Entering the cell, he bowed to the elder and said what happened to the boy. When the elder heard this, he became agitated - he did not expect this, then the miracle worker’s disciple asked the child’s father not to tell anyone about this until the elder’s death. 12. The brother asked the elder: – Why do some people see revelations and contemplate angels? – Child, blessed is he who constantly contemplates his sins, because he is always in a sober mind. “Father, a few days ago I saw how one monk cast out a demon from another. – I would not like to cast out demons and heal passions, I only want and pray to God that the demon does not enter me. This is why I cleanse myself of unclean thoughts and in this I am great. If someone cleanses his heart from impure thoughts and performs his service without laziness, he will be worthy to be with the fathers who are miracle workers of the heavenly Kingdom. 14. A certain brother renounced the world together with his own father, and they began to live in the same monastery. After some time, the brother heard that his father had healed a demon-possessed man. He went and told the great elder about this that he was very upset about this: “Abba, my father succeeded and cast out the demon from his brother, but I live in negligence and do not succeed.” - Really, child, success does not lie in casting out demons or healing the sick. For it is not man who does this, but the power of God and the faith of the weak. And many, not understanding this, because of the healings they performed, fell into pride and died. But I say: if a person comes to true humility, then there is no need to wish for greater success, for the person will not be deprived of it. Once he has humbled his soul, he cannot fall, because he is already lower than everyone else on earth. And a sign of this is joy when you are dishonored. 15. As Abba Pitirion, a disciple of Abba Anthony, said, whoever wants to cast out demons must first conquer his own passions. He who rises above passions casts out demons. Every passion: anger, lust or sorrow is followed by a demon related to it, pleasing it. Therefore, whoever puts a barrier to passion casts out the demon that follows this passion. 16. One anchorite lived in the inner desert for about thirty years, eating only the fruits of maloa, and once said to himself that he had wasted so many years of his life in vain. “I spent many years here, did not eat anything except this unfortunate maloa, I did not have a single vision and not a single miracle that the monks performed here before me. Let me give it all up and go out into the world.” While he was thinking this, an angel of the Lord appeared to him and asked: – Why do you have such doubts? And the monk told him everything that was stated above. Then the angel asked: – What miracle would you like to create that would be greater than the fortitude and courage that God gave you? Who strengthened you to spend so many years steadfastly in this place, eating only the fruits of maloa? So be patient and beg God to grant you humility. So inspired by the angel, the anchorite remained in the desert and steadfastly held out in it until the end of his days. Chapter 36: That love is higher than all virtues; and whoever has received love from God cares about the benefit and peace of his neighbor more than about himself An Egyptian named Serapion, nicknamed Sidonius, because he put on only sindon (thin paper or linen fabric and everything made from it: a dress, a sheet, a bedspread), reached the highest level of virtues with his exploits. He surpassed everyone in non-covetousness. Serapion could not even sit quietly in his cell. Having abandoned the bustle of life, he did not acquire any property, he lived, moving from place to place, ate whatever he could find, and not every day. This is how his life passed, and he had nothing but the sindon that covered his mortal body. Through the mediation of a famous ascetic, Serapion sold himself in some city to a pagan actor for twenty nomism. Having received the money, he hid it. The newly converted slave served the actor and his wife in everything and took upon himself all the cares of the house, working with all diligence and accuracy, asking for nothing except bread and water. He often condemned his lips to silence, diligently studying the divine Scripture. So Serapion spent a lot of time in service, and day after day they talked about Christianity. So first he brought the actor to faith, then his wife, and then his entire house. When they were baptized, they stopped performing in spectacles and were drawn to a God-loving life. The new converts praised their mentor and said: “We give you freedom because you freed us from the most shameful slavery.” - Since you, by the grace of my God and at your desire, saved your souls through me, I will tell you a secret. I am an Egyptian, I was a free ascetic. Seeing in what deep error you live, he took pity on you and decided to sell himself to you so that you, freed from your terrible sins, would be saved. God created what He wanted. And I go on my journey to help other people. With these words he returned the gold (which they had paid for it) back to them. But they refused to take the money and asked him to distribute to the poor what became the key to their salvation. But the ascetic said: “Give it out yourself, because the gold is yours, and it’s not right for me to give out other people’s money.” Then they took the gold, and they began to ask him to stay with them, promising that from now on they would love him as the father and ruler of their souls. They tried to persuade Serapion for a long time, but they were never persuaded. Finally, they asked him to visit them at least once a year. The blessed elder readily agreed. Then he went to the Lacedaemonians and there he learned that one of the leading persons of the city had fallen into the Manichaean heresy and his whole house, and in public pretended to be virtuous and reverent. Then, through the mediation of one man, Serapion sold himself into slavery to him. Two years later, he turned him and his family away from heresy and churched them. Having said goodbye to them, the ascetic set off to wander the universe, bringing good to people to the best of his ability. 2. From the life of St. Ioannikios John the Great, setting out from Ephesus to Kanturia, met nuns along the way: mother and daughter. In her youth, the daughter suffered from bad thoughts that tormented her, and her mother, with her admonitions, tried in every possible way to pacify the kindling of her flesh. When they met, feeling in his soul how the girl was suffering, he called her over and told her to put her hand on his neck. When she touched him, he began to pray that the girl would be freed from the evil that was bothering her, which would pass on to him, and she would get rid of carnal abuse and return to the nuns with whom she lived before. And a terrifying war arose in the saint. As soon as he realized that vile thoughts were pushing him to evil deeds, he found a large snake in the first cave he came across and gave himself up to be eaten by it, and even if he didn’t eat it, he at least touched it. He thought it was better to die than to destroy a noble soul through lust. Having given himself over to the power of the creeping creature, the old man immediately freed himself from the snake seed - evil thoughts. From then on, no matter what carnal desire annoyed him, he immediately lost his strength and thereby pushed away the mental serpent. Thus, the ascetic was granted steadfastness against every creature, visible and invisible. 3. From the life of Saint Euthymius When the divine Euthymius was on the verge of death, he called his disciples and said: – Fathers and brothers, my beloved children in the Lord! I am going the last way of my fathers, and it is your duty to prove your love for me by keeping the commandments. For true love is first of all a bond that binds virtues in their perfection. As salt is for food, so love is for virtues. Without love, no virtue can be achieved, and every virtue is reliably recognized by love and humility. 2. Humility elevates a person who knows his limits to the heights of achievements, and love firmly embraces all these achievements and does not allow a person to fall from this height. Love is higher than all virtues, as the example of the Lord Himself and our Creator shows. Out of love for us, He humbled Himself and became like us. We must always confess to Him and sing His glory. As much as we can, we will take care of those who are in trouble. 3. Love is the seal of the soul. As our Lord said, giving the commandment to his disciples: By this everyone will know that you are my disciples, if you have love for one another (John 13:35). Who is this “everyone”? It is clear that we are talking not only about people, but first of all about the forces on the right and left, that is, about angels and demons surrounding a person at the hour of death. 4. When opponents see that the soul ascends under the cover of love, they will retreat from it in fear, and then all the holy powers will rejoice with it. Let us perform a feat, beloved, to acquire such love with all our strength. May our enemies not take possession of us! 5. If you are doing handicrafts, and your brother calls you, first ask what he wants, and, having found out, do this work equally with him, and forget about yours. If there is a payment for the work, share it with your brother so that he does not envy you. But if the matter is small, and one says to the other: “Go do your job, brother, and I can handle this alone,” then you should listen to him. He who obeys his brother is great in feat. 6. If you go somewhere to settle down there, designate a cell for yourself, build it from beginning to end, begin to live in it, and then leave your building to your brother, and then return soon, then do not kick him out. It’s better to find someone else so as not to sin against God. If your brother leaves on his own, then it will not be your fault. And if you left your things in the cell, and your brother ruined them, do not ask him for anything for them. 7. When you leave the cell, be careful not to take what your brother needs. Leave everything for his poverty, and God will give you everything you need, wherever you go. If you live in the same cell with your brother, and a thought inspires you to be more moderate in food, tell the thought: “This weak brother is my master.” If you strive for greater abstinence in food, then build yourself a separate small cell and do not cause grief to your weak brother.” One day the elder came to Abba John, who was an eunuch from birth, and Abba John said to him: – When I lived in the Skete, the main thing for me was the affairs of the soul, and handicrafts were secondary. But for today's monks, matters of the soul have become secondary, and secondary matters have become primary. – What is this matter of the soul, which has now become secondary for us? - asked the brother. – And what minor matter is now considered the main one? “Everything that is done according to God’s commandment is a matter of the soul,” answered the elder. – But working and saving money for yourself should be considered a secondary matter. “Explain this to me,” the brother asked again. “Well, you heard,” the elder answered, “that I am sick, and you need to visit me.” And you say to yourself: “But then I will have to quit my job and go to the elder? No, I’d better finish my business first and then go to him. Then you find some other reason to stay and not go anywhere. Or your brother will ask you: “Don’t refuse to help me, brother.” And you think: “What is this, I need to quit my business and go work with him?” But if you do not go to help him, then you will despise the commandment of God, which is the work of the soul, and you will only do an auxiliary work, which is your handicraft. 2. Abba Anthony said that from one’s neighbor comes life and death. If we find a brother, we find God. If we lead a brother into temptation, then we sin against Christ. 3. Abba John Kolov said: – It is impossible to build a house from top to bottom, but only from the foundation to the roof. – What do your words mean? - they asked him. - The foundation is your neighbor, whom you must acquire first of all. All the commandments of Christ are contained in love for one's neighbor. – Why in our time do some people work according to all the rules of monastic life, but do not receive the grace of the ancient fathers? “Then they had love,” answered the elder, “and each carried his neighbor with him to heights.” But now love has cooled, and everyone is pulling their neighbor down. That's why we don't receive grace. 5. Abba Agathon said: “If I could find a leper and give him my body and take him, it would be a pleasure for me. For this is perfect love.” 6. They told about him that one day he went to sell his products in the city and saw a sick stranger in the square who did not know who to turn to for help. The elder went with him and stayed in the room he rented. And from the sale of his handicrafts, he paid for the room, and spent the remaining money on the needs of the patient. And so he remained with him for four months until the patient recovered. Only after this he calmly returned to his cell. 7. One day Abba Agathon went into the city to sell his wares and saw a leper lying by the road. He asked him: “To the city to sell handicrafts,” answered the elder. “Create love, take me with you,” the patient asked. Abba picked him up and took him with him to the city. The leper said: “Put me where you will sell your products.” Ava did just that. And when he sold the first product, the patient asked: - Buy me something tasty. I bought Agathon. And we bought the second product from him. The patient asked: - How much did you sell this one for? The elder answered, and the leper asked: - Buy me this and that. And Abba bought it. When he had sold all the products and was about to leave, the patient asked: - Create love, take me to where you found me. The elder picked him up and carried him to his original place. Suddenly the leper said: - Blessed are you, Agathon, by the Lord in heaven and on earth. Abba looked around, but saw no one - it was the angel of the Lord who tested him. They also told about him that wherever he was, he was in a hurry to serve everyone. If he got into the boat, he was the first to take the oars. And if a brother came to him, then after prayer he immediately began to prepare food, because he was overwhelmed with love for God. 8. There was an old man in Kellia named Apollos. If he was called to work, he went with joy, saying: “Today I will work with Christ for the sake of my soul.” 9 . Abba Theodore from the Enaton Monastery said: “In my youth I lived in the desert. One day I went to the bakery to bake two loaves of bread for myself, and there I saw my brother preparing the dough, but there was no one to help him. I forgot about my business and helped him. When the bread was ready, another brother came, and I also helped him bake bread. Then the third one came, and I did the same. So, no matter who came, I helped everyone and baked six loaves. And only then, when no one was there, I baked two loaves of bread for myself.” 10. Abba Anthony said: “I have never preferred my own benefit to that of my brother.” 11. Abba Peter said that one day Abba Macarius came to an anchorite and saw that the elder was sick. He asked what to bring him to eat, since he had no helpers. The anchorite asked for sweets. Abba Macarius was not too lazy to go to Alexandria and bring his weakened brother what he wanted. And the amazing thing is that Abba Macarius never told anyone about this. 12. Abba Joseph told about Abba Agathon that he had a knife with which he cut vines. But when his brother came to him and praised the knife, the elder did not let the guest go until he took the knife as a gift. 13. They say that Abba Pimen lived in the Skete with two brothers. And the younger one often caused trouble for everyone. Abba said to another brother: “This guy has completely tormented us.” Let's get out of here. And they left, leaving the brother alone. When the younger one realized that they would not return again, and saw that they were already far away, he ran after them screaming. – Let’s wait for him, because he’s probably tired. The brother caught up with them, repented to them and said: - How did you leave and leave me alone? “You are nothing but grief,” said the elder, “so we left.” - Forgive me, I will go with you anywhere. The elder, seeing his gentleness, said: “Let’s go back, brother, because he didn’t do this of his own free will—the devil forced him—and they returned to their original place.” 14. One day the Saracens attacked Abba Sisoes and his brother and robbed them, taking everything from them, even their clothes. The monks went into the desert to find something edible. The old man saw (dried) camel dung. The elder broke it - it contained oat grains. He ate one grain and put the other aside. His brother saw that he was chewing something and asked with offense: - Is love the fact that you find something and eat alone, but forget about me? “I didn’t offend you, brother.” Your share is in my hand,” and unclenched his fist with the grains. 15. They say that it was impossible to persuade Abba Paphnutius to drink wine. One day he was walking along the road and came across a gang of robbers who were drinking wine. The chieftain was familiar with the abba and knew that he did not drink wine. But seeing that the elder was very tired, the ataman filled the cup with wine, took the sword in his hand and said menacingly: “If you don’t drink, I’ll kill you.” The elder, knowing that he must fulfill God’s commandment and save his neighbor, took the cup and drank. The chieftain immediately repented to him, saying: - Forgive me, Abba, for insulting you. “I believe in God,” said the elder, “that thanks to this more often He will show His mercy on you both in this century and in the future.” – I believe in God (and promise) that from now on I will not commit evil. So the elder, rejecting his own will for the sake of the Lord, made the whole gang his brothers. 16. One high-ranking aristocrat, young and attractive, had a wonderful friend. And this friend had a young wife. A friend often invited the aristocrat to his house and, together with his wife, treated him. And the woman, without understanding the reason, began to think about him, thoughts about the guest took possession of her so much that she began to dry out and went to bed. The husband invited the doctors. After examining her, they said that physically she was completely healthy, there was something mental here. The husband began to question her in detail in order to find the cause of her illness by all means, and with difficulty convinced her to tell the truth. “You see, my lord,” she said, “you bring young people into your house out of love for me or out of your simplicity, but I am a woman and fell in love with your friend.” After these words, the husband calmed down. A few days later, the aristocrat, as usual, came to see them, and the husband told him about his wife. Hearing this, the aristocrat assured him that he had nothing in his thoughts about her and was very sad about this. “Don’t be sad, my friend,” he said, “God will help.” The aristocrat went and shaved his head and disfigured his face so that he lost all his beauty and looked like a leprosy patient. Then he came to them, showed his head and said: - Look how the Lord dealt with me. When she saw that he had turned from beautiful to ugly, she was amazed. And God, seeing his action, delivered her from mental anguish and from her previous thoughts. The aristocrat said goodbye to them and left and never came to their house again. 17. Once the elder fell ill in the Skete, and he wanted freshly baked bread. One ascetic heard about this. He took a cloak and crackers and went to Egypt. There he exchanged the crackers for fresh bread and brought them to the elder. When the monks saw the hot bread, they were surprised. The patient did not even eat it, saying that for him it was the same as eating his brother’s blood. But the elders convinced him, saying: “Eat for the Lord’s sake, so that your brother’s sacrifice will not be in vain.” Only after these words the elder took this bread. 18. The ascetic met a possessed man who could not fast. And out of love for God, which, as the Scripture says, no one seeks his own, but each the other’s benefit (1 Cor 10:24), the ascetic demanded that the demon leave this man and enter him. And God heard his prayer. And the monk, into whom the demon had moved, decided to be even stricter and more persistent in fasting, prayer and asceticism. And the greatest thing is, thanks to his love for his neighbor, God freed the ascetic from the evil one within a few days. 19. There was one monk, and a little lower, ten miles away, lived another. And a thought said to him: “Invite your brother so that he can come and take bread from you.” And then I thought: “Why am I going to force my brother to walk ten miles for bread? I’d rather take half the bread to him myself.” And taking the bread, he went to the elder’s cell. But the dear brother tripped over a stone and broke his toe, which bled profusely. He screamed from sharp pain, and a heavenly angel descended to him and asked: “I broke my finger,” he answered, “it hurt a lot.” “And that’s why you’re crying?” Don't cry. For all your steps that you take for the Lord will be counted and will become your reward in the presence of the Lord. Know that I will collect the blood you lost and take it to the Lord. The monk thanked the angel and went to his brother. Having given him half the bread, he spoke about God’s love for mankind and returned to his place. The next day he took the other half of the bread and went to another monk. But he showed the same zeal and went to the same brother. They met on the way, and the monk who first did the good asked: “I had a treasure, and you were going to steal it?” – Is it written somewhere that the narrow path can only support you? Let me go with you too During the conversation, an angel of the Lord suddenly appeared to them and said: – Your dispute, like a fragrant breath, ascended to God. Chapter 37: About the fact that one should lay down one’s soul for one’s neighbor In the book of Hippolytus, who still found the apostles, I found an (instructive) story. In Corinth there lived a girl of noble, beautiful and virtuous life. During the years of persecution, she was reported to the judge, who was an idolater, that she allegedly blasphemed emperors and idols. In addition, the informers talked about her beauty, knowing that the godless judge was obsessed with the female sex, and he would be pleased to know about it. When the girl was brought to the vile executioner, an uncontrollable passion flared up in him from her beauty. He tried all sorts of tricks, but achieved nothing. Then he subjected the unapproachable girl to torture. But nothing could make her refuse to confess Christ. The enraged judge sent her to a whoredom, ordering the owner to bring him thirty coins for her every day. The vile libertine, having sold her for daily wages for a shameful occupation, began to tell everyone about her, so that as many people as possible would want to get the poor thing for money. But she told the libertines who came to her that she had an ulcer in a secret place, which stank greatly, and she was afraid that they would hate her if they had anything to do with her. The girl asked to give her a few days, and then everyone could do whatever they wanted with her for nothing. After such convincing arguments, they left her behind. Then she turned her prayers to God and for a long time, with bitter tears, asked Him to deliver her from temptation. God, the knower of the heart, knew that she kept purity with all her soul, and awakened love for her in a beautiful young man, who loved her with all his soul. The Lord honored him with divine zeal that the daredevil was ready to give everything for her, even his life. He appeared at the whorehouse disguised as a libertine late in the evening and paid the owner five coins for her with the words: “Give me this girl for the whole night,” he locked himself in a secluded place with her and said, “I will save you.” He brought her his shirt, cloak and underwear. Men's clothing transformed her beyond recognition. “Now,” he said, “cover your face with the edge of your clothes and go out.” She crossed herself and did just that. The girl left the house and no one stopped her. She was saved. The next morning everyone found out what happened. The young man was brought to a merciless judge, and he gave him to be devoured by beasts. So the daredevil received the crown of martyrdom, because he accomplished a feat to save his soul and the blessed and ever-remembered virgin. 2. During the invasion of frantic Vandals, many areas in Italy were devastated. All of Calabria became completely uninhabited. The majority of the inhabitants were captured and sent to Africa. The bishop of the city of Nola, Pavlin, distributed to the prisoners and the poor everything that he managed to get as the head of the church. When he distributed all the property that he had without a trace, a widow came to him and said that her son had been captured by the son-in-law of the Vandal king, and she asked the man of God for one mercy: by the will of the Lord, to pay a ransom for the release of her son. The most venerable bishop, with all diligence and eagerness, began to look for funds. But no one gave him anything, not even as a loan. Returning empty-handed, he answered the widow: - Wife, I have nothing to give you. I place myself in your power as a slave, so that you can meet your precious son, and I, instead of him, can be in slavery. When the woman heard such words from the lips of the holy man, she considered them a mockery, but she did not even receive compassion. But this learned and sharp-minded husband, seeing her confusion, assured the grief-stricken mother that everything he said was true, and that she should not be afraid to sell him into slavery in order to free her son. The two of them went to Africa. When the king's son-in-law passed by, a woman approached him and began to beg him to meet his beloved son. But the barbarian, blinded by arrogance, not only did not fulfill the request, but did not even want to listen to it. The widow came closer to him and said: “I give you this man for my son.” Just do me a favor and let my only son go. Then the barbarian, looking with a smile at Peacock standing next to him, asked what craft he was trained in. The man of God replied: “I don’t know a craft, but I know how to take good care of a garden.” Hearing this, the barbarian immediately took Peacock for himself and returned his son to the woman. Having found each other, mother and son immediately went home, away from Africa. And Peacock got a job - taking care of the garden. His owner often came to the garden because he liked to talk with the new gardener about various subjects. He realized that his slave was a wise man. Therefore, forgetting about all his old friends, he began to meet with him often, receiving unforgettable pleasure from his speeches. The peacock prepared a meal for his master every day, collecting codiment and other fragrant herbs and baking them in dough, but he also did not forget about working in the garden. This went on for a very long time. And then one day during a conversation Peacock said: - Think about what you will do, for the powers of your sovereign will pass to you. After all, in the coming days the king will certainly die. The royal son-in-law, hearing this, became very excited, because he loved his father-in-law more than anyone in the world. He could not help but tell the king about this. He demanded to call a slave. Son-in-law said: “He’s the one who cooks breakfast for me in the garden every day.” I'll bring what he's cooking so you can find out who's telling you this. When the king sat down to dinner, Peacock brought the codiment and other herbs he had collected. When the bishop entered, the king saw him and suddenly trembled. Calling his son-in-law, he said: – You told me a secret. Now ask if what you heard is true. Last night I dreamed of princes gathered at a table to judge me. Among them I saw him, and he took my whip, with which I administered justice. Ask him who he is. I cannot believe that a man of such great dignity can be a simple layman. The king's son-in-law took Peacock aside and asked: “I am your servant, whom you took in exchange for the widow’s son.” He got angry and began to conjure him to answer the truth: “I’m asking, not who you are now, but who you were in your country?” The man of God sighed and, out of respect for the spell cast and not daring to resist, admitted that he was a bishop. When the owner heard this, he was quite frightened. He bowed to him humbly and said: “Ask me whatever you want so that you can return to your homeland with great gifts.” “If you really want to do a good deed for me, then I ask one thing: release all the prisoners from my city.” After this, the search for the prisoners from Nola immediately began. The royal people passed through all of Africa, loaded the inhabitants of Nola onto ships, giving them food for the journey, just to respect the request of the Honorable Peacock, and finally said goodbye to him and his fellow citizens. Soon the king of the Vandals died, dropping the whip from his hands, as Peacock predicted. 3. One day the Lombards seized a deacon and put him in prison, intending to execute him in the near future. When the day was already approaching evening, Sanctulus, a man of God, who lived among the Lombards, began to beg them to have mercy on the deacon, but they did not listen to him. The most reverent husband realized that the deacon could no longer avoid death. Then he asked them to hand over the deacon to him as bail. They said in response: “We can give him to you, but on one condition: if he escapes, you will be executed at that very hour.” The venerable husband willingly agreed to this condition and took the deacon under his responsibility. At midnight, when all the Lombards were asleep, plunged into deep sleep, Sanctul woke the deacon and said: - Get up quickly and run. Almighty God sets you free. The deacon, remembering his promise, said: “I just can’t escape, father.” If I run away, you will be executed for me. But Sanctul continued to persuade him: “Get up and go, Almighty God will set you free.” And I am in His hand. He has power over my life. Whatever He allows will happen. Then the deacon did what he was commanded, and Sanctul went to bed, pretending to be deceived. When dawn broke, the Lombards came to him and asked where the one whom he had bailed out was. The Most Reverent Sanctul said: “The deacon apparently decided to run away.” “You know very well what you deserve for this.” The servant of God courageously answered: “You are a good person,” they said, “so we will not kill you by subjecting you to many painful tortures.” You get the right to choose the type of execution yourself. To this the man of God replied: – I am in God’s hands. Whatever death He allows me to die, kill me that way. The barbarians consulted and decided to cut off his head. The Lombards living in those parts learned that Sanctul, whom they greatly revered for his holiness, was sentenced to execution. Being rude people, they took it for granted, and everyone gathered for the execution as if it were a holiday. Crowded in the square, they began to await the execution of the sentence. They took Sanctulus out and began to choose from the crowd a man who would surpass the others in bodily strength, so that he could certainly cut off his head with one blow. The Sanctul began to ask to be given at least a little time for prayer. Having received this right, he fell prostrate on the ground and began to pray. He prayed for a long time, and the chosen executioner came up and began to push him with his foot: - Get up, get on your knees and expose your neck. Sanctul did as he was told. The thug drew his sword and swung with all his might to strike, but his hand froze in the air and he froze in that position. The assembled Lombards were completely stunned and immediately turned to God in prayer. They surrounded the saint and asked him to stand up, pray and heal the executioner. Sanctul stood up and said: “I will not pray for him until he swears to me that he will never again kill Christians with his own hand.” The executioner, overwhelmed by painful anticipation, swore that he would never execute a single Christian again. Then the saint ordered him to lower his hand - it immediately came to life, and the executioner returned the sword to its sheath. Seeing this, the Lombards were convinced of the holiness of Sanctul and began to offer him gifts of sheep and cows and the trophies they had captured. But the man of God did not accept anything, but asked for other gifts: “If you want to do me good, then give all your captives, and then I will pray for you.” They agreed and released all the prisoners with him. Thus the highest providence was fulfilled - Sanctul, having given himself up to death alone, saved many from death. 4. When Blessed Savva was still young and lived in a monastery called Flavian, the baker there was caught in the rain and got wet to the skin. And it was winter, the sun did not appear in the sky, and the clothes could not be hung up to dry, and so he put them in the oven to dry. Then he got busy with other chores and forgot about the clothes in the oven. But now it’s time to bake bread. Savva came with the monks. They kneaded the dough, lit the oven, but the baker didn’t even remember about the clothes. Only when the flames flared up did he realize that his clothes were on fire. But it was no longer possible to get close to the stove, the flames were raging inside it. Out of cowardice, his heart was overcome by deep grief. Savva could not calmly look at his grieving brother. His whole soul burned with compassion for the poor fellow, with no less power than fire in a furnace. He did not think about his own body, nor about the raging flame, crossed himself and climbed straight into the stove - the fire in it immediately went out, and Savva carried out the clothes, remaining completely unharmed. The heat in the firebox froze before him, as it once did before the youths, this time giving way not to piety, but to brotherly love. Chapter 38: That he who has acquired love and humility in the Lord never upsets his neighbor, but pleases him in every possible way and settles his affairs as his own Abba Agathon said that he did not just give alms, but always made sure that the alms reached the person to whom he gave. He believed that his brother's benefit was his greatest profit. 2. Two brothers lived in Kellia. One of them, already elderly, said to the young one: - We will live in the same cell, brother. “I am a sinner,” answered the young man, “and I do not dare to be with you, Abba.” - Why not, are there any obstacles? - asked the elder, who was pure in soul and did not want to hear that lustful thoughts could arise in a monk. “Give me a week, and then we’ll decide.” A week later the old man came to him again, and the young man, wanting to test him, said: – Abba, I fell into a great temptation this week. I went to the village on monastic duties and fell with one woman. “There is repentance for this,” said the elder. “I will take half the sin upon myself,” said the elder. “Now,” said the young man, “we can live in the same cell.” And so they lived together until their death. 3. Three brothers once went to the harvest. They undertook to harvest crops in sixty plots. But one brother fell ill on the very first day and returned to his cell. And one brother said to the other: – You see, our brother is sick. You little by little force your thoughts, and I will little by little force mine - and so I believe that through the prayers of our sick brother we will cope with his part. Having completed their work, they decided to go for payment and invited the sick man with them: “Come, brother, get your share.” “Am I entitled to a share,” he was surprised, “if I did not participate in the harvest?” “We finished the harvest thanks to your prayers,” they answered, “so come and take your share.” They argued for a long time, because the patient refused to take payment, but they did not give in to him and demanded that he take it. In the end, they went to the great old man so that he could judge them. “Father,” the sick man turned to him, “the three of us went to the harvest.” But in the field, on the very first day I fell ill, sat in my cell and did not work for a single day. And now the brothers are forcing me to go and get paid for doing nothing. Then his brothers said: “Father, the three of us needed to harvest crops from sixty plots. If there were three of us, we wouldn't be able to handle it. But through my brother’s prayers, the two of us quickly dealt with everything. That’s why we tell him: Get your share, but he refuses. Hearing this, the elder was surprised and told his disciple. - Hit the beat so that all the brethren gather. When everyone had gathered, the elder said: “Brothers, listen to today’s litigation,” and he told how it all happened. The monks decided that the brother should receive his payment and could do whatever he wanted with it, but the brother left, upset by their decision to the point of tears. 4. The elders said that everyone should become a loved one for their neighbor and sympathize with him in everything: rejoice with him and cry with him. You need to treat him as if his body is yours. After all, Scripture says: We... are one body in Christ (Rom 12:5). And again: The multitude of those who believed had one heart and one soul (Acts 4:32). 5. The elder learned that his neighbor in his cell had fallen with the maid who was bringing him everything he needed, but he did not denounce him, but silently wept and prayed more for him, asking him to pray for him too. He told him that he had sinned a lot and wanted one thing: to be freed from sins before his death. The sinner was surprised and began to pray and repent with him. Then the elder, who had not sinned, was called by God and at the hour of death he revealed to his neighbor that he had not sinned. 6. The elder said: “We heard about the agreement of certain four holy presbyters, who shook hands with each other, swearing that they would live as one soul for one time in this century and together would end up in heaven, believing the promise of the Master: If two of you agree on earth about anything they ask, it will be done for them by My Father in Heaven (Matthew 18:19). Three of these zealots lived in silence in the desert, and the fourth served them, supplying them with everything they needed. Then two rested in Christ and, having left this life, they found themselves in a place of peace, and two remained on earth: the hesychast and the novice. Through the machinations of an evil demon, the novice fell into fornication. And it was revealed to one perspicacious elder that the two deceased asked God to give the novice to be torn to pieces by a lion or other wild animal, so that he, having washed away the sin with his blood, would end up in the same place where they were and so that their union would not be broken. And so the novice, as usual, went about his business and when he went to the hesychast, he met a lion on the road, preparing to tear him to pieces. It was revealed to the hesychast what was threatening the novice. He immediately stood up in prayer, begging God to save his brother. And then the lion stopped. Meanwhile, the two elders, who had already died, asked God: “We pray to you, Master, let him be torn to pieces, so that he can be with us in this bliss, and do not listen, Holy One, to those asking for him on earth.” And at this time, the elder in his cell, with a long prayer, with all his might and tears, begged God to have mercy on his brother and deliver him from the lion’s mouth. God heard his cry and said to the fathers in heaven: “It will be fair to listen to the old man who lives on earth. For you are here in silence, free from the labors and hardships of life. And that old man was exhausted by physical labor and battles with the spirits of wickedness. Therefore, it is fair to give the gift to him and not you.” And the lion immediately left the novice. And when the lucky man entered the cell, he saw that the elder was mourning him. He told the saint everything that had happened to him and confessed his sin to him. Realizing that God had spared him, he repented and soon reached his previous level. They died on the same day and rested in Christ. It was revealed to one perspicacious saint that four were in one place, according to the truthful words of our Lord Jesus Christ. 7. Two brothers went to the market to sell their handicrafts. One of them only slightly moved away from his brother when he immediately fell into fornication. When they met again, the brother said: - Let's go back to the cell. “I won’t go,” answered the sinner. - When you left, I fell into fornication. And he, not wanting to lose his brother, said: “And when I left you, the same thing happened to me.” Let us go, repent diligently, with much labor, and God will forgive us. Upon their return, they told about their fall into sin to the elders, who gave them the commandments of repentance. And one of them repented for the sake of the other, as if he himself had also sinned. God, seeing his work, a few days later revealed to one of the elders that, for the sake of the great love of the innocent brother, the sin of the other was forgiven. 8. One day the brother came to the elder and said: “My brother torments me by always trying to go into the world. - Be patient, brother. God sees the work of your patience and will stop it. You cannot force a brother to stay by resorting to harsh measures, for a demon does not cast out a demon. Only a kind attitude will stop him. After all, God also brings people back to Himself, giving them consolation. And the elder told him the following story: “Two brothers lived in Thebaid. One who waged war against fornication said: “But I won’t let you go, brother,” said the other, “I won’t let your works and your virginity perish.” But he didn’t want to listen. “I won’t calm down if I don’t leave,” he said. “Either come with me and then we’ll come back together, or leave me and I’ll live in peace.” In bewilderment, the brother went and told the great elder about this. He advised: “Go with him, and God, for the sake of your labors, will not let him fall.” And the brothers went to the people. And when they came to the village, God, seeing the labor of love for his brother, delivered the tempted man from lustful warfare, and he immediately said: - Let's go back to the desert, brother. I thought to myself: well, I’ll sin, but what good will it do me? And they returned together, and none of them was harmed. 9 . Abba Agathon said: “I never went to bed if I held something against someone and did not allow, as much as I could, that anyone go to bed with something against me.” 10. Abba Isaac said: “I never entered my cell with the thought of a brother who would bother me. And he himself tried to prevent his brother from entering the cell, having thoughts about me.” 11. Once Abba John and his brothers set off on a journey from Skete, but it was night, and their guide got lost. The brothers said to Abba John: - What should I do? My brother has lost his way. So we can go far and die. “If I tell him, he’ll be upset and won’t know where to go from shame.” Let's do it this way. I will pretend that I feel bad and say that I can’t go any further and it’s better for me to sit here until dawn. So he did. The brothers said: “We won’t go any further and will stay with you.” So they sat until the morning and did not lead their brother into temptation. 12. In Egypt, this was even before the arrival of the brethren of Abba Pimen, there lived an old man. He had the gift of knowledge and was highly revered. When Abba Pimen and his brothers came from Skete, the disciples left their elder and went to Abba Pimen, who was extremely upset by this. “What can we do for that great old man when his disciples cause us grief: they left him and came to listen to us, worthless ones?” How can we help him out? - Prepare some food, take a bottle of wine, we will go to him and dine together. Then, for sure, we will calm him down. They took food and set off. When they knocked on the door of the elder’s cell, a disciple opened it and asked: “Tell the Abba,” they answered, “Pimen asks for your blessing.” When the student told the elder about this. “Go away, I have no time for you,” answered the elder. But they remained standing in the heat and said: “We will not leave until we are worthy to see the elder.” The elder, noticing their humility and patience, was moved and let them in. They entered and had a meal with him. During the meal the elder said: “Although I have heard about you more than once, your deeds truly say a hundred times more about you.” And from that day on he became their friend. 13. Abba Pimen said: Greater love has no one than this, that someone lay down his life for his friends (John 15:13). For if someone hears insults and can answer him in kind, but tries not to answer; or if a neighbor harms him, but he endures and does not take revenge on the offender; he lays down his life for his neighbor. 14. One of the elders came to Abba Lot to a small meadow in Arsenoite and asked him for a cell, and Abba Lot gave it. The elder was weak, and Abba himself looked after him. And when someone came to Lot, he asked the guests to visit the weak one. The elder told everyone the thoughts of Origen, which greatly upset the Abba, for the elders might have thought that everyone here thought the same way, but he could not drive the elder away, for fear of breaking the commandment. Then Abba Lot got up and went to Abba Arseny and shared his thoughts with him. Avva Arseny advised: - There is no need to drive away, but say: “Eat and drink everything that you receive from God, but do not make such speeches.” If he wants, he will correct himself, and if he refuses, ask him to leave this place, and you will not be guilty. Abba Lot returned to his place and acted as Abba Arseny advised. The elder listened to him, but did not want to correct himself and began to ask: “For God’s sake, take me away from here, I can’t stand life in the desert.” He left and everyone saw him off with love. 15. One brother was caring for a sick old man. One day the old man’s abscess burst and foul-smelling pus began to flow. Thought told his brother: “Go away, you won’t be able to stand this stench.” Then he took a jug, poured into it the water with which he washed the sick man, and answered the thought: “If I want to leave, I will drink this water.” The thought said: “Don’t go away and drink this stench.” And the brother continued to work hard, caring for the sick. And God, seeing the brother’s zeal, healed the old man. 16. The brothers sat in the Skete and prepared fibers for ropes. One of them, weakened from the feat, kept coughing and spitting out mucus and accidentally sneezed on his brother. He, through the inspiration of a thought, wanted to say: “Don’t sneeze on me.” But he conquered the thought and said to himself: “If you want me to eat this phlegm, then you can tell him. So it’s better not to eat and don’t say anything to him.” 17. The brother asked Abba Sisoya: – If we are walking along the road and the guide gets lost, do we need to tell him about it? - But then we will all get lost together with him? “I know brothers who set out on a journey at night and the guide lost his way. There were twelve of them, and everyone knew that they were lost, but everyone fought with themselves not to say so. When dawn broke, the guide realized that he had lost his way and said: - Forgive me - I lost my way. “We knew, but were silent,” they answered. When he heard this, he was surprised and said: “Brothers, until your death you must rule over yourself and not disobey,” and he glorified God. And they went twelve miles away from the road. 18. The elder said that humility is stronger than any power. As one of the fathers said, two bishops who lived next door somehow quarreled. One of them was rich and powerful, and the other was humble. The powerful sought how to harm the weak. When he heard about this, he said to the clergy, knowing full well what would happen next: – We will overcome by the grace of God. - Master, who can defeat him! “Be patient, children,” said the bishop, “and you will see the mercy of God.” He waited for some time, and when the day of the holy martyrs was celebrated in the diocese of the first bishop, he called the clergy and said: “Follow me and do what I will do, and we will defeat him.” – What will need to be done? - they asked him. The humble one came to the mighty one and after the prayer service, and there the whole city gathered, fell at the feet of the bishop along with all his clergy and exclaimed: - Master, forgive us, your servants. He was amazed and immediately repented, for God changed his heart - he fell at his feet and said: And from then on, great love reigned between them. Then the humble bishop said to his clergy: “Didn’t I tell you, children, that we will overcome by Christ’s grace?” Likewise, if you are at enmity with someone, do the same and overcome by the grace of our Lord Jesus Christ. 19. The elder was asked what humility is. “It is,” he answered, “that if your brother sins against you, you will forgive him before he asks you for an apology.” 20. The brother asked another elder: -What is humility? “Humility is,” he answered, “that you do good to those who do you harm.” “And if,” the brother asked, “you have not yet reached this measure, what should you do then?” “You just need to leave silently,” was the answer. 21. One Egyptian elder always said: “There is no path shorter than humility.” 22. Abba Zinon remembered one story that he heard from Blessed Sergius, abbot of Pediada: “Once I set off on a journey with a holy elder and several brothers, and we got lost - it was unknown where to go. We found ourselves in the middle of a grain field and trampled the ears. It so happened that a peasant was working in the field, he became angry and began to scold us: – What kind of monks you are! Do you fear God? If the fear of God was before your eyes, you would not do this. The holy elder immediately warned us: - For God's sake, don't say anything. He began to reassure the peasant with all meekness: -Your truth, child. If we had the fear of God, we would not have done this. But for the sake of the Lord, forgive us - we have sinned. The peasant was amazed at his gentleness and humility. He quickly approached us, threw himself at the feet of the elder and said: “Forgive me for the Lord’s sake and take me with you.” In conclusion, Blessed Sergius added: this is what the meekness and good will of a saint can do with God’s help! He saved the soul created in the image of God, which is dearer to Him than myriads of worlds with all their property. If a dispute arises between two brothers, the crown of victory will go to the one who apologizes first. The second one will also be crowned if he does not postpone the apology until later, but carefully contributes to the cause of reconciliation. “It happens that I apologize in front of someone and then I blush a little, feeling vanity in myself.” Should I try to apologize only in private to overcome vanity, or as soon as necessary? “Immediately, as soon as necessary,” said the elder. – Should I ask for forgiveness from those below me? Or should I just reassure them with words, otherwise I will gradually begin to become vain about how humble I am? “It happens,” the elder answered, “that great and respectable people owe debts to the insignificant and unnoticed and repay the debt, but they are not vain, but simply act as they should act.” So you too, whether you owe a debt to a lower or a higher one, repent to him. And there will be no vanity in you if you realize this for granted. What does it profit a man if he gains the whole world and loses his own soul? or what ransom will a man give for his soul? (Matthew 16:26). Be attentive to yourself. If a thought offends you, suggesting that your brother is offended by you, do not leave this thought aside. Repent to your brother, openly express your regret until he forgives you. Take care not to be hard-hearted towards your brother, for we are all faced with enmity. The result of holy knowledge makes us a lot upset when, out of irritation, we offend someone and make our enemy. It will not stop hurting our conscience until, after many apologies, we return to the previous disposition of the person we offended. This highest tenderness, even if one of the worldly people is unjustly angry with us, will force us to pay attention first of all to ourselves, remember everything and think about everything. After all, we have become a stumbling block for some of those who speak worldly things. Because of this, our mind has become poor in contemplation. And the focus of knowledge, since it belongs entirely to love, does not allow the mind to expand to comprehend divine contemplations until we accept with love even the one who is angry with us in vain. And if he doesn’t want to put up with us and maybe doesn’t even want to listen to us at all, then we will be forced to imagine the features of his personality with such power of mental imagination, as if he were in front of us. Then in the depths of our hearts we will fulfill the law of love. It is necessary, the fathers said, for those who wish to acquire the knowledge of God to see in their minds, with an unirritated thought, the faces of those who have been given unnecessary irritation. When this happens, our mind will be able not only to unhindered theology and move forward in this, but also to ascend to the love of God with great boldness, that is, to move unhindered from the secondary to the primary. According to the Apostle John, whoever loves his brother loves God, and whoever does not love his brother does not love God. Obviously, whoever grieves his brother grieves God, who said: Just as you did it to one of the least of these brothers of mine, you did it to me (Matthew 25:40). Therefore, he who pleases his brother pleases God. You know, beloved brothers, that when we do not upset our neighbor, we serve God. We do not give anyone an excuse or reason to be offended by an offense that is not in vain or in vain. Otherwise, our prayer will not be accepted; it will be like a worthless sheep. Let's say: when one prays and the other curses, will the Lord hear anyone? And one more thing: if one builds and the other destroys, will there be any sense? Why these works? That true friend is the one who, in sorrowful and difficult circumstances, temptations and troubles, in the hour of trial, takes upon himself all the suffering of his neighbor, as if they were his own, without fear or worry. A faithful friend is a reliable cover. When a friend is doing well, he gives good advice and helps with all his heart in any matter. And when a friend feels bad, he takes the burden upon himself with all his heart and goes out into battle with compassion. Only strict keepers of the commandments and true guardians of God’s destinies do not abandon friends who fall into temptation by God’s permission. He who despises the commandments and is not initiated into divine destinies, when a friend feels good, enjoys with him. But if a friend encounters temptation and suffering, he leaves him and, sometimes, goes over to the side of the enemy. Chapter 39: About the fact that whoever loves with God’s love hastens to do good for his neighbor, whom he does not even know 1. From the life of St. Nicholas A certain man turned from famous and rich to inglorious and poor and saw absolutely no way out of this, because he was deprived of the most necessary things. And alas, what poverty can lead to! He intended to give his daughters (and he had three and quite attractive ones) for money to anyone for lustful purposes and to use the money earned in this way to buy food for himself and his children. It is difficult to even imagine that a person could decide to do this, unless out of great need and despair. However, God managed in such a way that the rumor about the poor father of the family reached the wondrous Nicholas. And look how great compassion and prudence the saint was endowed with. He did not even think about going to his unfortunate father and even briefly discussing this matter with him, or even showing his generosity in general, for only cowardly people do this when they show mercy. For he knew how difficult it was for those who had previously been rich and famous, but now knew need. Such people are ashamed even of their memory and drive away any thought about their past prosperity. In order to eliminate all ambition and fulfill the gospel word: let the left hand not know what the right hand is doing, Saint Nicholas did not want the recipient to become a witness to the benefit. For he was extremely far from seeking human glory. He hid any of his good deeds, just as others try in every possible way to hide their unseemly deeds. So, the saint took a bag of gold and, late at night, approached the house of the unfortunate husband, threw it inside through the window and hurried to his home, trying to remain unnoticed. The next morning, when the father of the family woke up, he saw the money bag, untied the lace and, seeing the gold, was extremely amazed. At first he thought it was a dream. Perhaps what he sees is not gold at all. The poor fellow began to turn it over in his hands, examine it carefully, and was still convinced that it was (real) gold. He was surprised, smiled, perplexed and shed hot tears of joy. Then, having come to his senses, since there was no one to tell about his happiness and divulge the event, he turned to God with tears of gratitude. First of all, he took care to destroy the very reason for that intended sin before God. He decided to marry one of his daughters, the eldest, right away, giving her a sufficient amount of gold as a dowry. The wondrous Nikolai Ugodnik learned about this and realized that the father of the family was acting according to his plan, and therefore it was necessary for the marriage of another daughter to destroy any reason for evil. At night, secretly, so that no one would see, he again threw through the window exactly the same bag of gold. In the morning, my father got up and again found gold in exactly the same bag and was more shocked than before. Falling on his face and shedding tears, he exclaimed: “God, the Worker of mercy and the Manager of our salvation! Just as before You became human for the sake of my disobedience, so now for the sake of my children You plucked me from the snares of the adversary. There is an angel among people and an imitator of Your goodness, show me who he is, this deliverer from the oppression of poverty and liberator from my vile plans. Now, by Your mercy, I will give my second daughter in marriage to an honest man, and she will not become the prey of the devil, she will not bring money burdened by a great crime.” Having said this, he ordered preparations for the wedding of his second daughter, hoping that the third would not be deprived, so he immediately gave his daughter the dowry. He had already gained confidence in caring for his youngest daughter, following the example of his elders, he had already become thorough and attentive, and did not sleep all night to find the good giver of wealth. Whoever passed by, he tensed up, trying to understand who it was and why he was given the gold. So he stayed awake, waiting for the benefactor to reappear. So for the third time, God's servant Nikolai headed to a familiar place in the dead of night. He barely audibly approached the house and through the same window dropped an equal amount of gold into a tied bag and hurried home. The father of the family, hearing the sound of the fallen bag, immediately realized that the giver of wealth he knew had come again. He jumped out of the house and chased him. Having caught up with the stranger and recognizing him by sight, he fell at his feet, for Saint Nicholas was a man famous in the city both for his virtue and the nobility of his family. His father lay at his feet, calling him a deliverer, a helper and a savior of souls on the brink of death. He said all this with tears of gratitude and ardent faith. And the saint was upset that his act became known. He leaned towards him and began to beg him never to tell anyone about what had happened until the end of his days, so as not to make his mercy the subject of rumor. The elder sent his disciple to Egypt to bring a camel on which to carry baskets. When the brother drove the camel to the Skete, another elder came out to meet him and said: “If I had known that you were going to Egypt, I would have asked you to bring me a camel.” The brother went and told his Abba about this, and he said: “Take the camel and give it to the old man and say: “We don’t have anything ready yet, so take the camel for your needs.” And go with him to Egypt and bring a camel to transport our products.” The brother went to the elder and said: “My Abba says that we don’t have anything ready yet.” Take a camel for your needs. The elder took the camel and loaded baskets on it. When they arrived in Egypt and unloaded the camel, the brother took the camel and said to the old man: -Where are you going? - asked the old man. - To Skete to bring our baskets. The elder, touched, brought repentance with tears: - Forgive me, for your great love has deprived me of the fruit of virtue. 2. As they said, one brother once wove baskets and attached handles to them and then heard his neighbor say: – I don’t know what to do, it’s time to get ready for the market, but my baskets don’t have handles yet? Then the brother unfastened the handles from his baskets and gave them to him. “Here, take them, I have extra ones,” he said, “and attach them to your baskets.” So he left his business and helped his brother. 3. Two brothers, having collected flax, began to make ropes from it, without closing their eyes. One of them did not work very skillfully, and his fiber often broke and fell out of the rope. This began to irritate the other monk, and he began to have thoughts against the awkward brother, because he was not doing everything well. But, wanting to overcome his anger and not upset his brother when he could not cope with the fiber, he cut it off himself. So both restored the fiber again without upsetting each other, and the first did not know what the second was doing. Chapter 40: That a believer, whether he sells, buys or does something similar, must always have God before his eyes and at the same time not allow his neighbor to suffer damage, even if the neighbor himself assures that he is satisfied with everything; and about the need to lovingly maintain modesty in oneself, especially for young people, because creating campaigns in a communal monastery is destructive and one must beware of this There was a famine, and the brothers, disciples of Pachomius the Great, had no flour left, and it could not be obtained anywhere in all of Egypt. Then the saint ordered one brother to go around all the cities and villages, find flour and buy it for a hundred coins. The brother went around many places and reached a city called Ermoth. There he met one noble gentleman, also very reverent and God-fearing, who was entrusted with providing the people with bread and who had heard a lot about the life of Saint Pachomius and his brethren. A brother from the monastery of St. Pachomius approached him and asked him to sell him flour worth a hundred coins. He replied: “Truly, brother,” the gentleman answered, “if I had it, I would have taken it away from my children and given it to you, for I have heard a lot about your godly and virtuous life.” Listen to what I tell you. I have public grain reserves, and the boss did not request it. If you want, take as much as you need; no one knows about these public reserves except me. After grinding the grain, be absolutely sure that you will be able to return me the flour in full. “No,” said the brother, “I wouldn’t like to do that.” What happens if I cannot return the amount I took? Better sell me grain for a hundred coins, and then after grinding, use this money to buy flour for yourself. It will be more reliable this way. The noble gentleman replied that he could sell not only a hundred, but also two hundred coins, if only the monks would pray for him. But the monk said that he did not have that kind of money. Then the gentleman proposed: he would ship all the bread to him, and then the monks would return the money for the additional portion. So, thirteen artavs of flour were loaded onto the ship, when in all of Egypt there would not have been five. The brother sailed to the monastery, filled with joy. When the great saint heard that a ship loaded with bread had arrived and found out how it was acquired, he ordered the message: “Don’t bring any grain into the monastery, and let the buyer not show himself to me until he returns the bread to its place. He committed complete lawlessness by taking two hundred coins worth of bread, because I did not order him to do so. Consumed by the passion of acquisitiveness, he sold us into slavery, making us debtors, greedily abusing the philanthropy of the seller and in everything he acted according to the law of excess. And if what usually happens to people happened, and the ship crashed, what would we do? Wouldn't we then all become slaves of the master? Therefore, brother, if you acted this way, sell all this flour to the surrounding laymen at the price at which you bought it. And after selling it, take all the gold and take it to the seller. And after that we will buy bread with our hundred coins. The brother did so, and he was never allowed to leave the monastery again. He had to sit behind the monastery walls, and someone else was assigned to this obedience. But this brother, having somehow received from the shoemaker a lot of sandals and other things to sell, received much more money than the shoemaker said, and brought them to him. The shoemaker looked, counted the price of the leather and the labor of his hands, and added the cost of work per day at fifty lepta. When he saw that there was three times more money, he went to the great saint and said: “Truly, Father, you have done a good deed to put this brother in such responsible obedience.” But his thoughts are still worldly. The great saint asked what the brother had done wrong. “I gave him sandals and other things to sell, and told him how much to sell it all for.” But he sold it for more and brought me three times more money than I ordered. Hearing this, the great saint called his brother and asked: “I told the buyers the price my brother set. And they tell me: “We don’t need someone else’s, your product is more expensive. I was embarrassed and said: “This is the right price, that’s what they told me to sell the goods for. But as much as you give, give as much. They gave as much as they saw fit, and I didn’t count the money.” The saint, having listened to his excuses, said: “You have sinned greatly because you love excesses.” Hurry up and give the extra money to your customers. And then come back, repent of your sin, sit in a monastery and mind your own business. And this obedience is not useful to you. They said that once Abba Pimen and his brothers were making wicks, but the work suddenly stopped due to the fact that they could not buy flax. Abba's friend told some merchant about this. But Abba Pimen did not want to accept anything from anyone, so as not to become a burden to anyone. And the merchant, wanting the old man to have a job, pretended that he needed wicks, and brought a camel to exchange for all the wicks. The brother came to Abba Pimen, telling him what the merchant had done, and began to praise him: “You see, Abba, he even took the wicks unnecessarily so that you could have a job.” When Abba Pimen heard that the merchant had taken the wicks unnecessarily, he said to his brother: - Go, return the camel to him and take the wicks back. If you don’t bring them, Pimen will no longer live with you. For I do not do injustice to anyone, and if a person does not need our work, we should not harm him for our benefit. The brother went and with great difficulty convinced the merchant to terminate the deal. Otherwise, the elder would have left them. And when the elder saw the wicks, he rejoiced, as if he had found a great treasure. 2. The brother asked Abba Pistamon: – What should I do if I am burdened by the thought that I need to sell my handicrafts? “Abba Sisoi and the other elders,” Abba recalled, “sold their handicrafts, for trade does not harm the soul. When you sell something, mention the price of the item only once. And if you want to reduce the price a little, then that’s your right. Then you will have peace in your soul. After listening to him, the brother asked: – If I have other income, do you still tell me to think about needlework? – Wherever you get what you need, do not abandon your handicrafts. Do as much as you can, just without fuss. 3. As they said about Abba Agathon and his disciple, when they sold a product, they named the price once and took the payment silently and with a calm soul. And when they came to buy something, no matter what price they were told, they paid in silence. Without even saying a word, they bought what they needed. Explanation of Pavel Evergetinos: We can only be surprised at this, but not imitate it. The elder’s hope in God and dispassion was great. Whoever acquires the same hope and dispassion will be able to accomplish the same feat. If you go to the city to sell your handicrafts, never argue about the price, like worldly people, because if you give in even once, you will waste all the skills that your cell has taught you. If you buy something you need, don’t argue that I can’t give you that much. If you need something, you can endure some embarrassment, but if you don’t have money, silently pass by. If thoughts confuse you: where can you get money for this thing, tell them: God tested all the saints with poverty until he was convinced that their choice was correct and gave them freedom of action. Do not enter your brother's cell without knocking, otherwise you will embarrass him. 2. Do not bind yourself with an oath before your brother, but seek agreement with him in the fear of God. 3. It is a great sin for a monk to enter into an agreement with someone; the retribution will be sorrow and repentance. – Is it a good thing to make friends with a peer? “It’s a good thing to never be friends with anyone your age,” was the answer. – Because attachment does not allow crying to come. Don't be friends with anyone who prevents you from crying. There will be no benefit from this, and you will get a lot of harm. No one can acquire any good without much crying and labor. Train your eyes never to look at anyone. Otherwise, they will fill your whole heart with terrifying insolence, and such insolence will ruin all the fruits of monastic work. “Tell me, father,” the elder’s brother asked, “what measure should be observed in brotherly love?” “It’s one thing,” he answered, “the love of fathers for their children, and another thing is the love of brothers for brothers.” The love of spiritual fathers for their children does not contain anything carnal or harmful. For they are strengthened by spiritual understanding, and in their words and deeds they always try to bring complete benefit to the young. Loving, they do not hush up the mistakes of their loved ones, but with spiritual words they reprove and instruct them. The Scripture says about them: reprove, rebuke, exhort (2 Tim 4:2), as your Abba often does, but you do not yet realize it. If your Abba, loving you, does not remain silent about your mistakes, then it is clear that his love for you is spiritual. Everyone loves his neighbor to the extent he has achieved. The measure of perfect love is, after loving God, to love your neighbor as yourself. Young people should be careful in everything, for the devil often leads them astray. So they will meet and start talking to each other about spiritual benefits. But soon their conversation turns to something else: jokes, insolence, laughter, condemnation and many other evils. This is how the apostolic word is fulfilled on them: Having begun in the spirit, you are now being finished in the flesh (Gal. 3:3). That's why young people fall because they love unreasonably and become attached to each other. The measure of love for each other should be as follows: not to slander each other, not to be angry, not to humiliate, not to seek one’s own, not to prefer one’s own peace of mind to the benefit of one’s brother, not to love for bodily beauty and bodily blessings, not to live together unless absolutely necessary, so that it does not come to the point of destructive insolence, which destroys, as I have already said, all the fruits of the monk, turning him into a dry tree. Therefore, let young monks protect themselves and beware of insolence and idle talk, striving to spare their brothers. Beware of inappropriate closeness with others, so as not to fall into the trap yourself and drag your brothers along with you. Such will receive a prophetic warning: Woe to you, who serve your neighbor drink laced with your malice (Hab 2:15). And the apostle said, “Bad communities corrupt good morals” (1 Cor 15:33). This is exactly what the measure of brotherly love for each other should remain. Chapter 41: How to greet visitors, how to greet them and talk to them Once we went from Jerusalem to Egypt and visited the great Abba Apollo. The brothers from his community came out of the gate to greet us with chants, as they usually greet monks, bowed to the ground and kissed us. They accompanied us all the way to the monastery of the abba, following behind us with chants, until they approached the monastery. Abba Apollo, having heard the singing, came out to meet us, as he always met all the brothers who came to him, he was the first to bow to the ground and kissed us. Leading us into the monastery, he said a prayer and washed our feet with his own hands and sat us down to rest. This was his custom to greet guests. He told his disciples that they must bow before the brothers who come, following the example of the great Abraham, for for the sake of the brothers they bow before God. When you see a brother, you see God, and you need to try to make your brother taste all kinds of peace, following the example of blessed Lot, to whose hospitality the angels could not help but respond. The elder said: “If they are coming to you, and you saw them from afar, before going out to them, stand up for prayer and say: “Lord Jesus Christ, deliver us from slander and reproach.” And then lead them peacefully into the monastery. 2. Abba Peter, a disciple of Abba Lot, was asked: – When I sit in my cell, I have peace in my soul. And if a brother comes to me and tells me words that are superficial for me, my soul is confused. – As Abba Lot says, your key opens my door. – What do these words mean? - asked the brother. “A man comes to you,” the elder answered, “and you ask: “How are you living? Where did you come from? How are the brothers doing? Are they helping you? So you open the door to your brother and listen to what you didn’t want to listen to. “That’s how it happens,” said the monk. - What to do when your brother comes? – Sorrow teaches everything. “Where there is no sorrow, you cannot learn caution,” said the elder. “But when I’m in the cell, this sorrow is with me.” But when someone comes to me or I leave my cell, I no longer feel any sorrow in myself. “This happens,” the elder noted, “because you do not control grief, but simply use it.” If she recognizes her power over you, she will never leave you again. 3. The elder said: “If your brother comes to you, wipe the sorrow from your face and hide it in your heart until you say goodbye to your brother - then again let the sorrow appear on your face, for demons will run away from you, seeing that sorrow is inseparable from you.” If a monk or layman comes to you, do not try too hard to receive him, otherwise after he leaves you will regret that you have already spent what you need. Treat him with what the Lord has sent. It’s better to serve vegetables, but with love, than expensive food with sorrow. God loves a cheerful giver (2 Cor 9:7). “I’m telling you this, brother, not to turn you away from hospitality, but so that your sacrifice will be favorable and blameless.” As it is said: Be kind to one another without murmuring (1 Peter 4:9) 2. Look, monk, wanting to please those who think worldly, you will lose your monastic life. Therefore, do all your deeds with the fear of God. Everything a person does for the sake of the Lord is counted as profit to him. Food is for the belly, and the belly is for food; but God will destroy both (1 Cor 6:13). 3. Beloved, if you invite someone to your cell, try to ensure that he leaves you without being tempted by anything in your cell. Therefore, do not do anything without the fear of God, otherwise you will show him an example of inappropriate action. As the apostle says: Give no offense either to the Jews or to the Greeks, or to the church of God (1 Cor 10:32). 4. Honor all people, not because you expect reward from them, but for the sake of the Lord. A people-pleaser strives to please many. But he who fears the Lord will not stumble, because the light of the commandments illuminates his way. If a brother comes to you from a foreign land, then greet him with joy on your face. Take things from him and happily bring them to your cell. And when you see him off, also carry his things. Greet him with all meekness and fear of God, so as not to do him wrong. Make him sit down and don't pester him with questions. It's not good for you. Let him pray better, and that will be enough. After this, give him a book so that he can do something. And if he comes tired, wash his feet to relieve his fatigue. If he begins to say something inappropriate, ask with love: “Forgive me, I am weak, and such conversation is beyond my strength.” And if he starts begging for alms, and you have other people, do not bring him to them, find everything you need for him for the sake of God’s love. If this brother is a wanderer for God’s sake and has come to you to rest, do not turn your face away from him, but accept him with joy along with other people who come. Even if you are poor, do not see him off empty-handed, but share with him part of the offerings that God has given you. You know: everything you have is not yours, but God gave it for use. Give all the faithful who come to you everything they need with joy in their eyes. When they finish their meal, tell them once or twice again, “Make love, eat a little.” If you sing with your brothers, then let each of you sing his prayer as it should. And if there is a monk among you who has come from a foreign land, ask him with love to participate in prayer with you. Tell him this until the third time, but don’t argue. If brothers come to you, don’t ask them anything at all; listening is harmful, as I said before, otherwise they will leave, and you will remain in your cell, burdened with thoughts. And if one of your guests could not restrain himself and said something harmful to the soul to one of you, you should not allow the person who heard it to retell it to another of the brothers, otherwise he will fill the brother’s soul with deadly poison. Do not ask about the affairs of this age, otherwise you will become like latrines into which everyone goes to empty their belly, which causes a great stench there. Become, on the contrary, the Altar of God, performing internal worship in purity, burning incense in the morning and evening, so that your altar does not remain unsmudged with incense (cf. Ps. 140:2). Always force yourself before the Lord in every prayer, so that the Lord will grant you simplicity and gentleness and deliver you from the opposite: cunning, demonic resourcefulness and curiosity and the like, which destroy all your creative works. So, if a person reasonably fears God and if his hearing obeys his conscience, as God commands, then he himself will learn everything mentioned in secret. And if there is no owner in his inner house, and his house is always in the hands of someone else’s whim and a person says whatever he wants, then even his heart has ceased to obey this unfortunate man, having fallen under the power of his enemies. If some brother from a foreign land comes to you, and you suspect that he is a pretender, do not try to talk him into conversation and take him at his word - he will reveal his vice with his speeches. The elder said: “If someone comes to your cell or you go to someone, and he asks you to stand together and pray, refuse with the words: “Forgive me.” Only the third time, if he insists, do with all humility what he tells you. And you, too, invite up to three times, and if the person does not want to stay, say goodbye to him. Arguing is one evil. The same goes for every thing. If you need to take something from someone else or ask to use something, ask up to three times. If your brother refuses, go your separate ways and don’t force him. This is the true way of God. It is not useful for a monk to ask his guests about anyone else. Understand that because of these questions, the mind is distracted from prayer and conversation with God, falls into chatter and slander, and then into excessive, harmful excesses and becomes a prisoner of passions. There is nothing better than being silent or answering briefly. Chapter 42: About the fact that when zealots of God’s will came to visit, many of the fathers, in order to give the guests a rest and allowed themselves some relaxation in the feat, thereby not causing harm to themselves thanks to their dispassion, however, some of them, for this brief relief, then imposed some torment on themselves; and about those who, when meeting guests or in the event of the arrival of several people, do not deviate from their feat, and if they make concessions, then only a little, receiving praise in the eyes of those who judge correctly; and also about the fact that you don’t need to be like those who force themselves beyond measure at large meetings Several fathers went to Abba Joseph in Panetho to ask him how to greet the brothers who came to visit them: whether they should be condescending to them and allow them to behave like at home. And before they could ask him, the elder said to his Disciple: “Watch what I’m going to do now and keep quiet.” The elder placed two pillows, one on his right, the other on his left, and said to the guests: They sat down. Then he entered the cell in the clothes of a beggar and left, passing by them. And again he entered the cell in his usual clothes, then went out and, returning, sat down between them again. They were surprised at what the elder was doing. He asked: – Do you understand what I did? – Have I changed because I put on a beggar’s clothes? “I have always remained myself,” said Abba. “The first clothes did not change me and the second did not harm me.” This is also what we must do when receiving brothers from afar, according to the word of the Holy Gospel: Render to Caesar the things that are Caesar’s, and to God the things that are God’s (Matthew 22:21). When our brothers visit us, we will make them feel at home, and when we are alone with ourselves, grief should constantly remain in us. Hearing the elder’s reasoning, they were surprised, for he told them what was in their hearts even before they asked the question, and they glorified God. 2. The commandment was given to the Skete: “Fast this whole week.” And at this time the brothers from Egypt came to Abba Moses, and he cooked some food for them. When the neighbors saw the smoke of the fire, they said to the clergy: - Look, Moses broke the commandment and cooked food. “When he comes to the church,” said the clergy, “we will point this out to him.” When Saturday arrived, the clergy were convinced of the great feat of Abba Moses and told him before the brethren: – Abba Moses, you violated a human commandment, but fulfilled God’s. 3. The brother came to Abba Pimen two weeks after Lent and, having revealed his thoughts to him and received reassurance from the elder, said: – Recently I restrained myself from coming to you today. - Why? - asked the old man. “I thought that maybe they wouldn’t open it for me on Lent. “We are taught not to lock the wooden door, but only the door of our lips.” 4. The brother came to one hermit, and when he talked with him and rested with him, he said goodbye: “Abba, forgive me for making you break the rule.” “My rule,” the elder answered, “is to calm you down and let you go in peace.” 5. They said about one old man that he lived in Syria, not far from the road through the desert, and his work was this: whenever a monk from the desert passed by, he would greet him warmly and serve him. And then somehow an anchorite appeared. The elder ran up to him and invited him to rest. But he refused. “I have a fast,” he said, “and I cannot break it before the appointed time.” “Do not despise your child,” the elder said sadly, “I ask you, if you want, let’s pray together.” They prayed. The hermit was very pleased with his hospitality, and the elder dismissed the traveler with deep gratitude. 6. Abba Cassian said: “Once we went from Palestine to Egypt to visit one father. He greeted us hospitably. We asked him: – Why, when we receive guests, we usually do not maintain the rule of our fast, which was observed in Palestine. “Fasting is always with me,” he answered. “But you can’t stay with me forever.” Fasting is useful and necessary, but it is in your power. And the law of God strictly requires the fulfillment of love, therefore I accept you, and in your face Christ, and am obliged to serve you with all zeal. But as soon as I see you off, I again resume the rule of fasting. Can the sons of the bridal chamber fast when the bridegroom is with them? But the days will come when the bridegroom will be taken away from them, and then they will fast" (Mk 2:19–20). 7. Abba Cassian added: “We came to another elder, and he offered us something to eat. We were full, but he asked us to eat more. And when I said that I couldn’t take it anymore, he remarked: – Today my brothers came to me six times, and I fed them every time. While offering them a meal, I also ate with them, but I was still hungry. Have you eaten only once and are already so full that you can’t eat anymore? (Explanation of Paul the Benevolent: Let the reader pay attention to the accuracy and severity of the elder. Giving comfort to the guests and dining with them, he only touched the dishes, but was not satisfied with them. From the fact that he ate six times a day, but was not full and did not satisfy his belly, it is clear that he only ate carefully and little by little. This way he could eat with all the guests and not harm himself and bring great benefit to others). Two brothers came to the elder, and he had a custom of eating during the day. But when he saw the brothers, he rejoiced and said that fasting brings reward, but whoever eats for the sake of love fulfills two commandments at once: he renounces his own will and gives comfort to his brothers in the name of love. 2. They said about Abba Macarius that when he happened to eat with his brothers, he set limits for himself. He said to himself: “If there is wine at your meal, drink for the sake of your brothers, but for every cup you drink, spend a whole day in your cell without water.” The brothers offered him wine so that he would gain strength, and the elder gladly accepted, but then tormented himself for it. His disciple, knowing the Abba’s rule, said to the brothers: “For God’s sake, don’t give him wine, otherwise he will torture himself in his cell.” Having learned about this, the brothers no longer offered him wine. 3. Abba Silouan and his disciple Zacharias set off on a journey and entered a monastery along the way. Before the journey they were offered a little snack. When they left the monastery, the disciple saw a spring near the road and wanted to drink from it. “Zechariah,” the elder stopped him, “today is fasting.” “But didn’t we eat today, father?” - asked the student. “What we ate was a debt of love to the brothers,” answered the elder. “And now we keep our fast, child.” 4. They said about Abba Serin that he worked hard and ate only two crackers a day. When his fellow student Abba Joseph, who was also a great ascetic, came to him, Abba Serin said: “In my cell I follow my order of performing the feat, but if I go out, I condescend to the infirmities of my brothers. “Great virtue,” noted Abba Joseph, “is not to maintain the accepted order in your cell, but to maintain it outside your cell.” 5. Once the monks from Skete came to Amma Sarah. She placed a wicker dish with vegetables in front of them. And they skipped the good vegetables and ate only the bad ones. “I recognize people from Skete,” Amma noted. 6. Once they brought a donation to the mountain of Abba Anthony, and there turned out to be a Knidian vessel with wine. One of the elders took this small vessel and cup, brought it to Abba Sisoya and offered it to him. First they drank one cup, then they drank a second. The elder handed the third one to the Abba, but he did not accept it, saying: - Enough, brother, have you forgotten that there is Satan? If this old man, after long labors, only allowed himself wine once and not only did not exceed the measure, but was not afraid to directly refuse the cup offered to him, admitting that he was afraid of enemy warfare, although he was more dispassionate than the most dispassionate, then how much more are we obliged, taking wine and various dishes at every meal, not to say that we often fill our stomachs to satiety, since we are often forced to eat and drink more than usual, we are obliged to consider such a demand as obvious harm and spiritual destruction for oneself, and not to heed it, much less obey. Otherwise, we will become so accustomed to satiety that we will no longer be able to keep up with it, we will not be able to discern what is beyond our measure, and we will begin to add more and more at the requests of others; and, in the end, we will overload the barge of the mind. And if the ship is overloaded, then even without any breath of wind, it will be on the verge of destruction. 6. They said about Abba Sisoes of Thebes that he did not eat bread, and on the holiday of Easter the brothers began to beg him to share a meal with them. “I can only do one of two things,” said Abba, “to eat artos or the dishes that you have prepared.” “Then eat artos,” they said. He did just that. 7. One God-loving bishop came to the fathers in Skete every year. One day his brother brought him to his cell, placed bread and salt in front of him and said: - Sorry, I have nothing more to offer. “I wish you that when I come next year, you won’t have even salt,” said the guest. 8. One day they donated young Said wine to Kelly, and each brother was given a cup. But one brother (in order not to drink wine) decided to hide in the (old) cellar, but the wall collapsed on him. The brothers came running to hear the noise and, seeing that the building could not stand it, began to scold their brother: - How vain, it serves you right. But Abba stood up for him. “Leave my spiritual son alone.” He did a good deed and, thank God, is alive. This cellar was built during my youth so that the whole universe would know that it collapsed because of a cup of wine. 9 . The elder said: “While you are young, run from wine as from a serpent, and if you are forced to drink at the meal of love, drink a little and put the cup away. Even if the table diners who called you conjure you, turn away from their words. After all, Satan often forces monks and even presbyters to push young brothers to drink wine and eat a lot. Don't listen to them: wine and women distance you from God. 10. Once an old man came to the Skete, and he was accompanied by a certain brother. When they decided to perform the feat each in solitude, the elder said to his brother: “Let’s eat the meal together, brother.” And it was this morning at the beginning of the week. They ate and went their separate ways. Finally, Saturday arrived. In the morning, the elder went to his brother and said to him: “Perhaps you are hungry, brother, let’s eat.” The brother replied: “No, I eat every day, so I’m not hungry.” The elder said to him: “And I, brother, have not eaten since that time, and how could it be otherwise?” Hearing this, the brother was touched and received great benefit. (Explanation of Paul the Benevolent: You see that the elder punished himself in private for any small indulgence and instructed his brother to, to the best of his ability, become an imitator of him in this, but also strengthen him in his weakness. Otherwise, he could, having immediately taken upon himself such a feat and not being able to cope, fall into disdainful despair or, from his failures, begin to condemn the elder. And so he humbled himself, looking at then how great is the strength of the elder). Chapter 43: That those who came to Kinovia, even monks, should not be allowed to indiscriminately talk and settle with the brothers and how the brothers should behave with them One confessor named Dionysius, steward of the Tire church, was a friend of Saint Pachomius. He heard that Saint Pachomius did not allow those coming from other monasteries to communicate with his disciples and ordered them to stay in a certain place outside the monastery gates. A friend, very saddened by this, came to the saint and said excitedly: “You are doing the wrong thing, Abba, in not treating all brothers equally.” Saint Pachomius gave him an answer, marked by the greatest patience and meekness: “God knows that I never wanted to upset or despise someone’s soul.” How dare I now do such a thing and irritate the Lord, who said everything about it in a few words: Just as you did it to one of the least of these brothers of mine, you did it to me (Matthew 25:40). “Accept what I inform you about, father,” the saint continued. “I didn’t decide this in order to humiliate those who come here.” It’s just that there are many newcomers in our monastery who do not know at all what the monastic way of life is. Among them there are just children and their simplicity is so great that they cannot even distinguish right from left. Therefore, I came to the conclusion that it would be more beneficial for the brothers to live separately, and the guests would also be separated. Such division should, on the contrary, be considered an honor given to fathers and brothers. At the hour of prayer we are all together, and after that everyone remains in his assigned place and spends time in silence. And with God’s help, I can serve everyone in their spiritual needs. When Presbyter Dionysius heard these words, he began to apologize and bow, realizing that Saint Pachomius was doing everything according to God’s will. Experiencing within himself the sweetness of the defensive speech of Saint Pachomius, he joyfully went home. The brother asked the elder a question: – People come to our monastery, both laymen and spiritual fathers, and say things that are useful to the soul. I stay with them, listen to them and ask them about the subjects that I need to know. Do you approve of this? “A true disciple of Christ,” answered the elder, “should not show his power in anything.” You don’t need to decide on something yourself. Even if it seems to you that you are benefiting from conversations with guests, you are opposing yourself to the commandment, which commands you to do everything according to the commandment. Didn't the fathers tell you everything you need to know? If people come and speak a word pleasing to God, ask your Abba with humility: “Abba, do you command that I stay and listen or that I leave?” Whatever he says, do it, and you will have peace. And if you need to ask a monk or layperson about something urgent, ask the Abba first. If he approves, then ask what you wanted. So, ask questions only when Abba tells you: ask.” “What if,” the brother asked, “I don’t have any questions, but I happen to be talking to someone, and he directly asks me a question, how do you tell me to act?” - When you meet someone, limit your speech to greetings and say: “Pray for me, now I have an errand to fulfill,” and walk away. And if they ask you about something, if you know the answer, say briefly and go, and if you don’t know, say “I don’t know” and also go. And if you remember that one of your neighbors or friends can answer the question better than you, show how to get to him. – And if I’m sitting or working, and a person sits down next to me and starts a conversation, what should I do then? – If he sees you just sitting and comes up, ask him for a blessing and bless him yourself, say: “Pray for me,” and go away. And if he holds you back, wanting to talk, tell him: “Forgive me, I am commanded not to talk to anyone without the knowledge of Abba. I will tell him and do as he commands.” And if you are working and someone comes and sits next to you, again agree on the same commandment of the Abba and calmly complete the work. - Why then did Abba Isaiah order, after greeting his brother, to ask him how he was doing, and then sit next to him in silence? “Abba Isaiah said this to an old man who had reached great years of life and great measure,” he answered. “And a student who strictly obeys the elder in everything and wants to become a true monk must protect himself from all such meetings.” From them comes contempt, laxity, insubordination and terrifying insolence. Say: “John thinks nothing of it.” And don’t let the troubles of any of the people who came touch you. “My thought tells me: “Stop all meetings once and for all and you will be free.” And another thought says: “Stop gradually, so as not to puzzle those who know you.” Tell me which is better? “If you stop all meetings at once,” the elder answered, you will have no worries, and if you deign to stop meetings little by little, then everyone around you will begin to be perplexed and think about you. You will give everyone an excuse to say, “He talked to me before, and I will talk to him again.” And they will have a suspicious thought: “He probably has something against me that he stopped talking to me?” Make up your mind and God will direct your path.” 3. “My obedience is in the hospital,” said the brother. “The infirm come to the monastery and they need hospital treatment. Abba blessed me to supply them with everything they needed. That's why I'm forced to meet with them. Will it turn out that I am acting on my own free will? “So,” the elder answered, “the weak come because they need treatment.” If you talk about everything to Abba, then you have nothing to do with it. You have been given a command, and you do not carry it out of your own free will. However, you need to be careful, not to use this as an excuse and not to enter into conversations with anyone, not to meet longer than expected, allowing only the most necessary words. Let it be necessary to ask the visitor about some business or trade. So you used to not only ask about the necessary things, but also prolong the conversation so that there was nowhere to go further. Look, don’t give rise to evil will. Keep this and you will find peace. Brother! The Lord has made you a shepherd. Do not introduce predatory wolves into your flock, otherwise there will be nothing left of the flock, and you will be brought to justice for this by the Chief Shepherd. Keep away from your sheep everything that is fraught with harm and destruction rather than benefit. Chapter 44: About the fact that one should not indiscriminately eat with all people in a row; and that those who ask but do not follow instructions after the first and second admonitions must be turned away Abba Macarius said to the brothers who came to him and asked how to be saved: “My beloved brothers, let us avoid meeting with worldly people to the best of our ability, and from this we will receive the greatest benefit. Most of the conversation with them is only about buying and selling, wives and children, cattle and other things. Such meetings alienate thoughts from God. And we will not eat with them. After all, if even a conversation with them alienates thoughts from God, then how much more harmful is it to eat and drink with them? I'm not saying this because they are unclean, far from it. But they eat any food once or twice a day, including the meat of killed animals, while we abstain from meat and tasty dishes and eat only once a day. If they see that we are eating enough, they immediately condemn us and say: “Look, the monks are full.” They don’t even think that we, like them, are clothed in flesh. And if they see that we abstain from food, they immediately condemn us with these words: “Look, they are fasting for show, people-pleasers.” By slandering us, they destroy their souls. And if they notice that we eat without washing our hands, or that our clothes are dirty, they say: “What monks are slobs.” And if they see that we eat after washing our hands, they say: “Look how squeamish they are.” So because of us they destroy themselves, and we are to blame for their death. When we run away, we will avoid their meals! Let them scold us rather than praise us! Their abuse brings us crowns, but their praise plunges us into destruction. What good does it do me to please people and anger the Lord my God? This is evidenced by the divine apostle, who said: If I still pleased people, I would not be a servant of Christ (Gal 1:10). So, let us pray before the Lord like this: “Jesus our God, pluck us out and free us from their praise and reproach.” And we will not do anything to please them. For neither their praise can lead us into the Kingdom of Heaven, nor their reproach can close eternal life for us, but rather, on the contrary, will help this. Let us know, beloved, that for every idle word we will give an answer (Matthew 12:36). Therefore, let us flee from idle words as from a snake.” 2. The brothers came to Abba Anthony and asked him: - Tell us the word how to be saved. -Have you heard what the Scripture says? - said the old man. - This is (quite) enough for you. “But we would like to hear a word from you about salvation, father.” – The Gospel says: Whoever hits you on your right cheek, turn the other to him (Matthew 5:39). “We cannot do this,” the brothers exclaimed. “If you can’t convert someone else, then at least endure being hit.” “If you can’t even do this,” he said, “then do not repay evil for evil.” The elder then called his disciple and told him: “Prepare them some hot stew, for they are sick.” If you can’t do this and don’t want it, then what should I do with you? You see that the saint, without wasting time on questions, immediately sent them away with all certainty. He did not even allow them to stay close to him, much less linger, because it would not benefit them, and they would only hinder him from completely turning to God. If this highest of fathers, the most dispassionate of the dispassionate, protected himself so much, then how much more should we protect ourselves, avoiding those who come to us only to talk and inquire about salvation. After all, they will never agree to give up at least something for the sake of God’s commandment or do something that seems painful to them. Therefore, if you tell them once or twice, and they do not begin to improve, you need to run away from them without looking back. We cannot give them easy access to us. Maybe then they will be ashamed, come to their senses and react with disgust to their illness. They themselves will be grateful to us and will stop bothering us. And by the example of what happened to them, we will free not only them, but also many others who have acquired worldly desires based on worldly reasoning, from the incurable illness of worldly life, and we ourselves will become free not only from annoying visitors, but also from the considerable harm that we could receive if our weakness allowed us to talk with anyone indiscriminately. Chapter 45: About the fact that even in a foreign land you need to know how to communicate with visitors; how to walk and travel with brothers; that travelers need to know how to behave in foreign lands and what rules to follow on the road when you walk with your brothers If you go to a foreign land and are staying in someone’s house, and the owner goes away and leaves you alone, do not raise your eyes and examine the surroundings and do not open anything: not a window, not a jug, not a book. When the owner leaves, modestly ask: “Give me some work before you return.” And whatever he instructs you to do, do it without despondency. If you hear conversations from the street, do not pay attention to them and do not retell them to the owner when he returns. Otherwise you will harm both yourself and him. 2. If you are young, never wear beautiful raincoats. Don't laugh and don't show your teeth. Let your face be humbly turned down. When you go to foreign lands, wear sandals. And when you are in a cell, do not use them, except during illness. When you walk along the road, keep your hands on your belt and do not swing them like a layman, and do not turn your head back and forth. Listen to your thoughts and turn to God in heartfelt prayer. 3. If you come to a city or village, your eyes must be constantly turned downwards, otherwise later in your cell abuse may rise up against you. If along the way a woman says “Peace be with you,” answer her only in your heart and do not take your eyes off the ground. If you can, you shouldn’t even see the edges of women’s clothing. 4. If you go with your brothers, stay away from them to remain silent. When you walk with your elders, never get ahead of them. If you have to carry a basket with an old man, then don't let him carry it - do it alone. And if you are both young, then carry a little alternately, and whoever carries it, let him go ahead. Where you stay overnight, do not show insolence, but be bashful in absolutely everything. 5. In a foreign land, do not spend the night in a house where, as your heart tells you, there is a danger of sin. If you want to eat somewhere and find out that there will be a woman at the meal, do not sit down to eat at all. It is better to upset the owner than to secretly commit fornication in your heart. When you go to bed, do not cover yourself with the same cloak as another person. And before you lie down, say a lot of prayers. 6. If you are walking along the road together and a sick person is with you, let him walk ahead so that if he gets tired, he can sit down to rest. 7. If you are on the road with your brother, and you stop at a friend’s place on business, asking your brother to wait while you are invited to a meal, call your brother too, so that he can also eat and relax with you. 8. When there are several other people with you and it is inconvenient to take such a number to a friend, do not neglect them and do not secretly eat at a friend’s place, forgetting about them. Discuss with them what is best to do in this case and what they say, do it with humility. And when you go with them, do not ascribe any importance to yourself, that is, do not shy away from slavish service to them. 9 . If you go to a foreign land with brothers whom you do not know, then even if they are younger than you, honor them as first. When your dear friend receives you all together, always let them go first: both for ablution and for the meal, do not even give the appearance that he is receiving them for your sake. Give them all the honor and say: “For your sake, mercy was shown to me too.” 10. If you are walking with your brothers, and among them there is someone for whom you have a special love for the Lord, do not have friendly conversations only with him in front of everyone, otherwise among the others there may be a spiritually weak person who will begin to be consumed by envy, and you will bear responsibility because you gave room to his sin. 11. When you go to someone, don't expect them to be particularly happy to see you. Thank God that they accepted you. 12. If you want to visit a poor brother with your brothers, do not bring him into even greater need with your demands. Buy everything that you yourself are going to eat, so that there will be some left for him too. Eat as little as possible yourself - it is enough for you that he provided his shelter. 13. When you enter the cell of a monk you do not know, sit where he has seated you and do not go into another room until you are invited. 14. If you are walking along the road, do not lose sight of caring for the sick among you: perhaps he needs to sit down for a while to rest, or perhaps eat before his due time. 15. When in a foreign land, do not be insolent in any matter, wherever you go. Then your example will be useful. It is especially important to remain silent both secretly and openly. Insolence and all other passions appear in a weak person due to the inaction of his heart, because he does not see his sins. 16. When you are silent in your cell and have appointed yourself to eat at a certain hour or not to eat boiled food, or something else of the like, then in a foreign land, be careful not to say to any of your companions: “Forgive me, I don’t eat this.” Then you will completely give all your work into the hands of your enemies, and it will turn into nothing but vanity for you. Your Master and Savior commanded that everything should be done in secret, but your Father... will reward you openly (Matthew 6:6). 17. He who loves his works preserves them so that they do not perish Once Abba Isidore went to Abba Theophilos, Archbishop of Alexandria. When he returned to Skete, his brothers asked him: – How did you like the city? “Truly, brothers,” was the answer, “I did not see a single human face there except the archbishop.” The brothers were asked in fear: - Has everyone been swallowed up by the earth, Abba? “No,” Abba answered, “but the thought of even looking at someone could not overcome me.” At these words, everyone was surprised at the elder’s attention and severity. Let us also try to keep our gaze from soaring. 2. Once there was a holiday in Kellia, and the brothers ate in the church. There was a brother there who said to the minister: – I don’t eat boiled food. Only salt (crackers with salt). The minister called another brother and said publicly: - Here, my brother doesn’t eat boiled food. Bring him salt. Then one elder stood up and said to him: “It would be healthier for you today to eat meat in your cell than to hear such things about yourself in front of all the people.” 3. One brother in the Skete, who did not eat bread, came to the great elder. At this time, the elder had other guests, and the elder prepared a small treat for them. When they began to eat, the ascetic took only the soaked terebinths and ate them. When everyone got up after the meal, the elder took him aside and said: - Brother, if you come to someone, then do not show your lifestyle. And if you want to always adhere to the order you have accepted, sit in your cell and don’t go anywhere. The brother, enlightened by the elder’s words, began to behave like everyone else at fraternal meetings. 4. The elder advised: “If you come somewhere, do not show your lifestyle that you do not eat olive oil, fried or boiled. You can only refuse wine if you are afraid of scolding, even if some people blame you, don’t let it bother you.” – When I am at the love table with my fathers, what should I do? “Instead of fasting,” he answered, “establish immeasurable prayer with humility.” – But how can I eat, listen to conversations and pray? “Effort overcomes everything,” said the elder, “and if you want to be a monk, always adhere to this.” Anyone who has a different attitude is not a monk. Chapter 46: About the fact that no one who comes for alms should be sent away with anything, but we should joyfully accept the person sent by God and give him what we can; even if he is annoying, one should always endure any of his anger and not get angry, imitating God in this, for He often rewards the merciful much more; and how to do deeds of mercy in the cinema 1. From the life of St. Gregory the Dvoeslov Blessed Gregory, who wrote the lives of the Italian saints in the form of a dialogue, was a bishop of Rome, and before his priesthood was a monk and abbot of the monastery of St. Andrew, called Cliosker. One day he was sitting in his cell and copying manuscripts. A beggar came to him. As a true servant of Christ, Gregory called his novice and ordered him to give the beggar money. He did everything as he was told. But soon the same beggar again came to the saint and asked: - Be merciful to me, servant of the Most High God. My need is great, but you have given me little. Gregory called his novice and said: - Go, brother, and give him six more coins. My brother did just that. The beggar, having now received twelve coins, left. But soon he appeared again on the same day and said: “Have mercy on me, servant of the Most High God, do not refuse me alms again, for my losses are too great.” And this time Gregory called the same sacristan and told him: - Give him, brother, six more coins. “Believe me, father,” said the novice, “there is not a single coin left in the sacristy.” Then Blessed Gregory said: – Don’t you have any thing, clothes to give him at least something? - Honest father! - the sacristan prayed, - We have no other vessels, only a silver dish on which one rich woman, as is their custom, sent us a treat. Then go and give him this dish. He did as the saint ordered, and the brother, taking such alms, left. When Saint Gregory became Pope of Rome, according to the custom of popes, he once ordered the sacristan to appoint twelve people who would dine with him. He did so, but when everyone came to the meal, there were thirteen guests. The blessed husband called his sacristan and asked: “I told you to call twelve people, why didn’t you listen and call thirteen?” He got scared and said: - Believe me, honest lord, there are twelve of them. Indeed, only dad saw the thirteenth. While everyone was eating, dad watched as the thirteenth guest sat down on the very edge of the bench. And suddenly his face began to change. Sometimes he seemed gray-haired, sometimes very young. When everyone had left the meal, the blessed pope said goodbye to everyone, and on the thirtieth, in whom he saw something wonderful, he held him by the hand and led him into the office. - I conjure you with the greatness of the power of God, tell me, who are you? - Dad asked, “And what is your name?” - Why are you asking my name? This is weird! - answered the stranger. - After all, I am the beggar who came to you at the monastery of St. Andrew the Apostle, and you gave me twelve coins and a silver dish in which Blessed Sylvia, your mother, sent you a treat. Know that from the very day when you showed such generosity towards me, the Lord destined you to become the primate of His Church, for which He shed His blood, and to ascend to the chair of the supreme Apostle Peter, whose virtue you imitate, for the great Peter, like you, distributed all his property to those who came in simplicity of heart, whatever they needed. - How do you know that the Lord appointed me to become a dad? “I am an angel of the Lord Almighty, that’s why I know.” The Lord then sent me to you to test the strength of your conviction, whether you are humane and whether you do alms for show. Blessed Gregory, hearing these words, was frightened, because he had never seen angels before. Previously, he listened to him as a person and simply talked with him. The angel said: – Don’t be afraid, the Lord sent me to be near you while you are in your current life. Whatever matter you ask for, through me this request will be conveyed to the Lord. Hearing his words, the saint fell on his face, offering worship to the Lord and saying: – If for such an insignificant manifestation of mercy, which I did not even notice, the All-Merciful Lord showed me such a multitude of bounties that he even sent His angel to be with me always, then how great glory are awarded to those who keep His commandments and do the truth? It is truly said: mercy exalts itself above judgment (James 2:13) and he who does good to the poor lends to the Lord (Proverbs 19:17). The man of God Boniface, who became a bishop and became famous in childhood for the greatest powerful signs from God, left the house dressed, and sometimes returned without a cloak, or even without a shirt. If he saw a beggar on the street, he took off his clothes and dressed the poor man. At the same time, he wanted only the eyes of the omnipotent God to see this, for he hoped for a reward only from His One. As a child, his mother punished him for such actions, saying that it was unfair when he had nothing to wear, and he gave everything to the poor. One day she entered her granary, where the grain supply for the whole year was kept, and saw that her son had distributed almost all the wheat to the poor. She fell into despair, began to torment and mourn the loss of almost a year's supply. Then the pious youth Boniface came and began to console her as best he could. But since he did not know how else to calm her down, he asked her to leave the granary, where there was very little grain left. When she came out, he began to pray right there. After some time, he called his mother - there was much more wheat in the bins than the annual supply that his mother had prepared. She was amazed to see this miracle. Having convinced herself how effective the boy’s prayer was, from then on she herself allowed him to distribute bread. At this time, when a severe famine was raging throughout Campania, the holy man distributed everything from his monastery to the poor, so that there was nothing left in the pantry except a small amount of oil in a glass vessel, and a subdeacon named Agapit began to ask him for some oil. The holy man, who decided to give away everything on earth in order to preserve everything in heaven, ordered that the small amount of oil that remained be given to the petitioner. The monk overseeing the storeroom, although he heard the order, did not carry it out. When, after a little time, the monk was asked whether he had fulfilled the order, he replied that he did not give the oil, because if he had given it to the petitioner, there would have been nothing left for the brethren. Then the angry Saint Benedict ordered that glass vessel in which there was a little oil to be thrown out of the window, so that there would be nothing left in the monastery - for disobedience. And so they did. And under this window there was a large cliff strewn with sharp stones. Thus, the thrown glass vessel fell on the stones, but remained completely unharmed, as if it had not been thrown, so that it itself did not break and the oil did not spill. The holy man ordered the vessel to be raised and, since it was unharmed, given to the petitioner. Gathering the brethren, he exposed to everyone the distrust and pride of the disobedient monk. Then Saint Benedict and all the brethren began to pray. And in this place where he prayed with the brethren, there was an empty closed barrel. During the prayer, the lid of the barrel began to rise because oil appeared in it, and it began to flow unexpectedly. They moved and removed the lid, but the rising oil poured over the edge and flowed onto the floor. As soon as God's servant Benedict saw this, he immediately stopped praying, and the oil stopped pouring onto the floor. Then he gave the unbelieving and disobedient brother new instructions - to learn to have faith and humility. And the brother, saved from salvation, was ashamed, because the venerable father with miracles proved the power of Almighty God, which he spoke about in his instructions. 4. From the life of Saint Euthymius Euthymius the Great and his brothers once found themselves in dire need, from which the new Lavra suffered for a long time. And just at the same time it happened that many Armenians entered the Lavra, somewhere at least four hundred people. They walked from the Holy City to the Jordan, but lost their way because there was no one among them who knew the way. As soon as the saint saw them, he thought about how to arrange for them to rest after a long journey. He called the Lavra's steward, Dometian, whom he himself had appointed, and ordered him to prepare a meal. And he began to argue in response that the need, they say, was not over yet and the brethren hardly had enough food for the day. But the monk, boldly trusting in God, who sent down food in abundance to the poor widow for her good will (1 Kings 17:15-16), ordered Dometian to go to the barn. “Whatever human thoughts,” said the saint, “divine grace can control everything beyond expectation.” Dometian went into the barn and began to open the door and immediately saw (oh, inexpressible are Your miracles, Christ God!) - according to God’s providence and wisdom, the whole room was filled with bread to the ceiling. He couldn’t even open the door - there was so much inside! The housekeeper called all the brothers to help him. And when they opened the door, they saw an unimaginable abundance of bread, an abundance of wine and oil, comparable in its abundance only to the boundless pious desire of Euthymius to show mercy to everyone. Seeing this, having comprehended the power of Divine grace, Dometian fell at the feet of the great saint, asked for forgiveness and brought ardent repentance for his past pettiness. 5. From the life of St. Marcian For the consecration of the church in the name of the holy martyr Anastasia, the construction of which from the laying of the very first stone was supervised by the great Marcian, as one would expect, the whole city gathered, led by the emperor, courtiers and patriarch. Suddenly a beggar approached him and extended his hand to get at least something to eat. The holy man, although his soul was always filled with kindness and philanthropy, this time did not find anything in his bosom. He began to look for a place where human eyes would not see him. And as luck would have it, this time he was only wearing a tunic, although he usually wore a shirt under it. Realizing that he had nothing with him, the divine husband, although he could have easily and without any apology rejected the beggar’s request (since God knows that there was nothing to give), he became worried that he would upset God if he did not give up the only clothes that he was wearing. Saint Marcian took off his tunic and gave it to a beggar, leaving only his stoli (underwear) and phelonion, which barely covered his body. The holy man did everything so that people would not notice this. When all the clergy entered the altar, Marcian gave a blessing to the first priest, and he began to celebrate the Divine Liturgy. And Marcian himself wrapped himself in a veil so that no one would notice his nakedness. However, everyone standing in the altar and the bishop himself, looking at Saint Marcian, saw an incredible and inexplicable miracle, which only eyewitnesses could believe: on Marcian the royal robe, embroidered with gold, sparkled with fire. Its brilliance became even brighter when Marcian took the divine body in his hands to present it to the faithful. Some looked at this miracle in silence, others whispered. Some admired, others envied. Several people approached Bishop Gennady, thinking that he did not see this and that he definitely needed to tell him about it, and began vying with each other to blaspheme Marcian and slander him. The Patriarch replied that he also sees everything, but does not know how to explain it and is perplexed. When the liturgy ended, the patriarch called Marcian and privately asked about the robe, saying that it was more suitable for kings than for (ordinary) priests. The saint was extremely amazed, fell at the feet of the patriarch and, bursting into tears, began to deny everything. He said that this was an optical illusion and that even to admit the very idea that he could have a precious robe was madness for him. The Patriarch considered Marcian's words reasonable and, realizing that it would be absurd to believe his own eyes, extended his hand and threw off the phelonion and stoli. And oh, a miracle, visible and named. The saint was not wearing the golden tunic that everyone had just seen. He stood naked, without priestly robes, and it was clear that he was naked and that only the invisible golden robe of virtues covered him. Then the bishop was amazed, and all the detractors of the saint were amazed. With one voice from all lips, God and His servant were glorified. After all, the holy altar server was generosity itself, and with his own hands he built many great churches, healed many people, and took care of countless beggars. His works have become very famous, and we will talk about them later. Thus, it became obvious to everyone not only his philanthropic attitude towards those in need, but also what great and gracious gifts those who love mercy are awarded. At night, this wonderful man walked through the squares and the city lane and helped bury the dead. If someone was dying of hunger and there was no one to take care of him, then seeing such a person was a great joy for Marcian. He washed and clothed him, preparing him for burial as a close relative. Having made all the preparations, he addressed the deceased as if he were alive: “Now go, brother, let’s kiss goodbye in Christ.” And it would seem that the dead man, deprived of all feelings, heard his words. He stood up and, an unprecedented miracle, kissed Marcian. Not he, but the providence of Christ showed that the ministry of Marcian was accepted. Then the dead man became dead again, and there was no doubt about it. 6. From the life of St. Theodosius Kinoviarch The Great Theodosius, by distributing favors, won victories over the needs of the poor and suffered defeats, because the magnitude of favors could not keep up with his intentions. After all, his intentions always remained under the guidance of the inexhaustible generosity of the Holy Spirit. The following narrative will tell how this happened in life. Having great compassion for any person who was in need, he showed even greater compassion for those who suffered misfortune and whose poverty was aggravated by a serious illness. And many then suffered from fever, the most terrible of all diseases that befall a person. He was an eye to the blind, a foot to the lame, clothing to the naked, shelter to the homeless. He was a doctor, protector, servant, and assistant to all the sick. He became everything to everyone due to his inexhaustible love for humanity. He washed wounds and cleansed ulcers. He kissed the lepers with all his love, without fear of infection. He so wisely consoled everyone and exhorted them to meekly endure all disasters that they called him a common refuge, a common healing, a common treat for guests, a common treasury. How beautifully this is said and in accordance with the truth! Everyone could be worthy of his care, having received what they desperately needed. In his monastery one cannot remember that anyone was neglected or forgotten about. Theodosius believed that the simplest, smallest person deserves even greater care, for Christ most clearly abides in the most humble people. None of those who came to the monastery were driven away; everyone was given attention, for each person was revered as worthy of philanthropy and mercy. You may remember that every day more than a hundred people sat down to eat at Theodosius’s. If the source of human mercy flows so abundantly, how much greater is the source of Divine mercy. It is obvious that he is not only great in his abundance, but also infinitely surpasses any mercy we can imagine. We will tell you about this now. God punished the earth. Punishment by hunger. And this famine was not short and not such that it affected some places and spared others. No one anywhere could escape his scourge. People received such torment as punishment for their evil, for the fruits of their deeds, as the prophet Micah said1. When the holiday of Vaiy arrived, many poor people and peasants came to celebrate directly to the monastery, observing the accepted custom, but at that time rather forced by hunger. Those who served in the kitchen did not know what to do at the sight of such a crowd of people. They tried to divide all the food into small parts and distribute it in quantity, so that, thanks to thrift and precision, there would be enough food for everyone. The measure was one pound and no more. When the great Theodosius approached and saw that many people were besieging the monastery gates, he immediately remembered how Job thought and said: The stranger did not spend the night on the street: I opened my doors to the passerby (Job 31, 32). Possessing the mercy of Job and imbued with a feeling of compassion, he gave the order to remove the scales to the side and said that the monastery gates should be opened and everyone should be allowed inside. He also took care to arrange a meal to the delight of the guests. Oh the greatness of God's miracles! A small amount of food was enough to feed a multitude of people, just as five thousand people were fed with five loaves of bread (Matthew 14:21). Everyone satisfied their hunger, and all the boxes were filled with leftover bread. The monks, who thought that they had nothing left, saw how much they still had, that they received more than they gave, and that through prayer the belly of the poor became for them more abundant than the harvest of gardens and fields. This is how God rewards for the good intention to do good to the poor. He not only bestowed inexhaustible abundance for his magnanimous intention, but also showed the holy man to be wondrous and praised by all, not deceived in his hope. God gives glory to those who always glorify Him with their deeds. Another time there was a holiday in honor of the Blessed Virgin Mary, solemnly celebrated. So many people gathered for it that there was not even room to accommodate everyone. But at that time there was no food in the monastery, only bread, which would have to be used to treat everyone. But the Lord, who previously filled the monastery bins and opened His tireless and generous hand and fed all living things, now filled the meal with dishes, or rather fulfilled the desire of the belly of all the guests. The myriads of those gathered ate their fill, and put the leftovers into knapsacks to take home, and from other leftovers the monastery servants served many more meals. Once the great Theodosius saw that the Egyptians had gathered for the feast of the consecration of a large monastery, and there were so many of them that even there was not enough water in the monastery well. But they ate their fill and took the food with them so that they would have something to eat on the way. Whoever saw these wondrous events received exact evidence that God, who had previously watered the desert with manna for the Jews led by Moses, now granted food to Theodosius. Who, as we are convinced, lives in Christ, does great and wonderful things, providing food in abundance to many men. Looking at the crowds of people rushing to the monastery, it was impossible not to understand with an ingenuous mind that the Lord himself was acting here, having once blessed five loaves of bread and fed thousands to the full. 7. From the life of St. John the Merciful Once those who were entrusted with the distribution of alms came to Blessed John and said that some girls, decently and richly dressed, appeared along with the beggars and asked for alms, should they be given it? The gentlest saint looked at them sternly and said: “You are servants and workers not of humble John, but of Christ himself.” Therefore, obey His commands - give to anyone who asks you (Matthew 5:42). And if you want to serve someone else who will command you to find out everything and investigate the lifestyle of those who ask and their condition, know that neither Christ nor humble John needs nosy servants. If you were giving away your property, there would still be some excuse for your frugality. But you are not giving away your own, but God’s. Therefore, we must always keep God’s commandments. “And if you,” continued Abba John, “due to your unbelief, are afraid that many expenses will exceed church income, then I will no longer want to communicate with you because of your unbelief.” I know for sure that even if the whole world came to Alexandria and begged at the same time, their requests would never exceed the inexhaustible abundance of God's riches. With such reasonable admonitions, Saint John healed all unbelief. The greatness of his intentions amazed everyone present. Next, Saint John told the following story. “When I was fifteen years old, I lived in Cyprus. One night I had a dream: a maiden of wondrous, inexpressible beauty appeared before me, in brilliant clothes, with a wreath of olive branches on her head. She came up to me and poked me very hard in the side with her finger. And then I saw that this was not happening in a dream, but in reality - she was standing in front of me (alive), I asked who she was, where she came from and why she was not letting me sleep. She looked at me with a meek and joyful look and said: – I am the first of the daughters of the Great King. If someone makes friends with me, I can intercede for him before the King. No one has greater boldness towards Him, because I convinced Him to come down from heaven to earth and take on (human) flesh. Having said these words, she disappeared. I came to my senses and began to think about what I had seen and realized that the name of this virgin was Grace. Thanks to Mercy, our Lord did not consider it unworthy to come down to earth and become like people. Getting up from my bed, I went straight to church. Dawn was already breaking. On the way, I met a husband who didn’t even have clothes; he was freezing from the morning cold. I took off my cloak and gave it to him, telling myself that this was what I needed to do if the vision was not false. Before I had time to enter the church, a man dressed in light clothes approached me, handed me a bag of one hundred gold pieces and said: - Friend, take this money. I took them with joy, but soon felt remorse. Then I went back to give him the money, which I had absolutely no use for, but he disappeared without a trace. Then I realized that the vision was not imaginary, but completely true. From this incident I realized that after I gave alms, as promised, Christ rewarded me a hundredfold. And then, performing acts of mercy myriads of times, I was constantly convinced of this. I even said to myself: “Stop, how long will you tempt the Intemptable One?” The evidence of faith was just as clear. And cowardly people have now come to distract me and show me as an accomplice of their unbelief and urge me to be merciless.” One of the foreigners, having learned about the great goodness of the saint, decided to tempt the one who was above all temptation. He dressed in rags and began to wait near the hospital, because the saint visited the infirm two or three times a week. He approached him and asked in a sad voice: - Master, have pity on the prisoner. He ordered the treasurer to give him six coins. The imaginary beggar took the money, changed his clothes, came up again and asked. Saint John ordered him to give alms. The treasurer whispered to the patriarch: “But this is the same one who just received six coins, don’t you recognize him?” When the pretender came for the money for the third time, the treasurer began to make signs to the patriarch that this was the same person. But the patriarch said words worthy of eternal memory: - Give him twelve coins, maybe this is my Lord testing me. Another time, when the great saint went to church, one of the nobles approached him, robbed by thieves and reduced to extreme poverty. This man asked for help, and the patriarch immediately ordered fifteen pounds of gold to be given to him. But the one who was entrusted with giving the money either heard wrongly, or decided that the Church did not have enough money and it needed to be saved, if the patriarch did not know how to save money, and gave the petitioner only five pounds. When the patriarch was leaving the church, some rich widow handed him a paper in which five hundred pounds of gold were written to the saint. Endowed with God's grace, he realized that everything did not happen as he said. He called his assistants and asked whether they had given the man fifteen pounds or not. They began to lie, saying that they did everything as they were told. Then Saint John sent for the petitioner and learned from him that he had received only five pounds. Then he showed them the widow’s paper and said: “God will now exact a thousand pounds of gold from you. If you gave a man fifteen pounds, then that widow gave one thousand five hundred pounds to God. To truly assure you unbelievers, call this God-loving wife. When she came and brought the promised gold, the patriarch asked: – Tell me, exactly how much money were you going to donate? She realized that what she alone had witnessed was not hidden from him. The widow said with sadness in her voice: “Truly, sir, when I drew up the paper, I wrote out one thousand five hundred pounds.” But a few days later I unfolded this paper and saw that the word “thousand” had mysteriously disappeared. From this I reasoned that it was God's will that I should give only five hundred pounds. When the servants heard this, they were seized by fear that pierced their whole soul. They fell at the feet of the saint, asking him to forgive them the sin of disobedience. The saint, having given a blessing, sent them away in peace. Blessed John had the custom of reading the lives of saints who were more successful than others in giving alms and thus glorified, in order to follow in their footsteps. Somehow he came across the life of Saint Serapion of Sidon. The Patriarch never ceased to admire this husband and tell stories from his life. Serapion, for example, having met a beggar, took off his omophorion and gave it to him. And then, seeing another beggar freezing on the street, he gave him his surplice. Finally, he sat down, already naked, clutching the Gospel in his hands. Some man came up to him and asked: “This is it,” Serapion answered, pointing to the Gospel. And then he sold the Gospel and distributed the proceeds to the poor. When a student asked him: – Where is our little Gospel? “Believe me, child,” he answered, “I obeyed the Lord, who spoke to me in that Gospel: sell what you have and give it to the poor (Matthew 19:21). He did not order to spare, as I understand, the book in which this was written. 8. From the life of Saint Alypius The virtue of alms blossomed so much in the soul of the great Alypius that every time he gave, he rejoiced more than the recipient of the alms. One day a beggar approached him and began to ask for clothes. Alypius, without thinking at all, took off his cloak and laid it on the ledge of the column. And the beggar took the cloak and set off, glorifying God for the providence that had come true on him. Saint Alypius remained standing on the street, shivering from the cold, until one of his servants, who were then putting the house in order, noticed him and hastened to bring some clothes. The brother saw Abba Nispheroi, who had thrown two short cloaks over himself, and asked him: - If a beggar comes and asks you for a cloak, which one will you give him? “The best,” answered Abba. - And if then another beggar asks you, what will you give him? “I’ll give you the last one, I’ll go and sit in some secluded place until God sends me clothes and covers me.” Because I don't ask people for anything. 2. The elder lived with his brother according to the rules of the cenobitic community. And he was merciful. When famine came and people began to come to their doors and ask for alms, the elder gave to everyone. The brother, seeing how he acted, said: - Give me my share of the bread, and do with yours what you want. The elder divided the bread and continued to give alms only from his portion. Many came to the elder, hearing what he served to everyone. God, seeing this, blessed his bread. The brother, having eaten his bread, said to the elder: “Since I already have little bread, Abba, take me back to the kenobia.” “As you command, I will do so,” said the elder, and they again began to live and eat together. Many petitioners still came to them, and no one left empty-handed. One day the brother entered the cell and saw that the bread had run out. A beggar came, and the elder ordered his brother to give him alms. Brother said: “We have no more bread, father.” “Go inside and look,” said the elder. He entered and, seeing a baking tray full of hot bread, was afraid, took the bread and gave it to the beggar. Then the brother realized the faith and virtue of the elder and glorified God. 3. A certain Manichaean went to visit his comrades, but evening found him in the middle of the desert. He didn't even know where to spend the night. And in that place there lived an Orthodox anchorite who knew this Manichaean, saw him and understood what heresy he belonged to. Manichaeus, not knowing where to lay his head, was still afraid to turn to the anchorite, thinking that he would not let him in for his heterodoxy, but, forced by circumstances, he went to the door and knocked. The elder opened the door and, seeing him and recognizing him, received him with joy, fed him and showed him a place where he could sleep peacefully. At night, the Manichaean, reflecting on the elder’s mercy, thought: “Wow, this man was not partial to me, although he knew who I was and made sure that I rested. Truly he is a man of God." Getting up in the morning, he fell at his feet and said: “From this day on I am Orthodox,” and I remained with the elder until the end of my days. 4. Abba Theodore of Fermi asked Abba Pamvo: He thought, sighed heavily and said: - Go, Theodore, and be merciful to everyone. For your mercy has found boldness before God. 5. One monk from Thebaid had a grace-filled gift of service from God, so that for each person who came, he did what the guest needed. Once in one village he was giving out alms, and a woman in a shabby dress approached him for alms. Noticing how she was dressed, he opened his fist to give her a lot. But his fingers clenched into a fist, and he gave her just a little. Then another woman, well dressed, approached him. Seeing how she was dressed, he lazily began to take out a few coins, but his fingers caught quite a few coins. Then he asked about both women and learned that the one who was dressed well, was from noble people, became poor, and put on her former rich clothes only so as not to cause reproaches. And the second one wanted to get more, and so she put on an old one. If you show mercy to a beggar, do not call him to help you in your labors, otherwise your favor shown to him will not be credited to you. “Father, if my brother asks me to do something, and I doubt whether he really needs it, how can I show him mercy with joy and cheerfulness?” Then I will show him mercy through force, but my soul will remain cruel and unmerciful. “If,” the elder answered, “you know that your brother asks because he needs it, give it to him with joy, giving from God and this is your joy.” And if you find out that he has no need for it, do not give it to him, but say: “Abba commanded me not to give to anyone who does not need it.” And it won't be cruel. – If I give to a person according to his need and I see that I am consumed by greed, lest I give him the extra, then what should I do? Serve more than necessary to get rid of greed or try not to serve less than necessary. And if pleasing people, vanity or simple shame in front of people tells me to give more than is necessary, then should I give less than necessary to overcome passion or exactly as much as necessary to fulfill the commandment? “If greed torments you and does not want you to do good to your neighbor,” said the elder, “act as your condition allows.” If you have a lot of money, give him a little more than he needs. And if it’s not enough, then give exactly as much as needed. And if you are overcome by the thought of giving out of vanity or to please people, do not give more or less than necessary, but be precise: give as much as is needed. Chapter 47: About what a monk should neither have nor collect money for giving alms and what kind of mercy he should show Blessed Syncletikia said that an ascetic should not strive for material wealth in order to give alms. It is the business of the laity to express charity through donations. It is appropriate for them to give alms not to feed the hungry, but so that they can learn love and fellowship. After all, God, who knows all the riches of the rich, has the power to feed any beggar. Just as circumcision of the foreskin symbolically showed the removal of the veil from the heart, so alms are intended to instill in people love for each other. And in whom love arose by divine grace, he does not need alms. I say this not to slander mercy, but to show all the purity and height of non-covetousness. After all, less should not interfere with more. You need to put in a little effort, you need to do a little, but you can fit everything into one if you direct your love to more. You are carrying the cross. You must say freely: Behold, we have left everything and followed You (Luke 18:28). Accept the gracious language of the apostles and say: I have no silver or gold (Acts 3:6). And do not give alms to the laity simply and recklessly, but imitate Abraham in this too and show your love for mankind. Righteous Abraham, receiving guests, added intention to the treat. He, as the Scripture says, stood up himself, served and called his wife and all the household servants. Indeed, these people have received the reward of mercy, being in the second row. The Lord, having created the universe, distributed those living on it into two rows. He ordained marriage for some who lived according to honor, for the sake of procreation, and for others He gave a model of purity for the sake of holiness of life, making them angelic. To the first He left laws so that everyone would pay for everything, and to the second He said: Vengeance is Mine, I will repay (Rom 12:19). He commanded the first to cultivate the land (Gen. 3:23), and to you, the second, do not worry about tomorrow (Mt. 6:34). Worldly rulers also give various works to their servants. They send some to the field to cultivate the land and ensure population growth, and others, if they show themselves to be skillful and beautiful, they take into their chambers to serve. So the Lord made a place in the world for all who chose honest marriage, and placed the best of them, as those who were worthy of righteous intentions and who loved purity, to serve Him. Such people are alien to all earthly affairs: after all, they have been honored to participate in the Lord’s meal. They don't think about clothes, anything material. They put on Christ and found Him as their first provider. Their calling is to renounce life and think about death. Just as the dead do nothing for their bodies, so do we. Everything that is done for the body was done by us when we were babies. And now, according to the apostle, the world is crucified to us, we are to the world (Gal. 6:14), and we live with the same soul. Let us show ourselves virtues and, at the command of reason, let us do alms, for blessed are those who are merciful in soul (Matthew 5:7). Elsewhere in Scripture it is said that he who lusts after beauty has already committed sin (Matthew 5:28). Therefore, it is clear that almsgiving must first become stronger in the mind. Intention produces action, even if bodily need prevents it from being carried out in practice. 2. From the life of Saint Arseny When Arseny the Great, having left worldly life, accomplished a feat among the Skete monks, Arkady, who was raised by him, ascended to the imperial throne after the death of his father Theodosius. Arkady sent Arseny a letter of greeting, written kindly and carefully, in which he asked the monk for prayerful assistance in the duties he had assumed, so that God would manage his power as He pleased. Arkady gave Arseny the most friendly gift: all the income collected in Egypt. The rationale was that Arseny would distribute all these funds to the poor and help holy churches and monasteries, which often needed the most basic things. This is what Arkady wrote, at the end of the letter he asked for a quick response. Arseny, having received such a letter, did not write a response, but conveyed it to the emperor orally: “It is not appropriate for me to distribute money. I died for the world, and a dead person has nothing to do here.” Arseny said to the monks who came to him: “Remember, brothers, that our enemy the devil uses many different tricks, trying to mislead us, and under the pretext of hospitality and kind assistance to the visiting brothers, he forces us to eat and drink with all the guests, saying that this is true love. So little by little, imperceptibly, he distracts us and plunges us into slavery to the womb and greatly spoils us with the addictions and pleasures that arise from this. To others, he instills in them the idea of ​​alms and donations to the poor and instills in them a passion for money, leading them to the love of money.” 3. An incident from the wanderings of St. John the Theologian On the island of Patmos, where the Apostle John was exiled, Myron was the ruler. John healed his son Apollonides, who was suffering from the demon Python (the evil spirit of the prophet), and showed a lot of love to Myron and his entire household, so that they all believed and were baptized. Myron brought John a lot of money and said: “Take this, teacher, and give it to the poor.” “Your intention is correct,” said the apostle, “but I know that I need to be obedient to God, and not to the money handed to me.” That's why I can't accept them. It’s better to distribute them with your own hands to those who need them. Myron began to help those in need, and the Lord filled his house with all kinds of prosperity. Seeing the money being used for a good cause, everyone rejoiced. Brother! Scripture says: Atone for your sins with righteousness and your iniquities with mercy towards the poor (Dan 4:24). You ask me: – I have no money, because I have forever renounced my property. How can I do good to a beggar? -You don’t have money? But you still have desires. Renounce what you desire and do good through it. Even if you cannot work with your hands or body, work with your righteous intention. If your brother sins against you, forgive him according to the word of the Lord, and you will have great mercy for this. If we seek forgiveness from God, we must forgive any person with all zeal: forgive, and you will be forgiven (Luke 6:37). It's a big deal when a person gives money to the poor. But it will be much higher if you show mercy to your neighbor by forgiving him of his sins. After all, the soul is by nature much higher than the body. We asked God for forgiveness and received it. Why don’t we want to forgive our neighbor? We are like that wicked servant whose master forgave a debt of ten thousand talents, but he did not forgive his debtor one hundred denarii. The master rightly said to him: Evil slave! I forgave you all that debt because you begged me; Shouldn't you also have had mercy on your companion, just as I had mercy on you (Matthew 18:32-33). And, being angry, says the Scripture, his sovereign handed him over to the torturers until he repaid him the entire debt (Matthew 18:34). Further, the Lord says: So will My Heavenly Father do to you, if each of you does not forgive his brother his sins from his heart (Matthew 18:35). And in another place, turning to those who received many great benefits from Him, but turned out to be unmerciful and not compassionate, He says, mourning them: Woe to you, rich! for you have already received your consolation (Lk 6:24). A person can be rich even without money, abounding in words, knowledge or any other abilities that people are often awarded. Let him accept this gift and give it to someone who does not have it. And if he is unmerciful to his neighbor, then woe to him for accepting this gift, because he has already received his consolation. What is more appropriate and useful in all things for us, who have known the path of truth, than not to immediately sell all our property and use the proceeds according to the commandment of the Lord (Matthew 19:21; Mark 10:21; Luke 18:22). It is unacceptable, citing the fulfillment of other commandments, not to obey this saving command. So, let us first of all have good carelessness, and then unintentional poverty, which in thought is above all unrighteousness and justice, let there be no more matter in us in which the flame of excess will flare up. Then humility, which is greater than all other virtues, will overshadow us and press us naked to our breasts, as a mother holds in her arms a beloved child who, out of infantile foolishness, has taken off all her clothes and thrown them far away, because the child, in her great kindness, rejoices in nakedness more than even in the most colorful clothes. The Lord preserves, says the Scripture, the simple-minded; I was exhausted, and He helped me (Ps 115:6). The Lord requires us to give alms with what we have, and not with what we don’t have. And if what I could give away for many years, in a short time, with the fear of God, I properly distribute, then will anyone condemn me if I have nothing left? Let him know that there is no need to dishonor God because of his love of money and force Him to wait until a person is able to manage his property. While a person spends a long time preparing to give alms, the beggars are starving and freezing without clothes. It is better to reject such an excuse for the sake of good service. There is no need to unreasonably boast of your wealth. If we have hated the natural desire to help others, then we have hated our own soul. If we do not rejoice when we give away our money, then we humiliate our soul by not doing any good. If we have enough money, then we should rejoice all the more because we give it away, for good works in us when we carry out God’s command with joy on our face. But when we give everything away, then we will be overcome by boundless sadness and humility that we are not doing anything truly worthy. Then the soul will turn to itself in great humility. After all, the benefit that she now cannot acquire for herself every day through alms, she will acquire through hardworking prayer, patience and humility. The needy and needy will praise You, O Lord. God will not give the gift of theology to anyone unless the person himself is ready to give up all his property for the sake of the Gospel of God. God announced: according to Your goodness, O God, You prepared what was necessary for the poor and added: The Lord will give the word: there is a great multitude of heralds (Ps 67:11-12). Some have evilly interpreted what is said in Scripture: It is more blessed to give than to receive (Acts 20:35) and have distorted the meaning of the saying in favor of the thirst for love of money, considering that it is more blessed to become rich willfully, in order to distribute from greater wealth to those in need. They did not learn the teachings of the Lord: Sell all your property and give to the poor, and you will find treasure in heaven, and then follow Me (Matthew 19:21). Let them know that they have not yet renounced the world and have not achieved monastic perfection, for they were ashamed to accept daily poverty for the sake of Christ and the apostles, in order to serve themselves and others not with wealth, but with the labor of their hands. If they want to actually fulfill their monastic calling and become glorified together with the Apostle, then, having renounced their old wealth, let them accomplish the feat together with Paul, in hunger, thirst and nakedness. Then they will run the field performing a good deed. If the holy apostle had believed that the preservation of old wealth was necessary for perfection, he would not have despised its value. He himself calls himself a noble man and a Roman citizen and does not refuse this. And those in Jerusalem who sold their houses and fields, brought the price of what was sold and lay at the feet of the apostles (Acts 4:34), they would not have done this if they had judged that the apostles would approve of eating with the money they saved, and not with the fruits of their labors and donations from the pagans. The just named Apostle Paul teaches this clearly. In the Epistle to the Romans he says: And now I go to Jerusalem to serve the saints, for Macedonia and Achaia are zealous in giving some alms to the poor among the saints in Jerusalem (Rom. 15:25-27), for they will benefit from this. The Apostle Paul was often in bondage and in prison and bore all the costs of travel and therefore, as one might think, was in difficulty in earning what he needed for himself with his own hands. Therefore, he says in his teaching that he received what he needed from the brothers from Macedonia: My lack was filled by the brothers who came from Macedonia (2 Cor. 11:9). And to the Philippians he writes: You know, Philippians, that at the beginning of the gospel, when I left Macedonia, not a single church helped me with alms and acceptance, except you alone. You also sent me to Thessalonica once or twice for my needs (Phil 4:15-16). So only those who have reached extreme madness will say something different after these words. When you set limits in your soul in order to build it up with grace, teach your soul not to look for justification in other matters, so that it does not turn out that you are working with one hand and depriving yourself of what you have earned with the other. There they needed frugality, but here they need breadth of heart. If the merciful does not rise above the concept of justice, then he is not yet perfect in mercy. Namely, not only should you show mercy to people you know, but you should also joyfully endure injustice from other people and be merciful to them too. When mercy triumphs over justice, then a person will no longer be crowned with crowns of worldly righteousness, but with crowns of perfect gospel virtues. To give your means to the poor, to clothe the naked, to love your neighbor as yourself, not to offend anyone, not to lie - all this was prescribed by the Old Law. And the perfect Gospel says: Give to everyone who asks you, and do not demand back from the one who took what you have (Luke 6:30). And not only lies regarding property and other external troubles must be endured with joy, but one must also lay down one’s very soul for one’s friends. Such is the merciful One, He not only shows mercy to His brother with alms, but also restrains himself when he reproaches him, so as not to upset his brother’s heart. If you want to acquire a merciful heart, first train yourself to despise everything around you, so that your mind is not carried away by the weight of things and does not leave its allotted limits. You can accurately determine whether your heart is merciful or not by how you tolerate unfair treatment of yourself. If you are truly merciful, then when something is taken away from you unfairly, you do not grieve inside, do not talk out loud about the external damage. On the contrary, you want to use compassion to overcome the evil of the offenders, just as the rage of wine is tamed by the abundance of water, and to show great mercy by repaying the offense with good. This is what the blessed prophet Elisha did in relation to those who came to enslave him. While standing in prayer, he blinded them, showing them the power of God within him. When he gave them food and drink and sent them away, he thereby showed mercy to them (See 2 Kings 6:8-23). The disposition of love is recognized not only by the distribution of money, but, what is much higher, by the dissemination of the word of God and physical service. 2. He who has truly renounced worldly things and unfeignedly serves his neighbor out of love, is quickly freed from all passion and becomes a partaker of divine love and knowledge. 3. He who loves God certainly loves his neighbor. Such a person cannot keep money, but only manages it magnificently, giving it to everyone in need. – What is compassion and how does it arise in a person? – Compassion is to have mercy on those in need. And do not sympathize with the one who protects his self-will. It arises in a person because he remembers how God had mercy on him, and then he himself has mercy on his neighbor. One man brought money to the elder and asked him to take it for his needs, but he did not accept it, saying that he was content with his handicrafts. But the guest continued to insist, saying that with this money it would be possible to help those in need. “This will be a double shame for me: I will take what I don’t need, and by giving it to others, I will begin to be vain.” 2. The elder said: “If you give alms, and the thought torments you that you gave a lot, do not listen to Satan’s suggestion. But if possible, live in poverty and humility, so that you yourself can be given alms. The one who gives it to you will rejoice, realizing that he has done a good deed. And you yourself, having nothing and spending time in poverty, will achieve the greatest humility. You realize that you have not done anything good, have not even helped anyone, and you yourself need what was commanded. This is how our fathers lived, this is how Abba Arseny found God.” Better is a beggar monk who remains silent with humility than a rich monk who gives out alms left and right with haughtiness and arrogance. 2. Let us listen, brothers, to the words: Having clothing and food, let us be content with that. But those who want to get rich fall into temptation and a snare and into many foolish and harmful lusts that plunge people into disaster and destruction; for the love of money is the root of all evil (1 Timothy 6:8–10). Chapter 48: That those who often lived in poverty and showed mercy to the best of their ability, when they began to receive income, became ill with the love of money and stopped even giving their former alms The presbyter of Skete, Abba Daniel, said: “Forty years ago, when I was young, I went to Thebaid and went down to the estate to sell my handicrafts. And on the estate there was a man named Eulogius, a stonecutter by trade, who had been engaged in this business from his youth. He distributed some of the money he earned to the poor and fasted until the evening. That evening he came to the estate and, as was his custom, took me and my brothers and settled me in for the night. Returning to my place, I appreciated the virtue of this man and began to fast for weeks at a time, asking God to give him more resources so that he could do more to help others. For three weeks I didn’t have a drop of dew in my mouth, and I fell off my feet, barely alive, from such austerity. Someone in priestly vestments came up to me and asked: “Vladyka,” I answer, “I gave my word to Christ not to eat bread until He hears my prayers for the stonecutter Eulogia and gives him a blessing so that he will do good to many others.” “This will not be right,” said the heavenly guest. “But Lord,” I exclaimed, “grant to him that through him everyone may glorify Your holy name.” – But this is more accurate. If you want me to grant this to him and ask for his soul that it may be saved by many alms, I will grant him what you ask. “Recover his soul from my hands,” I asked. Then I saw myself in the Church of the Resurrection in Jerusalem, the Youth was sitting on the Holy Sepulchre, and to His right was Eulogius. The youth sends for me someone from those standing next to Him and turns to me: “Yes, Vladyka,” everyone exclaimed. “You are responsible for your friend,” asked the Youth. “Yes, Vladyka, just give him what he needs,” I say and see that Eulogius has a lot of money in his bosom, and the more they take, the more there is in his bosom. When I woke up, I realized that I had been heard and glorified God. Meanwhile, Eulogius went to work, hit the rock - a dull sound was heard. He struck again and saw a small indentation. He hit again and found a cave, and it was full of money. Eulogius was amazed and thought: “If I take them, the ruler will hear about it, come and take them away from me and even punish them. I’d rather go to another country where no one knows me.” He sold the mules on which he carried stones, and at night he carried the money to the river. And abandoning his good deed, which he did every day, he loaded the money into the boat and set off for Byzantium. Emperor Justin the Elder then ruled there. Eulogius gave a lot of money to the emperor and his nobles and became the eparch of the sacred praetorium. He bought a large house, which is still called the “Egyptian’s house.” Two years later, in a dream, I again saw the Youth sitting in the Church of the Holy Resurrection. “But where is Eulogius?” Just as I thought this, I saw an Ethiopian dragging Eulogius far from the Youth. I woke up and exclaimed: “Woe is me, a sinner! I have ruined my soul." I took my bag and went to the estate to sell my handicrafts. I expected to see Eulogius, evening came, but no one came to me to give me an overnight stay in the house. An old lady passed by and I asked her: “Have mercy, mother, give me three crackers, I haven’t eaten at all today.” She went and brought some boiled food and offered to eat. She sat down next to her and began making useful speeches: “Mr. Abba, don’t you know that you are young and it is not good for you to go to the estate?” Don't you know that the monastic schema requires silence? - and similar words. – What are you telling me, since I came to sell my handicrafts? – Even if you came to sell handicrafts, don’t stay here until late. If you want to be a monk, return to the Skete now. “You’re right,” I said. - But wait a little longer, tell me, where is the man who lived on this estate - he feared God and gave shelter to strangers? - Alas! - she answered. - What can I say, Mr. Abba? There was a stonecutter in our area, and he did a lot of good to strangers. And God, seeing his kindness, gave him grace, and now, as I heard, he has become a patrician. When I heard this, I thought: “I am the culprit of his death.” I boarded a ship and sailed to Byzantium. Having found out where the house of Eulogius the Egyptian was, I sat opposite the gate, waiting for him to appear. And then I saw him approaching with great pomp. “Have mercy on me, I want to tell you something in private,” I shouted to him, but he did not pay attention to me, and his bodyguards beat me. But I ran ahead and shouted again, and they beat me again. And so I spent four weeks and could not meet him. Then, having lost heart, I walked away and threw myself on my face in front of the icon of the Most Holy Theotokos, sobbing and turning to the Savior: “Lord, either remove the debt of friendship from me, or I will go into the world.” And having said this in my mind, I fell asleep. And then there was a great noise and a voice was heard: And before Her walked thousands and thousands of heavenly armies. I exclaimed: - Have mercy on me, Lady. She stopped and told me: “I am a friend of Eulogius the Eparch,” I said. “Tell God to free me from this debt.” – It’s not for me to decide, but for you. When I woke up, I thought to myself: “I will die, but I will not retreat from this gate until I meet him.” I came to the gate again. As the bishop passed by, I called out to him again. Then the gatekeeper ran up to me and began to beat me until I fell flat on the ground. Lost in spirit, I said to myself: “I’ll go to the Skete, and if God wills, He will save Eulogius.” At the pier I saw a ship from Alexandria. And as soon as I got on board, I fell asleep due to loss of strength, and in a dream I saw myself in the Church of the Holy Resurrection and the Youth, sitting on the Tomb and looking sternly at me, so that from fear I trembled like a leaf and could not open my mouth. And my very heart seemed to be about to stop. The youth said: – You don’t want to be responsible for friendship? He gave command to two of those who stood before Him. They took me by the collar and lifted me up, and the Youth said: – Don’t ask for friendship beyond your strength and don’t contradict God. And I hung in the air and could not open my mouth. But then I heard a voice: Seeing Her, I cheered up. I fell on my face before Her and said with a trembling voice: – Have mercy on me, Lady of the world. - Now what do you want? – she asked. – I am hanging in the air, responsible for friendship with Eulogius. “I will ask for you,” She promised. I see - She came up and kissed the feet of the Youth, who said to me: “I won’t, Lord, I asked about this so that he would become pleasing to You, and not displeasing,” I answered and added. - I sinned, Master, forgive me. The youth ordered me to be released and said: - Go back to your cell. And how I will return Eulogius to his previous state, don’t try to find out. I awoke in great joy, freed from the duties of friendship, and set out on my journey, thanking God. Three months later I heard that Emperor Justin had died and Justinian had come to power. After some time, Hypatius, Dexocrates, Pompius and Eparch Eulogius rebelled against him. The first three were beheaded and all their property was plundered. Eulogius managed to escape from Constantinople at night. Justinian ordered his execution wherever he was found. And the fugitive returned to his estate, disguised as a simple peasant. The surrounding people came to look at him and said to him: - It's good that you came to us. We heard that you have become a patrician. - Really? – he asked again. - If I became a patrician, would I really return to you? No, it was another Eulogius from Egypt. And I went to Holy places. He came to his senses and said to himself: - Humble Eulogius, get up, take a pickaxe and go to work. There are no palaces here. And it's good that you didn't lose your head. And taking the stonemason’s tools, he climbed the mountain where he found the money, hoping that perhaps there was at least some left there. He chiseled the rock until six in the evening, but found nothing and began to remember magnificent processions, flattery, luxury and feasts. And then he began to repeat to himself: “Get up, humble Eulogius, and work. You are an Egyptian peasant here.” After some time, the Holy Youth and our Lady Theotokos restored him to his previous spiritual state. For God is righteous and does not forget about man’s previous labors. Meanwhile, I came to this place to sell handicrafts. Evening came, and the stonecutter, as was his old custom, invited me to his place. When I saw him covered with stone dust, I groaned heavily and said with tears: How numerous are Your deeds, Lord! You have done everything wisely (Ps 103:24). Who is a god as great as [our] God? You are a God who works miracles (Ps 77:14–15). He will raise the poor from the dust, and he will raise the needy from the clay (Ps 113:7). The Lord makes the poor and makes rich, humiliates and exalts (1 Samuel 2:7). How incomprehensible are his destinies and unsearchable are his ways (Rom 18:33). He brought me into the house, poured water into a basin, washed my feet, as he did for other guests, according to his custom, and fed me. After we had eaten, I asked: – How are things going, Abba Eulogius? “Pray for me, Mr. Abba, for I am humble and I have no property.” “It’s better for you not to have what you have now,” I said. - Why, Mr. Abba, am I tempting you with something? – he asked. - How did you tempt me! - and told him everything as it happened. We both started crying and he asked: – Pray for me, Abba, that God will give me only the most necessary things and help me improve. “Truly, child, do not expect from Christ that you will be given anything that exists in the earthly world, except this labor pickaxe,” I said and, saying goodbye, left. Eulogius continued to work as a stonemason and receive strangers until his death. Even when he turned one hundred years old, he did not deviate from his rules, and God gave him the strength to go through his life’s journey to the end. Chapter 49: That a monk should not recklessly accept alms from all people, especially if he does not need it; and that the recipient must work through the feat that is given to him Once a rich stranger arrived in Raif and gave alms to the brothers according to a nomisma each. He did not forget to send a coin to one hesychast who lived in Raifa in a secluded cell. That same night, the old man dreamed of a field overgrown with thorns, and someone told him: “Go out and reap the field that gave you alms.” The next morning the hesychast sent for the Christ-loving benefactor, who gave him the nomisma, and, returning the gold coin to him, said: - Brother, take your coin, because I can’t cope with other people’s weeds - I would only like to remove my own. 2. The elder said: “Perfect ascetics generally do not accept alms from anyone right away. Average people never say they need something. And if someone gives from themselves, they accept it as sent from God. But we, who are weak, cannot even provide ourselves with what we need, and therefore we will ask with great humility, always blaming ourselves.” 3. Abba Macarius said: “If my property is enough for me, and they bring me something else, especially if it is done by a layman, then I will not take anything, for I know that it is being done at the suggestion of the devil. And if I don’t have something I need and more than once or twice my thoughts require me to find it, then God, knowing my need, sends it to me through someone, just as the prophet Habakkuk helped Daniel in the lions’ den. If I earn what I need, silver or copper coins, but do not spend it and wait for someone to give it to me for free, then I become like Judas Iscariot, who abandoned the grace given to him and became mired in the thirst for love of money. We heard about a poor and needy brother, that when they brought him as much food as he needed, and then another person also brought him something, he did not accept it and said: “The Lord has already fed me, but I don’t need more.” 4. Abba Forta said: “If God wants me to live, He knows how to manage my life. And if he doesn’t want to, then why do I need such a life.” He did not accept alms from everyone, even when he was bedridden by illness. He said: “If a person brings me something, but not for the sake of God, but out of human obligation, then if I accept it, then I am acting unfairly towards this donor, because I have nothing to repay him with, and I do not receive a reward from God.” We knew the great ascetic Vissarion, how meek he was and how great his tenderness was. One day we were sitting and talking, listening to his soul-saving and saving instructions, and Abba Milius came, who, kissing the elder, said: “So-and-so our benefactor, who constantly visited us in this desert, has died. But just as during his lifetime he managed his property in the best possible way, so after his death he managed everything in the best possible way. He transferred his estate to a women's monastery, which is under the care of Elijah the Ascetic, and already gathered three hundred ascetics in it. Hearing these words, the elder began to cry and began to beat himself on the forehead. - Woe to me, a sinner! - he exclaimed. “He brought so much joy to the devil, caused terrible harm to the ascetics and lost all his rewards!” And you say that he managed everything in the best possible way? We tried to argue and say that the great reward is to help ascetics who have become engaged to Christ and who work for Him alone. “Believe me, children,” the elder objected, “the same thing happened to me.” I saw Abba Gerasim, who is mentioned in the life of Euthymius the Great. I came to Jerusalem, prayed, and on the way back (I was twenty-five years old) I heard about his death. Listening to the lion die with a roar at his grave, I was struck to the heart by the love of God. I immediately distributed my property, leaving behind only one estate to house the monastery of the great monastery in Alexandria. I went and surrendered myself to the will of Abba Isidore Pilusiot. I told him: “Abba, I wish, by God’s command, to renounce the world. I gave away all my property, leaving only one property for myself for the sake of the ascetics. But a rich man, the imperial governor, wants to buy it, and he offers me seventy pounds of gold for it. Should I sell the estate or not? The elder replied: “If he valued the estate at seventy pounds, give it to him for fifty, and distribute the proceeds of gold to the ascetics, and you will receive a great reward. If you give them your property, you will plunge them into great confusion and vain pursuits, and thus lead them to the filth of fornication.” I did not listen to the elder, but returned to my place and signed the Deed of Gift for the estate. I signed in the presence of the Pope of Alexandria, the entire clergy, the mayor and the pipes. Having handed the paper to the nuns, I immediately returned to the monastery. Sixteen months later I see in a dream that I was in Bethlehem and standing in front of the sacred cave. The cave is filled with a wondrous, indescribable light, and men in sacred robes sing praises to the Woman dressed in scarlet. Her beauty cannot be conveyed. In amazement and fear from this terrifying vision, I wanted to run away, but one of the holy men, the most majestic, came up to me, looked at me sternly and said in a stern voice: “Tell me, Eustathius (that was my worldly name), how will you justify yourself for the ascetics? From the day you handed over the property to them, they have angered the Lord! I have been ordered to kill you if you do not immediately correct your mistake.” I answered in fear: “Lord, I did not give them the property along with the slaves and livestock in order to anger God.” Then the Royal Wife opened Her holy lips and said in a quiet voice: “We accept your intention, child, but in your intention the devil has found his destiny. The human enemy struck their soul and body. God the Provider could bring down and give them rivers of gold, but this is not useful to them. Those who have renounced the world for the sake of the Kingdom of Heaven must relentlessly adhere to God in work and hardship, great humility and poverty, and not in luxury, vanity and wealth.” Stretching out her hand, she pointed to my former interlocutor: “This is John the Baptist, mentor of monks. Whoever wants to stand with him must imitate his virtues.” And, turning to me, she added: “Go and correct your sin, and I will help you.” She said to the Holy Forerunner, looking at him: “John, seal his heart so that he does not consider what was said to him a hassle.” John the Baptist reached out and sealed my heart. And I immediately woke up, took my staff, collected some bread for the long journey and went to Abba Isidore. When I told the Abba about the vision, he asked: “Didn’t you know that if you cultivate an estate, you need to hire workers? Men then enter the monastery of ascetic women, and the devil then strikes both of them. Monks should not be concerned with earthly concerns at all, especially women.” Together with the elder, I went to the ascetics. We entered the church, prayed, and then called the elders and told them: “What should we do? An imperial official will come soon, he will take away the estate and hand it over to the patriarch.” They answered: “Whatever you know will be good and necessary, then command it, and we will do it.” I say: “I cannot object to the imperial official. If you want, then before his arrival we will sell the estate to the local ruler, and all the money will go to you. And he will already be talking to the official.” The old women replied: “Well, you said it, so let it be.” I immediately went to sell the estate, and sold it to the imperial governor for sixty pounds, and set all the slaves free. Taking the gold, I returned to the monastery and placed it in front of the altar. Then, as agreed, we set off on the road together with Abba Isidore. I told the elder: “I almost died, father. The fathers said correctly: “Do not give alms to women.” The elder replied: “Don’t say that, child, you are mistaken. I tell you the truth that anyone who can and wants to give alms should help the ascetics in every possible way. He will receive a greater reward than if he helps the blind, lepers, lame and crippled. After all, these women are the weakest part of the community body. The ascetics renounced the world for the sake of God and became beggars, but, unlike us, they cannot go and sell the products of their craft, they cannot cope with all the affairs in the monastery, and they do not dare to go beyond the walls of the monastery. If one of them leaves the gates of the monastery, immediately all the hunters of evil will direct their gaze at her, as if at an emerging doe, and arrows will fly at her from everywhere. Avoiding all the arrows is a difficult and perhaps impossible task, but gaining zeal is a considerable loss. Even if you overcome a serious wound and escape from the hands of the hunters, it will be difficult to escape. And even if the arrow comes out of the wound, then the area that was struck due to your inattention will begin to rot, especially if you do not begin to treat it immediately - a stench and pus will develop, as the prophet announced about this (Ps. 37:6). Therefore, anyone who can serve them for God’s sake and save them from the need to leave the walls of the monastery will receive a hundredfold reward from God in comparison with those who have mercy on other poor and weak people. In the same way, the one who serves the monks who are starving for God’s sake receives a great and incomparable reward from above. Whoever receives a prophet, in the name of the prophet, will receive the prophet's reward (Matthew 10:41). And again: Whoever gives one of these little ones to drink only a cup of cold water in the name of the disciple... will not lose his reward (Matthew 10:42). You just need to be careful and not give it to the monastery, be it female or male, at random. After all, this can push those who have decided to live according to the will of God towards vain hobbies, thoughts and unrest. It will not be useful to them, and the harm will be most significant. And whoever wants to serve them and give them peace, let him give them something that will not distract us from zeal in the spiritual life: bread, flour, vinegar, small money, woolen and linen clothing, or anything else that does not require work from us, but is necessary for their daily needs. Then their service to God will increase, because nothing will turn them away from thinking and thinking about God.” Chapter 50: About the fact that (a Christian) should protect himself from everything unhelpful and alien as from destructive One day Abba Agathon was walking with several disciples. One of them saw a green pod on the road and asked the old man: - Father, would you allow me to raise him? The elder looked at him in bewilderment, very embarrassed by his brother’s absurd request, and asked: - How, did you really put it there? - How can you take something you didn’t put there? 2. It was said about Abba Zinon that once on the way to Palestine, tired, he sat down to eat near a cucumber patch. And the thought began to inspire him: “Take and eat a cucumber, will it make you any worse?” Abba answered: “Thieves are going to hell. Right now, think about whether you can endure the torments of hell?” Then, getting up, he stood under the hot sun for five days and was burned black. After this, he said to himself: “I cannot bear the torment of hell.” And in thought he answered: “If you cannot bear them, do not steal or eat stolen goods.” “I know a brother who was reaping wheat in the field and, wanting to eat a spikelet, asked the owner: “Can I eat a spikelet of wheat?” Having heard this, he admired his brother’s severity and said: “The field is all yours, father, take as much as you want.” 4. The brother came to Abba Agathon and asked: - Let me live with you. And then one day he was walking along the road, saw a piece of saltpeter and took it. The elder asked: “It was lying on the road, and I took it.” “If you came to live with me, why don’t you put it where you took it?” - said the elder and ordered him to take the saltpeter back. 5. One father told about Abba John of Persia that he, by his great grace, reached the deepest kindness. He lived in Arabia Egyptian. Once Abba borrowed a gold coin from one brother and bought yarn to work with. Another brother came and asked: “Abba, give me some yarn so I can weave myself a shirt.” Ava gave him the yarn with joy. Another brother came and asked: “Give me some yarn, I’ll weave myself a scarf.” The elder shared it with him. Thus he answered all requests with simplicity and joy. Then the lender came and asked to repay the debt. The elder said: But he had nowhere to get money. Then he went to the monastery steward Abba Jacob and asked to give him a coin to return to his brother. As he walked, he found a spool on the ground, but did not even touch it, but only said a prayer and returned to his cell. The brother came again and demanded that the coin be returned. The elder said: He again went to the steward, and again saw the coin on the ground, and after praying, he returned again. The third time his brother came and began to reproach him. The elder said: – Forgive me for the last time, I’ll give you the coin. The debtor got up, walked the same way and again saw that the coin was still in its place. Having made the prayer, he took it, came to Abba Jacob and said: “Abba, when I was walking to you, I found a coin on the road.” Kindly tell everyone in the area, maybe someone has lost it. If the owner is found, I will give it away. When the elder left, Abba Jacob began to talk to everyone about the coin, but in three days there was no one found who had lost the coin. Then the elder said to Abba Jacob: - If no one has lost the coin, then I will give it to my brother, because I owe him. When I went to you for alms to repay my debt, I found it. Abba Jacob was amazed that the debtor, having found the coin, did not immediately take it and give it to the lender. And the most amazing thing about Abba John was that if someone came to borrow something from him, he did not bring it to him himself, but said to his brother: - Go to my cell and take what you need. When the brother returned this thing, Abba John again told him: And if the person who took it did not return the item, then he did not tell him anything. 6. One holy ascetic named Philagrios lived in the Jerusalem desert. He worked hard to earn his bread. One day, when the ascetic was standing in the market and selling his handicrafts, someone lost his wallet, which contained a thousand coins. The elder found the wallet and remained standing in the same place, saying to himself: “The one who lost it will certainly come here.” And this man came in tears. The elder took him aside and gave him the wallet. He did not want to let him go before he took the reward. But the elder did not want to take anything. Then the owner of the wallet began to shout: – Look at the man of God and his actions. But the elder disappeared into the crowd and left the city so that he would not be glorified. 7. The brother found firewood on the road that had fallen from the bundle that the camel was carrying, and brought it to his cell. Avva asked him: -Where did you get them? - ask Abba. “If the wind carried them there, you can bring them into the cell, but if not, then go back and put them where you took them.” The brother obeyed and carried the firewood to the road. You might be interested in: